for their want of due preparation And the man vvho came to the Marriage-feast without his wedding-garment or examining of himselfe vvas examined of another and thereupon bound hand and foote and cast into vtter darkenesse Mat. 22.12 And Saint Paul tels the Corinthians that for vvant of this preparation in examining and iudging themselues before they did eate the Lords Supper God had sent that fearefull sicknesse among them wherof some were then sicke others weeke and many falne asleepe that is taken away by temporall dâ—â—th Insomuch that the Apostle saith that euery vnworthy receiuer eaâ—es his owne Iudgement temporall if he repents eternall if he repents not and that in so hainous a measure as if he were guilty of the very body and blood of the Lord whereof this Sacrament is a holy signe and seale And Princes punish the indignity offered to their great seale in as deep a measure as that which is done to their owne Persons whom it representeth and how hainous the guiltinesse of Christs bloud is may appeare by the misery of the Iewes euer since they wished his bloud to be on them and their Children But then thou wilt say It were safer to abstaine from comming at all to the holy Communion Not so for God hath threatned to punish the wilful neglect of his sacraments with eternal damnation both of body and soule And it is the Commaundement of Christ Take eate doe this in remembrance of mee and he vvill haue his Commandement vnder the penaltie of his Curse obeyed And seeing that this Sacrament was the greatest token of Christs loue which hee left at his end to his friends whom he loued to the end Therefore the neglect and contempt of this Sacrament must argue the contempt and neglect of his loue and bloud-shedding then which no sinne in 〈◊〉 account can seeme more hainous Nothing hinders vvhy thou maist not come freely to the Lords Table but because thou hadst rather vvant the loue of God then leaue thy filthy sinnes Oh come but come a guest prepared for the Lords Table seeing they are blessed who are called to the Lambes Supper O come but come prepared because the efficacie of this Sacrament is receiued according to the proportion of the Faith of the Receiuer This preparation consists in the serious consideration of three things first of the Worthinesse of the Sacrament which is tearmed â—o discerne the Lords Body secondly of thine owne Vnworthinesse vvhich is to iudge thy selfe thirdly of the meanes whereby thou maist become a worthy Receiuer called communication of the Lords body 1 Of the worthinesse of the Sacrament THE worthinesse of this Sacrament is considered three vvayes first by the Maiestie of the Author ordaining secondly by the Preciousnesse of the Parts whereof it consisteth thirdly by the Excellencie of the Ends for which it vvas ordained 1 Of the Author of the Sacrament The Author was not any Saint or Angell but our Lord Iesus the eternall Sonne of God for it pertaineth to Christ onely vnder the New Testament to institute a Sacrament because hee onely can promise and performe the grace that it signifieth And we are charged to heare no voyce but his in the church How sacred should vvee esteeme the Ordinance that proceedeth from so diuine an Author 2 Of the parts of the Sacrament The parts of this blessed Sacrament are three first the Earthly signes signifying secondly the diuine Word sanctifying thirdly the heauenly graces signified First the earthly Signes are Bread and Wine in number two but one in vse Secondly the diuine Word is the word of Christs Institution pronounced with praiers and blessings by a lawfull Minister The Bread and Wine without the word are nothing but as they were before but when the Word commeth to those Elements then they are made a Sacrament and GOD is present with his owne ordinance and ready to performe whatsoeuer hee doth promise The diuine wordes of blessing doe not change or annihilate the substance of the bread and wine for if their substance did not remaine it could be no Sacrament but it changeth them in vse and in name For that which was before but common bread and wine to nourish mens Bodyes is after the blessing destinated to an holy vse for the feeding of the Soules of Christians and where before they were called but Bread and Wine they are now called by the name of those holy things which they signifie The body and bloud of Christ the better to draw our minds from those outward Elements to the heauenly graces vvhich by the sight of our bodies they represent to the spiritual eyes of our faith Neyther did CHRIST direct these wordes This is my Body this is my Bloud to the Bread and Wine but to his Disciples as appeares by the vvordes going before Take yee eate yee Neyther is the Bread his Body but in the same sense that the Cup is the New Testament viz. by a Sacramentall Metonymie And Marke notes plainely that the wordes This is my Bloud c. was not pronounced by our Sauiour till after that all his Disciples had drunken of the Cup. Mar. 14.23.24 And afterwards in respect of the naturall substance thereof hee cals that the fruit of the vine which in respect of the spirituall signification thereof he had before tearmed his Bloud verse 25. After the manner of tearming all Sacraments And Christ bids vs not to MAKE him but to doe this in remembrance of him and hee bids vs eate not simply his body but his body as it was then broken and his bloud shed which Saint Paul expounds to be but the Communion of Christs body and the communion of his bloud that is an effectuall pledge that vvee are partakers of Christ and of all the merits of his body and bloud And by the frequent vse of this Communion Paul will haue vs to make a shew of the Lords death till he come from heauen and till vve as Eagles shall be caught vp into the Ayre to meete him who is the blessed Carkeis and life of our soules Thirdly the spirituall graces are likewise two the Body of Christ as it was with the feeling of Gods anger due to vs crucified and his bloud as it was in the like sort shed for the remission of our sinnes They are also in number two but in vse one viz. whole Christ with all his benefits offered to all and giuen indeede to the faithfull These are the three internall parts of this blessed Sacrament the Signe the Word and the Grace The Signe without this Word or this Word without the Signe can doe nothing and both conioyned are vnprofitable without the Grace signified but all three concurring make an effectuall Sacrament to a worthy Receiuer Some receiue the outward signe without the spirituall grace as Iudas who as Austen saith receiued the bread of the Lord but not the Bread
that without faith wee cannot be perswaded in our consciences that our receiuing is acceptable vnto God 3 Of vnfained repentance requisite for a true Communicant True Repentance is a holy change of the minde when vpon the feeling sight of Gods mercy and of a mans owne misery hee turneth from all his known and secret sinnes to serue God in holinesse and righteousnesse all the rest of his daies For as he that is glutted with meat is not apt to eat bread so hee that is stuffed with sinnes is not fit to receiue Christ. And a conscience defiled with wilfull filthinesse makes the vse of all holy things vnholy vnto vs. Our sacrificed spotlesse Passeouer cannot bee eaten with the sowre leauen of malice and wickednes saith Paul 1 Cor. 5.8 Neither can the olde bottles of our corrupt and impure consciences retaine the new wine of Christs precious bloud as our Sauiour saith Mar. 2.22 Wee must therefore truely repent if we will bee worthy partakers 2 The duties to be performed in respect of our neighbour is Charity Charity is a hearty forgiuing of others who haue offended vs and after reconciliation an outward vnfained testifying of the inward affections of our hearts by gestures words and deeds as oft as we meete and occasion is offred For first without loue to our neighbour no sacrifice is acceptable vnto GOD. Secondly because one chiefe end wherefore the Lords Supper was ordained is to confirme Christians loue one towards an other Thirdly no man can assure himselfe that his owne sinnes are forgiuen of God if his heart cannot yeelde to forgiue the faults of men that haue offended him Thus farre of the first sort of duties which we are to performe before wee come to the Lords Table called Preparation 2 Of the second sort of duties which a worthy Communicant is to performe at the receiuing of the Lords Supper called Meditation THis exercise of spirituall Meditation consists in diuers points First when the Sermon is ended and the banquet of the Lords Supper begins to be celebrated meditate with thy selfe how thou art inuited by Christ to be a guest at his holy table and how louingly he inuiteth thee Hoe euery one that thirsteth come yee to the waters of life c. Come buy wine and milke without money and without price eate yee that which is good let your soule delight it selfe in fatnesse Take ye eate ye This is my body which was broken for you drinke yee all of this for this is my blood which was shed for the remission of your sinnes What greater honor can be vouchsafed then to be admitted to sit at the Lords own Table What better fare can be affoorded then to feede of the Lords owne body and bloud If Dauid thought it to be the greatest fauour that he could shew vnto good Barzallaâ— for all the kindenesse that hee shewed vnto him in his troubles to offer him That he should feed with him at his owne Table in Ierusalem how much greater fauour ought we to account it when Christ doth indeede feede vs in the Church at his owne Table and that with his owne most holy body and bloud Secondly as Abraham vvhen hee vvent â—p to thy Mount to sacrifice Isaak his Sonne left his Seruants beneath in the Valley so vvhen thou commest to the Spirituall Sacrifice of the Lords Supper lay aside all earthly thoughts and cogitations that thou maist wholy contemplate of Christ and offer vp thy Soule vnto him vvho sacrificed both his Soule and Body for thee Thirdly meditate vvith thy selfe how precious and venerable is the Body and Bloud of the Sonne of God vvho is the Ruler of Heauen and Earth the Lord at vvhose becke the Angels tremble and by whom both the quicke and dead shall be iudged at the last day and thou among the rest And how that it is hee who hauing beene crucified for thy sinnes offereth now to be receiued by faith into thy soule On the other side consider how sinfull a Creature thou art how altogether vnworthy of so holy a Guest how ill deseruing to taste of such sacred foode hauing beene conceiued in filthinesse and wallowing euer since in the mire of Iniquitie bearing the Name of a Christian but doing the Workes of the Diuell adoring CHRIST with an Aue Rex in thy mouth but spitting Oathes in his face and crucifying him anew vvith thy gracelesse actions Fourthly ponder then with what face darest thou offer to touch so holy a body with such defiled hands or to drinke such precious blood with so lewde and lying a mouth or to lodge so blessed a guest in so vncleane a stable For if the Bethshemites vvere slaine for but looking irreuerently into the Arke of the olde Testament what Iudgement mayest thou iustly expect who with such iâ—â—ure eies and heart art come to see and receiue the Arke of the New Testament in which dwelleth all the fulnesse of the God-head bodily If Vzza for but touching though not without zeale the Arke of the Couenant was stricken with sudden death What stroake of diuine Iudgement maiest thou not feare that so rudely with vncleane hands doest presume to handle the Arke of the eternall Testament wherein is hid all the treasures of wisdome and knowledge If Iohn Baptist the holiest man that was borne of a woman thought himselfe vnworthy to beare his shooes O Lord how vnworthy is such a prophane wretch as thou art to eate his holy flesh and to drinke his precious bloud If the blessed Apostle S. Peter seeing but a glympse of Christs Almightie Power thought himselfe vnworthy to stand in the same Bâ—ate with him how vnworthy art thou to sit with Christ at the same Table where thou maist behold the infinitenesse of his Grace and Mercy displayed If the Centurion thought that the roofe of his house was not vvorthy to harbour so diuine a Guest what roome can there be fit vnder thy ribs for Christs holinesse to dwell in If the bloud-issued sicke woman feared to touch the Hemme of his Garment how shouldest thou tremble to eate his flesh and to drinke his all-healing bloud Yet if thou commest humbly in Faith Repentance and Charitie abhorring thy sins past and purposing vnfainedly to amend thy life henceforth let not thy former sinnes affright thee for they shall be neuer laid vnto thy charge and this Sacrament shall seale vnto thy Soule that all thy sinnes and the Iudgements due vnto them are fully pardoned and cleane washed away by the bloud of Christ. For this Sacrament vvas not ordained for them who are perfect but to helpe penitent sinners vnto perfection Christ came not to call the righteous but sinners to repentance And he saith that the whole neede not the Physitian but they that are sicke Those hath Christ called and when they came them hath hee euer helped Witnesse the whole Gospell which testifieth that not one sinner
come vnder my roofe and that if thou didst but speake the word onely my soule should be saued Yet seeing it hath pleased the riches of thy grace for the better strengthning of my weakenesse to seale thy mercy vnto mee by thy visible signe as well as by thy visible word In all thankefull humiliâ—y my soule speakes vnto thee with the blessed Virgin Behold the handmaide of the Lord be it vnto me according to thy word Knocke thou Lord by thy word and Sacraments at the doore of my heart and I will like the Publicane with both my fists knocke at my breast as fast as I can that thou maiest enter in and if the dore will not open fast enough breake it open O Lord by thine Almighty power and then enter in and dwell there for euer that I may haue cause with Zacheus to acknowledge that this day saluation is come into my house And cast out of me whatsoeuer shall be offensiue vnto thee for I resigne the whole possession of my heart vnto thy sacred Maiestie entreating that I may not liue henceforth but that thou maist liue in mee speake in me worke in me and so to gouerne me by thy spirit that nothing may be pleasing vnto me but that which is acceptable vnto thee That finishing my course in the life of grace I may afterwards liue with thee for euer in thy kingdome of glory Grant this O Lord Iesu for the merits of thy death and bloodshedding Amen When the Minister bringeth towards thee the bread thus blessed and broken and offering it vnto thee bids thee Take eate c. Then meditate that Christ himselfe commeth vnto thee both offreth and giueth indeed vnto thy faith his very body blood with al the merits of his death and passion to feed thy soule vnto eternal life as surely as the minister offereth giueth the outward signes that feeds thy body vnto this temporall life The bread of the Lord is giuen by the Minister but the bread which is the Lord is giuen by Christ himselfe When thou takest the bread at the Ministers hand to eate it then rouse vp thy soule to apprehend Christ by faith to apply his merits to heale thy miseries Embrace him as sweetly with thy faith in the Sacrament as euer Simeon hugde him with his armes in his swadling clouts When thou eatest the bread imagine that thou seest Christ hanging vpon the Crosse and by his vnspeakeable torments fully satisfying Gods iustice for thy sinnes and striue to be as verily pertaker of the spirituall grace as of the elementall signes For the truth is not absent from the signe neither doth Christ deceiue when he saith This is my body but he giueth himselfe indeede to euery soule that spiritually receiues him by faith For as ours is the same Supper which Christ administred so is the same Christ verily present at his owne Supper not by any Papall Transubstantiation but by a Sacramentall participation whereby he doth truly feede the faithfull vnto eternall life not by comming downe out of heauen vnto thee but by lifting thee vp from the earth vnto him According to that old saying Sursum corda Lift vp your hearts and where the carkase is thither will the Eagles resâ—â—t Mat. 24 When thou seest the wine brought vnto thee apart from the bread then remember that the bloud of Iesus Christ was as verily separated from his body vpon the Crosse for the remission of thy sinnes And that this is the seale of that new couenant which GOD hath made to forgiue all the sinnes of al penitent sinners that beleeue the merits of his bloodâ—heding For the wine is not a Sacrament of Christs blood contained in his â—eines but as it was shed out of his body vpon the Crosse for the remission of the sinnes of all that beleeue in him As thou drinkest the wine and pourest it out of the Cup into thy stomacke meditate and beleeue that by the merits of that bloud vvhich Christ shed vpon the Crosse all thy sinnes are as verely forgiuen as thou hast now drunke this Sacramentall Wine and hast it in thy stomach And in the instant of drinking settle thy meditation vpon Christ as he hanged vpon the Crosse as if like Mary and Iohn thou did see him nailed and his bloud running downe his blessed side out of that gastfull wound vvhich the Speare made in his innocent heart wishing thy mouth closed to his side that thou mightest receiue that precious bloud before it fell to the dustie earth And yet the actuall drinking of that reall bloud with thy mouth vvould be nothing so effectuall as this Sacramentall drinking of that bloud spiritually by Faith For one of the Souldiers might haue drunke that and beene still a reprobate but vvhosoeuer drinketh it spiritually by Faith in the Sacrament shall surely haue the Remission of his sinnes and Life euerlasting As thou feelest the Sacramentall Wine vvhich thou hast drunke warming thy cold stomach so endeuour to feele the Holy Ghost cherishing thy soule in the ioyfull assurance of the forgiuenesse of all thy sinnes by the merits of the bloud of Christ. And to this end God giueth euery faithfull soule together with the Sacramentall bloud the holy Ghost to drinke Wee are all made to drinke into one Spirit And so lift vp thy minde from the contemplation of Christ as hee vvas crucified vpon the Crosse to consider how hee now sits in glory at the right hand of his Father making intercession for thee by presenting to his Father the vnualuable meâ—its of his death which hee once suffered for thee to appease his Iustice for the sins which thou dost daily commit against him After thou hast eaten and drunke both the Bread and Wine labour that as those Sacramentall Signes do turne to the nourishment of thy body and by the digestion of heate become one with thy substance so by the operation of Faith and the Holy Ghost thou maist become one vvith Christ and Christ with thee and so maist feele thy Communion with Christ confirmed and encreased daily more and more That as it is vnpossible to separate the Bread and Wine digested into the bloud and substance of thy body so it may be more vnpossible to part Christ from thy Soule or thy Soule from Christ. Lastly as the Bread of the Sacrament though confected of many graines yet makes but one Bread so must thou remember that though all the faithfull are many yet are they all but one Mysticall Body whereof Christ is Head And therefore thou must loue euery Christian as thy selfe and a member of thy body Thus farre of the duties to be done at the receiuing of the holy Sacrament called Meditation 3 Of the duties which we are to performe after receiuing of the holy Communion called Action or Practise THe duetie vvhich vvee are to performe after the receiuing of the Lâ—rds Supper is called Action or
