then to dance vpon the Sabbath day Now in the name of Almighty God who rested hauing created Heauen and Earth and of his eternall Sonne Iesus the Redeemer of his Church who shall shortly come on the dreadfull day of doome to iudge all men according to the obedience which they haue shewed to his commandements I require thee who readest these words as thou wilt answere before the face of Christ and all his holy Angels at that day that thou better weigh and consider whether dauncing stage-playing masking carding dicing tabling chesse-playing bowling shooting Beare-baiting carowsing tippling and such other fooleries of Robbin-Hood Morrice-daunces Wakes and May-games be exercises that GOD will blesse and allowe on the Sabbath day And seeing that no action ought to bee done that day but such as whereby we either blesse God or looke to receiue a blessing from God how darest thou doe those things on that blessed day on which thou darest not to pray to God to bestow a blessing on it to thy vse Heare this and tremble at this O prophane youth of a prophane age O heart all frozen and voide of the feeling of the grace of God! that hauing euery day in sixe euery houre in euery day euery minute in euery houre so tasted the sweet mercy of thy God in Christ vvithout which thou haddest perished euery moment Yet canst not finde in thy corrupt and irreligious heart to spend in thy Masters seruice that one day of the weeke which he hath reserued for his owne praise and worship Let men in defence of their prophanenesse obiect what they will and answere what the Diuell puts in their mouthes yet I would wish them to remember that seeing it is an ancient Tradition in the Church that the Lords second comming shall be vpon the Lords day how little ioy they should haue to be ouertaken in those carnall sports to please themselues when their Master should finde them in spirituall exercises seruing him The prophanest wretch would then wish rather to be taken kneeling at prayers in the Church then skipping like a Goate in a daunce If this cannot moue yet I would wish our impure gallants to remember that whilest they thus daunce on the Lords day contrary to the Lords commandement they doe but daunce about the pits brinke and they know not which of them shall first fall therein Whereinto being once fallen without repentance no greatnesse can exempt them from the vengeance of that great GOD whose commandement contrary to their knowledge and conscience they doe thus presumptuously transgresse If then Gods commandement cannot deterre thee nor Gods word aduise thee I say no more but what Saint Iohn said before me he which is filthy let him be filthy still For the second 2 The consecration of the Sabbaths rest consists in performing three sorts of duties First before Secondly at Thirdly after the publike exercises of the Church The duties to be performed before the publike exercises are 1 To giue ouer working betimes on the Eue that thy body may bee the more refreshed and thy minde the better fitted to sanctifie the Sabbath on the next day For want of this preparation thy selfe and thy seruants being tyred with labour and watching the night before are so heauy that when you should be seruing God and hearing what his spirit saith vnto the Church for your soules instruction you cannot holde vp your heads for sleeping to the dishonour of God the offence of the church and the shame of your selues therfore the Lord commands vs not only to keepe holy but also to remember afore-hand the Sabbath day to keepe it holy by preparing our harts remouing all busines that might hinder vs to consecrate it as a glorious day vnto the Lord. Therefore vvhereas the Lord in the other Commandements doth but eyther bid or forbid hee doth both in this commandement and that with a speciall memorandum As if a Master should charge his Seruant to looke well vnto tenne things of great trust but to haue a more speciall care to remember one of those ten for diuers vvaightie reasons should not a faithfull Seruant that loues his Masteâ— shew a more speciall care vnto that thing abouâ— all other businesse Thus Moses taught the people ouer-night to remember the Sabbath and it vvas a holy custome among our fore fathers when at the ringing to Prayer on the Eue before the Husbandman would giue ouer his labour in the field and the Tradesman his worke in the Shoppe and goe to Euening Prayer in the Church to prepare their soules that their minds might more cheerefully attend Gods worship on the Sabbath day 2 To possessâ— that night thy vessell in holinesse and honour that thou maist present thy Soule more purely in the sight of GOD the next morning 3 To rise vp earely in the morning on the Sabbath day Be carefull therefore to rise sooner on this day then on other dayes by how much the seruice of GOD is to be preferred before all earthly businesses For there is no Master to serue so good as God and in the end no worke shall be better rewarded then his seruice 4 When thou art vp consider with thy selfe what an impure sinner thou art and into what an holy place thou goest to appeare before the most holy GOD vvho seeth thy heart and hateth all impuritie and hypocrisie Examine thy selfe therefore before thou goest to Church what grieuous sinnes thou hast committed the weeke past confesse them vnto God and earnestly pray for the pardon and forgiuenesse of them And so reconcile thy selfe with God in Christ Renew thy vowes to vvalke more conscionably and pray for an increase of those graces which thou hast and a supply of those which thou wantest But especially pray that thou maist haue Grace to heare the Word of God read and preached vvith profit and that thou maist receiue the holy Sacrament vvith comfort If it be a Communion day that God by his holy Spirit vvould assist the Preacher to speake something that may â—ill thy sinne and comfort thy soule which thou maist doe in this or the like sort A Morning Prayer for the Sabbath day O Lord most high O God eternall all whose Workes are glorious and whose Thoughts are very deepe there can be no better thing then to praise thy Name and to declare thy louing kindnesse in the morning on thy holy and blessed Sabbath day For it is thy will and commandement that wee should sanctifie this day in thy seruice and prayse and in the thankefull remembrance as of the creation of the World by the power of thy Word so of the redemption of mankind by the death of thy Sonne Thine O Lord I confesse is greatnesse and power and glory and victory and praise for all that is in heauen and earth is thine Thine is thy Kingdome O Lord and thou excellest as head ouer all both riches and honour come of thee
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
in the truth of his heart in all the Commandements of GOD alike for saith Saint Iames he that shall offend in one point of the Law wilfully it guiltie of all And Peter bids vs lay aside not some but all malice guile and hypocrisies c. One sin is enough to damne a mans Soule without Repentance dreame not to goe to heauen by any neerer or easier vvay then Christ hath trained vnto vs in his Word The way to Heauen is not easie or common but straite and narrow yea so narrow that Christ protesteth that a rich man shall hardly enter into the Kingdome of Heauen and that those who enter are but few and that those few cannot get in but by striuing and that some of those vvho striue to enter in shall not be able This all Gods Saints whilest they here liued knew well when with so often fastings so earnest prayers so frequent hearing the word and receiuing the sacraments and with such abundance of tâ—ares they deuoutly begged at the hands of GOD for Christs sake to be receiued into his Kingdome If thou wilt not beleeue this truth I assure thee that the Diuell which perswades thee now that it is easie to attaine Heauen will tell thee hereafter that it is the hardest businesse in the world If therefore thou art desirous to purchase sound assurance of saluation to thy Soule and to goe the right and safe way to Heauen get forth-with like a wise Virgin the Oyle of Pietie in the Lampe of thy Conuersation that thou maist be in a continuall readinesse to meete the Bride-groome vvhether hee commeth by Death or by Iudgement Which that thou maist the better doe let this be thy daily practise How a priuate man must beginne the morning with Pietie AS soone as euer thou awakest in the morning keepe the doore of thy heart fast shut that no earthly thought may enter before that GOD be come in first and let him before all others haue the first place therein So all euill thoughts either will not dare to come in or shall the easier be kept out and the heart vvill more sauour of Pietie and godlinesse all the day after But if thy heart be not at thy first waking filled with some meditations of GOD and his Word and dressed like the Lampe in the Tabernacle euery morning and euening with the oyle Oliue of Gods word and perfumed with the sweet incense of praier Satan vvill attempt to fill it with vvorldly cares or fleshly desires so that it vvill grow vnfit for the seruice of God all the day after sending foorth nothing but the stench of corrupt and lying vvordes and of rash and blasphemous oathes Beginne therefore euery daies worke with Gods word and prayer And offer vp vnto God vpon the Alter of a contrite heart the groanes of thy spirit and the calues of thy lippes as thy morning sacrifice and the first fruits of the day and as soone as thou awakest say vnto him thus A short Soliloquie when one first wakes in the Morning MY soule waiteth on thee O Lord more then the morning-watch watcheth for the morning O God therefore be mercifull vnto mee and blesse me and cause thy face to shine vpon me fill me with thy mercy this morning so shal I reioice and be glad all my daies Meditations for the Morning Then Meditate 1 HOw Almighty GOD can in the resurrection as easily raise vp thy body out of the graue from the sleepe of death as hee hath this morning wakened thee in thy bed out of the sleepe of nature At the dawning of which resurrectiâ—n day Christ shall come to be glorified in his Saints and euery one of the bodies of the thousands of his Saints being fashioned like vnto his glorious body shal shine as bright as the Sunne All the Angels shining likewise in their glory the body of Christ surpassing them all in splendor and glory and the God-head excelling it If the rising of one Sunne make the morning skie so glorious what a bright shining and glorious morning will that be when so many thousand thousands of bodies farre brighter then the Sunne shall appeare accompany Christ as his glorious traine comming to keepe his generall Session of righteousnesse and to iudge the wicked Angels and all vngodly men And let not any transitory profit pleasure or vaine-glory of this day cause thee to lose thy part and portion of the eternall blisse and glory of thaâ— day which is properly tearmed the resurrection of the iust Beasts haue bodilie eies to see the ordinary light of the day but endeauour thou with the eies of faith to foresee the glorious light of this day 2 That thou knowest not how neere the euill spirit which night and day like a roaring Lyon walketh about seeking to deuoure thee was vnto thee whilest thou sleptst and wast not able to helpe thy selfe and that thou knowest not what mischiefe he would haue done to thee had not God hedged thee and thine with his euer-waking prouidence and guarded thee with his holy and blessed Angels 3 If thou hearest the Cocke crow remember Peter to imitate him and call to minde that Cocke-crowing sound of the last Trumpet which shall waken thee from the dead And consider in what case thou art if it sounded now and become such as thou wouldest wish to be then Lest at that day thou wilt wish that thou hadst neuer seene this yea curse the day of thy naturall birth for want of being new borne by spirituall grace When the Cocke crowes the Thiefe despaires of his hope and giues ouer his nights enterprize So the Diuell ceaseth to tempt or attempt any further when he heares the deuoute Soule wakening her selfe with morning prayer 4 Remember that Almighty God is about thy bed and seeth thy downe lying and thy vprising vnderstandeth thy thoughts and is acquainted with all thy wayes Remember likewise that his holy Angels who guarded and watched ouer thee all night doe also behold how thou vvakest and risest Doe all things therefore as in the awefull presence of GOD and in the sight of his holy Angels 5 As thou art putting on thine apparell remember that they were first giuen as couerings of shame being the filthy effect of sinne and that they are made but of the offals and excrements of dead beasts Therefore whether thou respect the stuffe or the first institution thou hast so little cause to be proude of them that thou hast great cause to be humbled at the sight and wearing of them seeing the richest apparels are but fine couers of the foulest shame Meditate rather that as thine apparell serues to couer thy shame and to fence thy bodie from cold so thou shouldest be as carefull to couer thy soule with that wedding garment which is the righteousnesse of Christ and because apprehended by our
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
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
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
in the feare of GOD such a breakefast or refreshing as is fit depart the children to Schoole the seruants to their worke euery one to his office the Master and Mistresse of the Family to their callings or to some honest exercises for recreation as they thinke fit The Practise of Piety at meales and the manner of feeding in the feare of God BEfore dinner and supper when the Table is couered ponder with thy selfe vpon these Meditations to worke a deeper impression in thy heart of Gods fatherly prouidence and goodnes towards thee Meditations before dinner and supper 1 MEditate that hunger is like the sicknesse called a Woolfe which if thou doest not feed vvill deuoure thee and eate thee vp and that meat and drink are but as Physicke or meanes which GOD hath ordained to releeue and cure this naturall infirmity and necessitie of man Vse therefore to eate and to drinke rather to sustaine and refresh the weakenesse of nature then to satisfie the sensuality and delights of the flesh Eate therefore to liue but liue not to eate A Skauenger whose liuing is to empty is to be preferred before him that liueth but to fill Priuies There is no seruice so base as for a man to be a slaue to his bellie The Apostle termeth such Belly-gods Phil. 3.19 Therefore wee may boldly terme them as the Scriptures doe other Idols Gillulim Dungy gods Hab. 2.18.19 2 King 17.12 And as no one action Gods ordinance excepted makes a man more to resemble a beast then eating or drinking so the abuse of eating and drinking to surfeiting drunkennesse and spewing makes a man more vile then a beast 2 Meditate of the omnipotency of GOD who made all these creatures of nothing of his wisdome who feedeth so many infinite creatures through the vniuersal world maintaining all their liues which he hath giuen them which surpasseth the wisdome of all the Angels in heauen and of his clemency and goodnesse in feeding also his very enemies 3 Meditate how many sorts of creatures as beasts fish and fowle haue lost their liues to become foode to nourish thee and how Gods prouidence from remote places hath brought al these portions together on thy Table for thy nourishment and how by these dead creatures he maintaines thee in health and life 4 Meditate that seeing thou hast so many pledges of Gods fatherly bounty goodnesse and mercy towards thee as there are dishes of meat on thy Table Oh suffer not in such a place so gracious a God to be abused by scurrilitie ribauldry or swearing or thy fellow brother by disgracefull backebiting taunting or slandering 5 Meditate how that thy Master Iesus Christ did neuer eate any foode but first he blessed the creatures and gaue thankes to his heauenly Father for the same And after his last Supper wee read that he sung a Psalme For this was the commandement of God When thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God c. This was the practise of the Prophets For The people would not eate at their feast till Samuel came to blesse their meate And saith Ioel to Gods people You shall eate and be satisfied and praise the name of the Lord your God This also was the practise of the Apostles For Saint Paul in the ship gaue thankes before meate In the presence of all the people that were therein Imitate thou therefore in so holy an action so blessed a Master and so many worthy Presidents that haue followed him and gone before thee It may bee because thou hast neuer vsed to giue thankes at meales therefore thou art now ashamed to beginne Thinke it no shame to doe what Christ did but bee rather ashamed that thou hast so long neglected so Christian a duty And if the Sonne of God gaue his Father such great thankes for a dinner of Barly bread and broyled fish what thankes should such a sinfull man as thou art render vnto GOD for such vaâ—ietie of good and daintie cheare how many a true Christian would be glad to fill his belly with the morsels which thou refusest and doe lacke that which thou leauest How hardly doe others labour for that which they eate and thou hast thy food prouided for thee without eyther care or labour To conclude if Pagan Idolaters at their feasts were accustomed to praise their false Gods what a shame is it for a Christian at his dinners and suppers not to praise the true GOD in whom we liue moue and haue our beeing 6 Meditate that thy body which thou doest now so daintily feede must be thou knowest not how soone meate for Wormes When thou shalt say to Corruption thou art my Father and to the Worme thou art my Mother and my Sister 7 Meditate how that many a mans Table is made his snare so that through his intemperancie and vnthankefulnesse the meate which should nourish his body kils him with a surfeit insomuch that more are killed vvith this snare then vvith the sword And seeing that since the Curse the vse as of all creatures so likewise of meat and drinke is vnto vs vncleane till the same be sanctified by the Word of God and Prayer and that man liueth not by bread onely but by the Word of Gods ordinance and his blessing which is called the staffe of bread Sit not therefore downe to eate before you pray and rise not before you giue God thankes Feed to suffice Nature yet rise with an appetite and remember thy poore christian brethren who suffer hunger and want those good things wherwith thou dost abound These things or some of them premeditated if there be not a Samuel present lift vp with all comely reuerence thy heart with thy hands and eyes vnto the great Creator and Feeder of all Creatures and before meate pray vnto him thus Grace before meate O Most gracious GOD and louing Father who feedest all Creatures liuing which depend vpon thy diuine Prouidence wee beseech thee sanctifie these creatures which thou hast ordained for vs giue them vertue to nourish our bodies in life and health and giue vs grace to receiue them soberly and thankefully as from thy hands that so in the strength of these and other thy blessings vvee may walke in the vprightnesse of our hearts before thy face this day and all the dayes of our liues Through Iesus Christ our LORD and onely Sauiour Amen Or thus MOst gracious God and mercifull Father wee beseech thee sanctifie these Creatures to our vse make them healthfull for our nourishment and vs thankefull for all thy blessings through Christ our Lord and onely Sauiour Amen Another Grace before meate O Eternall GOD in whom we liue moue and haue our being wee beseech thee blesse vnto thy Seruants these Creatures that in the strength thereof we may liue to the setting forth of thy praise and glory