presumption contrary to my knowledge yea contrary to the motions of thy holy spirit reclaiming me from them so that I haue wounded my conscience and grieued thy holy spirit by whom thou hast sealed mee to the day of redemption Thou hast consecrated my soule and body to be the temples of the holy Ghost I wretched sinner haue defiled both vvith all manner of pollution and vncleannesse My eyes in taking pleasure to behold vanitie mine eares in hearing impure and vnchaste speeches my tongue in leasing and euill speaking my hands are so ful of impuritie that I am ashamed to lift them vp vnto thee and my feet haue carried mee after mine owne wayes my vnderstanding and reasoning which are so quicke in all earthly matters are only blinde and stupide when I come to meditate or discourse of spirituall and heauenly things my memory which should be the treasurie of all goodnesse is not so apt to remember any thing as those things vvhich are vile and vaine Yea Lord by wofull experience I finde that naturally all the imaginations of the thoughts of mine heart are only euill continually And these my sinnes are more in number then the haires which grow vpon mine head and they haue growne ouer me like a loathsome leprie that from the crowne of my head to the sole of my feet there remaines no part vvhich they haue not infected They make mee seeme vile in mine owne eyes how much more abhominable must I then appeare in thy sight And the custome of sinning hath almost taken away the conscience of sinne pulled vpon me such dulnesse of sense and hardnesse of hart that thy iudgements denounced against my sinnes by the faithfull Preachers of thy Word doe not terrifie me to returne vnto thee by vnfained repentance for them And if thou Lord shouldst but deale with me according to thy iustice and my desert I should vtterly be confounded and condemned But seeing that of thine infinite mercie thou hast spared mee so long and still waitest for my repentance I humbly beseech thee for the bitter death and bloudy Passionâ— sake which Iesus Christ hath suffered for mee that thou wouldest pardon and forgiue vnto mee all my sinnes and offences and open vnto mee that euer-streaming fountaine of the bloud of Christ which thou hast promised to open vnder the New Testament to the penitent of the house of Dauid that all my sinnes and vncleannesse may be so bathed in his bloud buried in his death and hid in his wounds that they neuer be more seene to shame me in this life or to condemne mee before thy Iudgement-seate in the world which is to come And forasmuch O Lord as thou knowest that it is not in man to turne his owne heart vnlesse thou doest first giue him grace to conuert And seeing that it is as easie with thee to make me righteous and holy as to bid mee to be such O my God giue mee grace to doe what thou commandest and then command what thou wilt and thou shalt finde me willing to doe thy blessed will And to this end giue vnto me thine holy spirit which thou hast promiseâ— to giue to the worlds end vnto all thine elect people And let the same thy holy spirit purge my heart heale my corruption sanctifie my nature and consecrate my soule and body that they may become the Temples of the holy Ghost to serue thee in righteousnesse and holinesse all the dayes of my life That when by the direction assistance of thy holy spirit I shall finish my course in this short and transitory life I may cheerefully leaue this world and resigne my Soule into thy Fatherly hands in the assured confidence of enioying euerlasting life with thee in thine Heauenly Kingdome which thou hast prepared for thine elect Saints who loue the Lord Iesus and expect his appearing In the meane while O Father I beseech thee let thy holy spirit worke in mee such a serious repentance as that I may with teares lament my sinnes past vvith griefe of heart be humbled for my sinnes present and vvith all mine endeuour resist the like filthy sinnes in time to come And let the same thy holy spirit likewise keepe mee in the vnitie of thy Church Leade mee in the truth of thy Word and preserue me that I neuer swarue from the same to Poperie nor any other error or false worship And let thy Spirit open mine eyes more and more to see the wondrous things of thy Law and open my lips that my mouth may daily defend thy Truth and set forth thy Praise Increase in me those good gifts which of thy meâ—cy thou hast already bestowed vpon mee and giue vnto mee a patient spirit a chaste heart a contented minde pure affections wife behauiour and all other graces which thou seest to be necessary for me to gouerne my heart in thy feare and to guide all my life in thy fauour that whether I liue or dye I may liue and dye vnto thee who art my God and my Redeemer And here O Lord according as I am bound I render vnto thee from the Altar of my humblest heart all possible thankes for all those blessings and benefits which so graciously plentifully thou hast bestowed vpon my soule and body for this life and for that which is to come namely for mine Election Creation Redemption Vocation Iustification Sanctification and Preseruation from my childe-hoode vntill this present day and houre and for the firme hope which thou hast giuen me of my Glorification Likewise for my health wealth food raiment and prosperitie and more especially for that thou hast defended mee this day now past from all perils and dangers both of body and soule furnishing mee with all necessary good things that I stand in neede of And as thou hast ordained the day for man to trauaile in and the night for him to take his rest so I beseech thee sanctifie vnto mee this nights rest and sleepe that I may enioy the same as thy sweet blessing and benefit That so this dull and wearied body of mine being refreshed with moderate sleepe and rest I may be the better enabled to vvalke before thee doing all such good workes as thou hast appointed when it shall please thee by thy diuine power to waken mee the next morning And whilest I sleepe doe thou O Lord who art the keeper of Israel that neuer slumbrest nor sleepest watch ouer mee in thy holy prouidence to protect mee from all danger so that neyther the euill Angels of Sathan nor any wicked enemy may haue any power to doe me any harme or euill And to this end giue a charge vnto thy holy Angels that they at thine appointment may pitch their tents round about me for my defence and safetie as thou hast promised that they should doe about them that feare thy Name And knowing that
of my life to behold thy beauty and to visit thy temple therefore will I offer in thy Tabernacle sacrifices of ioy I will sing and praise the Lord. Hearken vnto my voice O Lord when I cry haue mercy also vpon mee and heare mee Doubtlesse kindnesse and mercy shall follow mee all the dayes of my life and I shall remaine a long season in the house of the Lord. And this is that preparation or looking to our feete whereto Salomon aduiseth vs before we enter into the House of GOD. The second sort of duties which are to be performed at the time of the holy Assembly WHen praiers begin lay aside thine own priuate Meditations and let thine heart ioine with the Minister and the whole Church as being one body of Christ and because that GOD is the God of order he will haue all things to bee done in the Church with one heart and accord and the exercises of the Church are common and publike It is therefore an ignorant pride for a man to thinke his owne priuate praiers more effectuall then the publike prayers of the whole Church Salomon therefore aduiseth a man not to bee rash to vtter a thing in the Church before GOD. Pray therefore when the Church prayeth sing when they sing and in the action of kneeling standing sitting and such indifferent ceremonies for the auoyding of scandall the continuance of charity and in testimony of thine obedience conforme thy selfe to the manner of the Church wherein thou liuest Whilest the Preacher is expounding and applying the word of the Lord looke vpon him for it is a great helpe to stirre vp thine attention and to keepe thee from wandring thoughts so the eyes of all that were in the Synagogues are said to be fastned on Christ whilest he preached and that all the people hanged vpon him when they heard him Remember that thou art there as one of Christs Disciples to learne the knowledge of saluation by the remission of sinnes through the tender mercy God Luk. 77. Be not therefore in the Schoole of Christ like an idle boy in a Grammar schoole that often heareth but neuer learneth his lesson and still goeth to Schoole but profiteth nothing Thou hatest it in a childe Christ detesteth it in thee To the end therefore that thou maiest the better profit by hearing marke 1 The coherence and explication of the Text. 2 The chiefe summe or scope of the holy Ghost in that Text. 3 The diuision or parts of the Text. 4 The doctrines and in euery doctrine the proofes the reasons and vses thereof A method of all others easiest for the people being accustomed thereto to helpe them to remember the Sermon and therefore much wished to be put in practise of all faithfull Pastors who desire to edifie their people in the knowledge of God and his true Religion If the Preachers method be too curious or confused then labour to remember 1 How many things hee taught which thou knewest not before and be thankefull 2 What sinnes hee reproued whereof thy conscience tels thee that thou art guilty and therefore must bee amended 3 What vertues he exhorteth vnto which are not so perfect in thee and therefore endeauour to practise them with more zeale and diligence But in hearing apply euery speech as spoken to thy selfe rather by GOD then by man and labour not so much to heare the words of the Preacher sounding in thine eare as to feele the operation of the spirit working in thy heart therefore it is said so often Let him that hath an eare heare what the spirit speakes to the Church And did not our hearts burxe within vs whilest hee opened vnto vs the Scriptures And thus to heare the Word hath a blessing promised thereto It is the acceptablest sacrificing of our selues vnto God It is the surest note of Christs Saints The truest marke of Christs sheepe the apparantest signe of Gods elect the very blood as it were which vniteth vs to bee the spirituall kindred brethren and sisters of the Sonne of God This is the best Art of memory for a good hearer When the Sermon is ended 1 Beware thou depart not like the nine Leapers till that for thine instruction to sauing health thou hast returned thankes and praise to GOD by an after prayer and singing of a Psalme and when the blessing is pronounced stand vp to receiue thy part therein and heare it as if Christ himselfe whose Minister hee is did pronounce the same vnto thee for in this case it is true Hee that heareth you heareth mee and the Sabbath day is blessed because GOD hath appointed it to be the day wherin by the mouth of his Ministers hee will blesse his people which heare his word and glorifie his Name For though the Sabbath day in it selfe be no more blessed then the other sixe dayes yet because the Lord hath appointed it to holy vses aboue others it doth as farre excell the other dayes of the weeke as the consecrated bread which wee receiue at the Lord Table doth the common Bread which wee eate at our owne Table 2 If it be a Communion day draw neere to the Lords Table in the Wedding Garment of a faithfull and penitent heart to be partaker of so holy a banquet And vvhen Baptisme is to be administred stay and behold it with all reuerent attention that so thou maist First shew thy reuerence to Gods ordinance Secondly that thou maist the better consider thine owne ingraffing into the visible body of Christs Church and how thou performest the vowes of thy new Couenant Thirdly that thou maist repay thy debts in praying for the Infant which is to be baptized as other Christians did in the like case for thee that God would giue him the inward effects of Baptisme by his Bloud and Spirit Four'thly that thou maist assist the Church in praising God for graffing another member into his Mysticall Body Fiftly that thou maist proue whether the effects of Christs death killeth sinne in thee and whether thou be raised to newnesse of life by the vertue of his Resurrection and so to be humbled for wants and to be thankefull for his grace Sixtly to shew thy selfe to be a Free-man of Christs Corporation hauing a voyce or consent in the admission of others into that holy society 3 If there be any Collection for the poore freely without grudging bestow thine Almes as GOD hath blessed thee with abilitie And thus farre of the duties to be performed in the holy assembly Now of the third sort of duties after the holy Assembly AS thou returnest home or when thou art entered into thy house meditate a little vvhile vpon those things vvhich thou hast heard And as the cleane beasts which chew the cudde so must thou bring againe to thy remembrance that vvhich thou hast heard in the Church And then kneeling downe turne all to a
which was the Lord. Some receiue the spirituall grace without the outward signe as the Saint-Theefe on the Crosse and innumerable of the faithfull who dying desire it but cannot receiue it through some externall impediments but the worthy Receiuers to their comfort receiue both in the Lords Supper Christ chose Bread and Wine rather then any other Elements to be the outward signes in this blessed Sacrament first because they are easiest for all sorts to attaine vnto secondly to teach vs that as mans temporall life is chiefely nourished by bread and cherished by wine so are our soules by his body and bloud sustained and quickned vnto eternall life Hee appointed Wine vvith the Bread to be the outward signe in this Sacrament to teach vs first that as the perfect nourishment of mans Body consists both of meate and drinke so Christ is vnto our soules not in part but in perfection both saluation and nourishment secondly that by seeing the Sacramentall Wine apart from the Bread wee should remember how all his precious bloud was spild out of his blessed body for the remission of our sinnes The outward Signes the Pastor giues in the Church and thou dost eate vvith the mouth of thy body the spirituall grace Christ reacheth from Heauen and thou must eate it with the mouth of thy Faith 3 Of the Ends for which this holy Sacrament was ordained The excellent and admirable Ends or fruits for vvhich this blessed Sacrament vvas ordayned are seauen Of the first end of the Lords Supper 1 To keepe Christians in a continuall remembrance of that propitiatory sacrifice which Christ once for all offered by his death vpon the crosse to reconcile vs vnto GOD. Doe this saith Christ in remembrance of me And saith the Apostle As oft as yee shall eat this bread and drinke this cup yee doe shew the Lords death till hee come And he saith that by this Sacrament and the preaching of the word Iesus Christ was so euidently set forth before the eies of the Galathians as if he had beene crucified among them For the whole action representeth Christs death the breaking of the bread blessed the crucifying of his blessed body and the pouring forth of the sanctified wine the shedding of his holy bloud Christ was once in himselfe really offered but as oft as this Sacrament is celebrated so oft is hee spiritually offered by the faithful Hence the Lords Supper is called a propitiatorie sacrifice not preperly and really but figuratiuely because it is a memoriall of that propitiatory Sacrifice which Christ offered vpon the Crosse. And to distinguish it from that reall sacrifice the Fathers call it the vnbloudy Sacrifice It is also called the Eucharist because that the Church in this action offereth vnto God the sacrifice of praise and thankesgiuing for her redemption effected by the true and onely expiatory sacrifice of Christ vpon the Crosse. If the sight of Moabs King sacrificing on his walles his owne sonne to moue his gods to rescue his life 2 King 3.27 mooued the assayling Kings to such pitty that they ceast their assault and raised their siege how should the spirituall sight of God the Father sacrificing on the Crosse his onely begotten sonne to saue thy soule mooue thee to loue God thy Redeemer and to leaue sinne that could not in iustice be expiated by any meaner ransome Of the second end of the Lords Supper 2 To confirme our faith for God by this Sacrament doth signifie and seale vnto vs from heauen that according to the promise and new couenant which he hath made in Christ he will truely receiue into his grace and mercy all penitent beleeuers who duely receiue this holy Sacrament and that for the merits of the death and passion of Christ hee will as verily forgiue them all their sinnes as they are made partakers of this Sacrament In this respect the holy Sacrament is called the seale of the new Couenant and remission of sins In our greatest doubts wee may therefore receiuing this Sacrament vndoubtedly say with Sampsons mother If the Lord would kill vs hee would not haue receiued a burnt offering and a meat-offering at our hands neither would he haue shewed all these things nor would at this time haue told vs such things as these Of the 3. ende of the Lords Supper 3 To bee a pledge and symbole of the most neere effectuall communion which Christians haue with Christ. The cuppe of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ that is a most effectuall signe and pledge of our Communion with Christ. This vnion is called abiding in vs ioyning to the Lord dwelling in our hearts and set forth in the holy Scriptures by diuers Similies First of the Vine and branches Secondly of the head and body Thirdly of the foundation and building Fourthly of one Loafe confected of many graines Fiftly of the matrimoniall vnion twixt man and wife and such like And it is threefold betwixt Christ and Christians The first is naturall betwixt our humane nature and Christs diuine nature in the person of the vvord The second is mysticall betwixt our persons absent from the Lord and the person of Christ God and Man into one mysticall body The third is celestiall betwixt our persons present with the Lord and the person of Christ in a body glorified these three coniunctions depend each vpon other For had not our nature beene first hypostatically vnited to the nature of GOD in the second person wee could neuer haue been vnited to Christ in a mysticall body And if wee be not in this life though absent vnited to Christ by a mysticall vnion wee shall neuer haue communion of glory with him in his heauenly presence The mysticall communion chiefly heere meant is wrought betwixt Christ and vs by the Spirit of Christ apprehending vs and by our faith stirred vp by the same spirit apprehending Christ againe Both which Saint Paul doth most liuely expresse I follow after If that I may apprehend that for which also I am apprehended of Christ Iesus How can hee fall away that holdeth and is so firmely holden This vnion he shall best vnderstand in his minde who doth most feele it in his heart But of all other times this vnion is best felt and most confirmed when wee doe duely receiue the Lords Supper For then we shall sensibly feele our hearts knit vnto Christ and the desires of our soules drawn by faith and the holy Ghost as by the cordes of loue neerer and neerer to his holinesse From this Communion with Christ there followeth to the faithfull many vnspeakeable benefits As first Christ tooke by imputation al their sinnes and guiltinesse vpon him to satisfie Gods iustice for them and he freely giues by imputation vnto vs all his righteousnesse in this life and all his
right vnto eternall life when this is ended And counteth all the good or ill that is done vnto vs as done vnto his owne person Secondly their floweth from Christs nature into our nature vnited to him the liuely spirit and breath of grace which renueth vs to a spirituall life and so sanctifieth our mindes wils and affections that wee dayly growe more and more conformable to the Image of Christ. Thirdly hee bestoweth vpon them all sauing graces necessary to attaine eternall life as the sense of Gods loue the assurance of our election with regeneration iustification and grace to doe good workes till we come to liue with him in his heauenly kingdome This should teach all true Christians to keepe themselues as the vndefiled members of Christs holy body and to beware of all vncleanenesse and filthynesse knowing that they liue in Christ or rather that Christ liueth in them From this vnion with Christ sealed vnto vs by the Lords Supper Saint Paul draweth arguments to withdraw the Corinthians from the pollution both of Idolatry 1 Cor. 10.16 and Adultery 1 Cor. 16.15.16 c. Lastly from the former Communion twixt Christ and Christians there flowes an other communion twixt Christians among themselues Which is also liuely represented by the Sacrament of the Lords Supper in that the whole Church being many doe all communicate of one bread in that holy action We being many are one bread and one body for wee are all partakers of that one bread that as the bread which we eate in the Sacrament is but one though it be confected of many graines so all the faithfull though they be many yet are they but one mysticall body vnder one head which is Christ. Our Sauiour praied 5. times in that prayer which hee made after his last Supper that his Disciples might bee one to teach vs at once how much this vnity pleaseth him This vnion betwixt the faithfull is so ample that no distance of place can part it so strong that death cannot dissolue it so durable that time cannot weare it out so effectual that it breeds a feruent loue betwixt those who neuer saw one anothers face And this coniunction of Soules is termed the Communion of Saints which Christs effecteth by 7. speciall meanes First by gouerning them all by one and the same holy Spirit Secondly by enduing them all with one and the same faith Thirdly by shedding abroad his owne loue into all their hearts Fiftly by regenerating them all by one and the same Baptisme Sixtly by nourishing them all with one and the same spirituall foode Seauenthly by being one quickning Head of that one Body of his Church vvhich hee reconciled to GOD in the body of his flesh Hence it vvas that the multitude of Beleeuers in the Primitiue Church 〈◊〉 of one heart and of one soule in truth affection and compassion And this should teach Christ 〈◊〉 to loue one another seeing they are all members of the same holy and mysticall body vvhereof Christ is Heâ—d And therefore they should haue all a Christian Sympathie and fellow-feeling to reioyce one in anothers ioy to condole one in anothers griefe to beare vvith one anothers infirmitie and mutually to relieue one anothers wants Of the fourth end of the Lords Supper 4 To feede the Soules of the faithfull in the assured hope of life euerlasting for this Sacrament is a Signe and pledge vnto as many as shall receiue the same according to Christs Institution that hee vvill according to his promise by the vertue of his crucified body and bloud as verily feede our soules to lie eternall as our bodies are by Bread and Wine nourished to this temporall life And to this end Christ in the action of the Sacrament really giueth his very body and bloud to euery faithfull Receiuer Therefore the Sacrament is called the Communion of the Body and Bloud of the Lord. And communication is not of things absent but present neyther were it the Lords Supper if the Lords Body and Bloud vvere not there Christ is verily present in the Sacrament by a double vnion vvhereof the first is spirituall twixt Christ and the worthy Receiuer the second is Sacramentall twixt the body and bloud of Christ and the outward Signes in the Sacrament The former is wrought by meanes that the same holy Spirit dwelling in Christ and in the Faithfull incorporateth the Faithfull as Members vnto Christ their Head and so makes them one vvith Christ and pertakers of all the Graces Life Holinesse and eternall Glory vvhich is in him as sure and as verily as they heare the wordes of the promise and are partakers of the outward Signes of the holy Sacrament Hence it is that the vvill of Christ is a true Christians vvill and the Christians life is Christ vvho liueth in him Gal. 2.20 If you looke to the things that are vnited this Vnion is essentiall If to the Truth of this Vnion it is reall If to the manner how it is wrought it is spirituall It is not our Faith that makes the Body and Bloud of Christ to be present but the Spirit of Christ dwelling in him and vs. Our Faith doth but receiue and apply vnto our Soules those heauenly graces which are offered in the Sacrament The other being the Sacramentall Vnion is not a Phisicall or locall but a spirituall coniunction of the earthly Signes vvhich are Bread and Wine vvith the heauenly Graces which are the Body and Bloud of Christ in the act of receiuing as if by a mutuall relation they vvere but one and the same thing Hence it is that in the same instant of time that the worthy Receiuer eateth vvith his mouth the Bread and Wine of the Lord hee eateth also vvith the mouth of his Faith the very Body and Bloud of Christ. Not that Christ is brought downe from Heauen to the Sacrament but that the holy Spirit by the Sacrament lifts vp his minde vnto Christ not by any locall mutation but by a deuout affection so that in the holy contemplation of Faith hee is at that present with Christ and Christ with him And thus beleeuing and meditating how Christ his Body vvas crucified and his precious Bloud shed for the remission of his sinnes and the reconciliation of his Soule vnto GOD his Soule is hereby more effectually fed in the assurance of eternall Life then Bread and Wine can nourish his body to this temporall life There must be therefore of necessitie in the sacrament both the outward signes to be visibly seene with the eyes of the body and the Body and Bloud of Christ to be spiritually discerned with the Eye of Faith But the forme how the Holy Ghost makes the Body of Christ being absent from vs in place to be present vvith vs by our vnion S. Paul tearmes A great Mysterie such as our vnderstanding cannot worthily comprehend The Sacramentall Bread and
temptation is ready to betray the soule By death the soule shall be deliuered from this thraldome and this corruptible body shall put on incorruption and this mortall immortality 1 Cor. 15.53 Oh blessed thrice blessed be that death in the Lord which deliuers vs out of so euill a world and freeth vs from such a body of bondage and corruption The 3. sort of Meditations to consider what good death will bring vnto thee 1 DEath bringeth the godly mans soule to enioy an immediate communion with the blessed Trinitie in euerlasting blisse and glorie 2 It translates his soule from the miseries of this world the contagion of sinne and society of sinners to the Citie of the liuing God the celestiall Hierusalem and to the company of innumerable Angels And to the assembly and congregation of the first borne which are written in Heauen and to God the Iudge of all and to the soules of iust men made perfect and to Iesus the Mediatour of the new Couenant 3 Death putteth the soule into the actuall and full possession of all the inheritance and happinesse which Christ hath either promised vnto thee in his word or purchased for thee by his bloud This is the good and happinesse whereunto a blessed death will bring thee And what truly religious Christian that is young would not wish himselfe olde that his appointed time might the sooner approach to enter into this celestiall Paradise where thou maiest exchange thy brasse for gold thy vanity for felicity thy vilenesse for honour thy bondage for freedome thy lease for an inheritance and thy mortall statâ— for an immortall life Hee that doth not daily desire this blessednesse aboue all things of all others he is lesse worthy to enioy it If Cato Vticensis and Cleombrotus two heathen men reading Platoes booke of the Immortality of the soule did voluntarily the one breake his necke the other runne vpon his sword that they might the sooner as they thought haue enioyed those ioyes What a shame is it for Christians knowing those things in a more excellent measure and manner out of Gods owne booke not to bee willing to enter into these heauenly ioyes especially when their Master cals for them thither If therefore there be in thee any loue of God or desire of thine owne happinesse or saluation when the time of thy departing draweth neere that time I say and manner of death which GOD in his vnchangeable counsell hath appointed and determined before thou wast borne yeeld and surrender vp willingly and cheerefully thy soule into the mercifull hand of Iesus Christ thy Sauiour And to this ende when thine end is come as the Angell in the sight of Manoah and his wife ascended from the Altar vp to heauen in the flame of the sacrifice so endeauour thou that thy Soule in the sight of thy friends may from the Altar of a contrite heart ascend vp to heauen in the sweete perfume of this or the like spirituall sacrifice of Praier A Prayer for a sicke man when he is tolde that he is not a man for this world but must prepare himselfe to goe vnto GOD. O Heauenly Father who art the Lord God of the spirits of all flesh and hast made vs these soules and hast appointed vs the time as to come into this world so hauing finished our course to goe out of the same The number of my daies vvhich thou hast determined are now expired and I am come to that vtmost bound which thou hast appointed beyond which I cannot passe I know O Lord that if thou entrest into iudgement no flesh can bee iustifyed in thy sight And I O Lord of all others should appeare most impure and vniust for I haue not fought that good fight for the defence of thy faith and religion with that zeal and constancy that I should but for feare of displeasing the world I haue giuen â—ay vnto sinnes and errours and for desire to please my flesh I haue broken all thy commandements in thought word and deede so that my sinnes haue taken such hold on me that I am not able to looke vp and they are moe in number then the haires of my head If thou wilt straightly marke mine iniquitiâ—s O Lord where shall I stand If thou waighest me in the ballance I shall be found too light For I am voide of all righteousnesse that might merit thy mercy and loaden with all iniquities that most iustly deserue thy heauiest wrath But O my Lord and my GOD for Iesus Christ thy Sonnes sake in whom only thou art wel pleased with all penitent and beleeuing sinners take pitty and compassion vpon mee who am the chiefe of sinners blot out all my sinnes out of thy remembrance and wash away all my transgressions out of thy sight with the pretious bloud of thy Sonne which I beleeue that he as an vndefiled Lambe hath shed for the clensing of my sinnes In this faith I liued in this faith I die beleeuing that Iesus Christ died for my sinnes and rose againe for my iustification And seeing that he hath endured that death and borne the burthen of that Iudgement which was due vnto my sinnes O Father for his death and passions sake now that I am comming to appeare before thy Iudgement seat acquite and deliuer me from that fearfull Iudgement which my sinnes haue iustly deserued And performe with me that gracious and comfortable promise which thou hast made in thy Gospell That whosoeuer beleeueth in thee hath euerlasting life and shall not come into Iudgement but shall passe from death vnto life Strengthen O CHRIST my faith that I may put the whole confidence of my saluation in the merits of thy obedience and blood Encrease O holy Spirit my patience lay no more vpon me then I am able to beare and enable mee to beare so much as shall stand with thy blessed will and pleasure O blessed Trinity in vnity my Creator Redeemer and Sanctifier vouchsafe that as my outward man doth decay so my inward man may more more by thy grace and consolation encrease and gather strength O Sauiour put my soule in a readinesse that like a wise Virgin hauing the wedding Garment of thy righteousnesse and holinesse shee may be ready to meete thee at thy comming with oyle in her lampe Marrie her vnto thy selfe that shee may bee one with thee in euerlasting loue and fellowship O Lord reproue Sathan and chase him away Deliuer my soule from the power of the dogge Saue me from the Lions mouth I thanke thee O Lord for all thy blessings both spirituall and temporall bestowed vpon me especially for my Redemption by the death of my Sauiour Christ. I thanke thee that thou hast protected me with thy holy Angelâ— from my youth vp vntil now Lord I beseech thee giue them a charge to attend
praesidentium sumimus Tert. lib. de Coron cap. 3. * Qui est à terra panis percipiens vocationem Domini non iam communis panis est sed Eucharistia ex duabus rebus constans terrenâ coelesti Iren. lib. 4. cap. 30. Per Sacramentum corporis sanguinis Domini diuinae efficimur consortes naturae tamen esse noÌ„ desinit substantia vel natura panis vini Gelasius cont Eutic Christus visibilia symbolae corporis sanguinis appellatione honorauit non naturam mutans sed gratiam naturae adâ—ciens Theodoret. Dialog 1. c 1 Cor 10.16 d 1 Cor. 11.26 e Acts 3.21 Acts 1.11 Heb. 8.21 f Mat. 24.27 28. g 1 Thes. 4.17 * Dauid cals Bread the strength of mans heart Psal. 104.15 Isay the stay of bread Chap. 3.1 Ezechiel the staffe of bread Chap. 4.16 Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mat. 26.16 1 Cor. 11.26 1 Cor. 11.26 Gal. 3.1 Heb. 9.26 10.12 1.3 Quotidiè nobis Christus crucifigitur Aug. in Psa. 95. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Incruentum sacrificium If it be vnbloudy because it is voide of bloud theÌ„ is it not Chrs. naturall body If because it is offred without shedding of bloud then is it not auaileable for the remission of sinnes Heb. 9.22 Christo cum patre spir Sancto sacrificiuÌ„ panis vini in fide charitate sancta Ecclesia Catholicae offerre non cessat Aug. de fid ad Pet. diac cap. 19. Cum frangitur hostia duÌ„ sanguis de calice in ora fidelium funditur quid aliud quam Dominici corporis in cruce immolatio eiusque sanguinis de latere effusio designatur Can. dist 2. de conse cap. cuÌ„ frangitur 37. Rom. 4.11 Mat. 26.28 1 Cor. 11.25 Iudg. 13.23 1 Cor. 10.16 Ioh. 14.16.23 1 Cor. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 15.5 Eph. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.35 Col. 1.18 Rom. 12.4.5 Eph. 2.19.20 1 Cor. 10.17 Eph. 5.31.32 Apo. 21.2 Phil. 3.12 2 Cor. 5.21 Rom. 4.25 1 Pet. 2.24 Phil. 3.9 Mat. 25.35 Act. 9.4 Mat. 25.45 Zach. 2.8 Eph. 4.23.24 Rom. 8.29 2 Cor. 3.18 Ioh. 15.5 Ioh. 1.16 2 Cor. 8.1.4 6.7.19 1 Cor. 10.17 Ioh. 17.11.21.22.23.26 2 Cor. 4.13 Eph. 4.5 a Rom. 5.5 b Tit. 3.5 Ephe. 4.5 c 1 Cor. 10.17 1 Cor. 11.33 d Col. 1.18 and 22. e Act. 4.32 1 Cor. 10.16 * Haec sâ—corpus sanguis Domini accepta atque hausta id efficiunt vt nos in Christo Christus in nobis sit Hil. lib. 8 de Trin. I am corpus Christi meo corpori sociatum est sanguis eius meas ornauit genas B. Agnâ—tis doct apud Ambros. * Corpus non adest cuÌ„ pane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est simul loco sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id estâ— simul tempore * Fidem mitte in Coelum eum in terris tanquà m praesentem tenuisti Aug. Epist. 3. ad Volus. Ephes. 5.32 a Luk. 24.30.31 b 1 Cor. 12.13 c 1 Sam. 14.27 d Iudg. 7.13 e 1 King 19.6.7 f Psal. 78.24.25 Num. 16.35 g Iohn 6.32.33.49.50 h Ioh. 6.51.58 i Iohn 6.34 a Iohn 5.25 Rom. 6.4.5.11 b Apoc. 20.6 * Hinc apud priscos Sacramentum Baptismâ— appellabatur salus Sacramentum verò Dominici corporis vita Aug. lib. 1. de peccatorum meritis c. 14. c Iohn 6.57 d Iohn 12.2 1 Sam. 3.10 Psal. 108.1 Acts 9.6 Apo. 3.1 Ioh. 6.45 a Hinc panis vinum à veteribus nominantur symbola resurrectionis Canon Nicaenus b Ioh. 6.51 Caro Christi non in sese sed in verbo ipsi hypostaticè vnito viuiâ—â—ca est Cyr. in Ioh. 10.13 Et quia est propria caro verbi cuncta viuificaâ—â—is Synod Eph. directa fide ad Reginaâ— Viuâ—siâ—at 1. ratione meritâ— obedienâ—i a quia Christi â—aro pro credâ—â—tibâ—s oblata fuit in sacrificium 2. ratione copulationis nostrae cum Christo quia non possumus ad Deum vit fontem pertingere 〈◊〉 carne illa Christi mediante quatenus carni illi quasi membra sumus insitâ— Caro non prodâ—st Ioh. 6.63 â—i carnalis opinio non conueniens cum mysterio mandacationis carnis Christi * Quomodo negane carnem capacem esse resurrectionis quae sanguine corpore Christi nutritur Irenaeus lib. 4. cap. 34. * Christi resurrectio in qua nostrae innititur communis resurrectionis fide iussor est Theod. a Mortuum esse Christum etiam Pagani credunt resurrexisse vero propriae fides est christianorum Aug. lib. 16. cont Faust. cap. 19. Tota fiduciae ChristianoruÌ„ est resurrectio mortuorum Tertul. lib. 5 de resur Carn * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnium terribilium terribilissimum mors Arist. Ioh. 6.51 Apoc. 2.7 Apoc. 22.6 Milites sacramento erant iurati obstricti ad praestandam soli Imperatori fidelitatâ—m obedientiam Cicero Deut. 27.26 Gal. 3.10 Luk. 15. * The 1. Commandement Deut. 6.5 Mat. 22.37.38 Leuit. 19.14 Psal. 22.5.6 Psal. 38.8 * The 2. Commandement Deut. 12.32 Mat. 15.9 Gal. 3.1 * The 3 Commandement Phil. 2.10 Eccl. 4.17 1 King 19.10 Ier. 5.2 Heere confesse thy rash false swearing * The 4. Commandement Act. 20.7 1 Cor. 16.2 Here confesse thy trauelling on the sabbath and thy leauing the holy exercise to goe to sporting or feasting The 5. Commandement 1 Thes. 5.13 Gal. 4.15 Here confesse thy disobedience to thy Parents Ministers Magistrates Masters or Tutors The 6. Commandement * Pro. 19.11 a Eph. 4.31 Mat. 5.44 Here confesse thy hastines fury if thou hast beene any way the cause of any mans death vniustly or cruelly The 7. Commandement 1 Thes. 4.3 c. Rom. 6.13 Here confesse vnto God thy secret pollusions fornication or adulterie if Sathan hath so farre preuailed ouer thee The 8. Commandement Ephes. 4.28 Luke 6.34.35 Leuit. 25.35 Here confesse if thou hast secretly stolne or openly robbed any thing or hast detained from any fatherlesse childe that which is his by right The 9. Commandement Zach. 8.16 Mat. 10.16 1 Cor. 13.7 Mat. 1.18.19 Psal. 50.20 Psal. 15.3 Here confesse if thou hast belyed or slaundered thy neighbour or not spoken the truth to cleare his innocencie when thou wast called thereto Tit. 1.12 The 10. Commandement Heb. 13.5 1 Tim. 6.6 Phil. 4.11.12 Rom. 7. Heb. 4. Psal. 130.1 Iob. 1.12 Ion. 2.2 Rom. 4. vlt. Heb. 6.1.2 Ioh. 17.3 1 Tim. 2.4 1 Cor. 11.29 2 Cor. 13.5 1 Cor. 2.14 Rom. 8.7 Iam. 3.19 Heb. 4.2 Rom. 4.11 Ephes. 3.17 Heb. 11.6 Rom. 14.23 Isa. 55.7 Ezech 33.11 Act. 26.19 Act. 3.19 Luk. 1.74.75 Ha. 2.13.14 Tit. 1.15 Mat. 5.23.24 Ioh. 13.14.34.35 Mat. 6.12.14.15 18.35 Matth. 22. 1 Pet. 1. Isa. 55.1.2 Mat. 26.26.27.28 c. 2 Sam. 19.33 Gen. 22.5 * Haile King Col. 2.3.9 2 Sam. 6.7 Mat. 3.11 Mat. 8.8 Mat. 9.12.13 Mat. 11.28 Mat. 22.11 This wedding Garment is righteousnesse and true holinesse Apoc. 19.8 Ephe. 4.24
haue grace to repent heereafter 2 Math. 11.26 Come vnto mee all you that labour and are heauy laden and I wil giue you rest Hence the lewdest man collects that he may come vnto Christ when he list But he must know That no man euer comes to Christ but hee who as Peter saith Hauing knowne the way of righteousnesse hath escaped the pollutions of the world through the knowledge of our Lord Sauiour Iesus Christ. To come vnto Christ is to repent and beleeue And this no man can doe except his heauenly father draweth him by his grace 3 Rom. 8.1 There is no condemnation to them which are in Christ Iesus True But they are such who walke not after the flesh as thou dost but after the spirit which thou diddest neuer yet resolue to doe 4 1 Tim. 1.15 Christ Iesus came into the world to saue sinners c. True But such sinners vvho like Paul are conuerted from their wicked life not like thee who still continuest in thy lewdnesse For that Grace of God which bringeth saluation vnto all men teacheth vs that denying vngodlinesse and wordly lusts we should liue soberly righteously and godly in this present world 5 Prou. 23.26 A iust man falleth seauen times in a day and riseth c. In a day is not in the Text Which meanes not falling into sinne but falling into trouble which his malicious enemie plots against the iust and from which GOD deliuers him And though it meant falling in and rising out of sinne what is this to thee whose falles all men may see euery day but neither God nor man can at any time see thy rising againe by repentance 6 Isay 64.6 All our righteousnes are as filthy rags Hence the carnall Christian gathers That seeing the best workes of the best Saints are no better then his are good enough and therefore hee needes not much grieue that his deuotions are so imperfect But Isay meanes not in this place the righteous workâ— of the Regenerate as feruent praiers in the name of God charitable almes from the bowels of mercy suffring in the Gâ—spels defence the spoile of goods and spilling of blood and such workes which Paul calles the fruit of the spirit But the Prophet making an humble confession in the name of the Iewish Church when she had fallen from GOD to Idolatry acknowledgeth that whilest they were by their filthy sinnes separated from GOD as leapers are by their infected sores and polluted cloathes from men their chiefest righteousnesse could not be but abhominable in his sight And though our best works compared with Christs righteousnesse are no better then vncleane ragges yet in Gods acceptation for Christs sake they are called white rayment yea pure fine linnen and shining farre vnlike thy Leopards spots and filthy garments 7 Iam. 3.2 In many things we sinne all True But Gods children sinnes not in all things as thou doest without either bridling their lusts or mortifying their corruptions And though the reliques of sinne remaines in the dearest children of God that they had neede dayly to cry Our Father which art in heauen forgiue vs our trespasses Yet in the New Testament none are properly called Sinners but the vnregenerate But the Regenerate in respect of their zealous endeuour to serue God in vnfained holinesse are euery where called Saints Insomuch that Saint Iohn saith that whosoeuer is borne of God sinneth not That is liueth not in wilfull filthinesse suffring sinne to raigne in him as thou doest Deceiue not thy selfe with the name of a Christian vvhosoeuer liueth in any custommary grosse sinne he liueth not in the state of Grace Let therefore saith Paul euery one that nameth the name of Christ depart from iniquity The Regenerate sinne but of frailty they repent and God doth pardon therefore they sinne not to death The Reprobate sinne maliciously wilfully and delight therin so that by their good will sinne shall leaue them before they will leaue it They will not repent and God will not pardon Therefore their sinnes are mortall saith Saint Iohn Or rather immortall as saith S. Paul Rom. 2.5 It is no excuse therefore to say wee are all sinners True Christians thou seest are all Saints 8 Luk. 23 43. The Thiefe conuerted at the last gaspe was receiued to Paradice What then If I may haue but time to say when I am dying Lord haue mercy vpon me I shall likewise be saued But what if thou shalt not And yet many in that day shalâ— say Lord Lord and the Lord will not knowe them The Thiefe was saued for he repented but his fellow had no grace to repent and was damned Beware therefore lest trusting to late Repentance at thy last end on earth thou be not driuen to repent too late without ende in Hell 9 1 Ioh. 1. The blood of Iesus Christ cleanseth vs from all sinne And 1 Ioh. 2.1 If any man siâ—ne we haâ—e an Aduocate with the Father Iesus Christ the righteous c. O comfortable But heere what Saint Iohn saith in the same place My little children these things write I vnto you that yee sinne not If therefore thou leauest thy sinne these comforts are thine else they belong not to thee 10 Rom. 5.20 Where sinne abounded Grace did abound much more O sweet But heare what Paul addeth What shall wee say then shall we continue in sinne that Grace may abound God forbid How shall we that are dead to sinne liue any longer therein Rom. 6.1.2 This place teacheth vs not to presume but that we should not despaire None therefore of these promises promiseth any grace to any but to the penitent heart The grounds of Religion mistaken are 1 From the doctrine of Iustification by faith onely a carnal Christian gathereth That good workes are not necessary he commends others that do good works but he perswads himself that he shall be saued by his faith without doing any such matters But he shold know that though good works are not necessary to Iustification yet they are necessary to saluation for We are Gods workemanship created in Christ Iesus vnto good workes which God hath predestinated that wee should walke in them Whosoeuer therfore in yeres of discretion bringeth not forth good works after he is called he cannot besaued neither was he euer predestinated to life eternal Therefore the Scripturs saith that Christ wil reward euery maÌ„ according to his works Christ respects in the Angels of the 7. Churches nothing but their works And at the last day he will giue the heauenly Inheritance onely to them who haue done good workes in feeding the hungry cloathing the naked c. At that day Righteousnesse shall weare the Crowne No righteousnesse no Crowne No good workes according to a mans talent no reward from God vnlesse it be vengeance To be rich in good workes is the surest foundation of our assurance to
minde is resolued through the assistance of his grace to amend thy faults And then hauing washed thy selfe and adorned thy body with apparell which beseemeth thy calling and the Image of GOD which thou bearest shut thy chamber-doore and kneele downe at thy bed-side or some other conuenient place and in reuerent manner lifting vp thy heart together with thy hands and eyes as in the presence of GOD who seeth the inward intention of thy soule offer vp vnto God from the Altar of a contrite heart thy Prayer as a Morning Sacrifice through the mediation of Christ in these or the like wordes A Prayer for the Morning O Most mighty and glorious GOD full of incomprehensible power and Maiestie whose glory the very Heauen of Heauens is not able to containe looke downe from heauen vpon me thine vnworthy Seruant who here prostate my selfe at the foote-stoole of thy Throne of Grace But looke vpon mee O Father through the merits and mediation of Iesus Christ thy beloued Sonne in whom onely thou art well pleased For of my selfe I am not worthy to stand in thy presence or to speake with mine vncleane lips to so holy a God as thou art For thou knowest that in sin I was conceiued and borne and that I haue liued euer since in iniquitie so that I haue broken all thy holy Commandements by sinfull motions vncleane thoughts euill wordes wicked workes omitting many of those duties of pietie which thou requirest for thy seruice and committing many of those vices which thou vnder the penaltie of thy displeasure hast forbidden Here thou maist confesse vnto God thy secret sinnes which doe most burden thy conscience with the circumstances of the time place person and manner how it was committed saying But more especially O Lord I doe here with griefe of heart confesse vnto thee c. And for these my sinnes O Lord I stand here guiltie of thy curse with all the miseries of this life and euerlasting torments in hell fire when this wretched life is ended if thou shouldest deale vvith mee according to my deserts Yea Lord I confesse that it is thy mercy which endureth for euer and thy compassion which neuer failes that is the cause that I haue not beene long agoe consumed But with thee O Lord there is mercy and plenteous redemption In the multitude therefore of thy mercy and confidence in Christs merits I entreate thy diuine Maiestie that thou wouldest not enter into iudgement with thy Seruant neyther be extreame to marke what I haue hitherto done amisse for if thou doest then no flesh can be iustified in thy sight nor any liuing stand in thy presence But be thou mercifull vnto mee and wash away all the vncleannesse of my sinne with the merits of that precious bloud which Iesus Christ hath shed for me And seeing that hee hath borne the burden of that curse which was due to my transgressions O LORD deliuer me from my sinnes and from all those Iudgements which hang ouer my head as due vnto mee for them And separate them as farre from thy presence as the East is from the West burie them in the buriall of Christ that they may neuer haue power to rise vp against mee to shame me in this life or to condemne me in the world which is to come And I beseech thee O Lord not onely to wash away my sinnes with the bloud of thine immaculate Lambe but also to purge my heart by thy holy spirit from the drosse of my natural corruption that I may feele thy spirit more and more killing my sinne in the power and practise thereof so that I may with more freedome of minde and liberty of will serue thee the euerliuing God in righteousnesse and holinesse this day And giue me grace that by the direction and assistance of the same thy holie spirit I may perseuere to be thy faithfull and vnfained seruant vnto my liues ende that when this mortall life is ended I may be made a partaker of immortality and euerlasting happinesse in thy heauenly kingdome In the meane time O Lord whilest it is thy blessed will and pleasure that I may continue to spend and end that small number and remnant of daies which thou hast appointed for me to liue in this vale of misery Teach mee so to number my daies that I may apply my heart vnto wisdome and as thou dost adde daies vnto my life so good Lord I beseech thee adde repentance and amendment to my daies that as I growe in yeeres so I may encrease in grace and fauour with thee and all thy people And to this end giue vnto me a supply of all those graces which thou knowest to be wanting in me and necessary for me with an increase of all those good gifts whervvith thou hast already endued me that so I may be the better enabled to leade such a godly life and honest conuersation as that thy name may thereby be gloryfied others may take good example by me and my soule may more cheerefully feed on the peace of a good conscience and bee more replenished with the ioy of the holy Ghost And heere O Lord according to my bounden duty I giue thee most humble and hearty thankes for all those blessings which of thy goodnesse thou hast bestowed vpon mee And namely for that thou hast of thy free loue according to thine eternall purpose elected me before the foundation of the world was laid vnto saluation in Iesus Christ for that thou hast created mee after thine owne Image and hast begunne to restore that in mee vvhich vvas lost in our first Parents for that thou hast effectually called me by the working of thy spirit in the preaching of the Gospell and the receiuing of thy Sacraments to the knowledge of thy sauing grace and obedience of thy blessed will for that thou hast bought and redeemed me vvith the blood of thine onely begotten Sonne from the torments of Hell and thrall of Satan for that thou hast by faith in Christ freely iustified me vvho am by nature the childe of wrath for that thou hast in good measure sanctified mee by thy holy spirit and giuest me so large a time to repent together with the meanes of repentance I thanke thee likewise good Lord for my life health wealth foode raiment peace prosperity and plenty and for that thou hast preserued me this night from all perils and dangers of body and soule and hast brought me safe to the beginning of this day And as thou hast now vvakened my body from sleepe so I beseech thee waken my soule from sinne and carnall security and as thou hast caused the light of the day to shine in my bodily eies so good Lord cause the light of thy word and holy spirit to illuminate my heart and giue me grace