worke should carie the honour of the day Neither doth the honourable title of the Lords day diminish the glory of the Sabbath but rather being added augments the dignity thereof as the name Israel added vnto Iacob made the Patriarch the more renowned The reason taken from the example of Gods resting from the worke of the creation of the world continued in force till the Sonne of God ceased from the worke of the Redemption of the world and then the former gaue place to the latter 4 Because it was foretold in the olde Testament that the Sabath should be kept vnder the New Testament on the first day of the weeke For first in the 110. Psalme which is a Prophesie of Christ and his kingdome it is plainely foretold that there should be a solemne day of Assembling wherein all Christs people should willingly come together in the beauty of holinesse Insomuch that no raine of peace shall be vpon those Families that in that feast will not goe vp to Ierusalem the Church to worship the King the Lord of Hoasts Now on what day this holy feast and assembly should bee kept Dauid sheweth plainlie in Psal. 118. which was a prophesie of Christ as appeares Matth. 21.42 Act. 4.11 Ephes. 2.20 as also by the consent of all the Iewes as Ierome witnesseth For shewing how Christ by his ignominious death should be as a stone reiected of the builders or chiefe rulers of Iudea and yet by this glorious resurrection should become the chiefe stone of the corner hee wisheth the whole Church to keepe holy that day wherupon Christ should effect this wonderful worke saying This is the day which the Lord hath made let vs reioyce be glad in it And seeing that vpon this day that which Peter saith of Christ appeareth to be true That God made him both Lord and and Christ. Acts 2.36 And therefore the whole Church vnder the New Testament must celebrate the day of Christs resurrection Rabbi Bachay also saw by the fall of Adam on the 6. day that on the same day Messias should finish the worke of mans redemption And alluding to the speech of Boaz to Ruth Sleepe vnto the morning that Messias should rest in his graue all their Sabbath day And he gathereth from that Speech Gen. 1. on the first day Let there be light that the Messias should rise on the First day of the weeke from death to life and cause the spirituall light of the Gospell to enlighten the world that lay in the shadow of darkenesse and death The Hebrew author of the Booke called Sedar Olam Rabba cap. 7. recordeth many memorable things which were done vpon the first day of the weeke as so many types that the chiefe worship of God should vnder the New Testament be celebrated vpon this day As That on this day the cloude of Gods Maiesty first sate vpon his people Aaron and his children first executed their Priesthood God first solemnly blessed his people The Princes of his people first offered publikely vnto God The first day wherein fire descended from heauen The first day of the world of the yeere of moneths of the weeke c. All shadowing that it should be first and chiefe holy-day of the New Testament Saint Austen prooueth by diuers places and reasons out of the holy Scripture that the Fathers and all the holy Prophets vnder the Old Testament did foresee and know that our Lords day was shadowed by their 8. day of Circumcision And that the Sabath should be changed from the 7. day to the 8. or first day of the weeke And Iunius out of Cyprian saith that Circumcision was commanded on the 8. day as a Sacrament of the 8. day when Christ should arise from the dead The Councell Foro Iuliense affirmes that Esay Prophesied of the keeping of the Sabath vpon the first day of the weeke If this mystery was so clearely seene by the Fathers vnder the shaddowes of the Old Testament sure the God of this world hath deepely blinded their mindes who cannot see the truth thereof vnder the shining light of the Gospell Therefore this change of the Sabath day vnder the New was nothing but a fulfilling of that which was prefigured and foreprophesied vnder the old Testament 5 According to their Lords minde and commandement and the derection of the holy Ghost which alway assisted them in their Ministeriall office the Apostles in all the Christian Churches which they planted ordained that the Christians should keepe the holy Sabath vpon that seauenth day which is the first day of the weeke Concerning the gathering for the Saints as I haue ordained in the Churches of Galatia so doe yee also Euery first day of the weeke c. When ye come together in the Church being the Lords day to eate the Lord Supper to remember and shew the Lords death till he come c. In which words note 1 That the Apostle ordained this day to bee kept holy therefore a diuine Institution 2 That the day is named the first day of the weeke therefore not the Iewish seauenth or any other 3 Euery first day of the weeke which sheweth a perpetuity 4 That it was ordained in the Churches of Galatia as well as of Corinth and hee setled one vniforme order in all the Churches of the Saints therefore it was vniuersall 5 That the exercises of this day were collections for the poore which appeares by Act. 2.42 and Iustine Martyrs testimony Apolog. 2. were gathered in the holy Assembly after Prayers Preaching of the Word and administration of the Sacraments therefore it was spirituall 6 That he will haue the collection though necessary remoued against his comming lest it should hinider his preaching but not their holy meeting on the Lords day for it vvas the time ordained for the publike worship of the Lord which argueth a necessity And in the same Epistle Saint Paul protesteth that he deliuered them none other ordinance or doctrine but what hee had receiued of the Lord. Insomuch that hee chargeth them that If any man thinke himselfe to bee a Prophet or spirituall let him acknowledge that the things that I write vnto you are the commandements of the Lord. But he wrote vnto them and ordained among them to keepe their Sabbath on the first day of the weeke therefore to keepe the Sabbath on that day is the very commandement of the Lord. And how can hee be eyther a true Prophet or haue any grace of Gods Spirit in his heart who seeing so clearely the Lords day to haue beene instituted and ordained by the Apostles vvill not acknowledge the keeping holy of the Lords day to be a Commandement of the Lord The Iewes confesse this change of the Sabbath to haue beene made by the Apostles Pet. Alphons in Dialog contr Iudaeos tit 12. they are therefore more blinde and sottish then the Iewes who prophanely denie it At Troas likewise
those are reckoned tenne in number If this were now but an abrogated ceremony then there were but nine commandements The Ceremoniall that were to be abrogated by Christ were written all by Moses But this of the Sabbath with the other nine written by GOD himselfe were put into the Arke where no Ceremoniall Law was put to shew that they should bee the perpetuall rules of the Church yet such as none could perfectly fulfill and keepe but onely Christ. 4 Because Christ professeth that hee came not to destroy the morall law and that the least of them should not bee abrogated in his kingdome of the new Testament Insomuch that Whosoeuer breaketh one of the least of these tenne commandements and teacheth men so hee should be called the least in the kingdome of heauen that is hee should haue no place in his Church Now the Morall Law commandeth one day of seuen to bee perpetually kept a holy Sabbath And Christ himselfe expresly mentioneth the the keeping of a Sabbath among his Christians at the destruction of Ierusalem about 42. yeeres after his Resurrection By which time all the Mosaical ceremonies except eating of bloud and things strangled were by a publike decree of all the Apostles quite abolished and abrogated in Christian Churches And therefore Christ adomonished his Disciples to pray that their flight bee not in the Winter nor on the Sabbath day Not in the winter for that by reason of the foulnesse of the waies and weather their flight should be more painefull and troublesome vnto them not vpon the Sabath because it would bee more grieuous to their hearts to spend that day in toyling to saue their liues which the Lord had commanded to be spent in holy exercises to comfort their soules Now if the sanctifying of the Sabaoth on this day had bene but ceremoniall it had beene no griefe to haue fled on this day no more then on any other day of the weeke But in that Christ doth tender so much this feare and griefe of being driuen to flye on the Sabath day and therefore wisheth his to pray vnto God to preuent such an occasion hee plainely demonstrates that the obseruation of the Sabbath is no abrogated ceremony but a Morall commandement confirmed and established by Christ among Christians If you would know the day whereupon Christ appointed Christians to keepe the Sabbath Saint Iohn will tell you that it was on the Lords day Apoc. 1.10 If you will know on what day of the weeke that was Saint Paul will tell you that it was on euery first day of the weeke 1 Cor. 16.1 As Christ admonished so Christians pray and according to their praiers GOD a little before the warres beganne warneth by an Oracle all the Christians in Ierusalem to departe thence and to goe to Pella a little Towne beyond Iorden and so to escape the wrath of GOD that should fall vpon that City and Nation If then a Christian should not without griefe of heart flye for the safety of his life on the Lords day with what ioy or comfort can a true Christian neglect the holy exercises of Gods worship in the Church to spend the greatest part of the Lords day in prophane and carnall sports or seruile labour And seeing the destruction of Ierusalem was both a type and an assurance of the destruction of the world who seeeth not but that the holy Sabbath must continue till the very end of the world 5 Because that all the ceremoniall Law was inioyned to the Iewes onely and not to the Gentiles but this commandement of the holy Sabbath as Matrimony was instituted of God in the state of innocency when there was but one state of all men and therfore inioyned to the Gentiles as well as to the Iewes So that all Magistrates and Housholders were commanded to constraine all strangers as well as their own Subiects and Family to obserue the holy Sabath as appeares by the fourth commandement and practise of Nehemiah All the Ceremonies were a partition wall to separate Iewes and Gentiles But seeing the Gentiles are bound to keepe this commandement as well as the Iewes it is euident that it is no Iewish ceremony And seeing the same authority is for the Sabbath that is for marriage a man may as well say that marriage is but a ceremonial law as the Sabath And remember that where mariage is termed but once the couenant of GOD because instituted by GOD in the beginning So the Sabbath is euery where called the Sabbath of the Lord thy God because ordained by God in the same beginning both of time state and perpetuity therefore not ceremoniall The corruption of our nature found in the manifest opposition of wicked men and in the secret vnwillingnesse of good men to sanctifie sincerely the Sabbath sufficiently demonstrateth that the commandement of the Sabbath is spirituall and morall 7 Because that as God by a perpetuall decree made the the Sunne the Moone and other lights in the Firmament of Heauen not onely to diuide the day from the night but also to bee for signes and for seasons and for daies and for yeeres so hee ordained in the Church on Earth the holy Sabbath to be not onely the appointed season for his solemne worship but also the perpetual rule and measure of time So that as seauen daies make a weeke foure weekes a moneth twelue moneths a yeere so seuen yeeres make a Sabbath of yeeres seuen Sabbaths of yeeres a Iubilie or 80. Iubilies or 4000 yeeres or after Ezechiel 4000 cubits the whole time of the old Testament til Christ by his Baptisme and preaching began the state of the new Testament Neither can I here passe ouer without admiration how the Sacrament of circumcision continued in the Church 39. Iubilies from Abraham to whom it was first giuen vnto the Baptisme of Christ in Iordan which was iust so many Iubilies after Bucholcerus compt as the world had continued before from Adam to the birth of Abraham Moses began his Ministry in the 80. yeere of his age Christ enters vpon his Office in the 80. Iubile of the worlds age Ioseph was 30. yeere olde when he began to rule ouer Egypt Gen. 41.46 and the Leuites began to serue in the Tabernacle at 30. yeeres old so Christ likewise to answere these figures beganne his Ministrie in the 30. Iubile of Moses and when he began to be 30. yeeres of age Luk. 3.23 in the middest of Daniels last weeke and so continuing his ministry on earth 3. yeeres and a halfe finished our redemption and Daniels period by his innocent death vpon the Crosse. The most of all the great alterations and strange accidents which fell out in the Church came to passe either in a Sabaticall yeere or in a yeere of Iubilie For example The 70. weekes of Daniel beginning the first yeere of Cyrus and 3430. yeere of the World containe so
in the Church euer since the Apostles time Ignatius Bishop of Antioch liuing in S. Iohns time saith Let euery one that loueth Christ keepe holy the Lords day renowned by his Resurrection which is the Queene of dayes in which death is ouercome and life is sprung vp in Christ. Iustine Martyr vvho liued not long after him sheweth how the Christians kept their Sabbath on the Lords day as we doe Origen who liued about 180. yeeres after Christ shewes the reason why the Sabbath is translated to the Lords day Augustine saith that the Lords day was declared vnto the Church by the Resurrection of the Lord vpon that day Et ex illo caepit habere festiuitatem suam and by Christ it was first ordained to be kept holy And in another place that the Apostles appointed the Lords day to be kept with all religious solemnitie because that vpon that day our Redeemer rose from the dead which also is therefore called the Lords day As therefore Dauid said of the Citie of God so may I say of the Lords day Glorious things are spoken of the day of the Lord for it vvas the birth-day of the vvorld the first day vvherein all Creatures beganne to haue being In it Light was drawne out of darknesse In it the Law vvas giuen on Mount Sinai In it the Lord rose from death to life In it the Saints came out of their graues assuring that on it Christians should rise to newnesse of life In it the Holy Ghost descended vpon the Apostles And it is very probable that on the seauenth day when the 7. Trumpets haue blowne the cursed Iericho of this world shall fall and our true Iesus shall giue vs the promised possession of the heauenly Canaan He that would see the vniforme consent of Antiquity and practise of the Primitiue Church in this point let him reade Eusebius Ecclesisticall history Lib. 4. cap. 23. Tertullian lib. de Idololatria cap. 14. Chrysost. Serm. 5. de resurrectione Constiâ—â—â— Apost lib. 7. cap. 37. Cyrill in Iohan. lib. 12. cap. 58. Of this iudgement are all the sound new writers see Fox on the Apoc. 1.10 Bucer in Mat 12.11 Gualt in Malach. 3. hom 23. Fulke on the Rhemish Test. Apo. 1.10 Chem. Exam. Conc. Trid. par 4. de diebus festis Wolph Chronol lib. 2. cap. 1. Armin Thes. in 4. precept and innumerable others Learned Iunius shal speake for al. Quamobrâ—m cum dies dominicus c. Wherefore seeing the Lords day is both by the fact of Christ viz. his resurrection and of often appearing to his Disciples vpon that day by the example and institution of the Apostles and by the continuall practise of the Ancient Church and by the testimony of the Scripture obserued and substituted into the place of the Iewish Sabbath Inepté faciunt they doe foolishly who say that the obseruation of the Lords day is of Tradition and not from the Scripture that by this meanes they might establish the traditions of men And againe The cause of this change is the resurrection of Christ and the benefit of the restoring of the Church by Christ the remembrance of which benefit did succeede into the place of the memory of the creation Non humana traditione sed Christi ipsius obseruatione instituto not by the tradition of man but by the obseruation and appointment of Christ who both on the day of his resurrection and on euery eight day after vnto his ascention into heauen did appeare vnto his Disciples and came into their assemblies 9 Because that the Lord himselfe expoundeth the end of the Sabath to bee a signe and document for euer betwixt him and his people that he is Iehouah by whom they are sanctified and therefore must only of theÌ„ be worshipped and vpon the paine of death chargeth his people for euer to keep this memoriall vnuiolated But this end is morall and perpetuall Therefore the Sabath is morall and perpetuall What God hath perpetually sanctified Let â—â— man euer presume to make common or prophane Vpon this ground it is that the Commandement termes this day the Sabbath of the Lord thy God And GOD himselfe cals it his holy day And vpon the same ground likewise the oldâ— Testament consecrated all their Sabaths and Holy daies to the worship and honour of God alone To dedicate therefore a Sabbath to the honour of any creature is grosse Idolatry For the first Table makes it a part of Gods worship to haue a Sabbath to his honour So doth Leuit. 23.3.37.38 c. and Ezek. 20.20 Neh. 9.14 the Sabbath is put for the whole worship of GOD. And our Sauiour teacheth that We must worship the Lord God onely Matth. 4. and therefore keep a Sabbath to the onely honour of GOD. The holy Ghost notes it as one of Ieroboams greatest sinnes That he ordained a feast from the deuise of his owne heart 1 King 12.33 And God threatneth to visit Israel for keeping the daies of Baalim That is of Lords as Papists doe of Saints Hos. 2.13 but saith that such forget him And so indeede none are lesse carefull in keeping the Lords Sabbath then they who are most superstitious obseruers of mens holy daies The Church of Rome therefore commits grosse Idolatry First in taking vpon her to ordayne Sabbaths which belongs onely vnto the Lord of the Sabbath to doe Secondly in dedicating those Holy-daies to the honour of Creatures which in effect is to make them sanctifying Gods Thirdly in tying to these daies Gods worship Praiers fasting and merit Fourthly in exacting on these daies of mens inuention a greater measure of solemnity and sanctification then vpon the Lords day which is Gods commandement which in effect is to preferre Antichrist before Christ. Our Church hath iustly abolished all superstitious and Idolatrous Feasts and onely retaines a few holy dayes to the honour of God alone and easing of seruants Deut 5.14 though long custome forceth to vse the olde names for ciuill distinction as Luke vsed the profane names of Castor and Pollux Act. 28.11 and Christians of Fortunatus 1 Cor. 16.17 Mercurius Rom. 16.14 and Iewes of Mardocheus day 2 Macab 15.37 10 Lastly the examples of Gods Iudgements on Sabbath-breakers may sufficiently seale vnto them whose hearts are not seared how wrathfully Almighty God is displeased with them who are wilfull profaners of the Lords day The Lord who is otherwise the GOD of mercy commanded Moses to stone to death the man who of a presumptuous minde would openly goe to gather sticks on the Sabbath day The fact was small True but his sinne was the greater that for so small an occasion would presume to breake so great a commandement Nichanor offering to fight against the Iewes on the Sabath day was slaine himselfe and 35000. of his men A husband man grinding Corne vpon the Lords day had his Meale burned to ashes Another carrying Corne on this