thy haste be neuer so much or thy businesse neuer so great yet goe not about it nor out of thy dores till thou hast at least vsed this or the like short prayer A briefe Prayer for the Morning O Merciful father for Iesus Christ his sake I beseech thee forgiue me all my knowne and secret sins which in thought word or deede I haue coÌ„mitted against thy diuine Maiesty And deliuer me from al those iudgements which are due vnto mee for them and sanctifie my heart with thy holy spirit that I may hence foorth leade a more godly and religious life And heere O Lord I praise thy holy name for that thou hast refreshed me this night with moderate sleepe and rest I beseech thee likewise defend me this day from all perils and dangers of body and soule And to this end I commend my selfe and all my actions vnto thy blessed protection and gouernment beseeching thee that whether I liue or die I may liue and die to thy glory and the saluation of my poore soule which thou hast bought with thy precious bloud Blesse me therefore O Lord in my goying out and comming in and grant that whatsoeuer I shall thinke speake or take in hand this day may tend to the glory of thy name the good of others and the comfort of mine owne conscience when I shall come to make before thee my last accounts Grant this O heauenly father for Iesus Christ thy Sonnes fake In whose blessed name I giue thee thy glory and beg at thy hands all other graces which thou seest to be needfull for mee this day and euer in that praier which Christ himselfe hath taught me saying Our Father which art in heauen c. Meditations directing a Christian how he may walke all the day with God like Enoch HAuing thus begâ—n keep all the day after as diligent a watch as thou canst ouer all thy thoughts words and actions which thou maiest easily doe by crauing the assistance of Gods holy spirit and obseruing these few rules First for thy thoughts 1 BE carefull to suppresse euery sinne in the first motion Dash Babylons children whilest they are young against the stones Tread betimes the Cockatrice egge lest it breake out into a Serpâ—nt Let sinne be to the heart a stranger not a home-dweller Take heede of falling oft into the same sin lest the custome of sinning take away the conscience of sinne and then shalt thou waxe so impudently wicked that thou wilt neither feare God nor reuerence man 2 Suffer not thy minde to feedde it selfe vpon any imagination which is either vnpossible for thee to doe or vnprofitable if it be done but rather thinke of the vvorlds vanitie to contemne it of death to expect it of iudgement to auoide it of hell to escape it and of heauen to desire it 3 Desire not to fulfill thy minde in all things but learne to deny thy selfe those desires though neuer so pleasing to thy nature which being attained will draw either scandall on thy Religion or hatred to thy Person Consider in euery thing the ende before thou attempt the Action 4 Labour daily more and more to see thine owne misery through vnbeleefe selfe-loue and wilfull breaches of Gods law and the necessity of Gods mercy through the merits of Christs passion to be such that if thou wert demanded What is the vilest creature vpon the earth thy Conscience may answere mine owne selfe by reason of my great sinnes And that if on the other side thou wert asked What thou esteemest to be the most precious thing in the world Thy heart might answere One drop of Christs blood to wash away my sinnes And as thou tendrest the saluation of thy soule liue not in any wilfull filthinesse For true faith and the purpose of sinning can neuer stand together 5 Approue thy selfe to be a true seruant of Christ not onely in thy generall calling as in the frequent vse of the Word and Sacraments but also in thy particular in making conscience to eschue euery knowne sinne and to obey God in euery one of his commandements like Iosiah who turned to God with all his heart according to all the Law of Moses And Zacharie and Elizabeth who walked in all the commandements of God without reproofe But if at any time through frailty thou slippest into any sinne Lye not in it but speedily rise out of it by vnfained repentance Praying for pardon til thy conscience be pacified thy hatred of sinne increased and thy purpose of amendement confirmed 6 Beware of affecting popularitie by adulation the end neuer proues good And though attayned by due desert yet mannage it wisely lest it prooue more dangerous then contempt For States desire but to keepe downe whom they contemne for their vnworthinesse but to cut off whom they enuy for their greatnessâ— He therefore is truely prudent who considering the premises neither affecteth nor neglecteth popularity But in any wise take heede of harbouring a discontented minde for it may worke thee more woe then thou art aware of It is a speciall mercy in the multitude of so many blessings as thou doest enioy to haue some crosses God giues thee many blessings lest through want being his childe thou shouldest despaire And hee sends thee some crosses lest by too much prosperity playing the foole thou shouldest presume Many who haue mounted to great dignities would haue contented themselues with meaner had they knowne their great dangers Loue therefore competencie rather then eminencie And in all thy will haue euer an eye to Gods will least thy self-action turnes to thine owne destruction Happy the man who in this short life is least knowne of the world so that hee doth truely know God and himselfe Whatsoeuer crosse therefore thou hast to discontent thee remember that it is lesse then thy sinnes haue deserued Count therefore Christ thy chiefest ioy and sinne thy greatest griefe estimate no want to the want of Grace nor any losse to the losse of Gods fauour And then the discontentment for outward things shall the lesse perplexe thine inward minde And as oft as Sathan shall offer any motion of discontentment to thy minde remember Saint Pauls admonition Wee brought nothing into this World and it is certaine that wee can carry nothing out And hauing foode and raiment let vs be therewith content But they that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition Pray therefore with wise Agur O Lord giue me neyther pouertie nor riches feede mee with foode conuenient for mee least I be too full and deny thee and say Who is the Lord Or least I be poore and steale and take the Name of my God in vaine 7 Bestow no more thought vpon worldly things then thou needes must for the discharge of thy place and the maintenance of thine estate but still
thy name is a strong tower of defence vnto all those that trust therein I here recommend my selfe and all that doe belong vnto me vnto thy holy protection and custodie If it be thy blessed will to call for me in my sleepe O Lord for Christ his sake haue mercy vpon me and receiue my soule into thy heauenly Kingdome And if it be thy blessed pleasure to adde more dayes vnto my life O Lord adde more amendement vnto my dayes and weane my mind from the loue of the world and worldly vanities and cause mee more and more to settle my conuersation on Heauen and heauenly things And perfect daily in mee that good worke which thou hast begun to the glory of thy Name and the saluation of my sinfull Soule O Lord I beseech thee likewise saue and defend from all euill and danger thy whole Church the Kings Maiestie the Queene the Prince Charles together with the Princely Count Palatine of Rhene and the religious Princesse Elizabeth his Wife keepe them all in the sinceritie of thy Truth and prosper them in all grace and happinesse Blesse the Nobilitie Ministers and Magistrates of these Churches Kingdomes each of them with those graces which are expedient for their place and calling And be thou ô Lord a comfort and consolation to all thy people whom thou hast thought meete to visit vvith any kinde of sicknesse crosse or calamitie Hasten O Father the comming of our Lord Iesus Christ. Make mee euer mindfull of my last end and of the reckoning that I am to make vnto thee therein And in the meane while carefull so to follow Christ in the regeneration during this life as that with Christ I may haue a portion in the resurrection of the iust when this mortall life is ended These graces and all other blessings which thou O Father knowest to be requisite and necessary for me I humbly beg and craue at thy hands in the Name and mediation of Iesus Christ thy Sonne and in that forme of Prayer which hee himselfe hath taught me to say vnto thee Our Father which art in Heauen c. Another shorter Euening Prayer O Eternall GOD and heauenly father if I were not taught and assured by the promises of thy Gospell and the examples of Peter Magdalene the Publicane the Prodigall childe and many other penitent sinners that thou art so full of compassion and so ready to forgiue the greatest sinners who are heauiest laden with sinne at what time soeuer they returne vnto thee with penitent hearts lamenting their sinnes and imploring thy grace I should despaire for mine owne sinnes and be vtterly discouraged from presuming to come vnto thy presence considering the hardnesse of my heart the vnrulinesse of my affections and the vncleannesse of my conuersation by meanes whereof I haue transgressed all thy lawes and deserued thy curse which might cause my body to be smitten with some fearefull disease my soule to languish with the death of sinne my good name to be traduced with scandalous reproaches and make mine estate lyable to all manner of crosses and casualities And I confesse Lord that thy mercy is the cause that I haue not beene long agoe confounded But O my God as thy mercy onely staied thy iudgement from falling vpon mee hitherto so I humbly beseech thee in the bowels of the mercy of Iesus Christ in whom onely thou art well pleased that thou wilt not deale with mee according to my deserts but that thou wouldest freely and fully remit vnto mee all my sinnes and transgressions and that thou wouldest washe them cleane from me vvith the vertue of that most precious blood which thy sonne Iesus Christ hath shed for me For hee alone is the Phisition and his bloud onely is the medicine that can heale my sickenesse And he is the true brazen Serpent that can cure that poison wherewith the firy Serpents of my sinnes haue stung and poisoned my sicke and wounded soule And giue mee I beseech thee thine holy spirit which may assure me of mine adoption and that may confirme my faith encrease my repentance enlighten my vnderstanding purifie my heart rectifie my will and affections and so sanctifie me throughout that my whole body soule and spirit may be kept vnblameable vntill the glorious comming of my Lord Iesus Christ. And now O Lord I giue thee hearty thankes and praise for that thou hast this day preserued me from all harmes and perils notwithstanding all my sinnes and ill deserts And I beseech thee likewise defend me this night from the roaring Lion which night and day seeketh to deuoure me Watch thou O Lord ouer me this night to keepe mee from his temptations and tyrannie and let thy mercy shield me from his vnappeaseable rage and malice And to this end I commend my selfe into thy hands and protection beseeching thee O my Lord and God not to suffer Satan nor any of his euill members to haue power to doe vnto me any hurt or violence this night And grant good Lord that whether I sleepe or wake liue or die I may sleepe wake liue and die vnto thee and to the glory of thy name and the saluation of my soule Lord blesse and defend all thy chosen people euery where Graunt our King a long happy raigne ouer vs. Blesse the Queene Prince Charles the Prince Palatine of Rhene and the vertuous Princesse Elizabeth his wife together with all our Magistrates and Ministers comfort them who are in any misery neede or sickenesse Good Lord giue me grace to be one of those wise Virgins which may haue my heart prepared like a Lampe furnished with the Oyle of Faith and light of good works to meet the Lord Iesus the sweet bridegroome of my soule at his second and sodaine comming in glory Grant this good Father for Christ Iesus sake my only Sauiour and Mediator in whose blessed name and in whose owne words I call vpon thee as he hath taught me Our Father which c. Afterwards say Thy grace O Lord Iesus Christ thy loue O heauenly Father thy comfort and consolation O Holy and blessed spirit be with me and dwell in my heart this night and euermore Amen Then rising vp in a holy reuerence meditate as thou art putting off thy cloathes Things to be Meditated vpon as thou art putting off thy cloathes 1 THat the day is comming when thou must be as barely vnstript of al that thou hast in the world as thou art now of thy cloathes thou hast therefore heere but the vse of all things as a Steward for a time and that vpon accounts Whilest therefore thou art trusted with this Stewardship be wise and faithfull 2 When thou seest thy bed let it put thee in minde of thy graue which is now the bed of Christ For Christ by laying his holy body to rest three daies and three
against Heauen and before thee and how that wee haue beene borne in sinne and doe daily breake thy holy Lawes and Commandements contrary to our knowledge and Consciences albeit that we know that thou art our Creator who hast made vs our Redeemer who hast bought vs with the bloud of thine onely begotten Sonne and our Comforter who bestowest vpon vs all the good and holy graces which wee enioy in our soules and bodies And if thou shouldest but deale with vs as our vvickednesse and vnthankfulnesse haue deserued what other thing might vve O Lord expect from thee but shame and confusion in this life and in the vvorld to come wrath and euerlasting condemnation Yet O Lord in the obedience of thy Commandement and in the confidence which wee haue in thy vnspeakeable and endlesse mercy in thy Sonne our Sauiour Iesus Christ we thy poore Seruants appealing from thy Throne of Iustice where wee are iustly lost and condemned to thy throne of Grace where mercy raigneth to pardon abounding sinne doe from the bottome of our hearts most humbly beseech thee to remit and forgiue vnto vs all our offences and misdeedes that by the vertue of the precious bloud of IESVS CHRIST thine innocent Lambe which hee so aboundantly shed to take away the sinnes of the world all our sins both originall and actuall may be so clensed and washed from vs as that they may neuer be laid to our charge nor neuer haue power to rise vp in Iudgement against vs. And we beseech thee good Father for Christ his death and passions sake that thou wilt not suffer to fall vpon vs that fearefull curse and vengeance which thy Law hath threatned and our sins haue iustly deserued And for as much O Lord as wee are taught by thy word that Idolaters Adulterers couetous men contentious persons drunkards gluttons and such like inordinate liuers shall not inherite the kingdome of God poure the grace of thy holy spirit into our harts whereby we may be enlightened to see the filthinesse of our sinnes to abhorre them and may be more and more stirred vp to liue in newnesse of life and loue of thy Maiestie so that vvee may daily encrease in the obedience of thy word and in a conscionable care of keeping thy Commandements And now O Lord vvee render vnto thee most heartie thanks for that thou hast elected created redeemed called iustified and sanctified vs in good measure in this life and giuen vs an assured hope that thou vvilt glorifie vs in thy heauenly Kingdome vvhen this mortall life is ended Likewise vve thanke thee for our life health wealth libertie prosperitie and peace especially ô Lord for the continuance of thy holy Gospell among vs and for sparing vs so long and granting vs so gracious a time of Repentance Also vve praise thee for all other thy mercies bestowed vpon vs more especially for preseruing vs this night past from all dangers that might haue befallen our soules or bodies And seeing thou hast now brought vs safe to the beginning of this day vve beseech thee protect and direct vs in the same Blesse and defend vs in our going out and comming in this day and euermore Shield vs O LORD from the temptations of the Diuell and grant vs the custodie of thy holy Angels to defend and direct vs in all our wayes And to this end wee recommend our selues and all those that belong vnto vs and are abroad from vs into thy hands and almightie tuition Lord defend them from all euill prosper them in all graces and fill them with thy goodnesse Preserue vs likewise this day from falling into any grosse sinne especially those vvhereunto our natures are most prone Set a watch before the doore of our lips that vve offend not thy Maiestie by any rash or false oathes or by any lewde or lying speeches giue vnto vs patient mindes pure and chast hearts and all other graces of thy Spirit vvhich thou knowest to be needfull for vs that vvee may the better be enabled to serue thee in holinesse and righteousnesse And seeing that all mans labour without thy blessing is in vaine blesse euery one of vs in our seuerall places and callings direct thou the works of our hands vpon vs euen prosper thou our handy-worke for except thou guide vs vvith thy grace our endeuours can haue no good successe And prouide for vs all things which thou O Father knowest to bee needfull for euery one of vs in our soules and bodies this day And grant that wee may so passe through the pilgrimage of this short life that our hearts being not setled vpon any transitorie things which we meete with in the way our soules may euery day bee more and more rauished with the loue of our home and thine euerlasting Kingdome Defend likewise O Lord thy vniuersall Church and euery particuler member thereof especially wee beseech thee to continue the peace and prosperity of these Churches and Kingdomes wherein wee liue Preserue and defend from all euils and dangers our gracious King the Queene our hopefull Prince Charles together with the Princely Palsgraue of Rhene and religious Princesse Elizabeth his wife Multiply their daies in blisse and felicity and afterwards crowne them with euerlasting ioy and glory Blesse all our Ministers and Magistrates with all graces needful for their places and gouerne thou them that they may gouerne vs in peace and godlinesse And of thy mercy O Lord comfort all our brethren that are destressed sicke or any way comfortlesse especially those who are afflicted either with an euill conscience because they haue sinned against thy word or for a good conscience because they will not sinne against thy truth Make the first to know that not one drop of the blood of Christ was a drop of vengeance but all drops of grace powerfull to procure pardon vpon repentance for the greatest sinnes of the chiefest sinner in the world And for the other let not O Lord thy long sufferance either too much discourage them or too much encourage their enemies but grant them patience in suffering and a gracious and speedy deliuerance which way may stand best with their comfort and thy glory Giue euery one of vs grace to be alwaies mindefull of his last end and to be prepared with faith and repentance as with a wedding garment against the time that thou shalt call for vs out of this sinnefull world And that in the meane while we may so in all things and aboue all things seeke thy glory that when this mortall life is ended wee may then be made partakers of immortality and life eternall in thy most blessed and glorious Kingdome These and all other graces which thou O Father seest to be necessary for vs and for thy whole Church wee humbly begge and craue at thy hands concluding this our imperfect prayer in that absolute forme of prayer which Christ himselfe hath taught vs saying Our Father c. After Prayers let euery one of thy Houshold taking
and thou raignest ouer all and in thine hand is power and strength and in thine hand it is to make great and to giue grace vnto all Now therefore O my God I praise thy glorious Name that whereas I a wretched sinner hauing so many vvayes prouoked thy Maiesty to anger and displeasure thou notwithstanding of thy fauour and goodnes passing by my prophanenesse and infirmities hast vouchsafed to adde this Sabbath againe vnto the number of my dayes And vouchsafe O heauenly Father for the merits of Iesus Christ thy Sonne whose glorious Resurrection thy whole Church celebrateth this day to pardon and forgiue mee all my sins and misdeeds Especially O Lord clense my soule from those filthy sinnes with the bloud of thy most pure and vndefiled Lambe which taketh away the sinnes of the world And let thy holy Spirit more and more subdue my corruptions that I may be renewed after thine owne Image to serue thee in newnesse of life and holinesse of conuersation And as of thy mercy thou hast brought me to the beginning of this blessed day so I beseech thee make it a day of Reconciliation betwixt my sinfull soule and thy Diuine Maiestie Giue mee grace to make it a day of Repentance vnto thee that thy goodnesse may seale it to be a day of pardon vnto me and that I may remember that the keeping holy of this day is a Commandement which thine owne finger hath vvritten That on this day I might meditate on thy glorious workes of our Creation and Redemption and learne how to know and to keepe all the rest of thy holy Lawes and Commandements And when anon I shall with the rest of the holy Assembly appeare before thy presence in thy house to offer vnto thee our morning sacrifice of praise and Prayer and to heare what thy Spirit by the preaching of thy Word shall speake vnto thy Seruant Oh let not my sinnes stand as a Cloud to stoppe my Prayers from ascending vnto thee or to keepe backe thy Grace from descending by thy Word into my heart I know O Lord and tremble to thinke that three parts of the good Seede falles vpon bad ground O let not my heart be like the High-way which through hardnesse and want of true vnderstanding receiues not the Seede till the euill one commeth and catcheth it away nor like to the stony ground which hearing with ioy for a time falleth away as soone as persecution ariseth for thy Gospels sake nor like to the thorny ground which by the cares of this world and the deceitfulnesse of riches choaketh the Word which it heareth and makes it altogether vnfruitfull but that like vnto the good ground I may heare thy Word with an honest and good heart vnderstand it and keepe it and bring forth fruit with patience in that measure that thy Wisedome shall thinke meete for thy glory and mine euerlasting comfort Open likewise I beseech thee O Lord the doore of vtterance vnto thy faithfull Seruant whom thou hast sent vnto vs to open our eyes that wee may turne from darkenesse to light and from the power of Sathan vnto God that wee may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by Faith in Christ. And giue me grace to submit my selfe vnto his Ministerie as well when hee terrifieth mee with iudgements as when hee comforteth mee with thy Mercies And that I may haue him in singular loue for his workes sake because hee watcheth for my soule as he that must giue an account for the same vnto his Master And giue mee grace to behaue my selfe in the holy Congregation with comelinesse and reuerence as in thy presence and in the sight of thy holy Angels Keepe mee from drowsinesse and sleeping and from all vvandering thoughts and worldly imaginations sanctifie my Memorie that it may be apt to receiue and firme to remember those good and profitable doctrines which shall be taught vnto vs out of thy Word And that through the assistance of thy holy spirit I may put the same lessons in practise for my direction in prosperity for my consolation in misery for the amendment of my life and the glory of thy Name And that this day which godlesse and prophane persons spend in there owne lusts and pleasures I as one of thy obedient seruants may make my chiefe delight to consecrate it to thy glory and honour not doing mine owne waies nor seeking mine owne will nor speaking a vaine word but that ceasing from the workes of sinne as well as from the workes of mine ordinary calling I may through thy blessing feele in my heart the beginning of that eternall Sabbath which in vnspeakeable ioy and glory I shall celebrate with thy Saints and Angels to thy praise and worshippe in thy heauenly kingdome for euermore All which I humbly craue at thy hands in the name and mediation of my Lord Iesus in that forme of prayer which he hath taught me Our Father which art in Heauen c. Hauing thus in priuate prepared thine owne soule if thou hast the charge of a Family call all thy houshold together reade a Chapter and pray as in the weeke dayes but remember so to dispatch these priuate preparations and duties as that thou and thy family may be in the Church before the beginning of praiers Else your priuate exercises are rather an hinderance then a preparation And as thou and thy houshold doe goe in all reuerence towards the Church let euery one meditate thus with himselfe Things to be Meditated as thou goest to the Church 1 THat thou art going to the Court of the Lord and to speake with the great GOD by Praier and to heare his Maiesty speake vnto thee by his Word and to receiue his blessing on thy soule and thy honest labour in the sixe daies last past 2 Say with thy selfe by the way As the Heart braieth for the Riuers of water so panteth my soule after thee O God My soule thirsteth for God euen for the liuing God When shall I come and appeare before the presence of God For a day in thy Courts is better then a thousand other where I had rather be a doore-keeper in the House of my God then to dwell in the Tabernacles of wickednesse Therefore I will come into thy House in the multitude of thy mercies and in thy feare will I worship toward thine holy Temple 3 As thou entrest into the Church say How fearefull is this place this is 〈◊〉 other but the house of GOD this is the gate of Heauen Surely the Lord is in this place God is in this people indeed and prostrating with thy face downeward being come to thy place say O Lord I haue loued the habitation of thy house the place where thy honor dwelleth One thing therefore haue I desired of thee that I will require euen that I may dwell in thy house al the daies
manner how and person with whom it was committed Secondly the Maiesty of God against whom it was done and the rather because thou didest such things against him since he became a Father vnto thee and bestowed so many sweet blessings in bountifull manner vpon thee Thirdly in considering the curses which GOD hath threatned for thy sinne how grieuously GOD hath plagued others for the same faults and how that no meaâ—es in heauen or earth could deliuer thee from being eternally damned for them had not the Sonne of God so louingly dyed for thee Lastly that if GOD loues thee hee must chasten thee ere it be long with some grieuous affliction vnlesse thou doest preuent him by speedy and vnfained repentance Let these and the like considerations so pricke thy heart with sorrow that melting for remorse within thee it may be dissolued into a fountaine of teares trickling downe thy mournfull cheekes This mourning is the beginning of true fasting and therefore oft times put for fasting the first and principall part for the whole action 2 Of the bewailing of thine owne estate Bewailing or lamentation is the powring out of the inward mourning of the heart by the outward moanes of the voice and teares of the eyes With such filial earnestnesse and importunity in prayer as our heauenly father well pleased Nay when it is the fruits of his spirit and the effects of our faith hee cannot be displeased with it For if hee heard the moanes which extremity wrung from Ismael and Hagar and heareth the cry of the young Rauens and roaring of Lyons how much rather will hee heare the mournefull lamentation which his owne children make vnto him in their miserie 3 Of the humble confession of sinnes In this action thou must deale plainely with God and acknowledge all thine offences not onely in generall but also in particuler this hath been the manner of all Gods children in their fasts First because that without Confession thou hast no promise of mercy or forgiuenesse of sinnes Secondly that so thou maiest acknowledge GOD to be iust and thy selfe vnrighteous Thirdly that by the numbring of thy sinnes thy heart may be the more humbled and pulled downe Fourthly that it may appeare that thou art truely penitent for till GOD hath giuen thee grace to repent thou wilt be more ashamed to confesse thy fault then to commit thy sinne The plainer thou dealest in this respect with God the more gracious will GOD deale with thee for if thou doâ—st acknowledge thy sinnes God is faithfull and iust to forgiue thee thy sinnes and the bloud of Iesus Christ his sonne will cleanse thee from all thy sinnes To helpe thee the better to performe these 3. parts of penitency thou maist diligently reade such Chapters and portions of the holy Scriptures as doe chiefly concerne thy particuler sinnes that thou maiest see Gods curse and iudgements on others for the like sinnes and bee the more humbled thy selfe Thus farre of the first part of Repentance which is Penitencie The other Part which is Amendement of life consists First in deuoute Prayer Secondly in deuoute Actions The deuout Prayer which we make in time of fasting is either Deprecation of euill or crauing needefull good things Deprecation of euil is when thou beseechest GOD for Christ thy mediator sake to pardon vnto thee those sins which thou hast confessed and to turne from thee those Iudgements which are due vnto thee for thy sinnes And as Benhadad because hee heard That the King of Israel was mercyful prostrated himselfe vnto him with a Rope about his necke so because thou knowest that the King of heauen is mercifull cast downe thy selfe in his presence in all true signes of humiliation especially seeing he calleth vpon thee to come vnto him in thy troubles and doubtlesse thou shall finde him mercifull The Crauing of needefull good things is First a feruent and faithfull begging of God to seale by his spirit in thy heart the assurance of the forgiuenesse of all thy sins Secondly to renewe thy heart by the holy Ghost so that sinne may daily decay and righteousnesse more and more increase in thee Lastly in desiring a supply of faith patience chastity and all other graces which thou waâ—â—est and an increase of those which God of his mercy hath bestowed vpon thee already Thus farre of Prayer in fasting The deuoute Actions in fasting are two First Auoiding euill Secondly doing good 1 Of auoiding euill This Abstinence from euill is that which is chiefly signified by thy abstinence from foode c. and is the cheife ende of fasting as the Niniuites very well knew A day of fast and not fasting from sinne the Lord abhorreth It is not the vacuity of the stomacke but the puritie of the heart that GOD respecteth If therefore thou wouldest haue God to turne from thee the euill of affliction thou must first turne away from thy selfe the euill of transgression And vvithout this fasting from euil thy fast sauours more noysome to God then thy breath doth to man This made God so often to reiect the fast of the Iewes And as thou must endeauour to auoide all sinne so especially that sinne wherewith thou hast prouoked God either to shake his rod at thee or already to lay his chastening hand vpon thee And doe this with a resolution by the assistance of Gods grace neuer to commit those sins againe For vvhat shall it profit a man by abstinence to humble his body if his minde swels with pride Or to forbeare wine and strong drinke and to be drunke with wrath and malice Or to let no flesh goe into thy belly when lies slanders and ribauldrie vvhich are vvorse then any meate comes out at thy mouth To abstaine from meate and to doe mischiefe is the Diuels fast vvho doth euill and is euer hungry 2 Of doing good workes The good workes vvhich as a Christian thou must doe euery day but especially on thy fasting day are either the workes of Piety to GOD or the works of Charity tovvards thy brethren First the workes of Pietie to GOD are the Practise of all the former duties in the sincerity of a good Conscience and in the sight of GOD. Secondly the workeâ— of Charity towards our brethren are forgiuing wrongs remitting debts to the poore that are not vvell able to pay but especially in giuing Almes to the poore that vvant reliefe and sustenance Else wee shall vnder pretence of godlinesse practise miserablenesse like those who will pinch their owne bellies to defraud their labouring Seruants of their due allowance As therefore Christ ioyned Fasting Prayer and Almes together in precept so must thou ioyne them together with Cornelius in practise And therefore be sure to giue at the least so much to the poore on thy Fasting day as thou vvouldest haue spent in thine owne diet if thou haddest
enuied to be taxed with such a blemish though I knew that otherwise the graces of God shined in him in aboundant measure I made â—ests of officious and aduantage of pernitious lyes herein shewing my selfe a right Cretian rather then an vpright Christian. And lastly O Lord where I should haue rested fully contented vvith that portion which thy Maiestie thought meetest to bestow vpon me in this Pilgrimage and reioyced in an others good as in mine owne Alas my life hath beene nothing else but a greedy lusting after this neighbours house and that neighbours land yea secretly vvishing such a man dead that I might haue his liuing or office coueting rather those things which thou hast bestowed on another rather then being thankefull for that which thou hast giuen vnto my selfe Thus I O Lord who am a carnall sinner and sold vnder sinne haue transgressed all thy holy and spiritual commandements from the first to the last from the greatest vnto the least and here I stand guiltie before thy Iudgement-seate of all the breaches of all thy lawes and therefore lyable to thy Curse and to all the miseries that Iustice can poure forth vpon so cursed a creature And whither shall I goe for deliuerance from this miserie Angels blush at my rebellion and will not helpe mee Men are guilty of the like transgression and cannot helpe themselues Shall I then despaire vvith Caine or make away my selfe with Iudas No Lord for that were but to end the miseries of this life and to beginne the endlesse torments of Hell I will rather appeale to thy Throane of Grace where Mercy raignes to pardon abounding sinnes and out of the depth of my miseries I will cry with Dauid for the depth of thy mercies Though thou shouldest kill me with afflictions yet will I like Iob put my trust in thee Though thou shouldest drowne me in the Sea of thy displeasure with Ionas yet will I catch such hold on thy Mercy that I will be taken vp dead clasping her with both my hands And though thou shouldest cast mee into the bowels of Hell as Ionas into the Belly of the Whale yet from thence would I cry vnto thee O God the Father of Heauen O Iesus Christ the Redeemer of the World O Holy Ghost my Sanctifier three Persons and one eternall God haue mercy vpon mee a miserable sinner And seeing the goodnesse of thine owne nature first moued thee to send thine onely begotten Son to dye for my sinnes that by his death I might be reconciled to thy Maiestie O reiect not now my penitent Soule who being displeased with her selfe for sinne desireth to returne to serue and please thee in newnesse of life and reach from Heauen thy helping hand to saue mee thy poore seruant who am like Peter ready to sincke in the Sea of my sinnes and miserie Wash away the multitude of my sinnes with the merits of that bloud which I beleeue that thou hast so abundantly shed for penitent sinners And now that I am to receiue this day the blessed Sacrament of thy precious body and bloud O Lord I beseech thee let thy holy Spirit by thy Sacrament seale vnto my soule that by the merits of thy Death and Passion all my sinnes are so freely and fully remitted and forgiuen that the curses and Iudgements which my sins haue deserued may neuer haue power eyther to confound me in this life or to condemne me in the world which is to come For my stedfast faith is that thou hast dyed for my sinnes and risen againe for my iustification This I beleeue O Lord helpe mine vnbeliefe Worke in mee likewise I beseech thee an vnfained Repentance that I may heartily bewaile my former sins and loath them and serue thee hence forth in newnesse of life and greater measure of holy deuotion And let my soule neuer forget the infinite loue of so sweete a Sauiour that hath laid downe his life to redeeme so vile a Sinner And grant Lord that hauing receiued these seales and pledges of my Communion with thee thou maist henceforth so dwell by thy Spirit in mee that I so liue by Faith in thee and that I may walke all the dayes of my life in godlinesse and pietie towards thee and in Christian loue and charitie towards all my neighbours that liuing in thy feare I may dye in thy fauour and after death be made partaker of eternall life through Iesus Christ my Lord and onely Sauiour Amen 3 Of the meanes whereby thou maist become a worthy Receiuer THese Meanes are dueties of two sorts the former respecting GOD the later our Neighbour Those vvhich respect GOD are three first sound knowledge secondly true faith thirdly vnfained repentance That which respecteth our neighbour is but one sincere Charitie 1 Of sound knowledge requisite in a worthy communicant Sound knowledge is a sanctified vnderstanding of the first Principles of Religion As first of the Trinity of Persons in the vnity of the Godhead Secondly of the Creation of Man and his fall Thirdly of the curse and misery due to sinne Fourthly of the natures and offices of Christ and redemption by faith in his death especially of the doctrine of the Sacraments sealing the same vnto vs. For as an house cannot be built vnlesse the foundation bee first laid no more can Religion stand vnlesse it bee first grounded vpon the certaine knowledge of Gods word Secondly if wee know not Gods will we can neither beleeue nor doe the same For as wordly businesses cannot be done but by them who haue skill therein so without knowledge must men be much more ignorant in diuine and spirituall matters And yet in temporall things a man may doe much by the light of nature But in religious mysteries the more we relye vpon naturall reason the further we are from comprehending spirituall truth Which discouers the feareful estate of those who receiue without knowledge and the more fearefull estate of those Pastors who minister vnto them without Catechising 2 Of sincere faith required to make a worthy communicant Sincere faith is not a bare knowledge of the Scriptures first grounds of Religion for that Diuels and Reprobates haue in an excellent measure and doe beleeue it and tremble But a true perswasion as of all those things whatsoeuer the Lord hath reuealed in his word so also a particular application vnto a mans owne soule of all the promises of mercy which God hath made in Christ to all beleeuing sinners And consequently that Christ and all his merits doe belong vnto him as well as to any other For first if wee haue not the righteousnesse of Faith the Sacrament seales nothing vnto vs and euery man in the Lords Supper receiueth so much as hee beleeueth Secondly because that without Faith we communicating on earth cannot apprehend Christ in heauen For as he dwelleth in vs by faith so by faith we must likewise eate him Thirdly because