day had his Barne and all his Corne therein burnt with fire from Heauen the next night after Also a certaine Nobleman prophaning the Sabbath vsually in hunting had a child by his wife with a head like a dogge and with eares and chaps crying like a hound A couetous flaxe-wife at Kinstat in France An. 1559. vsing with hir maids to work at her trade on the Lords day it seemed vnto them that fire issued out of the Flaxe but did no harme the next Sabbath it tooke fire indeed but was quickely quenched but not taking warning by this the third Sunday after it tooke fire againe burnt the house and so scorched the wretched woman with 2. of her children that they died the next day but through Gods mercy a childe in the cradle was taken out of the fire aliue and vnhurt On the 13 of Ianuary Anno Dom. 1582. being the Lords day the Scaffolds fell in Paris Garden vnder the people at a Beare-baiting so that 8. were suddenly slaine innumerable hurt maimed A warning to such who take more pleasure on the Lords day to be in a Theatre beholding carnall sports then to be in the Church seruing God with the spirituall woâ—â—â—s of Piety Many fearefull examples of Gods iudgements by fire haue in our daies been shewed vpon diuers Towns where the prophanation of the Lords day hath beene openly countenanced Stratford vpon Auon was twice on the same day-twelue-moneth being the Lords day almost consumed with fire chiefly for prophaning the Lords Sabbaths and for contemning his Word in the mouth of his faithfull Ministers Teuerton in Deuonshire whose remembrance makes my heart bleed was often times admonished by her godly Preacher that GOD vvould bring some heauie Iudgement on the Towne for their horrible prophanatâ—â—n of the Lords day occasioned chiefely by their Market on the day following Not long after his death on the third of Aprill Anno Domini 1598. GOD in lesse then halfe an houre consumed with a sodaine and fearefull fire the whole Towne except onely the Church the Court-house and the Almes-houses or a few poore peoples dwellings vvhere a man might haue seene 400. dwelling houses all at once on fire and aboue 50. persons consumed with the flame And now againe since the last Edition of this Booke on the fift of August last 1612. 14. yeeres since the former fire the vvhole Towne was againe fired and consumed except some 30. houses of poore people with the â—choole-house and Almes-houses They are blinde vvho see not in â—his the Finger of GOD. God grant them grace when it is next built to change their Market-day and to remoue all occasions of prophaning the Lords day Let other townes remember the Towre of Siloe Lâ—ke 13.4 and take warning by their neighbours chastisements feare Gods threatnings Ierem. â—7 27 and beleeue Gods Prophets if they will prosper 1 Chron. 20.20 Many other examples of Gods Iudgements might be alledged but if these are not sufficient to terrifie thy hart from the wilfull prophanation of the Lords day proceede in thy prophanation it may be the Lord will make thee the next example to teach others to keepe his Sabbathâ— better Hee punisheth some in this life to signifie how hee vvill plague all wilfull transgressoâ—â— of his Sabbaths at the last day Thus vvee haue proued that the Commandement of the Sabbath is Morall and that the change of it from the seauenth to the first day of the weeke vvas instituted by the authoritie of Christ and of his Apostles But as in promulgating of the Law diuers Ceremonies peculiar to the Iewes were annexed the rather to bind that people to the more carefull performance thereof as to the first Commandement their deliuerance from Aegipt shadowing their redemption from Hell to the fift Commandement length of dayes in Canaan typing eternall life in heauen to the sixt Commandement abstinence from bloud and things strangled figuring the care to abstaine from all kinde of Murther and to the whole Law the Ceremonie of Partchment-Lace putting them in mind to keepe within the limits of the Law So likewise to the fourth Commandement were added some Ceremonies vvhich peculiarly belonged to the Iewes and to no other people as first the double Sacrifices appointed for them on the Sabbath day shadowing how GOD will be serued on the Sabbath with greater obedience then on the vveeke dayes Secondly the rigid and strict ceasing from making of fire dressing of meate and all bodily labour both remembring them of their full deliuerance by Moses conduct from the fiery Furnaces and slauery of Egipt vpon that day as also shadowing vnto them the eternall Redemption of their soules from Hell by the death of Christ. Thirdly the keeping of the Sabbath vpon the precise seauenth day in order of the creation shadowing to the Iewes that Christ by his death and resting on their Sabbath in the graue should bring them rest and ease from the burden and yoake of the Legall Ceremonies which neyther they nor their Fathers were able to beare Acts 15.10 Col. 2.16.17 And howsoeuer in Paradise before mans Fall the keeping of the Sabbath on the seauenth day of the creation was not a Ceremonie but an Argument of perfection yet after the fall it became Ceremoniall and subiect to change in respect of the restauration by Christ. As mans life before the Fall being immortall became afterwards mortall and nakednesse being an ornament before became afterwards a shame and Marriage became a type of the Mysticall vnion betwixt CHRIST and his Church Ephes. 6. And to fulfill these Ceremonies added for the Iewes sake vnto the Sabbath Christ at his death rested in the graue all the Iewish Sabbath day and by that rest fulfilled all those ceremoniall accessaries Now as the ceasing of the Ceremonies annexed to the 1.5 6. Commandements and to Marriage did not abolish those Commandements and Marriage nor cause them to cease from being the perpetuall rules of Gods worship and mans righteousnesse no more did the abrogating of the Ceremonies annexed to the Sabbath abolish the moralitie of the Commandement of the Sabbath so that though the Ceremonies be abolished by the accesse of the Substance and the Shadow ouer-shadowed by the Body which is Christ yet the holy rest which was commanded and kept before eyther the Iewes were a people or those Ceremonies annexed to the Sabbath still continueth as Gods perpetuall Law whereby all the posteritie of Adam are bound to rest from their ordinarie businesse that they may wholy spend euery seauenth day in the solemne worship and onely seruice of GOD their Creator and Redeemer but in the substance of the fourth Commandement there is not found one word of any Ceremonie The chiefe obiections against the moralitie of the Sabbath are three 1 That of Paul to the Galathians Ye obserue dayes and moneths and times and yeeres c. But there the Apostle condemnes not the morall
Wine therefore are not bare signifying Signes but such as vvherewith Christ doth indeede exhibite and giue to euery worthy Receiâ—er not onely his diuine vertue and efficacie but also his very Body and Bloud as verely as hee gaue to his Disciples the Holy Ghost by the signe of his sacred Breath or Health to the diseased by the word of his Mouth or touch of his hand or garment And the apprehension by faith is more forcible then the exquisitest comprehension of Sense or Reason To conclude this point this holy Sacrament is that Blessed Bread vvhich being eaten opened the Eyes of the Emauites that they knew Christ. This is that Lordly Cup by vvhich wee are all made to drinke into one Spirit This is that Rocke flowing with hony that reuiueth the fainting spirits of euery true Ionathan that tastes it vvith the mouth of Faith This is that Barly Loafe vvhich tumbling from aboue strikes downe the Tents of the Midianites of infernall darkenesse Elias Angelicall Cake and Water preserued him fortie dayes in Horeb and Manna Angels foode fed the Israelites forty yeeres in the Wildernesse but this is that True Bread of life and heauenly Manna which if vvee shall duely eate will nourish our Soules for euer vnto life eternall How should then our Soules make vnto Christ that request from a spirituall desire which the Capernaites did from a carnall motion Lord euermore giue vs this Bread The fift end of the Lords Supper 5 To be an assured pledge vnto vs of our Resurrection The Resurrection of a Christian is two-folde first the spirituall Resurrection of our Soules in this life from the death of Sinne called the first Resurrection because that by the Trumpet-voyce of Christ in the preaching of the Gospell we are raysed from the death of sinne to the life of grace Blessed and holy is he saith Saint Iohn who hath part in the first Resurrection for on such the second death hath no power The Lords Supper is both a meane and a pledge vnto vs of this spiâ—rituall and first Resurrection Hee that eateth mee euen hee shall liue by mee And then are we fit Guests to sit at the Table with Christ when like Lazarus wee are raysed from the death of sinne to newnesse of life The truth of this first resurrection vvill appeare by the motion vvherewith they are internally moued for if when thou art moued to the duties of Religion and practise of Pietie thy heart answereth vvith Samuell Here I am Speake Lord for thy seruant heareth And vvith Dauid O God my heart is ready And vvith Paul Lord what wilt thou haue mee to doe Then surely thou art raysed from the death of sinne and hast thy part in the first Resurrection but if thou remainest ignorant of the true grounds of Religion and findest in thy selfe a kinde of secret loathing of the exercises thereof and must be drawne as it were against thy will to doe the workes of Pietie c. then surely thou hast but a name that thou liuest but thou art dead as Christ tolde the Angell of the Church of Sardis and thy Soule is but as salt to keepe thy body from stincking Secondly the corporall Resurrection of our bodies at the last day which is called the second resurrection which freeth vs from the first death Hee that eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day For this Sacrament signifieth and sealeth vnto vs that Christ died and rose againe for vs and that his flesh quickneth and nourisheth vs vnto eternall life and that therefore our bodies shall surely be raised to eternall life at the last day For seeing our head is risen all the members of the body shall likewise surely rise againe For how can those bodies which being the weapons of Righteousnesse Rom. 16 13. Temples of the holy Ghost 1 Cor. 6.19 and Members of Christ. haue bin fedde and nourished vvith the body and blood of the Lord of life but be raised vp againe at the last day And this is the cause that the bodies of the Saints being dead are so reuerently buried and laid to sleepe in the Lord. And their buriall places are termed the beddes and dormitories of the Saints The reprobates shall arise at the last day But by the Almighty power of Christ as he is Iudge bringing them as malefactors out of the goale to receiue their sentence and deserued execution but the Elect shall arise by vertue of Christs resurrectiâ—n and of the Communion which they haue with him as with their head And his resurrection is the cause and assurance of ours The Resurrection of Christ is a Christians particuler faith the Resurrection of the dead is the childe of Gods chiefest confidence Therefore Christians in the Primitiue Church were wont to salute one another in the morning with these phrases The Lord is risen and the other would answere True The Lord is risen indeede The sixt end of the Lords Supper 6 To seale vnto vs the assurance of euerlasting life Oh what more wished or loued then life Or what doe all men more either feare or abhorre then death Yet is this first death nothing if it be compared with the second death neither is this life any thing worth in comparison of the life to come If therefore thou desirest to be assured of eternall life prepare thy selfe to be a worthy receiuer of this blessed Sacrament For our Sauiour assureth vs That if any man eate of this bread he shall liue for euer and the bread that I will giue is my flesh which I will giue for the life of the world Hee therefore who duely eateth of this holy Sacrament may truely say not onely Credo vitam aeternam I beleeue the life euerlasting but also Edo vitam aeternam I eate life euerlasting And indeed this is the true tree of life which GOD hath planted in the middest of the Paradise of the Church And whereof hee hath promised to giue euery one that ouercommeth to eate And this tree of life by infinite degrees excelleth the tree of life that grew in the Paradise of Eden for that had his roote in the earth this from heauen that gaue but life to the body this to the soule that did but preserue the life of the liuing this restoreth life to the dead The leaues of this tree healeth the Nation of beleeuers and it yeelds euery moneth a new manner of fruit which nourisheth them to life euerlasting Oh blessed are they who often eate of this Sacrament at lest once euery moneth taste anew of this renewing fruit which Christ hath prepared for vs at his Table to heale our infirmities and to confirme our beleefe of life euerlasting The seauenth end of the Lords Supper 7 To binde all Christians as it were by an
Practise without vvhich all the rest will minister vnto vs no comfort This Action consists of two sorts of duties first such as wee are to performe in the Church or else after that we are gone home Those that we are to performe in the Church are either seuerall from our owne soules or else ioyntly vvith the Congregation The seuerall duties which thou must performe from thine owne Soule are three first thou must be carefull that forasmuch as Christ now dwelleth in thee therefore to entertaine him in a cleane heart and with pure affections for the most holy will be holy with the holy for if Ioseph of Arimathia when hee had begged of Pilate his dead body to burie it vvrapped it in sweete odours and fine linnen and laid it in a new Tombe how much more shouldest thou lodge Christ in a new heart and perfume his roomes vvith the odoriferous Incense of Prayers and all pure affections If God required Moses to prouide a pot of pure gold to keepe the Manna that fell in the Wildernesse what a pure heart shouldest thou prouide to retaine this diuine Manna that is come downe from Heauen And as thou camest sorrowing like Ioseph and Mary to seeke Christ in the Temple so now hauing there found him in the middest of his Word and Sacraments be carefull with ioy to carry him home with thee as they did And if the man that found but his lost Sheepe reioyced so much how canst thou hauing found the Sauiour of the World but reioyce much more Secondly thou must offer the Sacrifice of a priuate thankes-giuing vnto God for this inestimable grace and mercy for as this action is common vnto the whole Church so is it applyed particularly to euery one of the faithfull in the Church and for this particular mercy euery Soule must ioyfully offer vp a particular Sacrifice of Thankes-giuing For if the Wise-men reioyced so much when they saw the Star which conducted them vnto Christ and worshipped him so deuoutly vvhen hee lay a Babe in the Manger and offered vnto him their Gold Myrrhe and Frankinsence how much more shouldest thou reioyce now that thou hast both seene and receiued this Sacrament vvhich guideth thy Soule vnto him where hee sitteth at the right hand of his father in glory And thither lifting vp thy heart adore him and offer vp vnto him the Gold of a pure Faith the Myrrhe of a mortified heart and this or the like sweete Incense of Prayer and Thankes-giuing A Prayer to be said after the receiuing of the Communion WHat shall I render vnto thee O blessed Sauiour for all these blessings which thou hast so graciously bestowed vpon my Soule how can I sufficiently thanke thee vvhen I can scarse expresse them Where thou mightest haue made mee a Beast thou madest mee a man after thine owne Image When by sinne I had lost both thine Image and my selfe thou didst renew in mee thine Image by thy Spirit and diddest redeeme my Soule by thy bloud againe and now thou hast giuen vnto mee thy Seale and pledge of my Redemption nay thou hast giuen thy selfe vnto mee O blessed Redeemer Oh what an inestimable treasure of riches and ouer-flowing Fountaine of grace hath hee got vvho hath gained thee No man euer touched thee by Faith but thou didst heale him by Grace for thou art the Author of Saluation the remedy of all euils the medicine of the sicke the life of the quicke and the resurrection of the dead Seemed it a small matter vnto thee to appoint thy holy Angels to attend vpon so vile a Creature as I am but that thou wouldest enter thy selfe into my Soule there to preserue nourish and cherish mee vnto life euerlasting If the carkeis of the dead Prophet could reuiue a dead man that touched it how much more shall the liuing body of the Lord of all Prophets quicken the faithfull in vvhose heart he dwelleth And if thou wilt raise my body at the last day out of the dust how much more vvilt thou now reuiue my Soule vvhich thou hast sanctified with thy Spirit and purified with thy bloud Oh Lord what could I more desire or what couldest thou more bestow vpon mee then to giue me thy body for meate thy bloud for drinke and to lay downe thy Soule for the price of my Redemption Thou Lord enduredst the paine and I doe reape the profit I receiued Pardon and thou diddest beare the punishment Thy teares vvere my bathe thy wounds my weale and the iniustice done to thee satisfied for the Iudgement which vvas due to mee Thus by thy birth thou art become my Brother by thy death my ransome by thy mercy my reward and by thy Sacrament my nourishment O diuine foode by which the sonnes of men are transformed into the sonnes of God so that mans nature dyeth and Gods nature liueth and ruleth in vs. Indeede all Creatures vvondered that the Creator would be enclosed nine moneths in the Virgins wombe though her wombe being replenished vvith the Holy Ghost vvas more splendide then the starry Firmament But that thou shouldest thus humble thy selfe to dwell for euer in my heart which thou foundst more vncleane then a dung-hill It is able to make all the Creatures in heauen and earth to stand amazed But seeing it is thy free grace and meere pleasure thus to enter and to dwell in my heart I vvould to GOD that I had so pure a heart as my heart could wish to entertaine thee And who is fit to entertaine Christ or who though inuited would not choose vvith Mary rather to kneele at thy feete then presume to sit with thee at the Table Though I want a pure heart for thee to dwell in yet weeping eyes shall neuer be vvanting to vvash thy blessed feete and to lament my filthy sinnes And albeit I cannot weepe so many teares as may suffice to wash thy holy feete yet Lord it is sufficient that thou hast shed bloud enough to clense my sinfull Soule And I am fully O Lord assured that all the daintie fare wherewith the disdainfull Pharisie entertained thee at his Table did not so much please thee as those teares which penitent Mary poured vnder the table I would therefore wish vvith Ieremie that my head were a fountaine of teares that seeing I can by no meanes yeeld sufficient thankes for thy loue to mee yet I might by continuall teares testifie my loue vnto thee And though no man is vvorthy of so infinite a grace yet this is my comfort that he is worthy whom thou in fauour accountest worthy And seeing that now of thy meere grace thou hast counted mee among others thy chosen worthy of this vnspeakeable fauor sealed by thy Sacrament the assurance of thy loue and the forgiuenes of my sins O Lord confirme thy fauour vnto thy Seruant and say of mee as Isaac did of Iacob I haue blessed him therefore hee shall be blessed And that I may say vnto thee
end But without Pietie there is no internal comfort to be found in Conscience nor externall peace to be looked for in the World nor any eternall happinesse to be hoped for in Heauen How can Pietie but promise to her selfe a zealous Patrone of your Highnesse being the sole Sonne and Heyre of so gracious and great a Monarch who is not onely the defender of the faith by Title but also a defender of the Faith in truth as the Christian World hath taken notice by his learned confuting of Bellarmines ouer-spreading Heresies and his suppressing in the blade of Vorstius Athean blasphemies And how easie it is for your Highnesse to equall if not to exceede all that went before you in Grace and greatnesse if you doe but set your heart to seeke and to serue God considering how religiously your Highnesse hath beene educated by godly and vertuous Gouernours and Tutors as also that you liue in such a time wherin Gods prouidence and the Kings religious care haue placed ouer this Church to the vnspeakeable comfort thereof another venerable Iehoiada that doth good in our Israel both towards God and towards his house of whom your Highnesse at all times in all doubts may learne the sinceritie of Religion for the Saluation of your inward Soule and the vvisest counsell for the direction of your outward state And let that Exhortation of Dauid to his Sonne Salomon be euer in your Princely minde And thou Salomon my Sonne know thou the GOD of thy Father and serue him with a perfect heart and with a willing minde for the LORD searcheth all hearts and vnderstandeth all the imaginations of the thoughts if thou seeke him hee will be found of thee but if thou forsake him hee vvill cast thee off for euer To helpe you the better to seeke and to serue this GOD Almightie who must be your chiefe Protector in life and onely Comfort in death I here once againe on my bended knees offer my olde Mite new stampt into your Highnesse hands daily for your Highnesse offering vp vnto the most HIGH my humblest prayers that as you grow in age and stature so you may like your Master encrease in Wisedome and fauour with God and all good men This suite will I neuer cease In all other matters I will euer rest Your Highnesse humble Seruant during life to be commanded Lewes Bayly Ad CAROLVM Principem TOlle Malos extolle Pios cognosce Teipsum Sacra tene Paci consule disce pati To the deuout READER I Had not purposed to enlarge the last Edition saue that the importunitie of many deuoutly disposed preuailed with mee to adde some points and to amplifie others To satisfie whose godly requests I haue done my best indeuour and with all finished all that I entend in this argument If thou shalt hereby reape any more profit giue God the more praise and remember him in thy Prayers who hath vowed both his life and his labours to further thy saluation as his owne Farewell in the Lord Iesus The chiefe Contents of this BOOKE 1 A Plaine description of God in respect of his Essence Persons and Attributes so farre as euery Christian should competently endeuour to learne and know with sundry sweet obseruations and meditations therupon page 5 2 Meditations setting forth the miseries of a man in life and death that is not reconciled to God in Christ. page 75 3 Meditations of the blessed state both in life and death of a man that is reconciled to GOD in Christ wherein thou shalt finde not a few things worthy the reading and obseruation page 131 4 Meditations on 7. hinderances which keepe back a sinner from the Practise of Pietie necessary to be read of all but especially of carnall Gospellers in this age 222 5 How to begin the morning with piouâ— Mâ—ditations and prayers 300 6 How to reade the Bible with profit ease once ouer euery yeere 310 7 A Morning prayer 320 Another shorter Prayer for the Morning 343 Another briefe Morning Prayer 352 8 Meditations how to walk with God al the day 355 Especially how to guide thy thoughts ibid. Thy words 368 Thy Actions 379 9 Meditations for the Euening 397 10 An Euening Prayer 405 Another shorter euening Prayer 420 11 Things to be meditated vpon as thou art going to bed 426 12 Meditations for a godly Householder 430 13 A morning prayer for a Familie 438 14 Holy Meditations and Graces before and after dinner and supper 450 15 Rules to be obserued in singing of Psalmes 464 16 Euening Prayer for a Familie 468 17 A religious discourse of the Sabbath day wherein is proued that the Sabbath was altered from the seauenth to the first day of the weeke not by humane ordinance but by Christ himselfe his Apostles that the fourth Commandement is perpetuall and Morall vnder the new Testament as well as vnder the old And the true manner of sanctifying the Sabbath day is described out of the word of God 481 18 A Morning Prayer for the Sabbath day 581 19 An Euening Prayer for the Sabbath day 614 20 Meditations of the true manner of Fasting and giuing of Almes out of the word of God 625 21 The right manner of holy Feasting 661 22 Holy and deuout Meditations of the worthy reuerent receiuing of the Lords Supper 664 23 An humble Confession of sinnes before the holy Communion 748 24 A sweet Soliloquie to be said a little before the receiuing of the holy Sacrament 753 25 A Prayer to be said after the receiuing of the holy Sacrament 773 26 Meditations how to behaue thy selfe in the time of sicknesse 794 27 A Prayer when one beginnes to be sicke 797 28 Directions for making thy Will and setting thy house in order 809 29 A Prayer before taking of Physicke 818 30 Meditations for one that is recouered from sicknesse 842 And a thanksgiuing 847 31 Meditations for the sick taken from the ends of Gods chastisements 822 32 Meditations for one that is like to dye 856 33 A Prayer to be said of one that is like to die 872 34 Comfortable Meditations against despaire 879 35 Directions for those who come to visite the sicke 909 36 A Prayer to be said for the sicke 916 And choise scriptures to be read vnto him 924 37 Consolations against impatiencie in sicknes 926 38 Consolations against the feare of death 933 39 7. sanctified thoughts and so many spirituall sighes fit for a sicke man that is like to dye 942 40 Of the comfortable vse of true Absolution and receiuing of the Lords Supper to the faithfull and penitent before they depart this life if they may conueniently be had 956 41 The last speech of a godly man dying 976 42 Meditations of Martyrdome wherein is proued that those who dye for Popery cannot be Christs Martyrs 979 43 A diuine Colloquie twixt Christ and the Soule concerning the vertue and efficacie of his dolorous passion 995 44 The Soules Soliloquie vnto
hatred c. Or by an Analogia as when he is named a Lion a rocke a tower a Buckler c. Whose signification euery commentary will expresse Of all these Attributes wee must hold these generall Rules 1 NO Attributes can sufficiently expresse the Essence of GOD because it is infinite and ineffable Whatsoeuer therefore is spoken of God is not God but serueth rather to helpe our weake vnderstanding to conceiue in our reason and to vtter in our speech the Maiestie of his Diuine Nature so farre as hee hath vouchsafed to reueale himselfe vnto vs in his Word 2 All the Attributes of God belong to euery of the three Persons as well as to the Essence it selfe with the limitation of a Personall proprietie as the Mercy of the Father is Mercy begetting the Mercy of the Sonne is Mercy begotten the Mercy of the Holy Ghost is Mercy proceeding and so of the rest 3 The Essentiall Attributes of God differ not from his Essence Because they are so in the Essence that they are the very Essence it selfe In God therefore there is nothing which is not eyther his Essence or a Person 4 The Essentiall Attributes of GOD differ not Essentially nor really one from another because whatsoeuer is in God is one most simple Essence and one admits no diuision but onely in our reason and vnderstanding which being not able to know earthly things by one simple Act without the help of many distinct acts must of necessitie haue the helpe of many distinct Acts to know the incomprehensible GOD. Therefore to speake properly there are not in God many Attributes but one onely which is nothing else but the Diuine Essence it selfe by vvhat Attribute soeuer you call it But in respect of our reason they are said to be so many different Attributes for our Vnderstanding conceiues by the name of Mercy a thing differing from that which is called Iustice. The Essentiall Attributes of God are not therefore really inseparable 5 The Essentiall Attributes of GOD are not parts or qualities of the diuine Essence nor Accidents in the Essence as in a Subiect but the very whole and entire Essence of God So that euery such Attribute is not aliud aliud another and another thing but one and the same thing There are therefore no Quantities in God by which hee may be said to be so much and so much nor Qualities by which he may be said to be such and such but whatsoeuer God is hee is such and the same by his Essence By his Essence hee is wise and therefore Wisedome it selfe by his Essence hee is God and therefore Goodnesse it selfe by his Essence hee is mercifull and therefore Mercy it selfe by his Essence hee is iust and therefore Iustice it selfe c. In a word GOD is great without Quantitie good true and iust without Qualitie mercifull without passion an Act without motion euery-where present without site without time the first and the last the Lord of all Creatures from whom all receiue themselues and all the good they haue yet neyther needeth nor receiueth hee any encrease of goodnes or happinesse from any other This is the plaine description of God so farre as hee hath reuealed himselfe to vs in his Word This Doctrine of all others euery true Practitioner of Pietie must competently know and necessarily beleeue for foure speciall vses 1 That wee may discerne our true and onely God from all false Gods and Idols for this description of God is properly knowne onely to his Church in whom he hath thus graciously manifested himselfe 2 To possesse our hearts with a greater awe of his Maiestie whilest we admire him for his simplenesse and infinitenesse adore him for his vnmeasurablenesse vnchangeablenesse and eternitie seeke wisedome from his vnderstanding and knowledge submit our selues to his blessed will and pleasure loue him for his loue mercy goodnesse and patience trust to his Word because of his truth feare him for his power Iustice and anger reuerence him for his holinesse and praise him for his blessednesse and to depend all our life on him who is the onely author of our life beeing and all the good things which wee haue 3 To stirre vs vp to imitate the Diuine Spirit in his holy Attributes and to beare in some measure the Image of his Wisedome Loue Goodnes Iustice Mercy Truth Patience Zeale and Anger against sinne that we may be wise louing iust mercifull true patient and zealous as our God is 4 Lastly that wee may in our Prayers and Meditations conceiue aright of his diuine Maiestie and not according to those grosse and blasphemous imaginations which naturally arise in mens braines as when they conceiue GOD to be like an old man sitting in a chaire and the blessed Trinitie to be like that tripartitae Idoll which Papists haue painted in their Church-windowes When therefore thou art to pray vnto God let thine heart speake vnto him as to that eternall infinite almightie holy wise iust mercifull Spirit and most perfect indiuisible Essence of three ssuerall Persons Father Sonne and holy Ghost who being present in all places ruleth Heauen and Earth vnderstandeth all mens harts knoweth all mens miseries and is onely able to bestow on vs all graces which we want and to deliuer all penitent sinners who with faithfull harts seeke for Christs sake his help out of all their afflictions and troubles whatsoeuer The ignorance of this true knowledge of GOD makes many to make an Idoll of the true God and is the onely cause why so many doe professe all other parts of Gods worship and religion with so much irreuerence and hypocrisie whereas if they did truely know GOD they durst not but come to his holy Seruice and comming serue him with feare and reuerence for so farre doth a man feare God as he knoweth him and then doth a man truely know God when hee ioynes practise to speculation And that is First when a man doth so acknowledge and celebrate Gods Maiestie as hee hath reuealed himselfe in his word Secondly when from the true and liuely sense of Gods Attributes there is bred in a mans heart a loue awe and confidence in God for saith God himselfe If I be a Father where is my honour If I be a Lord where is my feare O taste and see that the Lord â—s good saith Dauid Hee that hath not by experience tasted his goodnes knowes not how good hee is Hee saith Iohn that saith he knoweth God and keepeth not his Commandements is a lyer and the truth is not in him So farre therefore as wee imitate God in his Goodnesse Loue Iustice Mercy Patience and other Attributes so farre doe vvee know him Thirdly when with inward groanes and the serious desires of our hearts wee long to attaine to the perfect and plenarie knowledge of his Maiestie
earth he hath a sure title in this life and he shall haue the plenary and peaceable possession of them in the life to come Hence it is that all Reprobates are but vsurpers of all that they possesse and haue no place of their owne but Hell 7 He hath the assurance of Gods Fatherly care and protection day and night ouer him which care consisteth in three things 1 In prouiding all things necessary for his soule and body concerning this life and that which is to come so that he shal be sure euer either to haue enough or patience to be content with that he hath 2 In that God giues his holy Angels as his ministers a charge to attend vpon him alwaies for his good yea in danger to pitch their tents about him for his safty where euer hee be Yea Gods protection shall defend him as a cloud by day and as a pillar of fire by night and his prouidence shall hedge him frō the power of the Deuill 3 In that the eyes of the Lord are vpon him and his eares continually open to see his state and to heare his complaint and in his good time to deliuer him out of all his troubles Thus farre of the blessed estate of the godly and Regenerated man in this life Now of his blessed estate in death 2 Meditations of the blessed estate of a regenerate man in his death WHen GOD sends death as his messenger for the regenerated man hee meetes him halfe the way to heauen for his conuersation and affection is there before him Death is neyther strange nor fearefull vnto him not strange because he dyed daily not fearefull because vvhilest hee liued hee vvas dead and his life vvas hid with Christ in God To dye vnto him therefore is nothing else in effect but to rest from his labour in this world to goe home to his fathers house vnto the citie of the liuing God the heauenly Ierusalem to an innumerable company of Angels to the generall assembly and Church of the first borne to God the Iudge of all and to the Spirits of iust men made perfect and to Iesus the Mediator of the new Testament Whilest his Body is sicke his Minde is sound for God maketh all his bed in his sicknesse and strengtheneth him with faith and patience vpon his bed of sorrow and when hee begins to enter into the way of all the world hee giueth like Iacob Moses and Ioshua to his Children and friends godly exhortations and counsailes to serue the true GOD to worship him truely all the dayes of their life His blessed soule breatheth nothing but blessings and such speeches as sauours a sanctified spirit As his outward man decayeth so his inward man increaseth and vvaxeth stronger When the speech of his tongue faultreth the sighes of his heart speaketh louder vnto GOD when the sight of the Eyes faileth the Holy Ghost illuminates him inwardly vvith aboundance of spiritual light His soule feareth not but is bold to goe out of the body and to dwell with her Lord. Hee sigheth out with Paul cupio dissolui I desire to be dissolued and to be with Christ. And with Dauid As the Hart panteth after the water-brookes so panteth my soule after thee O God My Soule thristeth for God for the liuing God when shall I come and appeare before God Hee prayeth vvith the Saints How long O Lord which art holy and true Come Lord Iesus come quickely And vvhen the appointed time of his dissolution is come knowing that hee goeth to his Father and Redeemer in the peace of a good Conscience and the assured perswasion of the forgiuenesse of all his sinnes in the bloud of the Lambe hee sings with blessed old Simeon his Nunc dimittis Lord now lettest thou thy Seruant depart in peace c. And surrenders vp his Soule as it were with his owne hands into the hands of his heauenly Father saying vvith Dauid Into thy hands O Father I commend my Soule for thou hast redeemed me O Lord thou God of truth And saying with Stephen Lord Iesu receiue my spirit Hee no sooner yeelds vp his sacred Ghost but immediately the holy Angels who attended vpon him from his birth vnto his death carry and accompany his Soule into Heauen as they did the Soule of Lazarus into Abrahams bosome which is the Kingdome of Heauen whither onely good Angels and good workes doe accompany the Soule the one to deliuer their charge the other to receiue their reward The Body in conuenient time as the sanctified Temple of the holy Ghost the members of Christ nourished by his Body the price of the bloud of the Sonne of God is by his fellow-brethren reuerently laid to sleepe in his graue as in the bed of Christ in an assured hope to awake in the resurrection of the iust at the last day to be pertaker vvith the Soule of life and glory euerlasting And in this respect not onely the Soules but the very Bodies of the faithfull also are termed blessed Thus farre the blessednesse of the soule and body of the regenerated man in death Now let vs see the blessednesse of his soule and body after death 3 Meditations of the blessed estate of the regenerated man after death THis state hath three degrees 1 From the day of Death to the Resurrection 2 From the Resurrection to the pronouncing of the Sentence 3 After the Sentence which lasts eternally As soone as euer the regenerated man hath yeelded vp his Soule vnto Christ the holy Angels take her into their custodie and immediately carry her into Heauen and there presents her before Christ where shee is crowned with a Crowne of righteousnesse and glory not which she hath deserued by her good workes but vvhich God hath promised of his free goodnesse to all those vvho of loue haue in this life vnfainedly serued him and sought his glory Oh! what ioy vvill it be to thy Soule vvhich vvas vvont to see but miserie and sinners now to behold the face of the God of Glory yea to see Christ vvell comming thee as soone as thou art presented before him by the holy Angels vvith an Euge bone serue Well done and well-come good and faithfull seruant c. enter into thy masters ioy And vvhat ioy vvill this be to behold thousand thousands of Cherubims Seraphims Angels Thrones Dominions Principalities Powers All the holy Patriarkes Priests Prophets Apostles Martyrs Professors and all the Soules of thy Friends Parents Husbands Wiues Children and the rest of Gods Saints who departed before thee in the true Faith of Christ standing before Gods Throne in blisse and glory If the Queene of Sheba beholding the glory and attendance giuen to Salomon as it were rauished therwith brake out and said Happy are thy men happy are