vvho came to Christ for mercy went euer away vvithout his errand Bathe thou likewise thy sicke Soule in this fountaine of Christs bloud and doubtlesse according to his promise Zach. 13.1 thou shalt be healed of all thy sinnes and vncleannesse Not sinners therefore but they who are vnwilling to repent of their sinnes are debarred this Sacrament Fiftly meditate that Christ left this Sacrament vnto vs as the chiefest token pledge of his loue not when wee vvould haue made him a King Iohn 6.15 which might haue seemed a requitall of kindnesse but vvhen Iudas and the High Priest were conspiring his death therefore vvholy of his meere fauour When Nathan would shew Dauid how entirely the poore man loued his sheepe that was killed by the rich man hee gaue her said hee to eate of his owne morsels and of his owne Cup to drinke 2 Sam. 12.3 and must not then the loue of Christ to his Church be vnspeakeable when hee giues her his owne flesh to eate and his owne bloud to drinke for her spirituall and eternall nourishment If then there be any loue in thine heart take the Cuppe of saluation into thy hand and pledge his loue with loue againe Psal. 116.11 Sixtly when the Minister beginneth the holy consecration of the Sacrament then lay aside all praying reading and all other cogitations whatsoeuer and settle thy meditation onely vpon those holy actions and rites which according to Christs Institution are vsed in and about the holy Sacrament For it hath pleased God considering our weaknesse to appoint those rites as meanes the better to lift vp our mindes to the serious contemplation of his heauenly graces When therefore thou seest the Minister putting apart Bread and Wine on the Lords Table and consecrating them by Prayers and the rehearsall of Christs Institution to be a holy Sacrament of the blessed Body and Bloud of Christ then meditate how GOD the Father of his meere loue to mankinde set apart and sealed his onely begotten Sonne to be the all-sufficient meanes and onely Mediator to redeeme vs from sinne and to reconcile vs to his grace and to bring vs to his Glory When thou seest the Minister breake the Bread being blessed thou must meditate that Iesus Christ the eternall Sonne of GOD was put to death and his blessed Soule and Body vvith the sense of Gods anger broken asunder for thy sinnes as verely as thou now seest the holy Sacrament to be broken before thine eyes And withall call to minde the hainousnesse of thy sinnes and the greatnesse of Gods hatred against the same seeing Gods Iustice could not be satisfied but by such a Sacrifice When the Minister hath blessed and broken the Sacrament and is addressing himselfe to distribute it then meditate The King who is the Master of the feast stands at the Table to see his guests and looketh vpon thee whether thou hast on thee thy Wedding garment thinke also that all the holy Angels who attend vpon the Elect in the Church and doe desire to behold the celebration of these holy Mysteries doe obserue thy reuerence and behauiour Let thy Soule therefore whilest the Minister bringeth the Sacrament vnto thee offer this or the like short Prayer vnto Christ. A sweet Soliloquie to be said betwixt the Consecration and receiuing of the Sacrament IS it true indeed that GOD will dwell on earth behold the Heauen and the Heauen of Heauens are not able to containe thee how much more vnable is the soule of such a sinfull câ—itife as I am to receiue thee But seeing it is thy blessed pleasure to come thus to suppe with me and to dwell in mee I cannot for ioy but burst out and say What is man that thou art so mindfull of him and the Sonne of man that thou so regardest him What fauour soeuer thou vouchsafest mee in the abundance of thy Grace I will freely confesse what I am in the wretchednesse of my Nature I am in a vvord a carnall Creature vvhose very soule is sold vnder sinne a wretched man compassed about with a body of death yet Lord seeing thou callest here I come and seeing thou callest sinners I haue thrust my selfe in among the rest and seeing thou callest all with their heauiest loades I see no reason why I should stay behinde O Lord I am sicke and whither should I goe but vnto thee the Physitian of my Soule Thou hast cured many but neuer didst thou meete vvith a more miserable patient for I am more leaprous then Gehazi more vncleane then Magdalene more blinde in Soule then Bartimeus vvas in Body for I haue liued all this while and neuer seene the true light of thy Word My Soule runnes with a greater fluxe of sinne then vvas the Hemorisse issue of bloud Mephiboseth was not more lame to goe then my soule is to walke after thee in loue Ieroboams Arme was not more withered to strike the Prophet then my hand is maimed to relieue the poore Cure me O Lord and thou shalt doe as great a worke as in curing them all And though I haue all their sinnes and sores yet Lord so abundant is thy grace so great is thy skill that if thou wilt thou canst with a word forgiue the one and heale the other And vvhy should I doubt of thy good will when to saue mee will cost thee now but one louing smile vvho shewedst thy selfe so willing to redeem me though it should cost thee all thy heart bloud and now offerest so gratiously vnto mee the assured pledge of my redemption by thy bloud Who am I O Lord God and what is my merit that thou hast bought me with so deare a price It is meerely thy mercie and I O Lord am not worthy the least of all thy mercies much lesse to be a partaker of this holy Sacrament the greatest Pledge of the greatest mercy that euer thou diddest bestow vpon those sonnes of men whom thou louest How might I in respect of mine owne vnworthynesse cry out for feare at the sight of thy holy Sacrament as the Philistimes did when they saw the Arke of God come into the assembly Woe now vnto me a sinner But that thy Angel doth comfort me as he did the women Feare thou not for I know that thou seekest Iesus which was crucified It is thou indeed that my soule seeketh after And heere thou offerest thy selfe vnto me in thy blessed Sacrament If therefore ELIZABETH thought her selfe so much honoured at thy presence in the wombe of thy blessed mother that the babe sprange in her bellie for ioy how should my soule leape within mee for ioy now that thou commest by thy holy Sacrament to dwell in my heart for euer Oh what an honour is this that not the mother of my Lord but my Lord himselfe should come thus to visit me Indeede Lord I confesse with the faithfull Centurion that I am not worthy that thou shouldest
vvith Dauid Thou O Lord hast blessed my Soule and made it thy house and it shall be blessed for euer And seeing it pleased thee to blesse the house of Obed-edom and all his houshold whilest the Arke of the Lord remained in his house I doubt not but thou wilt much more blesse my Soule and Body and all that doe belong vnto mee now that it hath pleased thy Maiestie of thine owne good will to enter vnder my roofe and to dwell for euer in my poore Cottage Blesse me O Lord so that my sinnes may wholy be remitted by thy blood my conscience sanctified by thy spirit my minde enlightned by thy truth my heart guided by thy spirit and my will in all things subdued to thy blessed will and pleasure Blesse mee with all graces which I want and increase in me those good gifts which thou hast already bestowed vpon me And seeing that I hold thee not by the armes as Iacob wrestling without mee but inwardly dwelling by faith within me surely Lord I will neuer let thee goe except thou blesse me and giue mee a new name a new heart a new spirit strength by the power of God to preuaile ouer sinne and Sathan And I beseech thee O Lord desire not to depart from me as thou didst from Iacob because the day breaketh and thy grace beginneth to dawn and appeare But I from my soule humbly with the Emmauites entreat thee O sweet Iesu to abide with me because it drawneth towards night For the night of temptation the night of tribulatioÌ„ yea my last long night of death appeareth O blessed Sauiour stay with me therefore now and euer And if thy presence goe not home with mee carry mee not from hence Goe with me and liue with me and let neither death nor life seperatâ— mee from thee Driue me from my selfe draw me vnto thee Let me be sicke but sound in thee and in my weakenesse let thy strength appeare Let me seeme as dead that thou alone maiest be seene to liue in me so that all my membres may be but instruments to act thy motions Set me as a seale vpon thine heart and let thy zeale be setled vpon mine that I may bee out of loue with all that I may be onely in loue with thee And grant O Lord that as thou now vouchsafest me this fauour to sit at thy table to receiue this Sacrament in thy house of grace so I may hereafter through thy mercy be receiued to eate and drinke at thy table in thy kingdome of glory And for thy mercy I doe here with the 4. beasts and 24. Elders cast my selfe downe before thy throane of Grace acknowledging that it is thou that hast redeemed me with thy blood and that saluation commeth onely from thee And therefore vnto thee I doe yeeld all praise and glory and wisdome and thanks and honour and power and might and maiestie O my Lord and my God for euermore Amen Thirdly seeing Christ hath sacrificed himselfe for thee and all that thou canst giue is too little therefore thou must offer thy selfe to bee a liuing holy and acceptable sacrifice vnto God by seruing him in righteousnesse and holinesse all thy daies Thus Tertullian witnesseth that in his time a Christian was knowne from an other man onely by the holinesse and vprightnesse of his life 2 Of the duties which we are to doe after the Communion ioyntly with the Congregation THe duties to be performed ioyntly with the Church are three First publike thankesgiuing both by praiers and singing of Psalmes thus Christ himselfe and his Apostles did Secondly Ioyning with the church in giuing euery man according to his ability toward the reliefe of the poore This was the manner of the Primitiue Churches to make a Collections and Loue-feasts after the Lords Supper for the reliefe of the poore Christians Thirdly When thankes and praise is ended then with all reuerence to stand vp and to receiue the blessing of God by the mouth of his Minister and to receiue it as if thou diddest heare God himselfe pronouncing it vnto thee from heauen For by their blessing God doth blesse his people Thus farre of the duties to be practised in the Church The duties which thou art to practise after that thou art departed home are three First to obserue diligently whether thou hast truely receiued CHRIST in the Sacrament Which thou maiest thus easily perceiue for seeing his flesh is meat indeed and his blood is drinke indeede and that he is so full of grace that no man euer touched him by faith but he receiued vertue from him It cannot possibly be that if thou hast eaten his flesh or drunke his blood but thou shalt receiue grace and power to bee clensed from thy sinnes and filthynesse For if the Hemorise that did but touch his garment had her bloody issue that continued so long forthwith stanched How much more will the bloody issue of thy sinne be stanched if thou then hast truely eaten and drunke the very flesh and blood of Christ But if thy issue still runneth thou maist iustly suspect thou hast neuer yet truely touched Christ. Secondly Seeing thou hast now reconciled thy selfe to GOD and renewed thy Couenant and vowed newnesse and amendment of life Thou must therefore haue a special care that thou doest not yeeld to commit thy formâ—r sinnes any more knowing that the vncleane spirit if euer he can get into thy Soule againe after that it is swept and garnished hee will enter forcible possession with 7. other Diuels worse then himselfe So that the end of that man shall bee worse then his beginning Be yee not therefore like the Dogge that returnes to his vomiâ— or the washed sow that walloweth in the mire againe And returne not to thy malice like to the Adder who laying aside her poyson while shee drinkes takes it vp againe when shee hath done But when either the Diuel or thy flesh shall offer to tempt and mooue thee to relapse into thy former sinnes answere them as the Spouse doth in the Canticles I haue put off my coate of my former corruption how shall I put it on I haue washed my feete how shall I defile them againe Lastly if euer thou hast found either ioy or comfort in receiuing the holy Sacrament let it appeare by thy eager desire of receiuing it often againe For the body of Christ as iâ— was annointed with the oyle of gladnesse aboue his fellowes so doth it yeelde a sweeter sauour then all the oyntments of the world The fragrant smell whereof allureth all soules who haue once tasted the sweetnesse thereof euer after to desire oftner to taste thereof againe Because of the sauour of thy good oyntment therefore doe the Virgins loue thee O taste therefore and often see how good the Lord is saith Dauid This is the commandement of CHRIST himselfe Doe this in
But thou O Lord art the helper of the helplesse and in thee the fatherlesse findeth mercy for though my sinnes be exceeding great yet thy mercy O Lord farre exceedeth them all neither can I commit so many as thy Grace can remit and pardon Wash therefore O Christ my sins with the vertue of thy pretious bloud especially those sinnes vvhich from a penitent heart I haue confessed vnto thee but chiefely O Lord for Christ his sake forgiue mee And seeing that of thy loue thou diddest lay downe thy life for my ransome vvhen I vvas thine enemie Oh saue now the price of thine owne bloud vvhen it shall cost thee but a smile vpon mee or a gratious appearance in thy Fathers sight in my behalfe Reconcile mee once againe O mercifull Mediatour vnto thy Father for though there be nothing in mee that can please him yet I know that in thee and for thy sake hee is well pleased with all whom thou acceptest and louest And if it be thy blessed vvill remoue this sickenesse from mee and restore mee to my former health againe that I may liue longer to set forth thy glory and to be a comfort to my Friends vvhich depend vpon mee and procure to my selfe a more setled assurance of that heauenly inheritance vvhich thou hast prepared for mee And then Lord thou shalt see how religiously and wisely I shall redeeme the time which heretofore I haue so lewdly and prophanely spent and to the end that I may the sooner and the easier be deliuered from this paine and sicknes direct mee O Lord I beseech thee by thy diuine prouidence to such a Physitian and helper as that by thy blessing vpon thy meanes I may recouer my former health and welfare againe And good Lord vouchsafe that as thou hast sent this sicknesse vnto mee so thou wouldest likewise be pleased to send thy holy spirit into my heart whereby this present sicknesse may be sanctified vnto me that I may vse it as thy schoole wherein I may learne to know the greatnesse of my misery and the riches of thy mercy that I may be so humbled at the one that I despaire not of the other and that I may so renounce all confidence of helpe in my selfe or in any other creature that I may onely put the whole rest of my saluation in thy all sufficient merits And forasmuch as thou knowest Lord how weake a vessell I am full of frailty and imperfections and that by nature I am angry and froward vnder euery crosse and affliction O Lord who art the giuer of all good gifts arme me with patience to endure thy blessed will and pleasure and of thy mercy lay no more vpon me then I shall be able to endure and suffer Giue me grace to behaue my selfe in all patience loue and meekenesse vnto those that shall come and visit mee that I may thankefully receiue and willingly embrace all good counsels consolations from them and that they may likewise see in me such good examples of patience and heare from me such godly lessons of comfort as may bee arguments of my Christian faith and profession and instructions vnto them how to behaue themselues when it shal please thee to visit them with the like affliction or sickenesse I know O Lord I haue deserued to die and I desire not longer to liue then to amend my wicked life and in some better measure to set forth thy glory Therefore O Father if it bee thy blessed will restore mee to health againe and grant me a longer life But if thou hast according to thine eternall decree appointed by this sickenesse to call for mee out of this transitory life I resigne my selfe into thy hands and holy pleasure thy blessed will be done whether it be by life or by death Onely I beseech thee of thy mercy forgiue mee all my sinnes and prepare my poore soule that by a true faith and vnfeigned repentance shâ—e may bee ready against the time that thou shalt call for her out of my sicke and sinfull body O heauenly Father who art the hearer of prayers heare thou in heauen this my prayer and in this extremity grant me these requests not for any worthinesse that is in me but for the merits of thy beloued Sonne Iesus my onely Sauiour and Mediator for whose sake thou hast promised to heare vs and to grant whatsoeuer we shall aske of thee in his Name In his name therefore and in his owne words I conclude this my vnperfect Prayer saying Our Father which art in Heauen c. Hauing thus reconciled thy selfe with GOD in Christ 1 Let thy next care be to set thy house in order as Isay aduised king Ezechias making thy last Will and Testament if it bee not already made If it be made then peruse it confirme it and for auoyding all doubts and contention publish it before witnesses that if God call for thee out of this life it may stand in force and vnalterable as thy last Will and Testament and so deliuer it locked or sealed vp in some Boxe to the keeping of a faithfull friend in the presence of honest witnesses 2 But in making thy Testament take a religious Diuines aduise how to bestow thy beneuolence and some honest Lawyers counsell to contriue it according to Law Dispatch this before thy sickenesse doth encrease and thy memory decay lest otherwise thy Testament prooues a dotement and another mans fancy rather then thy will 3 To preuent many inconueniences let me recommend to thy discretion two things 1 If God haue blessed thee with any competent state of wealth make thy Will in thy health time It will neither put thee further from thy goods nor hasten thee sooner to thy death but it will bee a great ease to thy minde in freeing thee from a great trouble when thou shalt haue most need of quiet for when thy house is set in order thou shalt be better enabled to set thy soule in order and to dispose of thy iourney towards GOD. 2 If thou hast children giue to euery one of them a portion according to thine ability in thy life time that thy life may seeme an ease and not a yoake vnto them yet so giue as that thy children may still bee beholding vnto thee and not thou vnto them But if thou keepe all in thy hands whilest thou liuest they may thanke death and not thee for the portion that thou leauest them If thou hast no children and the Lord haue blessed thee with a great portion of the goods of this world and if thou meane to bestow them vpon any charitable or pious vses put not ouer that good worke to the trust of others seeing thou seest how most of other mens Executors prooue almost Executioners And if friends be so vnfaithfull in a mans life How much greater cause hast thou to distrust their fidelity after thy death Lamentable experience sheweth how many dâ—admens Wils haue
then meditate on three things First how graciously God dealeth with thee Secondly from what euils death wil free thee Thirdly what good death will bring vnto thee First concerning Gods fauourable dealing with thee 1 Meditate that God vseth this chastisement of thy body but as a Medicine to cure thy soule by drawing thee who art sicke in sin to come by repentance vnto Christ thy Physitian to haue thy soule healed 2 That the sorest sickenes or painefullest disease which thou canst endure is nothing if it be compared to those dolours and paines which Iesus Christ thy Sauiour hath suffred for thee when in a bloody sweat he endured the wrath of God the paines of hell and a cursed death which was due to thy sinnes Iustly therefore may he vse those words of Ieremy Behold and see if there be any sorrow like vnto my sorrow which is done vnto mee wherewith the Lord hath afflicted me in the day of his fierce wrath Hath the sonne of God endured so much for thy redemption and wilt not thou a sinful man endure a little sicknesse for his pleasure especially when it is for thy good 3 That when thy sicknes and disease is at the extreamest yet it is lesse and easier then thy sinnes haue deserued Let thine owne conscience iudge whether thou hast not deserued worse then all that thou doest suffer Murmure not therefore but considering thy manifold and grieuous sinnes thanke God that thou art not plagued with far more grieuous punishments Thinke how willingly the damned in hell would endure thy extreamest paines a 1000. yeeres on condition that they had but thy hope to be saued and after so many yeeres to be eased of their eternal torments And seeing that it is his mercy that thou art not rather consumed then corrected how canst thou but beare patiently his temporall correction seeing the ende is to saue thee from eternall condemnation 4 That nothing commeth to passe in this case vnto thee but such as ordinarily befell to others thy brethren who being the beloued and vndoubted seruants of GOD when they liued on earth are now most blessed and glorious Saints with Christ in Heauen as Iob Dauid Lazarus c. They groaned for a time as thou doest vnder the like burthen but they are now deliuered from all their miseries troubles and calamities And so likewise ere long if thou wilt patiently tarry the Lords leisure thou shalt also bee deliuered from thy sicknesse and paine either by restitution to thy former health with Iob or which is farre better by being receiued to heauenly rest vvith Lazarus 5 Lastly that God hath not giuen thee ouer into the hand of thine enemie to bee punished and disgraced but being thy louing Father he correcteth thee with his owne mercifull hand When Dauid had his wishe to choose his own chastisement hee chose rather to be corrected by the hand of GOD then by any other meanes Let vs fall into the handes of the Lord for his mercies are great and let mee not fall into the hand of man Who will not take any affliction in good part when it commeth from the hand of God from whom though no affliction seemeth ioyous for the present wee know nothing commeth but what is good The consideration heereof made Dauid to endure Shemeis cursed railing with greater patience and to correct himselfe another time for his impatiencie I should not haue opened my mouth because thou didst it and Iob to reprooue the vnaduised speech of his wife thou speakest like a foolish woman What shal we receiue good at the hand of God and not receiue euill And though the cup of Gods wrath due to our sinnes was such a horrour to our Sauiours humane nature that hee earnestly prayed that it might passe from him yet when he considered that it was reached vnto him by the hand and will of his Father hee willingly submitted himselfe to drinke it to the very dregs thereof Nothing will more arme thee with patience in thy sickenesse then to see that it commeth from the hand of our heauenly father who would neuer send it but that he seeth it to bee vnto thee both needfull and profitable The 2. sort of Meditations are to consider from what euils death will free thee IT freeth thee from a corruptible body which was conceiued in the witnesse of flesh the heare of lust the staine of sinne and borne in the blood of filthynesse a liâ—ing prison of the soule a liuely instrument of sinne â— very sacke of stinking dung the excrements of whose nostrils eares pores and other passages duely considered will seeme more loathsome then the vncleanest sinke or vault Insomuch that whereas trees and plants bring foorth leaues flowers fruits and sweet smels mans body brings foorth naturally nothing but lice wormes rottennesse and filthy stench His affections are altogether corrupted and the imaginations of his heart are onely euill continually Hence it is that the vngodly is not satisfied with prophannesse nor the voluptuous with pleasures nor the ambitious with preferments nor the curious with precisenes nor the malicious with reuenge nor the lecherous with vncleannesse nor the couetous with gaine nor the drunkard with drinking New passions and fashions doe daily grow new feares and afflictions doe still arise heere wrath lies in waite there vaine-glory vexeth heere pride lifts vp there disgrace casts downe and euery one waiteth who shall arise in the ruine of another Now a man is priuily stung with backbiters like fiery Serpents anon hee is in danger to be openly deuoured by his enemies like Daniels Lyons And a godly man where ere he liueth shall euer be vexed like Lot with Sodomes vncleannesse 2 Death brings vnto the godly an end of sinning and of all the miseries which are due vnto sinne So that after death there shall be no more sorrow nor crying neither shall there bee any more paine for GOD shall wipe away all teares from our eyes yea by death we are separated from the company of wicked men and GOD taketh away mercifull and righteous men from the euill to come So he dealt with Iosiah I will gather thee to thy Fathers and thou shalt be put in thy graue in peace and thine eyes shall not see all the euill which I will bring vpon this place And God hides them for a while in the graue vntill the indignation passe ouer So that as Paradise is the Heauen of the soules ioy so the graue may be tearmed the hauen of the bodies rest 3 Whereas this wicked body liues in a world of wickednesse so that the poore soule cannot looke out at the eye and not be infected nor heare by the eare and not bee distracted nor smell at the nostrils and not be tainted nor taste with the tongue and be allured nor touch by the hand and not be defiled and euery sense vpon euery