Throne and all the many thousands of his Saints and Angels shining more bright then so many Sunnes in glory sitting about him and the body of Christ in glory and brightnesse surpassing them all The Reprobates being separated and remaining beneath vpon the earth for the right hand signifieth a blessed the left hand a cursed estate Christ will first pronounce the sentence of absolution and blisse vpon the Elect first because he will thereby increase the griefe of the reprobate that shall heare it secondly to shew himselfe more prone to Mercy then to Iudgement And thus from his Throne of Maiestie in the Ayre hee shall in the sight and hearing of all the world pronounce vnto his Elect. Come ye blessed of my Father inherit the kingdome prepared for you from the beginning of the world for c. Come yee Here is our blessed vnion with Christ and by him with the whole Trinitie Blessed Here is our absolution from all sinnes and our plenary endowment with all grace and happinesse Of my Father Here is the Author from whom by Christ proceeds our felicitie Inherit Here is our Adoption The Kingdome Behold our Birth-right and possession Prepared See Gods Fatherly care for his chosen From the Foundation of the world O the free eternall and vnchangeable Election of GOD How much are those soules bound to loue GOD who of his meere good-will and pleasure chose and loued them before they had done either good or euill For I was hungry c O the Goodnesse of Christ who takes notice of all the good-workes of his Children to reward them How great is his loue to poore Christians who takes euery worke of mercy done to them for his sake as if it had beene done to himselfe Come yee to me in whom yee haue beleeued before yee saw me and whom yee haue loued and sought for with so much deuotion and through so many tribulations Come now from labour to rest from disgrace to glory from the iawes of death to the ioyes of eternall Life For my sake yee haue beene raiâ—ed vpon reuiled and cursed But now it shall appeare to all those cursed Esaus that you are the true Iacobs that shall receiue your heauenly Fathers blessing and blessed shall you be Your fathers mothers and neerest kindred forsooke and cast you off for my Truths sake which you maintained but now my Father will be vnto you a Father and you shall be his Sonnes and Daughters for euer You were cast out of your lands and liuings and forsoke all for my sake and the Gospell But that it may appeare that you haue not lost your gaine but gained by your losse in stead of an earthly inheritance and possessions you shall possesse with mee the inheritance of my heauenly Kingdome where you shall be for loue sonnes for birth-right heires for dignitie Kings for holinesse Priests and you may be bold to enter into the possession thereof now because my Father prepared and kept it for you euer since the first foundation of the world was laid Immediately after this Sentence of absolution and benediction euery one receiueth his crowne which Christ the righteous Iudge puts vpon their heads as the reward which hee hath promised of his grace and mercy vnto the faith and good workes of all them that loued that his appearing Then euery one taking his Crowne from his Head shall lay it downe as it were at the Feete of Christ and prostrating themselues shall with one heart and voyce in an heauenly sort and consort say Praise and Honour and Glory and Power and Thankes be vnto thee O blessed Lambe who sittest vpon the Throne wast killed and hast redeemed vs to God by thy bloud out of euery kindred and tongue and people and nation and hast made vs vnto our God Kings and Priests to raigne with thee in thy Kingdome for euermore Amen Then shall they sit in their Thrones and order as Iudges of the Reprobates and euill Angels by approuing and giuing testimony to the righteous sentence and iudgement of Christ the supreame Iudge After the pronouncing of the Reprobates sentence and condemnation Christ vvill performe two solemne Actions 1 The presenting of all the Elect vnto his Father Behold O righteous Father these are they whom thou gauest mee I haue kept them and none of them is lost I gaue them thy Word and they beleeued it and the world hated them because they were not of the world euen as I was not of the world And now Father I will that those whom thou hast giuen mee be with me where I am that they may behold my glory which thou hast giuen me and that I may be in them and thou in mee that they may be made perfect in one that the world may know that thou hast sent me and that thou hast loued them as thou hast loued me 2 Christ shall deliuer vp the Kingdome to GOD euen the Father that is shall cease to execute his office of Mediatorship whereby as he is King Priest Prophet and supreame head of the Church hee suppressed his Enemies and ruled his faithfull people by his Spirit Word and Sacraments So that his Kingdome of grace ouer his Church in this world ceasing hee shall rule immediately as hee is GOD equall vvith the Father and the holy Ghost in his Kingdome of Glory for euermore not that the dignitie of his Manhood shall be any thing diminished but that the glory of his Godhead shall be more manifested so that as hee is God hee shall from thence forth in all fulnesse without all externall meanes rule all in all From this Tribunall seate Christ shall arise and vvith all his glorious Company of Elect Angels and Saints he shall goe vp triumphantly in order and array vnto the heauen of Heauens with such a heauenly noise and Musicke that now may that Song of Dauid be truely verified God is gone vp with a triumph the Lord with the sound of the Trumpets Sing praises to God sing praises sing prayses vnto our King sing praises for God is the King of all the Earth he is greatly to be exalted And that Marriage song of Iohn Let vs be glad and reioyce and giue honour to him for the Marriage of the Lambe is come and his Wife hath made her selfe ready Alleluiah for the Lord God omnipotent raigneth The third and last Degree of the blessed state of a regenerated man after death beginnes after the pronouncing of the Sentence and lasteth eternally without all end Meditations of the blessed estate of a regenerated Man in heauen after he hath receiued his sentence of Absolution before the Tribunall seate of Christ at the last day of Iudgement HEere my Meditation lazeleth and my Penne falleth out of my hand the one being not able to conceiue nor the other to describe that most excellent blisse and eternall weight of glory whereof all the
not matters of so great moment for if they were such great and wise men would not set so little by them Heereupon they thinke that Religion is not a matter of necessity And therefore where they should like Christians rowe against the streame of impiety towards heauen they suffer themselues to be carried with the multitude downe right to Hell thinking it impossible that God will suffer so many to be damned Whereas if the God of this world had not blinded the eies of their minds the holy Scriptures would teach them that Not many wise men after the flesh not many mighty not many noble are called c. but that for the most part the poore receiue the Gospell and that fewe rich men shall be saued And That howsoeuer many are called yet the chosen are but few Neither did the multitude euer saue any from damnation As God hath aduanced men in greatnesse aboue others so doth God expect that they in religion and piety should goe before others otherwise greatnesse abused in the time of their stewardship shal turn to their greater condemnation in the day of their accounts At what time sinfull great and mighty men aswell as the poorest slaues and bondmen shall wish that the rockes and mountaines shall fal vpon them and hide them from the presence of the Iudge and from his iust deserued wrath It will prooue but a miserable solace to haue a great company of great men partakers with thee of thine eternall torments The multitude of sinners doth not extenuate but aggrauate sinne as in Sodome Better it is therefore with a few to be saued in the Arke then with the whole world to be drowned in the floud Walke with the few goodly in the Scriptures narrow path to heauen but crowde not with the godlesse multitude in the broad way to hell Let not the examples of irreligious great men hinder thy repentance for their greatnesse cannot at that day exempt themselues from their owne most grieuous punishments The third hinderance of Pietie 3 The long escaping of deserued punishment in this life Because sentence saith Salomon is not speedily executed against an euill worker therefore the hearts of the children of men are fully set in them to doe euill not knowing that the bountifulnesse of God leadeth them to repentance But when his patience is abused and mans sinnes are ripened his Iustice will at once both beginne and make an ende of the sinner and hee will recompence the slownesse of his delay with the grieuousnesse of his punishment Though they were suffered to runne on the score all the daies of their life yet they shall be sure to pay the vtmost farthing at the day of their death And whilest they suppose themselues to be free from iudgement they are already smitten with the heauiest of Gods Iugdements a heart that cannot repent The stone in the râ—ines or bladder is a greeuous paine that kils many a mans body but there is no disease to the stone in the heart whereof Nabal dyed and killeth millions of Soules They refuse the triall of Christ and his Crosse but they are stoned by hels executioner to eternall death Because many Nobles and Gentlemen are not smitten with present Iudgements for their outragious Swearing Adultery drunkennesse oppression prophanesse of the Sabbath and disgraceful neglect of Gods worship and seruice they beginne to doubt of diuine prouidence and iâ—stice Both which two eyes they would as willingly put out in God as the Philistims boared out the eyes of Sampson It is greatly therefore to be feared lest they will prouoke the Lord to cry out against them as Sampson against the Philistimes By neglecting the Law and walking after their owne hearts they put out as much as in them lieth the eies of my Prouidence and iustice Leade me therefore to those chiefe pillars vvhereupon the Realme standeth that I may pull the Realme vpon their heads and be at once auenged of them for my two eies Let not Gods patience hinder thy repentance but because he is so patient therfore doe thou the rather repent The fourth hinderance of Pietie 4 The presumption of Gods mercy For when men are iustly conuinced of their sinnes forthwith they betake themselues to this shield Christ is mercifull so that euery sinner makes Christ the Patrone of his sinne as though hee had come into the world to bolster sinne and not to destroy the workes of the Diuel Herevpon the carnall Christian presumeth that though hee continueth a while longer in his sinne God will not shorten his daies But what is this but to be an Implicite Atheist Doubting that either GOD seeth not his sinnes or if he doth that he is not Iust. For if hee beleeueth that God is iust how can he thinke that God who for sinne so seuerely punisheth others can loue him who still loueth to continue in sinne True it is Christ is mercifull But to whom onely to them that repent and turne from iniquity in Iacob But if any man blesse himselfe in his heart saying I shall haue peace although I walke according to the stubbornnesse of mine owne heart thus adding drunkennesse to thirst The Lord will not be mercifull to him c. O madde men who dare blesse themselues when God pronounceth them accursed Looke therefore how farre thou art from finding repentance in thy self so farre art thou from any assurance of finding mercy in Christ. Let therefore the wicked forsake his waies and the vnrighteous his owne imaginations and returne vnto the Lord and hee will haue mercy vpon him and to our God for hee is very ready to forgiue Despaire is nothing so dangerous as presumption For we reade not in al the Scriptures of aboue three or foure whom roaring Despaire ouerthrew But secure Presumption hath sent millions to perdition without any noise As therefore the Damsels of Israel sang in their daunces Saul hath kild his thousands and Dauid his tenne thousands so may I say that despaire of Gods mercy hath damned thousands but the presumption of Gods mercy hath damned tenne thousands and sent them quicke to hell where now they remaine in eternall torments without all helpe of ease or hope of redemption God spared the thiefe but not his fellow God spared one that no man might despaire God spared but one that no man should presume Ioyfull assurance to a sinner that repents no comfort to him that remaines impenitent God is infinite in mercy but to them onely who turne from their sinnes to serue him in holinesse without which no man shall see the Lord. Heb. 12.14 To keepe thee therefore from the hinderance of presumption remember that as Christ is a Sauiour so Moses is an accuser Liue therefore as though there were no Gospel die as though there were no law Passe thy life as though thou wert vnder the conduct
faith called the righteousnesse of the Saints Lest whilest vvee are richly apparelled in the sight of men vve be not found to walke naked so that all our filthynesse be seene in the sight of God But that with his righteousnesse as vvith a roabe vvee may couer our selues from perpetuall shame and shield our soules from that fiery colde that vvill procure infernal weeping and gnashing of teeth And withall consider how blessed a people vvere our Nation if euery silken suite did couer a sanctified soule and yet a man would thinke that on whom God bestowed most of these outward blessings of them he should receiue greatest inward thankes But if it proue otherwise their reckoning vvill prooue the heauier in the day of their accounts 6 Consider how Gods mercy is renewed vnto thee euery morning in giuing thee as it vvere a new life and in causing the Sunne after his vncessant race to rise againe to giue thee light Let not then this glorious light burne in vaine but preuent rather as oft as thou canst the Sunne rising to giue GOD thankes and kneeling downe at thy bed side salute him at the day-spring vvith some deuoute Antelucâ—num or morning Soliloquie containing an humble confession of thy sinneâ— the pardon of all thy faults a thanksgiuing for all his benefit and a crauing of his gracious protection to his Church thy selfe and all that doe belong vnto thee Briefe directions how to reade the holy Scriptures once euery yeere ouer with ease profit and reuerence BVT forasmuch that as Faith is the soule so reading and meditating of the word of God are the Parents of Praier Therefore before thou prayest in the Morning first reade a Chapter in the Word of GOD then Meditate a while vvith thy selfe how many excellent things thou canst remember out of it As first what good counsels or exhortations to good workes and to holy life Secondly what threatnings of iudgements against such and such a sinne and what fearefull example of Gods punishment or vengeance vpon such and such sinners Thirdly what blessings GOD promiseth to patience chastity mercy almes-deedes zeale in his seruice charity faith and trust in God and such like Christian vertues Fourthly what gracious deliuerance GOD hath wrought and what speciall blessings hee hath bestowed vpon them who were his true and zealous seruants Fiftly apply these things to thine owne heart and reade not these Chapters as matters of Historicall discourse but as if they were so many Letters or Epistles sent downe from God out of Heauen vnto thee for whatsoeuer is written is written for our learning Rom. 15.4 Sixtly reade them therefore with that reuerence as if GOD himselfe stood by and spake these vvords vnto thee to excite thee to those vertues to diswade thee from those vices assuring thy selfe that if such sinnes as thou readest there be found in thee without Repentance the like plagues will fall vpon thee but if thou dost practise the like Pietie and vertuous deedeâ— the like blessings shall come vnto thee and thine In a word apply all that thou readest in the holy Scripture to one of these two headâ— chiefely eyther to confirme thy Faith or to encrease thy Repentance for as sustiâ—e abstine beare forbeare was the Epitome of a good Philosopherâ— life so creda resipiâ—â—â— beleeue and repent is the whole summe of a true Christians profession One Chapter thus read with vnderstanding and meditated with application will better feed and comfort thy soule then fiue read and runne ouer without marking