whose sake he hath promised to grant whatsoeuer wee shall aske of him as sure as GOD is true hee will not Though Ninâ—uies-sinnes had prouoked the Lord to send out his senteÌ„ce against them yet vpon their repentance hee called it againe and spared the Citie how much more if thou likewise repentest will he spare thee seeing his sentence is not yet gone forth against thee If hee deferred the Iudgement all Ahabs dayes for the externall shew onely vvhich hee made of Humiliation how much more vvill hee cleane turne away his vengeance if thou wilt vnfainedly repent of thy sinne and returne vnto him for Grace and Mercie He offered his mercy vnto Caine vvho murthered his innocent Brother If thou dost well shalt thou not be accepted as if hee should haue said If thou wilt leaue thy enuie and malice and offer vnto mee from a faithfull and contrite heart both thou and thine Oblation also shall be acceptable vnto mee And to Iudas that so treacherously betrayed him in calling him friend a sweete appellation of loue and vvhen Iudas offered hee willingly consented vvith that mouth wherein neuer was found guile to kisse those dissembling lips vnder which lurked the poyson of Aspes Had Iudas apprehended this word friend out of the mouth of Christ as Benhadad did the vvord Brother from the mouth of Achab doubtlesse Iudas should haue found the God of Israel more mercifull then Benhadad found the King of Israel But God vvas more displeased with Caine for despairing of his mercy then for murthering his Brother and vvith Iudas for hanging himselfe then for betraying his Master in that they would make the sinnes of mortall men greater then the infinite mercy of the eternall GOD or as if they could be more sinnefull then GOD was mercifull Whereas the least drop of Christs bloud is of more merit to procure Gods mercy for thy saluation then all the sinnes that thou hast committed can be of force to prouoke his wrath to thy damnation If Sathan shall suggest that all this is true of Gods mercy but that it doth not belong vnto thee because that thy sinnes are greater then other mens as being sinnes of knowledge and of many yeares continuance and such as whereby others haue beene vndone and all for the most part committed wilfully and presumptuously against God and thy conscience And therefore though he will be mercifull vnto others yet he will not be mercifull vnto thee meditate 1 That many who are now in heauen most blessed and glorious Saints committed in the same kinde kinde vvhen they liued on earth as great and greater sinnes then euer thou hast committed and continued before they repented in those sinnes as long as euer thou hast done As therefore all their sins and the continuance in them could not hinder gods mercy vpon their repentance from forgiuing their sins and receiuing them into fauour no more shall thy sins and continuance therein hinder him from being mercifull vnto thee if thou dost repent as they did yea vpon thy repentance euery one of their examples is a pledge that hee vvill doe the same vnto thee that hee did vnto them For as the least sinne in Gods Iustice without Repentance is damnable so the greatest sinne vpon repentance is in his Mercy pardonable Thy greatest and inueteratest sinnes are but the sinnes of a man but the least of his mercies is the mercy of God Because thou knowest thine owne sinnes thou doubtest whether they shall be pardoned Marke how this doubtfull case is resolued by GOD himselfe Many in Isayes daies thought as thou dost that they had continued so long in sinne that it was too late for them now to seeke to returne vnto GOD for grace and mercy But GOD answereth them Seeke yee the Lord whilest he may be found call yee vpon him whilest hee is neere As if hee had said Whilest life lasteth and my Word is preached I am neere to be found of all that seeke mee and pray vnto mee The people reply But vvee O Lord are grieuous sinners and therefore dare not presume to call vpon thy Name or to come neere thine Holinesse To this the LORD answereth Let the wicked forsake his way and the man of iniquitie his thoughts and let him returne vnto mee and I will haue mercy vpon him and be his God and I will pardon him aboundantly But wee would thinke say the people that if our sinnes vvere but ordinarie sinnes this promise of mercy might belong vnto vs. But because our sinnes are so great and of such long continuance therefore vve feare least vvhen wee appeare before GOD he vvill reiect vs. To this GOD answereth againe My thoughts of mercy are not your thoughts neyther are your wayes of pardoning my wayes for as the Heauens are higher then the Earth so are my wayes higher then your wayes and my thoughts then your thoughts If therefore euery Sinner in the World were a world of such sinners as thou art doe thou but yet what GOD bids thee repent and beleeue and the bloud of Iesus Christ being the bloud of God will clense both thee and them from all your sinnes 2 That as God did foresee all the sinnes which the world should commit and yet all those could not hinder him from louing the world so That hee gaue his onely begotten Sonne to the death to saue as many of the world as would beleeue and repent much lesse shall thy sinnes being the sinnes of the least Member of the vvorld be able to hinder GOD from louing thy soule and forgiuing thy sinnes if thou dost repent and beleeue 3 That if hee loued thee so deare vvhen thou vvast his enemie that hee paid for thee so deare a price as the spilling of his heart bloud how can he now but be gracious vnto thee when to saue thee vvill cost him but the casting of a gracious looke vpon thee Looke not thou therefore to the greatnesse of thy sinnes but to the infinitenesse of his mercy which is so surpassing great that if thou puttest all thine owne grieuous sinnes together and adde vnto those the sins of Caine and Iudas and put vnto them all the sinnes of all the Reprobates in the world doubtlesse it would be a huge heape Yet compare this huge heape vvith the infinite Mercy of GOD and there will be no more comparison betwixt them then betwixt the least Mole-hill and the greatest Mountaine in a Country The cry of the grieuousest sinnes that euer wee read of could neuer reach vp higher then vnto heauen as the cry of the sinnes of Sodome but the Mercy of God saith Dauid reacheth vp higher then the Heauens and so ouer-toppeth all our sinnes And if his mercy be greater then all his workes it must needes be greater then all thy sinnes And so long as his mercy is greater then the sinnes of the whole world doe thou but repent
there is no doubt of pardon If Sathan shall obiect that thou hast many times vowed to repent and hast made a shew of Repentance for the time and yet didst fall to the same sinnes againe and againe and that all thy Repentance was but fained and a mocking of God And that seeing thou hast so often broken thy vowes therfore God hath with-drawn his mercy and hath changed his loue c. meditate 1 That though this were true which indeede is haynous yet it is no sufficient cause vvhy thou shouldest despaire seeing that this is the common case of all the Children of God in this life vvho vow so oft to forbâ—are some sinnes till perceiuing their weakenesse not able to performe it then vow that they will vow no more Their vowes shew the desires of their spirituall man their breakings the weakenesse of their corrupt flesh And our oft slips to the same sinnes Christ fore-saw vvhen hee taught vs to pray daily O Father forgiue vs our trespasses And why doth Christ enioyne thee who art but sinfull man to forgiue thy brother seauen times in a day if hee shall returne seauen times in a day and say it repenteth mee But to assure thee that hee being the God of mercy and goodnesse it selfe will forgiue vnto thee thy seuenty times seuen folde sinnes a day which thou hast committed against him if thou returne vnto him by true repentance The Israelites were cured by looking though with weake eies on the brasen Serpent as oft as they were stung by the fiery Serpent in the wildernesse to assure thee that vpon thy teares of repentance thou shalt be recouered by faith in Christ as oft as thou art wounded to death by Sinne. 2 That thy saluation is grounded not vpon the constancy of thine obedience but vpon the firmenesse of Gods couenant Though thou variest with GOD and the couenant bee broken on thy behalfe yet it is firme on Gods part and therefore all is safe enough if thou wilt returne for there is no variablenesse with him neither shadow of change He hath locked vp thy saluation and made it sure in his owne vnchangeable purpose and hath deliuered to thy keeping the keyes which are Faith and Repentance and whilest thou hast them thou maiest perswade thy selfe that thy saluation is sure and safe For whom God loueth hee loueth to the end and neuer repenteth of bestowing his loue on them who repent and beleeue Lastly if Satan shall perswade thee that thou hast been doubting a long time and that it is best for thee now to despaire seeing thy sinnes encrease and thy iudgements draweth neere meditate 1 That no sinne though neuer so great should bee a cause to moue any Christian to despaire so long as Gods mercy by so many millions of degrees is greater and that euery penitent and beleeuing sinner hath the pardon of all his sinnes confirmed by the Word and Oath of GOD two immutable things wherein it is vnpossible that God should lye His Word is that at what time soeuer a sinner whosoeuer doth repent of his sin whatsoeuer for both time sinnes and sinners are indefinite from the bottome of his heart God will blot forth all his sinnes out of his remembraâ—ce that they shall be mentioned vnto him no more If we will not take his word which GOD forbid wee should doubt of he hath giuen vs his oath As I liue I desire not the death of the wicked but that the wicked turne from his way and liue as if he had said Will yee not beleeue my word I sweare by my life that I delight not to damne any sinner for his sinnes but rather to saue him vpon his conuersion and repentance The meditation hereof moued Tertullian to exclaime Oh how happy are wee when God sweareth that hee will not our damnation Oh what miserable wretches are wee if wee will not beleeue God when he sweareth this truth vnto vs Listen O drooping spirit whose soule is assailed with waues of faithlesse despaire how happy were it to see many like thee and Hezechias who mourne like doues for the sence of sinne and chatter like Cranes and Swallowes for the feare of Gods anger rather then to behold many who die like beasts without any feeling of their owne estate or any feare of Gods wrath or tribunall seate before which they are to appeare Comfort thy selfe O languishing soule for if this earth hath any for whom Christ spilt his bloud on the Crosse thou assuredly art one Cheere vp therfore thy selfe in the all-sufficient attonement of the bloud of the Lambe which speaketh better things then that of Abel And pray for those who neuer yet obtained the grace to haue such a sense with detestation of sinne Thou art one indeed for whom Christ dyed and from whom a wounded spirit iudging rather according to his feeling then his faith hath wrung that dolefull voice of Christ My God my God why hast thou forsaken me And doubt not but ere long thou shalt as truely raigne with him as now thou doest suffer with him for Yea and Amen hath spoken it No sinne barres a man from saluation but onely incredulity and impenitencie nothing makes the sin against the holy Ghost vnpardonable but want of repentance Thy vnfained desire to repent is as acceptable vnto God as the perfectst repentance that thou couldest wish to performe vnto him Meditate on these Euangelicall comforts and thou shalt see that in the very agony of death GOD will so assist thee with his spirit that when Saâ—an looketh for the greatest victory he shall receiue the foulest foile yea when the eye-strings are broken that thou canst not see the light Iesus Christ will appeare vnto thee to comfort thy soule and his holy Angels will carry thee into his heauenly kingdome Then shall thy friends behold thee like Manoahs Angell doing wonders indeed when they shall see a fraile man in his greatest weakenesse by the meere assistance of Gods Spirit ouercomming the strength of sin the bitternesse of death and all the power of Satan and in the fire of Faith and perfume of Praier ascend vp with Angels victoriously into Heauen An admonition to them who come to visit the sicke THey who come to visit the sicke must haue a speciall care not to stand dumbe and staring in the sicke persons face to disquiet him nor yet to speake idly and to aske vnprofitable questions as most doe If they see therefore that the sicke party is like to die let them not dissemble but louingly and discreetly admonish him of his weakenesse and to prepare for eternall life One houre well spent when a mans life is almost out-spent may gaine a man the assurance of eternal life Sooth him not vvith the vaine hope of this life least thou betray his soule to eternall death Admonish him plainely of his estate and aske
him briefly these or the like questions Questions to be asked of a sicke man that is like to die DOest thou beleeue that Almighty God the Trinity of Persons in vnity of Essence hath by his power made heauen and earth and all things therein and that he doth still by his diuine prouidence gouerne the same So that nothing comes to passe in the world nor to thy selfe but what his diuine hand and counsell had determined before to be done Doest thou confesse that thou hast transgressed and broken the holy commandements of Almighty God in thought word and deede and hast deserued for breaking his holy lawes the Curse of God which containeth all the miseries of this life and euerlasting torments in Hell fire when this life is ended if so be that GOD should deale with thee according to thy deserts 3 Art thou not sorry in thy heart that thou hast so broken his Lawes and neglected his seruice and worship and so much followed the world and thine owne vaine pleasures And wouldest thou not leade a holier life if thou wert to begin againe 4 Doest thou not from thy heart desire to be reconciled vnto GOD in Iesus Christ his blessed sonne thy Mediator who is at the right hand of God in heauen now appearing for thee in the sight of God and making request vnto him for thy Soule 5 Doest thou renounce all confidence in all other Mediators or Intercessors Saints or Angels beleeuing that Iesus Christ the only Mediator of the new Testament is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them And wilt thou with Dauid say vnto Christ Whom haue I in heauen but thee And there is none vpon earth that I desire besides thee 6 Doest thou confidently beleeue and hope to be saued by the onely merits of that bloody death and passion which thy Sauiour Iesus Christ hath suffered for thee not putting any hope of saluation in thine owne merits nor in any other meanes or creatures being assuredly perswaded that there is not saluation in any other And that there is none other name vnder heauen whereby thou must be saued 7 Doest thou heartily forgiue all vvrongs and offences done or offered vnto thee by any manner of person whatsoeuer And doest thou as willingly from thy heart aske forgiuenesse of them whom thou hast grieuously wronged in word or deede And dost thou cast out of thy heart all malice and hatred which thou hast borne to any body that thou maist appeare before the face of Christ the Prince of Peace in perfect loue and charitie 8 Doth thy Conscience tell thee of any thing which thou hast wrongfully taken and dost still with-hold from any Widow or fatherlesse children or from any other person whomsoeuer Be assured that vnlesse thou shalt restore like Zacheus those goods and Land if thou be able thou canst not truely repent and without true repentance thou canst not be saued nor looke CHRIST in the face when thou shalt appeare before his Iudgement-seate 9 Doest thou firmely beleeue that thy body shall be raised vp out of the Graue at the sound of the last Trumpet And that thy body and soule shall be vnited together againe in the Resurrection day to appeare before the Lord Iesus Christ and thence to goe vvith him into the Kingdome of Heauen to liue in euerlasting blisse and glory If the sicke party shall answere to all these questions like a faithfull Christian then let all who are present ioyne together and pray for him in these or the like words A Prayer to be said for the sicke by them who visite him O Mercifull Father who art the Lord and giuer of life and to whom belongs the issues of death we thy children here assembled doe acknowledge that in respect of our manifolde sinnes vvee are not worthy to aske any blessing for our selues at thy hands much lesse to become suiters to thy Maiestie in the behalfe of others yet because thou hast commanded vs to pray one for another especially for the sicke and hast promised that the prayers of the righteous shall auaile much with thee In the Obedience therefore of thy Commandement and confidence of thy gracious promise we are bold to become humble suiters vnto thy diuine Maiestie in the behalfe of this our deere Brother or Sister vvhom thou hast visited vvith the chastisement of thine owne fatherly hand Wee could gladly wish the restitution of his health and a longer continuance of his life and Christian Fellowship amongst vs but for as much as it appeareth as farre as wee can discerne that thou hast appointed by this visitation to call for him out of this mortall life wee submit our wils to thy blessed will and humbly entreate for Iesus Christ his sake and the merits of his bitter death and Passion which hee hath suffered for him that thou wouldst pardon and forgiue vnto him all his sinnes as vvell that wherein he was conceiued and borne as also all the offences and transgressions which euer since to this day and houre hee hath committed in thought word and deede against thy diuine Maiestie Cast them behinde thy back remoue them as farre from thy presence as the East is from the West Blot them out of thy remembrance lay them not to his charge vvash them away vvith the bloud of Christ that they may no more be seene and deliuer him from all the Iudgements which are due vnto him for his sinnes that they may neuer trouble his conscience nor rise in iudgement against his Soule and impute vnto him the righteousnesse of Iesus Christ wherby hee may appeare righteous in thy sight And in his extremitie at this time vvee beseech thee looke downe from heauen vpon him with those Eyes of Grace and compassion wherewith thou art vvont to looke vpon thy Children in their affliction and miserie Pittie thy wounded seruant like the good Samaritane for here is a sicke Soule that needeth the helpe of such a heauenly Physitian O Lord encrease his Faith that hee may beleeue that Christ dyed for him and that his bloud cleanseth him from all his sinnes and eyther asswage his paine or else encrease his patience to endure thy blessed vvill and pleasure And good Lord lay no more vpon him then thou shalt enable him to beare Heaue him vp vnto thy selfe with those sighes and groanes vvhich cannot be expressed Make him now to feele vvhat is the hope of his Calling and vvhat is the exceeding greatnesse of thy Mercy and power towards them that beleeue in thee And in his weakenesse O Lord shew thou thy strength Defend him against the suggestions and temptations of Sathan who as hee hath all his life time will now in his weakenesse especially seeke to assaile him and to deuoure him Oh saue his soule and reproue Satan command thy holy Angels to be about him to aide him to chase away