their scope or sense or making any vse thereof to thine owne selfe If in this manner thou shalt reade three Chapters euery day one in the morning another at noone and the third at night reading so many Psalmes in stead of a Chapter as our Church Liturgie appoints for Morning or Euening Prayers thou shalt reade ouer all the Canonicall Scripture in a yeere except sixe Chapters which thou maist adde to the taske of the last day of the yeere The reading of the Bible in order will helpe thee the better to vnderstand both the History and scope of the holy Scripture And as for the Apocrypha being but penned by mans spirit thou maist reade them at thy pleasure but beleeue them so farre as they agree with the Canonicall Scripture which is endited by the Holy Ghost But it may be thou wilt say that thy businesse will not admit thee so much time as to reade euery morning a Chapter c. O man remember that thy life is but short and that all this businesse is but for the vse of this short life but saluation or damnatioâ— is euerlasting Rise vp therefore euery morning by so much time the earlier defraud thy foggie flesh of so much sleepe but rob not thy Soule of her food nor GOD of his Seruice And serue the Almighty duely whilest thou hast time and health Hauing thus reade thy Chapter as thou art about to pray remember that God is a God of holinesse whereof hee warneth vs by repeating so often Be yee holy for I am holy And when hee deuoured with a sodaine fire Nadab and Abihu for offering vnto him Incense vvith strange fire like those now a-dayes vvho offer prayers from hearts fraught vvith the fire of lusts and malâ—â—e the Lord vvould giue no other reason of his Iudgements but this I will be sanctified in them that come neere mee as if hee should haue said If I cannot be sanctified by them who are my Seruants in seruing mee with that Holinesse that they should I will be sanctified on them by confounding them vvith my iust iudgements which their lewdnesse doth deserue God therefore cannot abide any wilfull vncleannesse or filthinesse in them who serue him insomuch that he commaunded the Israelites that when they were in Campe against their Enemies they should digge a hole with a paddle and couer their excrements his reason is for the Lord thy God walketh in the middest of thy Campe to deliuer thee and to giue thee thine Enemies before thee therefore thy Hoast shall be holy that hee see no filthy thing in thee and turne away from thee If he will haue men to be so holy in time of warre in the Field how much more holinesse expecteth he at our hands in time of peace in our houses therefore saith Zophar in Iob If thou prepare thine heart and stretch out thine hand towards GOD to pray if iniquitie be in thy hand put it farre away and let no wickednesse dwell in thy Tabernacle For as Esay saith If there be any vncleannesse in our hands that is any sinne whereof we haue not repented though wee stretch out our hands vnto him and make many Prayers the Lord will hide his eyes from vs and will not heare our prayers Therefore before thou prayest let GOD see that thy heart is sorrowfull for thy sinne and that thy
as one of thy children of light to walke in all holy obedience before thy face this day and that I may endeauour to keepe faith and a cleere conscience towards thee and towards all men in all my thoughts words and dealings And so good Lord blesse all my studies and actions which I shall take in hand this day as that they may tend to thy glory the good of others and the comfort of mine owne soule and conscience in that day when I shall make my finall accounts vnto thee for them O my God keepe thy seruant that I doe no euill vnto any man this day and let it be thy blessed will not to suffer the Diuell nor his wicked Angels nor any of his euill members or my malicious enemies to haue any power to doe mee hurt or violence But let the eye of thy holy prouidence watch ouer me for good and not for euill and command thy holy Angels to pitch their tents round about me for my defence and safetie in my going out and comming in as thou hast promised they should doe about them that feare thy name for into thy hands O Father I doe heere commend my soule and body my actions and all that euer I haue to bee guided defended and protected by thee being assured that whatsoeuer thou takest into thy custody cannot perish nor suffer any hurt or harme And if I at any time this day shall through frailtie forget thee yet Lord I beseech thee doe thou in mercy remember me And I pray not vnto thee O Father for my selfe alone but I beseech thee also be merciful vnto thy whole Church and chosen people wheresoeuer they liue vpon the face of the earth Defend them from the rage and tyranny of the Diuel the world and Antichrist Giue thy Gospell a free and a ioyfull passage through the world for the conuersion of those who belong to thine election and kingdome Blesse the Churches and kingdomes wherein wee liue with the continuance of peace iustice and true Religion Defend the Kings Maiesty from all his enemies and grant him a long life in health and all happinesse to raigne ouer vs. Blesse the Queene Prince Charles the Prince Palatine of Rhene and the Gratious Lady Elizabeth his Wife Increase in them all heroycall gifts and spirituall graces which may make them fit for those places for which thou hast ordained them Direct all the Nobilitie Bishops Ministers and Magistrats of this Church common-wealth to gouerne the commons in true Religion iustice obedience and tranquillity Be mercifull vnto all the Brethren which feare thee and call vpon thy name And comfort as many among them as are sicke and comfortlesse in body or in minde especially be fauourable to all such as suffer any trouble or persecution for the testimonie of thy truth and holy Gospell And giue them a gracious deliuerance out of al their troubles which way it shall seeme best to thy wisdome for the glory of thy Name the further enlarging of the truth and the more ample encrease of their owne comfort and consolation Hasten thy comming O blessed Sauiour and end these sinnefull daies and giue me grace that like a wise Virgin I may be prepared with oyle in my Lampe to meete thee the sweet Bride-groome of my Soule at thy comming whether it be by the day of death or of iudgement And then Lord Iesus come when thou wilt euen Lord Iesus come quickelie These and all other graces which thou knowest needefull and necessary for me this day and euermore I humbly beg and craue at thy hands O father giuing thee thy glory in that forme of Praier which Christ himselfe hath taught me to say vnto thee Our Father which art in heauen Hallowed be thy name c. Meditations IF when thou art about to pray Satan shall suggest that thy praiers are too long and that therefore it were better either to omit praiers or else to cut them shorter meditate that praier is thy spirituall sacrifice wherewith God is wel pleased And therefore it is so displeasing to the Diuel and so irkesome to thy flesh Bend therefore thy Affections will they nill they to so holy an exercise assuring thy selfe that it doth by so much the more please God by how much the more it is vnpleasing to thy flesh 2 Forget not how the holy Ghost puts it downe as a speciall note of reprobates They call not vpon the Lord They call not vpon God And when Eliphaz supposed that Iob had cast off the feare of God and that God had cast Iob out of his fauour hee chargeth him that hee restrained prayer before God making that a sure note of the one and a sufficient cause of the other On the other side that GOD hath promised that whosoeuer shall call on his Name shall be saued It is certaine that hee who maketh no conscience of the dutie of Prayer hath no grace of the holy Spirit in him For the spirit of Grace and of Prayer are one and therefore Grace and Prayer goe together But he that can from a penitent heart morning and euening pray vnto GOD it is sure that he hath his measure of grace in this world and he shall haue his portion of glory in the life which is to come 3 Remember that as loathing of meate and painefulnesse of speaking are two Symptomes of a sicke body so irkesomnesse of praying when thou talkest with GOD and carelesnesse in hearing when GOD by his Word speakes vnto thee are two sure signes of a sicke soule 4 Call to minde the zealous deuotion of the Christians in the Primitiue Church who spent many vvhole nights and vigils in watching and praying for the forgiuenesse of their sinnes and that they might be found readie at the comming of Christ. And how that Dauid vvas not content to pray at morning at euening and at noone but hee would also rise vp at mid-night to pray vnto GOD. And if CHRIST did chide his Disciples because they would not watch vvith him one houre in praying vvhat chiding dost thou deserue who thinkest it too long to continue in Prayer but one quarter of an houre If thou hast spent diuers houres in seeing a vaine Maske or a Play yea whole dayes and nights in carding and dicing to please thy flesh be ashamed to thinke a Prayer of a quarter of an houre long to be too long an exercise for the seruice of GOD. 5 Consider that if the Papists in their blinde superstition doe in an vnknowne and therefore vnedifying Tongue fit onely for the children of mysticall Babylon mutter ouer vpon their Beades euery morning and euening so many scores of Aue-Maries Pater-nosters and Idolatrous Prayers how shall they in their superstitious deuotion rise vp in Iudgement against thee professing thy selfe to be a true Worshipper of Christ If
let thy care be greater for heauenly then earthly things and be more grieued for a dishonour done to GOD then for an iniurie offered to thy selfe But if any priuate iniurie be offered vnto thee beare it as a Christian with Patience Neuer was an innocent man wronged but if patiently hee bare his crosse he ouercame in the end But thy good name in the meane while is wounded beare that also with Patience And hee that at the last day will giue thy Body a Resurrection will as sure in his good time grant a resurrection to thy good name If impatiently thou frettest and vexest at thy wrongs the hurt which thou doest thy selfe is more then that which thine Enemie can doe vnto thee Neither canst thou more reioyce him then to heare that it throughly vexeth thee But if thou canst shew Patience on earth GOD will shew himselfe iust from Heauen Pray for him for if thou be a good man thy selfe thou canst not but reioyce if thou shouldest see thy worst enemie to become a good man too But if hee still continueth in his malice and increaseth in his mischiefe giue thou thy selfe vnto Prayer committing thy selfe and commending thy cause vnto the Righteous Iudge of Heauen and Earth saying with Ieremy O Lord of hoasts that iudgest righteously and tryest the reynes and the heart vengeance is thine and vnto thee haue I opened my cause In the meane while waite with Dauid on the Lord Be of good courage and hee shall comfort thine heart 8 The more others commend thee for any excellent act be thou the more humble in thine owne thoughts Affect not the vaine praises of men the blessed Virgin was troubled when shee was truely praised of an Angell They shall be praised of Angels in Heauen who haue eschewed the praises of men on Earth Neyther needest thou praise thy selfe deale but vprightly others vvill doe that for thee Be not thou curious to know other mens doings but rather be carefull that no man knowes any ill dealings by thee 9 Esteeme no sinne little for the curse of GOD is due to the least and the least would haue damned thee had not the Sonne of God dyed for thee Bewaile therefore the miserie of thine owne state and as occasion is ministred mourne for the iniquitie of the time Pray to God to amend it and be not thou one of them that make it worse 10 Lastly thinke often of the shortnesse of thy life and certaintie of Death and wish rather a good life then a long For as one day of mans life is to be preferred before the longest age of a Stagge or Rauen so one day spent religiously is to be higher valued then a mans whole life that is consumed in profanenesse Cast ouer therefore once euery day the number of thy dayes by substracting those that are past as being vanished like yesternights dreame contracting them that are to come sith the one halfe must be slept out the rest made vncomfortable by the troubles of the world thine owne sicknesse and the death of friends counting onely the present day thine which spend as if thou wert to spend no more Secondly for thy Words 1 REmember that thou must answere for euery idle word that in multiloquie the wisest man shall ouer-shoote himselfe Auoid therefore all tedious and idle talke whereof seldome ariseth comfort many times repentance especially beware of rash answeres when the tongue out-runs the minde The word was thine whilest thou keptst it in it is anothers as soone as it is out O the shame when a man 's owne tongue shall be produced a witnesse to the confusion of his owne face Let then thy wordes be few but aduised fore-thinke whether that which thou art to speake be fit to be spoken affirme no more then what thou knowest to be true and be rather silent then speake to an ill or to no purpose 2 Let thy heart and tongue euer goe together in honestie and truth hate dissembling and lying in another detest it in thy selfe or GOD will detest thee for it for he hateth the lyar and his father the Diuell alike And if once thou be discouered to make no conscience of lying no man will beleeue thee when thou speakest a truth but if thou louest truth more credit will be giuen to thy word then to a liars oath Great is the possession which Sathan hath in those who are so accustomed to lying that they will lie though they get nothing by it themselues nor are not compelled vnto it by others Let not thine anger remaine when thou seest the cause remoued and euer distinguish twixt him that offendeth of infirmitie or against his will and him who offendeth maliciously and of set purpose let the one haue pittie the other iustice 3 Keepe thy speech as cleane from all obsenitie as thou vvouldest thy meate from poyson and let thy talke be gracious that hee that heares thee may grow better by thee and be euer more earnest vvhen thou speakest of Religion then when thou talkest of worldly matters If thou perceiuest that thou hast erred perseuere not in thine errour reioyce to finde the truth and magnifie it Study therefore three things especially to vnderstand well to say well and to doe well And when thou meetest with Gods Children be sure to make some holy aduantage by them learne of them all the good that thou canst and communicate vvith them all the good things that thou knowest The more good thou teachest others the more will God still minister vnto thee For as the gifts of men by much vsing doe perish and decrease so the gifts of God by much vsing doe the more grow and increase like the Widowes Pitcher of Oyle vvhich the more it poured to fill other vessels the more it vvas still replenished in it selfe 4 Beware that you beleeue not all that is told you that you tell not all that you heare for if you doe you shall not long enioy true friends nor euer want great troubles Therefore in accusations be first assured of the truth then censure And as thou tenderest the reputation of an honest heart neuer let malice in hatred make thee to reueale that which loue in friendship bound thee a long time to conceale But for feare of such afterclaps obserue two things First Though thou hast many acquaintance yet make not any thy familiar friend but he that truly feares God Such a one thou neuer needest to feare For though you should in some particulers fall out yet Christian loue the maine ground of your friendship will neuer fall away and the feare of God will neuer suffer him to doe thee any villainy Secondly doe nothing in the sight of a ciuill friend for which thou canst not be safe vnlesse it
nights in the graue hath sanctified and as it were warmed it for the bodies of his Saints to rest and sleepe in till the morning of the resurrection So that now vnto the faithfull Death is but a sweet sleepe and the graue but Christs bed where their bodies rest and sleepe in peace vntill the ioyfull morning of the Resurrection day shall dawne vnto them Let therefore thy bed-cloathes represent vnto thee the mould of the earth that shall couer thee thy shâ—etes thy winding sheete thy sleepe thy death thy waking thy resurrection And being laid downe in thy bed when thou perceiuest sleep to approach say I will lay mee downe and sleepe in peace for thou Lord onely makest mee dwell in safety Thus religiously opening euery Morning thy heart and shutting it vp againe euery Euening with the word of God and praier as it were vvith a locke and key and so beginning the day with GODS worship continuing it in his feare and ending it in his fauour thou shalt be sure to finde the blessing of GOD vpon all thy daies labours and good endeauours and at night thou mayest assure thy selfe thou shalt sleepe safely and sweetly in the armes of thy heauenly Fathers prouidence Thus farre of the Piety which euery Christian in priuate ought to Practise euery day Now followeth that which he being a Housholder must practise publikely with his Family Meditations for Houshold Piety 1 IF thou be called to the gouernment of a Familie thou must not hold it sufficient to serue GOD and liue vprightly in thine owne person vnlesse thou cause all vnder thy charge to doe the same with thee For the performance of this dutie God was so well pleased with Abraham that he would not hide from him his counsell For saith GOD I know him that he will command his sons and his houshold after him that they keepe the way of the Lord to doe righteousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him And Abraham had 318. men seruants which were thus borne and Catechized in his house With whose helpe hee rescued also his Nephew Lâ—t from the captiuity of his enemies And religiously valiant Iosuah protesteth before all the people that if they all would fall away from the true worship of GOD yet that hee and his house would serue the Lord. And GOD himselfe giues a speciall charge to all householders that they do instruct their Family in his word and traine them vp in his feare and seruice These words which I command thee this day shall be in thy heart and thou shalt whâ—â— them continually vpon thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp c. Thou shalt feare the Lord thy God and serue him Dauid according to this Law had so ordered his Family That no deceitful person should dwell in his house but such as would serue God and walke in his way And religious Hester had taught her Maydes to serue GOD in fasting and prayer And the more to further thy family in the zeale of Religion settle euer thy chiefest affection on those whom thou shalt perceiue to be best addicted to true religion This also will turne to thine owne aduantage in a double respect First GOD will the rather blesse and prosper the labour and handy worke of such godly Seruants For Laban perceiued that God blessed him for Iacobs sake And Potiphar saw that the Lord made all that Ioseph did to prosper in his hand yea when innocent Ioseph vvas cast into prison his Keeper saw that whatsoeuer he did the Lord made it to prosper and therefore the Keeper committed all the charge of the Prisoners into Iosephs hand Secondly the truer a man doth serue God the faithfuller he will serue thee 2 If euery Housholder were thus carefull according to his duetie to bring vp his Children and Familie in the seruice and feare of God in his owne house then the house of God should be better filled and the Lords Table more frequented euery Sabbath day and the Pastors publike preaching and labour would take more effect then it doth The streetes of Townes and Cities would not abound with so many drunkards swearers whoremongers prophane scorners of true Pietie and Religion Westminster-Hall would not be so full of contentions wrangling suites and vnchristian debates and the Prisons vvould not be euery Sessions so full of theeues robbers traytors and murtherers But alas most Housholders make no other vse of their Seruants then they doe of their beasts Whilest they may haue their bodies to doe their seruice they care not if their Soules serue the Diuell Yet the common complaint is that faithfull and good seruants are scarce to be found True but the reason is because there are so many prophane and irreligious Masters for the example and instruction of a godly and religious Master will make a good and a faithfull seruant as may witnesse the examples of Abraham Ioshua Dauid Cornelius c. who had good seruants because they were religious masters such as were carefull to make their seruants Gods seruants It is the chiefe labour and care of most men to raise and to aduance their house yet let them rise vp earely lye downe late and eate the bread of carefulnesse all vvill be but in vaine for except the Lord build a house that is raise vp a familie they labour in vaine For GOD hath sealed this as an irreuocable Decree that he will poure his wrath vpon the Families that call not vpon his Name yea God will take the wicked and plucke him out of his Tabernacle and roote him out of the land c. Yea when his iniquities are full he will make the Land to spue out euery Canaanite Religion then and the Seruice of God in a Family is the best building and surest entailing of house and Land to a man and his posteritie for the righteous man shall inherit the land and dwell therein for euer As therefore if thou desirest to haue the blessing of God vpon thy selfe and vpon thy familie eyther before or after thine owne priuate deuotion call euery morning all thy familie to some conuenient roome and first eyther reade thy selfe vnto them a Chapter in the word of God or cause it to be read distinctly by some other If leasure serue thou maist admonish them of some remarkeable good notes and then kneeling downe with them in reuerent sort as is before described pray with them in this manner Morning Prayer for a Familie O Lord our GOD and heauenly father who art the onely Creator Gouernour of Heauen and Earth and all things therein contained we confesse that wee are vnworthy to appeare in thy sight and presence considering our manifold sinnes vvhich wee haue committed
through Iesus Christ our Lord and onely Sauiour Amen After euery meale be carefull of thy selfe and Familie as Iob was for himselfe and his Children Iob 1.4 least that in the chearefulnesse of eating and drinking some speech hath slipped out which might be eyther offensiue to God or iniurious to Man And therefore with the like comely gesture and reuerence giue thankes vnto God and pray in this manner BLessed be thy holy name O Lord our GOD for these thy good benefits wherewith thou hast so plentifully at this time refreshed our bodies O Lord vouchsafe likewise to feede our soules with the spirituall foodâ— of thy holy Word and spirit vnto life euerlasting Lord defend and saue thy vvhole Church our gracious King Queene our Noble Prince the Prince Palatine of Rhene and the Lady Elizabeth his Wife Forgiue vs our sinnes and vnthankefulnesse passe by our manifold infirmities make vs all mindfull of our last ends and of the reckoning that wee are to make to thee therein And in the meane while grant vnto vs health peace and truth in Iesus Christ our Lord and onely Sauiour Or thus BLessed be thy holy name O Lord for these thy good benefits vvherewith thou hast refreshed vs at this time Lord forgiue vs all our sinnes and frailties saue defend thy whole Church our King Queene and royall posteritie and grant vs health peace and truth in Christ our onely Sauiour Amen Or thus WE giue thee thanks O heauenly Father for feeding our bodies so gratiously with thy good Creatures to this temporall life beseeching thee likewise to feede our soules with thy holy Word vnto life euerlasting Defend O Lord thine vniuersall Church the King Queene and their royall Posteritie and graunt vs continuance of thy grace and mercy in Christ our onely Sauiour Amen The Practise of Pietie at Euening At euening when the due time of repairing to rest approacheth call together againe all thy Family Reade a Chapter in the same manner that was prescribed in the morning Then in the holy imitation of our Lord and his Disciples sing a Psalme But in singing of Psalmes eyther after Supper or at any other time obserue these Rules Rules to be obserued in singing of Psalmes 1 BEware of singing diuine Psalmes for an ordinary recreation as doe men of impure spirits vvho sing holy Psalmes intermingled with prophane Ballads They are Gods word take them not in thy mouth in vaine 2 Remember to sing Dauids Psalmes with Dauids spirit 3 Practise Saint Pauls rule I will sing with the spirit but I will sing with the vnderstanding also 4 As you sing vncouer your heads and behaue your selues in comely reuerence as in the sight of God singing to God in Gods owne words But be sure that the matter makes more melodie in your hearts then the Musicke in your eares for the singing with a grace in our hearts is that which the Lord is delighted withall according to that olde verse Non vox sed votum non musica chordula sed cor Non clamans sed amans psallit in aure Dei T' is not the voyce but vow Sound hart not sounding string True zeale not outward show That in Gods eare doth ring 5 Thou maist if thou thinke good sing all the Psalmes ouer in order for all are most diuine and comfortable But if thou vvilt chuse some speciall Psalmes as more fit for some times and purposes and such as by the oft vsage thy people may the easilier commit to memorie Then sing In the Morning Psal. 3.5.16.22.144 In the Euening Psal. 4.127.141 For mercy after a sinne committed 51.103 In sicknesse or heauinesse Psal. 6.13.88.90 91.137.146 When thou art recouered Psal. 30.32 On the Sabbath day Psal. 19.92.95 In time of ioy Psal. 80.98.107.136.145 Before Sermon Psal. 1.12.147 The 1. and 5. Part of the 119. After Sermon any Psalme which concerneth the chiefe argument of the Sermon At the Communion Psal. 22.23.103.111.113 For spirituall solace Psal. 15.19.25.46.67.112.116 After wrong and disgrace receiued Psal. 42.69.70.140.144 After the Psalme all kneeling downe in reuerend manner as is before described let the Father of the Familie or the chiefest in his absence pray thus Euening Prayer for a Familie O Eternall GOD and most graciour Father wee thine vnworthy Seruants here assembled doe cast downe our selues at the foote-stoole of thy grace acknowledgeing that wee haue inherited our Fathers corruption and actually in thought word and deed transgressed all thy holy commandements So that in vs naturally there dwelleth nothing that is good for our hearts are full of secret pride anger impatiency dissembling lying lust vanity prophanenesse distrust too much loue of our selues and the world too little loue of thee and thy Kingdome but empty and voide of faith loue patience and euery spirituall grace If thou therefore shouldest but enter into iudgement with vs and search out our naturall corruptions and obserue all the cursed fruits and effects that we haue deriued from thence Satan might iustly challenge vs for his owne and wee could not expect any thing from thy Maiestie but thy wrath and our condemnation which we haue long agoe deserued But good Father for Iesus Christ thy deare Sonnes sake in whom onely thou art well pleased and for the merits of that bitter death and bloody passion which wee beleeue that he hath suffered for vs haue mercy vpon vs pardon and forgiue vs all our sinnes and free vs from the shame and confusion which are due vnto vs for them that they may neuer seaze vpon vs to our confusion in this life nor to our condemnation in the world which is to come And forasmuch as thou hast created vs to serue thee as all other creatures to serue vs so wee beseech thee inspire thy holy Spirit into our hearts that by his illumination and effectuall working we may haue the inward sight and feeling of our sinnes and naturall corruptions and that wee may not be blinded in them through custome as the Reprobates are but that wee may more and more loath them and be heartily grieued for them endeauouring by the vse of al good meanes to ouercome and get out of them Oh let me feele the power of Christs death killing sinne in our mortall bodies and the vertue of his resurrection raising vp our soules to newnesse of life Conuert our hearts subdue our affections regenerate our mindes and purifie our nature and suffer vs not to be drowned in the streame of those filthy vices and sinfull pleasures of this time wherewith thousands are caried headlong to eternall destruction but dayly frame vs more and more to the likenesse of thy Sonne Iesus Christ that in righteousnesse and true holinesse wee may so serue and glorifie thee that liuing in thy feare and dying in thy fauour we may in thine appointed time attaine to the blessed resurrection of the iust vnto eternal life In the meane while O Lord increase our faith in the sweet
promises of the Gospell and our repentance from dead workes the assurance of our hope in thy promises our feare of thy name the hatred of all our sinnes and our loue vnto thy children especially those whom we shall see to stand in neede of our helpe and comfort That so by the fruits of piety and a righteous life we may bee assured that thy holy spirit doth dwell in vs and that wee are thy children by grace and adoption And grant vs good Father the continuance of health peace maintenance and all other outward things so farre forth as thy diuine wisdome shall thinke meet and necessary for euery one of vs. And heere O Lord according to our bounden dutie we confesse that thou hast beene exceeding mercifull vnto vs all in things of this life but infinitely more mercifull in the things of a better life and therefore wee doe heere from our very soules render vnto thee all humble and hearty thankes for all thy blessings and benefits bestowed vpon our soules bodies acknowledging thee to be that Father of lights from whom we haue receiued all these good and perfect gifts and vnto thee alone for them wee ascribe to be due all glory honour and praise both now and euermore But more especially wee praise thy diuine maiesty for that thou hast defended vs this day from all perils and dangers so that none of those iudgements which our sinnes haue deserued haue fallen vpon any one of vs. Good Lord forgiue vs the sinnes which this day wee haue committed against thy diuine Maiesty and our Brethren and for Christ his sake be reconciled vnto vs for them And wee beseech thee likewise of the same thine infinite goodnesse and mercy to defend and protect vs and all that belong vnto vs this night from all danger of fire robbery terrours of euill Angels or any other feare or perill which for our sinnes might iustly fall vpon vs. And that wee may be safe vnder the shadow of thy wings we heere commend our bodies and soules and all that wee haue vnto thine Almighty protection Lord blesse and defend both vs and them from all euill And whilest wee sleepe doe thou O Father who neuer slumbrest nor sleepest watch ouer thy children and giue a charge to thy holy Angels to pitch their tents round about our house and dwelling to guard vs from all dangers That sleeping with thee wee may in the next morning be wakned by thee and so being refreshed with moderate sleepe we may be the fitter to set foorth thy glory in the conscionable duties of our callings And we beseech thee O Lord to bee mercifull likewise to thy whole Church and to continue the tranquillity of these Kingdomes wherin we liue turning from vs those plagues which the crying sinnes of this Nation doe cry for Preserue our religious King Iames from all dangers and conspiracies blesse and prosper the Queene our hopefull Prince Charles The Princely Palsgraue of Rhene and the gracious Princesse Elizabeth his deare wife all our Magistrates and Ministers all that feare thee and call vpon thy name all our Christian brethren and sisters that suffer sickenesse or any other affliction or misery especially those who any where doe suffer persecution for the testimony of the holy Gospell grant them patience to beare thy crosse and deliuerance when and which way it shall seeme best to thy diuine wisdome And Lord suffer vs neuer to forget our last endes and those reckonings which then we must render vnto thee In health and prosperity make vs mindefull of sickenesse and of the euill day that is behinde that these things may not ouertake vs as a snare but that we may in good measure likewise Virgins be found prepared for the comming of Christ the sweet bridegroome of our soules And now O Lord most holy and iust we confesse that there is no cause why thou who art so much displeased with sinne shouldest heare the praier of sinners but for his sake onely who suffered for sinne and sinned not In the onely mediation therefore of thine eternall Sonne Iesus our Lord and Sauiour wee humbly begge these and all other graces which thou knowest to be needfull for vs shutting vp those our imperfect requests in that most holy praier vvhich Christ himselfe hath taught vs to say vnto thee Our Father c. Thy grace O Lord Iesus Christ thy loue O heauenly Father thy comfort and consolation O holy and blessed Spirit be with vs and remaine with vs this night and for euermore Amen Then saluting one another as becommeth Christians who are the vessels of Grace and temples of the holy Ghost Let them in the feare of God depart euery one to his rest vsing some of the former priuate meditations for Euening Thus farre of the Householders publike practise of Piety with his Family euery day Now followeth his practise of Piety with the Church on the Saboth day Meditations of the true manner of practising Pietie on the Sabbath day ALmighty God will haue himselfe worshipped not onely in a priuate manner by priuate persons and Families but also in a more publike sort of all the godly ioyned together in a visible Church that by this meanes he may be knowne not onely to be God and Lord of euery singular person but also of the Creatures of the whole vniuersall world Quest. But why doe not we Christians vnder the new keepe the Sabbath on the same seauenth day vvhereon it was kept vnder the Old Testament I answere because that our Lord Iesus who is the Lord of the Sabbath and whom the Law it selfe commands vs to heare did alter it from that seauenth day to this first day of the vveeke whereon wee keepe the Sabbath For the holy Euangelist notes that our Lord came into the middest of the holy assembly on the two first dayes of the two weekes immediately following his Resurrection and then blessed the Church breathed on the Apostles the holy Ghost and gaue them the ministeriall Keyes and power of binding and remitting sinnes And so it is most probable he did in a solemne manner euery first day of the weeke during the fortie dayes hee continued on earth betweene his Resurrection and Ascention for the fiftieth day after being the first of the weeke the Apostles were assembled during which time hee gaue Commandements vnto the Apostles and spake vnto them those things which appertaine to the Kingdome of God that is instructed them how they should throughout the Churches vvhich were to be conuerted change the Sabbath to the Lords day the bodily sacrifices of beasts to the spirituall sacrifices of praise prayer and contrite hearts the Leuiticall Priesthood of the Law to the Christian Ministry of the Gospell the Iewish Temples and Sinagogues to Churches and Oratories the olde Sacraments of Circumcision and Passeouer to Baptisme and the Lords Supper c. as may appeare by the like phrase Acts 19.8 and Acts 28.23
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