thoughts and sighes The first thought SEeing euery man enters into this life in Teares passeth it in sweate and ends it in sorrow ah what is there in it that a man should desire to liue any longer to it oh what a folly is it that vvhen the Mariner roweth with all his force to arriue at the wished Port and that the Traueller neuer testeth till hee come to his iourneyes end wee feare to discrie our Port and therefore would put backe our Barke to be longer tossed in this continual Tempest we weepe to see our iourneyes end and therefore desire our iourney to be lengthened that vvee might be more tyred with a foule and cumbersome way The spirituall sigh thereupon O Lord this life is but a troublesome Pilgrimage few in dayes but full in euils and I am weary of it by reason of my sinnes Let me therefore O Lord entreate thy Maiestie in this my bed of sickenesse as Elias did vnder the Iuniper tree in his affliction It is now enough O Lord that I haue liued so long in this vale of miserie take my fâ—ule into thy mercifull hands for I am no better then my Fathers The second thought THinke with what a body of sinne thou art loaden vvhat great ciuill warres are contayned in a little world the flesh fighting against the spirit Passion against Reason Earth against Heauen and the world within thee â—anding it selfe for the world without thee and that but one onely meane remaines to end this conflict Death which in Gods appoynted time will seperate thy Spirit from thy flesh the pure and regenerate part of thy soule from that part which is impure and vnregenerated The spirituall sigh vpon the second thought O Wretched man that I am who shall deliuer me from the body of this death O my sweete Sauiour Iesus Christ thou hast redeemed me with thy precious bloud And because thou hast deliuered my soule from sinne mine eyes from teares and my feete from falling I doe here from the very bottome of my heart ascribe the vvhole praise and glory of my Saluation to thy onely grace and mercy saying vvith the holy Apostle Thankes be vnto GOD which hath giuen mee the victorie through our Lord Iesus Christ. The third thought THinke how it behooues thee to be assured that thy soule is Christs for death hath taken sufficient gages to assure himselfe of thy body in that all thy senses beginne already to dye saue onely the sense of paine but sith the beginning of thy being beganne with paine meruaile the lesse if thy end conclude with dolours But if these temporall dolours which onely afflict the body be so painefull O Lord who can endure the deuouring fire who can abide the euerlasting burning The spirituall sigh vpon the third thought O Lord Iesus Christ the Sonne of the liuing GOD vvho art the onely Physitian that canst ease my body from paine and restore my Soule to life eternall put thy Passion Crosse and death betwixt my Soule and thy Iudgement and let the merits of thy Obedience stand betwixt thy Fathers Iustice and my disobedience and from these bodily paines receiue my soule into thine euerlasting peace for I cry vnto thee with Stephen Lord Iesu receiue my spirit The fourth thought THinke that the worst that death can doe is but to send thy soule sooner then thy flesh would be willing to Christ and his heauenly ioyes Remember that that worst is thy best hope The worst therefore of death is rather a helpe then a harme The spirituall sigh vpon the fourth thought O Lord Iesus Christ the Sauiour of all them that put their trust in thee forsake not him that in misery flieth vnto thy grace for succour and mercy Oh sound that sweet voyce in the eares of my soule which thou spokest vnto the penitent theefe on the Crosse this day thou shalt be with mee in Paradise For I O Lord doe with the Apostle from my soule speake vnto thee I desire to be dissolued and to bee with Christ. The fifth thought THink if thou fearest to dye that in Mount Sion there is no death for he that beleeueth in Christ shall neuer die And if thou desirest to liue without doubt the life eternall whereunto this death is but a passage surpasseth all There doe all the faithfull departed hauing ended their miseries liue with Christ in ioyes and thither shall all the godly which suruiue be gathered out of their troubles to enioy with him eternall rest The spirituall sigh on the fift thought O Lord thou seest the malice of Satan who not contenting himselfe 〈…〉 all the daâ—es and nights of our life to seek our destruction shewes himselfe most bâ—siest when thy children are weakest and neerest to their end O Lord reprooue him and preseâ—ue my Soule Hee seekes to terrifie me with death which my sins haue deserued but let thy holy spirit comfort my soule with the assurance of eternall life which thy blood hath purchased Asswage my pain encrease my patience and if it be thy blessed will end my troubles for my soule beseecheth thee with olde blessed Simeon Lâ—rd now let me thy seruant depart in peace according to thy word The sixth thought THink with thy selfe what a blessing God hath bestowed vpon thee aboue many millions of the world that whereas they are either Pagans who worship not the true GOD or Idolaters who worship the true GOD falsely Thou hast liued in a true Christian Church and hast grace to dye in the true Christian faith and to be buried in the sepulchres of Gods seruants who all waite for the hope of Israel the raising of their bodies in the resurrection of the iust The spirituall sigh vpon the sixt thought O Lord Iesus Christ who art the resurrection and the life in whom whosoeuer beleeueth shall liue though hee were dead I beleeue that whosoeuer liueth and beleeueth in thee shall neuer dye I know that I shall rise againe in the resurrection at the last day for I am sure that thou my Redeemer liuest And though that after my death wormes destroy this body yet I shall see thee my Lord and my God in this flesh Grant therefore O CHRIST for thy bitter death and passions sake that at that day I may bee one of them to whom thou wilt pronounce that ioyfull sentence Come yee blessed of my Father inherit the Kingdome prepared for you before the foundation of the world The seauenth thought THinke with thy selfe how Christ endured for thee a cursed death and the wrath of God which was due vnto thy sinnes and what terrible paines and cruell torments the Apostles and Martyrs haue voluntarily suffered for the defence of Christs faith when they might haue liued by dissembling or denying him how much more willing shouldest thou be to depart in the faith of Christ hauing lesse paines to torment thee
and more meanes to comfort thee The spirituall sigh vpon the seauenth thought O Lord my sinnes haue deserued the paines of hell and eternall death much more these fatherly corrections wherewith thou doest afflict me But O blessed Lambe of God which takest away the sinnes of the world haue mercy vpon me and wash away all my filthy sinnes with thy most precious blood and receiue my soule into thy heauenly kingdome for into thy handâ— O Father I commend my spirit and thou hast redeemed me O Lord thou God of truth The sicke person ought now to send for some Godly and Religious Pastor IN any wise remember if conueniently it may be to send for some godly and religious Pastor not onely to pray for thee at thy death for GOD in such a case hath promised to beare the Praiers of the righteous Prophets and Elders of the Church But also vpon thy confession and vnfaigned repentance to absolue thee of thy sinnes For as Christ hath giuen him a calling to baptize thee vnto repentance for the remission of thy sinnes so hath he likewise giuen him a calling and power and authority vpon repentance â—o absolue thee from thy sinnes I will giue thee the keyes of the Kingdome of Heauen and whatsoeuer thou shalt bind vpon earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shall be lâ—â—sed in heauen And againe Verily I say vnto you whatsoeuer yee bind in earth shall be â—ound in heauen whatsoeuer yee loose in earth shall be loosed in heauen And againe receiue yee the holy Ghost whosoeuer sinnes yeare◠〈◊〉 they are remitted vnto them and whosoeuer sinnes yee retaine they are retained This doctrine was as ancient in the Church of God as Iob for Elihu tels him That when God strikes a man with malady â—n his bed so that his soule draweth neere the graue and his life to the buriâ—rs If there beâ— any messenger with him or an interpreter one of a thousand to declare vnto man his righteousnesse then will hee haue mercy vpon him c. And answerable heereunto saith Saint Iames if the sicke 〈◊〉 committed sinnes vpon his repentance and the praier of the Elders they shall be forgiuen him These haue power â—o shut heauen and to deliuer the scandalous impenitent sinner 〈◊〉 Satan For the weaponâ— of their war faâ—â— are 〈◊〉 carnall but mighty through God to cast downe c. and to haue vengeance in readinesse against all disobedience They haue the key of loosing therefore the power of absoluing The Bishops and Pastors of the Church doe not forgiue sinnes by any absolute power of their owne for so onely Christ their master forgiueth sinnes but ministerially as the seruants of Christ and stewards to whose fidelity their Lord and Master hath committed his keyes and that is when they doe declare and pronounce either publikely or priuately by the word of God what bindeth what looseth and the 〈◊〉 of God to penitent 〈◊〉 or his iudgement to impenitent and obstinate personâ— and so doe apply the generall promiseâ— or threatnings to the penitent or impenitent For CHRIST from heauen doth by them as by his Ministers on Earth declare whom hee remitteth and bindeth and to whom he will open the gates of heauen and against whom he will shut them And therefore it is not said whose sinne yee signifie to be remitted but whose sinnes yee remit they then doe remit sinnes because Christ by their ministry 〈…〉 aâ— Christ by his Disciples loâ—sed Lazarus Iob. â—â— 44 And as no water could wash away 〈…〉 but the waters of 〈…〉 though other riuers 〈◊〉 cleare because the promise was annexed vnto the 〈◊〉 of Iordane and not of â—â—ther Riuers so though another man may pronounce the same words yet haue they not the like efficacie and power to worke on the conscience as vvhen they are pronounced from the mouth of Christs Ministers because that the promise is annexed to the Word of God in their mouthes for them hath he chosen separated and set apart for this worke and to them hee hath committed the ministerie and word of reconciliation by their holy calling and ordination they haue receiued the holy Ghost and the Ministeriall power of binding and loosing They are font forth of the holy Ghost for this worke wherunto he hath called them And Christ giues his Ministers power to forgiue sins to the penitent in the same words that he teacheth vs in the Lords Prayer to desire God to forgiue vs our sins to assure all penitent sinners that God by his Ministers absolution doth fully through the merits of Christs bloud forgiue them all their sinnes So that what Christ decreeth in heauen in foro Iudicij the same hee declareth on earth by his reconciling Ministers in foro paenitentiae So that as GOD hath reconciled the world to himselfe by Iesus Christ so hath he saith the Apostle giuen vnto vs the ministery of this reconciliation Hee that sent them to baptise saying Goe and teach all nations baptising them c. sent them also to remit sinnes saying As my Father sent mee so send 〈…〉 whosoeuer sinnes yee remit they are remitted vnto them c. As therefore none can baptise though he vse the same Water words but onely the lawfull Minister whom Christ hath called and authorised to this diuine and Ministeriall Function So though others may comfort vvith good words yet none can absolue from sinne but onely those to whom Christ hath committed the holy ministerie and word of reconciliation and of their absolution Christ speaketh he that heareth you heareth me In a doubtfull title thou wilt aske the counsell of thy skilfull Lawyer in perill of sickenesse thou wilt know the aduise of thy learned Physitian and is there no danger in dread of damnation for a sinner to be his owne Iudge Iudicious Caluin teacheth this point of doctrine most plainely Etsi omnes mutuò nos debeamus consolari c. Although saith he we ought to comfort and confirme one another in the confidence of Gods mercy yet we see that the Ministers are appointed as witnesses and sureties to acertaine our consciences of the remission of sinnes insomuch as they are said to remit sinnes and to loose soules Let euery faithfull man therefore remember that it is his duty if inwardly he be vexed and afflicted with the sence of his sins not to neglect that Remedy which is offered vnto him by the Lord to wit that for the easing of his Conscience he make priuate confession of his sinnes vnto his Pastor and that he desire his priuate indeuour for the application of some comfort vnto his soule whose office it is both publikely and priuately to administer Euangelicall Consolation to Gods people Beza highly commendeth this practise and Luther saith
life When therefore thou perceiuest thy soule departing from thy body pray with thy tongue if thou canst else pray in thy heart and minde these words fixing the eyes of thy soule vpon Iesus Christ thy Sauiour A Prayer at the yeelding vp of the Ghost O Lambe of God which by thy blood hast taken away the sinnes of the world haue mercy vpon me a sinner Lord Iesu receiue my spirit Amen When the sicke party is departing Let the faithfull that are present kneele downe and commend his Soule to God in these or the like words O Gratious God and mercifull father who art our refuge and strength and a very present helpe in trouble lift vp the light of thy fauorable countenance at this instant vpon thy seruant that now commeth to appeare in thy presence Wash away good Lord all his sinnes by the merits of Christ Iesus blood that â—hoâ— may neuer bee laide to his charge Increase his faith preserue and keepe safe his soule from the danger of the Diuell and his wicked Angels Comfort him with thy holy spirit cause him now to feele that thou art his louing Father and that hee is thy childe by Adoption and Grace Saue O Christ the price of thine owne blood and suffer him not to be lost whom thou hast bought so dearely Receiue his Soule as thou didst the penitent theefe into thy heauenly Paradise Let thy blessed Angels conduct him thither as they carried the soule of Lazarus and grant vnto him a ioyfull resurrection at the last day O 〈◊〉 heare vs for him and heare thine owne Sonne our onely Mediator that sits at thy right hand for him and vs all euen for the merits of that bitter death and passion which he hath suffered for vs In confidence whereof we now recommend his soule into thy fatherly hands in that blessed prayer which our Sauiour hath taught vs in all times of our troubles to say vnto thee Our Father c. Thus farre of the Practise of Piety in dying in the Lord. Now followeth the Practise of Piety in dying for the Lord. THE Practise of Piety in dying for the Lord is termed Martyrdome Martyrdome is the testimony which a Christian beareth to the doctrine of the Gospell by enduring any kinde of death to inuite many and to confirme all to embrace the truth thereof To this kinde of death Christ hath promised a crowne Be thou faithfull vnto the death and I will giue thee the crowne of life Which promise the Church so firmely beleeued that they termed Martyrdome it selfe a crowne and God to animate Christians to this excellent prize would by a prediction that Stephen the first Christian Martyr should haue his name of a crowne Of Martyrdome there are three kindes First Sola voluntate in will onely as Iohn the Euangelist who being boyled in a Cauldron of oyle came out rather annointed then sod and dyed of old age at Ephesus Secondly Solo opere in deede onely as the innocents of Bethleem Thirdly Voluntate opere both in will and deede as in the Primitiue Church Stephen Polycarpus Ignatius Laurentius Romanus Aâ—tiochianus and thousands And in our daies Cranmer Latimer Hoâ—per Ridley Farrar Bradford Philpot Sanders Glouer Tailor and others innumerable whose fierie zeale to Gods truth brought them to the flames of Martyrdome to seale Christs faith It is not the cruelty of the death but the innocency and holinesse of the cause that maketh a Martyr neither is an erronious conscience a sufficient warrant to suffer Martyrdome because Science in Gods word must direct conscience in mans heart for they who killed the Apostles in their erronious consciences thought they did God good seruice And Paul of zeale breathed out slaughters against the Lords Saints Now whether the cause of our Seminary Priests and Iesuits be so holy true and innocent as that it may warrant their conscience to suffer death to hazzard their eternall saluation thereon let Pauls Epistle written to the Ancient Christian Romans but against our new Antichristian Romanes bee iudge And it will plainely appeare that the doctrine which Saint Paul taught to the ancient Church of Rome is ex diametro opposite in â—6 fundamentall points of true Religion to that which the new Church of Rome teacheth and maintaineth For Saint Paul taught the Primitiue Church of Rome 1 That our election is of Gods free grace and not ex operibus praeuisit Rom. 9.11 Rom. 11.5.6 2 That we are iustified by faith only without good works Rom. 3.20.28 Rom. 4.2 c. Rom. 1.17 3 That the good works of the Regenerate are not of their owne condignity meritorious nor such as can deserue heauen Rom. 8.18 Rom. 11.6 Rom. 6.23 4 That those bookes onely are Gods Oracles and Canonicall Scripture which were committed to the custody and credit of the Iewes Rom. 3.2 Rom. 1.2 Rom. 16.16 such were neuer the Apocrypha 5 That the holy Scriptures haue Gods authority Rom. 9.17 Rom. 4.3 Rom. conferd Rom. 11.3.2 conferd with Gal. 3.22 Therefore aboue the authority of the Church 6 That all aswell Laity as Clergy that will be saued must familiarly read or know the holy scriptures Rom. 15.4 Rom. 10.1.2.8 Rom. 16.26 7 That all Images made of the true God are very Idols Rom. 1.23 and Rom. 2.22 conferd 8 That to bowe the knee religiously to an Image or to vvorship any Creature is meere Idolatry Rom. 11.4 and a lying seruicâ— Rom. 1.25 9 That we must not pray vnto any but to GOD onely in vvhom we beleeue Rom. 10.13.14 Rom. 8.15.27 therefore not to Saints and Angels 10 That Christ is our onely Intercessor in Heauen Rom. 8.34 Rom. 5.2 Rom. 16.27 11 That the onely Sacrifice of Christians is nothing but the spirituall sacrificing of their Soules and Bodies to serue GOD in holinesse and righteousnesse Rom. 12.1 Rom. 15.16 Therefore no reall sacrificing of Christ in the Masse 12 That the religious worship called dulia as well as lâ—tâ—iâ— belongeth to God alone Rom. 1.9 Rom. 12.11 Rom. 16.18 conferd 13 That all Christians are to pray vnto God in their owne natiue language Rom. 14.11 14 That wee haue not of our selues in the state of corruption freewill vnto good Rom. 7.18 c. Rom. 9.16 15 That Concupiscence in the Regenerate is sinne Rom. 7.7.8.10 16 That the Sacraments doe not conferre grace ex opere operato but signe and seale that it is conferred already vnto vs. Rom. 4.11.12 Rom. 2.28.29 17 That euery true beleeuing Christian may in this life be assured of his saluation Rom. 8.9.16.35 c. 18 That no man in this life since Adams Fall can perfectly fulfill the Commandements of God Rom. 7.10 c. Rom. 3.19 c. Rom. 11.32 19 That to place Religion in the difference of meates and dayes is superstition Rom. 14 3.5.6.17 23. 20 That the imputed righteousnesse of Christ is that onely that makes vs iust
badnesse thy iustice and my iniustice the impiety of my flesh the piety of thy nature And now O blessed Lord that thou hast endured all this for my sake What shall I render vnto thee for all thy benefits bestowed vpon me a sinfull soule Indeede Lord I acknowledge that I owe thee already for my creation more then I am able to pay for I am in that respect bound with all my powers and affections to loue and to adore thee If I owed my selfe vnto thee for giuing me my selfe in my creation what shall I now render vnto thee for giuing thy selfe for me to so cruell a death to procure my Redemption Great was the benefit that thou wouldest create mee of nothing but what tongue can sufficiently expresse the greatnesse of this grace that thou didst redeeme mee with so deere a price when I was worse then nothing Surely O Lord if I cannot pay the thanks which I owe thee and who can pay thee who bestowest thy graces without either respect of merit or regard of measure It is the aboundance of thy blessings that makes me such a bankerupt that I am so farre vnable to pay the principall that I cannot possibly pay so much as the interest of thy loue But O my Lord thou knowest that since the losse of thine image by the fall of my first vnhappy parents I cannot loue thee with all my might and my minde as I should Therefore as thou didst first cast thy loue vpon mee when I was a childe of wrath and the lumpe of the lost and condemned world so now I beseech thee shed abroad thy loue by thy spirit through all my faculties and affections that though I can neuer pay thee in that measure of loue which thou hast deserued yet I may endeauour to repay thee in such a manner as thou vouchsafest to accept in mercy that I may in truth of heart loue my neighbour for thy sake and loue thee aboue all for thine owne sake Let nothing be pleasant vnto me but that which is pleasing vnto thee And sweet Sauiour suffer me neuer to be lost nor cast away whom thou hast bought so dearely with thine own most precious blood O Lord let me neuer forget thine infinite loue and this vnspeakeable benefit of my redemption without which it had beene better for me neuer to haue been then to haue any being And seeing that thou hast vouchsafed me the assistance of thy holy spirit suffer me O heauenly Father who art the Father of spirits in the mediation of thy Sonne to speake a few words in the eares of my Lord. If thou O Father despisest mee for mine iniquities as I haue deserued yet be mercifull vnto me for the merits of thy Sonne who so much for me hath suffered What if thou seest nothing in me but misery which might moue anger and passion Yet behold the merits of thy Sonne and thou shalt see enough to moue thee to mercy and compassion Behold the mystery of his incarnation and remit the misery of my transgression And as oft as the wounds of thy Sonne appeare in thy sight Oh let the woes of my sinnes be hid from thy presence As oft as the rednesse of his bloud glisters in thine eyes Oh let the guiltinesse of my sinnes bee blotted out of thy Booke The wantonnesse of my flesh prouoked thee vnto wrath Oh let the chastitie of his flesh perswade thee vnto mercy that as my flesh seduced me to sinne so his flesh may reduce me vnto thy fauour My disobedience hath deserued a great reuenge but his obedience merits a greater waight of mercy for what can man deserue to suffer which GOD made man cannot merit to haue forgiuen When I consider the greatnesse of thy passion then doe I see the truenesse of that saying that Iesus Christ came into the world to saue the chiefest sinners Dar'st thou then O Caine say that thy sins are greater then may be forgiuen Thou liest like a murderer The mercies of one Christ are able to forgiue a whole world of Caines if they will beleeue and repent The sinnes of all sinners are finite the mercies of GOD are infinite Therefore O Father for the bitter death and blody passion sake which thy son Iesus Christ hath suffered for me and I haue now remembred vnto thee pardon and forgiue thou vnto me all my sins and deliuer me from the curse and vengeance which they haue iustly deserued And through his merites make me O Lord a partaker of thy mercy It is thy mercy that I so earnestly knocke for Neither shal mine importunity cease to call and knocke with the man that would borrow the loaues vntill thou arise and open vnto me thy gates of grace And if thou wilt not bestow on me the loaues yet O Lord deny mee not the crummes of thy mercy and those shal suffice thy hungry handmaide And seeing thou requirest nothing for all thy benefits but that I loue thee in the truth of my inward heart whereof a nâ—w creature is the truest outward testimony and that it is as easie for thee to make me a new creature as to bid me to be such Create in me O Christ a new heart and renew in me a right spirit and then thou shalt see how mortifying old Adam and his corrupt lusts I wil serue thee as thy new creature in a new life after a new way with a new tongue and new manners with new words and new works to the glory of thy Name and the winning of other sinfull soules vnto thy Faith by my deuoute example Keepe me for euer O my Sauiour from the torments of Hell and tyranny of the Diuell And when I am to depart this life send thy holy Angels to carry mee as they did the soule of Lazarus into thy kingdome Receiue me then into that most ioyful paradise which thou didst promise vnto the penitent theefe which at his last gaspe vpon the Crosse so deuoutly begged thy mercy and admission into thy kingdome Grant this O Christ for thine owne names sake to whom as it is most due I ascribe all glory and honour praise and dominion both now and for euer Amen FINIS Errata GEntle Reader some faults haue escaped vnespied they are not many Where thou meetest them lend thy helping hand to mend them these few especially Page 49. line 18. read differs not pag. 3â—3 in 〈◊〉 Egoâ— Ego pag. 63â— last line as 〈…〉 pag. 68â— li. 16. for internall reâ— integrall FINIS a 1 Tim. 6.15 Apoc. 17.14 b 1 Sam. 20 20. c 2 Chron. 34.3 * Qui monet vt facias quod iam facis ipse monendo laudat hortatu coÌ„probat actae suo d Cor. 8.7 Mat. 25.1 c. 2 Tim. 3.4 * ExempluÌ„ accidit Domino testâ— muâ—ieris quae Theatrum aeâ—â—ijâ— inde cum Daemonio redijâ— Itaque in eâ—orcismo cùm oneraretur immundus spiritus quod ausus est fideâ—em aggredi constantèr iustissimè quidem inquit feci