of their life When any blessing is to be obtained the Pastors must lay open to the people the necessitie of that blessing and the goodnesse of GOD vvho giueth such graces for the good of men The People must deuoutly pray vnto GOD for bestowing of that Grace and that hee would blesse his owne meanes to his owne glory and the good of his Church And when the holy Exercise is done let euery Christian haue a special care according to his abilitie to remember the poore And whosoeuer when iust occasion is offered vseth not this holy exercise of Fasting hee may iustly suspect that his heart neuer yet felt the power of true Christianitie So much of Fasting Now followeth the exercise of holy feasting 2 Of the Practise of Piety in holy Feasting HOLY Feasting is a solemne thankesgiuing appointed by authority to be rendred vnto God on some speciall day for some extraordinary blessings or deliuerances receiued Such among the Iewes was the Feast of the Passeouer to remember to praise God for their deliuerance out of Egypts bondage or the feast of Purim to giue thankes for their deliuerance from Hamans conspiracie Such among vs are the 5. of August to praise God for deliuering our gracious King from the bloudy conspiracy of the Traiterous Gowries And the 5. of Nouember to praise God for the deliuerance of the King and the whole State from the Popish Gunpowder Treason Such feasts are to be celebrated by a publike rehearsall of those speciall benefits by spirituall Psalmes and daunces by mutuall feasting and sending presents euery man to his neighbour and by giuing gifts to the poore But forasmuch as the benefit of our Redemption was the greatest that man needed from God or that God euer bestowed vpon man and that the Lords Supper is left by our Redeemer as the chiefest memoriall of our Redemption euery Christian should account this holy Supper his cheefest and ioyfullest feast in this world And seeing that as it ministreth to worthy partakers the greatest assurance which they haue of their saâ—â—ation so it pulleth temporall Iudgements on the bodies and without Repentance eternall damnation on the soules of them who receiue it vnworthily Let vs see how a Christian may best fit himselfe to be a due partaker of so holy a feast and to be a worthy guest at so sacred a Supper Meditations concerning the due manner of practising Piety in receiuing the holy Supper of the Lord. THough no man liuing is of himself worthy to be a guest at so holy a banquet yet it pleaseth GOD of his grace to accept him for a worthy receiuer who endeauoureth to receiue that holy mystery with that competent measure of reuerence that he hath prescribed in his word He that would receiue this holy Sacrament with due reuerence must conscionably performe 3. sorts of duties First those which are to beâ— one before he receiueth Secondly those that are to be done in the receiuing Thirdly those that are to be done after that hee hath receiued the Sacrament The first is called Preparation the second Meditation the third Action or Practise 1 Of Preparation That a Christian ought necessarily to prepare himselfe before he presume to be a partaker of the holy Communion may euidently appeare by 5. reasons First because it is Gods commandement For if hee commanded vnder the paine of death that none vncircumcised should eate the paschall Lambe nor any circumcised vnder 4. daies preparation how much greater preparation doth hee require of him that comes to receiue the Sacrament of his body and bloud which as it succeedeth so doth it exceed by many degrees the Sacrament of the Passeouer Secondly because the example of Christ teacheth vs so much for he washed his Disciples feet before hee admitted them to eate of his Supper Signifying how thou shouldest lay aside all vnpurenesse of heart and vncleannesse of life and be furnished with humility and charity before thou presumest to taste of his holy Supper Thirdly because it is the counsell of the holy Ghost Let euery man examine himselfe and so let him eate c. And if a man when he is to eate with an earthly Prince must consider diligently what is before him and put a knife to his throate rather thâ—n commit any rudenesse How much more oughtest thou to prepare thy soule that thou maiest behaue thy selfe with all feare and reuerence when thou art to feast at the holy Table of the Prince of Princes Fourthly because it hath beene euer the practise of all Gods Saints to vse holy preparation before they would meddle with diuine Mysteries Dauid would not goe neere to Gods Altar till he had first washed his handes in innocency Much lesse shouldest thou without due preparation approach to the Lords Table Ahimelech would not giue nor Dauid and his men would not eate the shew-bread but on condition that their vessels were holy how much lesse shouldest thou presume to eate the Lords bread or rather the bread which is the Lord vnlesse the vessell of thy heart bee first clensed by repentance And if the Lord required Ioshuah as he had done Moses before to put off his shooes in reuerence of his holinesse who was present in that place where hee appeared with a sword in his hand for the destruction of his enemies how much rather shouldst thou put off all the affections of thine earthly conuersation when thou commest neere that place where Christ appeareth to the eye of thy faith with woundes in his hands and side for the redemption of his friends And for this cause it is said That the Lambes wife hath made her selfe ready for his mariage Prepare therefore thy selfe if thou wilt in this life be betrothed vnto Christ by Sacramentall grace or in heauen married vnto him by eternall glory Fiftly because that God hath euer smitten with fearefull iudgements those who haue presumed to vse his holy ordinances without due feare and preparation God set a flaming sword in a Cherubins hand to smite our first Parents being defiled with sinne if they should attempt to goe into Paradise to eate the Sacrament of the tree of life Feare thou therefore to be smitten with the sword of Gods vengeance If thou presumest to goe to the Church with an vnpenitent heart to eat the Sacrament of the Lord of life God smote 50000. of the Bethshemites for looking irreuerently into his Arke and kild Vzza with sudden death for but rash touching of the Arke and smote Vziah with a Leapry for medling with the Priests office which pertained not vnto him The feare of such a stroake made Ezechias so earnestly to pray vnto God that he would not smite the people that wanted time to prepare themselues as they should to eate the Passeouer and it is said that the Lord heard Ezechiah and haled the people intimating that had it not beene for Ezechias prayer the Lord had smitten the people
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
oath of fidelity to serue the one onely true God and to admit no other propitiatory sacrifice for sinnes but that one reall sacrifice which by his death Christ once offered and by which he finished the sacrifice of the Law and effected eternall redemption and righteousnesse for all beleeuers And so to remaine for euer a publike marke of profession to distinguish Christians from all sects and false religions And seeing that in the Masse there is a strange Christ adored not hee that was borne of the Vigin Marie but one that is made of a wafer Cake and that the offering vp of this breaden-god is thrust vpon the Church as a propitiatorie sacrifice for the Quicke and the dead all true Christians vpon the danger of wilfull periury before the Lord chiefe-Iustice of heauen and earth are to detest the Masse as that Idoll of indignation which is most derogatory to the all-sufficient World-sauing-merits of Christs death and passion For by receiuing the Sacrament of the Lords Supper we al sweare that all reall sacrifices are ended by our Lords death and that his body and bloud once crucified and shed is the perpetuall food and nourishment of our Soules 2. How to consider thine owne vnworthinesse A Man shall best perceiue his owne vnworthinesse by examining his life according to the tenne Commandements of Almighty GOD. Search therefore what duties thou hast omitted and what vices thou hast committed contrary to euery one of the Commandements remembring that without repentance and Gods mercy in Christ the Curse of God containing all the miseries of this life and euerlasting torments in Hel fire when this is ended is due to the breach of the least of Gods commandements And hauing taken a due surueigh both of thy sins miseries retire to some secret place and there putting thy selfe in the sight of the Iudge as a guilty malefactor standing at the Barre to receiue his sentence bowing thy knees to the earth smiting thy breast with thy fists and bedewing thy cheekes with thy teares confesse thy sins and humbly aske him mercie and forgiuenesse in these or the like wordes An humble Confession of sins to be made vnto God before the receiuing of the holy Communion O GOD and heauenly Father when I consider the goodnesse which thou hast euer shewed vnto me and the wickednesse which I haue committed against heauen and against thee I am ashamed of my selfe and confusion seemes to couer my face as a vaile for which of thy commandements haue I not transgressed Oh Lord I stand heere guilty of the breach of all thy holy Lawes For the loue of my heart hath not so entirely cleaued vnto thy Maiesty as to vaine and earthly things I haue not feared thy iudgements to deterre me from sinnes nor trusted to thy promises to keepe from doubting of my temporall or from despairing of mine eternall state I haue made the rule of thy diuine worship to be what my minde thought fit not what thy word prescribed finding my heart more proane to remember my blessed Sauiour in a painted picture of mans deuise rather then to behold him crucified in his Word and Sacraments after his owne ordinance Where I should neuer vse thy name whereat all knees doe bow but with religious reuerence nor any part of thy worship without due preparation and zeale I haue blasphemously abused thy holy name to rash and customary oathes yea I haue vsed oathes by thy sacred name as false couers of my filthy sinnes And I haue been present at thy seruice oft times more for ceremony then conscience and to please men more then to please thee my gracious GOD. Where I should sanctifie thy Sabath day by being present at the publike exercises of the Church and by meditating priuately on the word and workes of GOD and by visiting the sicke and relieuing of my poore brethren Alas I haue thought those holy Exercises a burden because they hindred my vaine sports yea I haue spent many of thy Sabbaths in my owne prophane pleasures without being present at any part of thy diuine worship Where I should haue giuen all due reuerence to my Naturall Ecclesiasticall and Politique Parents I haue not shewed that measure of duetie and affection to my Parents which their care and kindnesse hath deserued I haue not had thy Ministers in such singular loue for their workes sake as I ought but I haue taunted at their zeale and hated them because they reproued mee iustly And I haue carryed my selfe contemptuously against my Magistrates Ministers though I knew that it is thine ordinance that I should be obedient vnto them Where I should be slow to wrath and ready to forgiue offences and not suffered the Sunne to goe downe vpon my wrath but to doe good for euill louing my very enemies for thy sake I alas for one sory word haue burst out into open rage harbouring thoughts of mischiefe in my heart I haue preferred to feede on mine owne malice rather then to eate of thy holy Supper Where I should keepe my minde from all filthy lusts and my body from all vncleannesse O Lord I haue defiled both and made my heart a Cage of all impure thoughts and my minde a very Stie of the vncleane Spirit Yea the remedie which thou Lord hast ordained for continencie could not containe me vvithin the bounds of Chastitie for by doating on beautie whose ground is but dust Sathan hath bewitched my flesh to lust after strange flesh Where I should haue liued in vprightnesse giuing euery man his due being contented vvith mine owne estate and liuing conscionably in my lawfull calling should be ready according to mine abilitie to lend and giue vnto the poore ô Lord I haue by oppression extortion Bribes cauilation and other indirect dealings vnder pretence of my Calling and Office robbed and purloyned from my fellow Christians yea I haue deceiued and suffered Christ where I vvas trusted many a time in his poore members to stand hungry cold naked at my dore and hungry cold and naked to goe away succourlesse as hee came and when the leanenesse of his cheekes pleaded pitty the hardnes of my hart would shew no compassion Where I should haue made conscience to speake the truth in simplicitie vvithout any falshood prudently iudging aright and charitably construing all things in the best part and should haue defended the good name and credit of my neighbour alas vile wretch that I am I haue belyed and slaundered my fellow-Brother and as soone as I heard an ill report I made my tongue the instrument of the Diuell to blazon that abroad vnto others before I knew the truth of it my selfe I was so farre from speaking a good word in defence of his good name that it tickled my heart in secret to heare one that I
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
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
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
remembrance of me and in doing this thou shalt shew thy selfe best mindefull and thankefull for his death For as oft as yee shall eate this bread and drinke this cup yee shall shew the Lords death vntil he come And let this bee the chiefe ende whereunto both thy receiuing and liuing tendeth that thou maiest be a holy Christian zealous of good workes purged from sinne to liue soberly righteously and godly in this present world that thou maiest be acceptable to God profitable to thy brethren and comfortable vnto thine own soule Thus farre of the manner of glorifying God in thy life Now followeth the Practise of Piety in glorifying God in the time of sickenesse and when thou art called to die in the Lord. AS soone as thou perceiuest thy selfe to be visited with any sicknesse meditate with thy selfe 1 That misery commeth not forth of the dust neither doth affliction spring out of the earth Sicknesse comes not by hap or chance as the Philistimes supposed that their Mise and Emeroides came but from mans wickednesse vvhich as sparkles breaketh out Man suffereth saith Ieremie for his sinnes Fooles saith Dauid by reason of their transgressions and because of their iniquities are afflicted As therefore Salomon aduised a man to carry himselfe towards an earthly Prince If the spirit of him that ruleth rise vp against thee leaue not thy place for gentlenesse pacifieth great sins so counsell I thee to deale with the Prince of Princes If the spirit of him that ruleth heauen and earth rise vp against thee let not thy heart despaire for repentance pacifieth great sins And whosoeuer returneth in his affliction to the Lord God of Israel and seekes him he will be found of him 2 Shut too thy Chamber doore Examine thine owne Heart vpon thy bed Search and try thy wayes Search as diligently for thy capitall sinne as Ioshua did for Achan till thou findest it for albeit GOD when he beginneth to chasten his Children hath respect to all their sinnes yet vvhen his anger is incensed he chiefely taketh occasion to chasten and enter vvith them into Iudgement for some one grieuous sinne wherein they haue liued without Repentance 3 When thou hast thus considered all thy sinnes put thy selfe before the Iudgement seate of God as a fellon or murtherer standing at the Bar of an earthly Iudge and with griefe and sorrow of heart confesse vnto God all thy knowne sinnes especially thy Capitall offences wherewith GOD is chiefely displeased Lay them open with all the circumstances of the time place and manner how they were committed as may most serue to aggrauate the hainousnesse of thy sinnes and to shew the contrition of thy heart for the same Lift vp thine hand and acknowledge thy selfe before the righteous Iudge of heauen and earth guilty of eternall death and damnation for those thy hainous sinnes and transgressions And hauing thus accused and iudged thy selfe cast downe thy selfe before the Foote-stoole of his Throne of Grace assuring thy selfe that whatsoeuer the Kings of Israel be yet the GOD of Israel is a mercifull God And cry vnto him from a penitent and faithfull heart for mercy and forgiuenesse as eager and earnest as euer thou knewest a malefactor being to receiue his sentence crying vnto the Iudge for fauour and pardon vowing amendement of life and by the assistance of his Grace neuer to commit the like sinne any more All vvhich thou maist doe in these or the like words A Prayer when one begins to be sicke O Most righteous Iudge yet in Iesus Christ my gracious Father I wretched sinner doe here returne vnto thee though driuen with paine and sicknesse like the prodigall childe with want and hunger I acknowledge that this sicknesse and paine comes not by blinde chance or fortune but by thy diuine prouidence and speciall appointment It is the stroke of thy heauie hand vvhich my sinnes haue iustly deserued and the things that I feared are now fallen vpon mee Yet I doe vvell perceiue that in wrath thou remembrest mercie When I consider how many and how hainous are my sinnes and how few and easie are thy corrections Thou mightest haue strucken me with some fearefull and sodaine death vvhereby I should not haue had eyther time or space to haue called vpon thee for grace and mercy and so I should haue perished in my sinnes and beene for euer condemned in Hell But thou O Lord visitest mee vvith such a Fatherly chastisement as thou vsest to visit thy dearest children whom thou best louest giuing mee by this sicknesse both warning and time to repent and to sue vnto thee for grace and pardon I take not therefore O Lord this thy visitation as any signe of thy wrath or hatred but as an assured pledge and token of thy fauour and louing kindnes whereby thou dost vvith thy temporall Iudgements draw mee to iudge my selfe and to repent of my wicked life that I should not be condemned with the godlesse and vnpenitent vvorld For thy holy Word assures mee that whom thou louest thou thus chastenest and that thou scourgest euery Sonne that thou receiuest That if I endure thy chastening thou offerest thy selfe vnto me as vnto a sonne and that all that continue in sinne and yet escape without correction whereof all thy Children are partakers are Bastards and not sonnes and that thou chastenest mee for my profit that I may be a partaker of thy holinesse O Lord how full of goodnesse is thy nature that hast dealt with mee so gratiously in the time of my health and prosperitie and now being prouoked by my sinnes and vnthankefulnesse hast such fatherly and profitable ends in inflicting vpon me this sicknesse and correction I confesse Lord that thou doest iustly afflict my body with sicknesse for my soule was sicke before of long prosperitie and surfetted with ease peace plentie and fulnesse of bread And now O Lord I lament and mourne for my sinnes I acknowledge my wickednesse and mine iniquities are alwayes in my sight Oh what a vvretched sinner am I void of all goodnesse by nature and full of euill by sinfull custome Oh what a world of sinne haue I committed against thee whilest thy long sufferance expected my conuersion and thy blessings wooed mee to repentance Yet O my God seeing it is thy propertie more to respect the goodnesse of thine owne nature then the deserts of sinners I beseech thee O Father for thy Sonne Iesus Christ his sake and for the merits of that all-sauing death which he hath voluntarily suffered for all which beleeue in him haue mercy vpon me according to the multitude of thy mercies turne thy face away from my sinnes and blot out all mine iniquitie cast me not out of thy presence neither reward mee according to my deserts for if thou doest reiect mee who will receiue me or who will succour me if thou dost forsake mee
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
the poole of Bethesda streaming with fiue bloudy wounds not of a troubling Angell but of the Angell of Gods presence troubled with the wrath due to thy sinnes who descended into hell to restore thee to sauing health and heauen Returne not now with the Dogge to thine owne vomit nor like the washed sow to wallow againe in the mire of thy former sinnes and vncleannesse lest being intangled and ouercome againe with the filthinesse of sinne which now thou hast escaped thy latter ende prooue worse then thy first beginning Twice therefore doth our Sauiour Christ giue the same cautionary warning to healed sinners First to the man cured of his 38 yeeres disease Behold thou art made whole sinne no more lest a worse thing fall vnto thee Secondly to the woman taken in adultery Neither doe I condemne thee Goe thy way and sinne no more Teaching vs how dangerous a thing it is to relapse and fall againe into the former excesse of riot Take heede therefore vnto thy wayes and pray for grace that thou maiest apply thy heart vnto wisdome during that small number of dayes which yet remaine behinde And for thy present mercy and health imitate the thankefull Leaper and returne vnto God this or the like thanksgiuing A thankesgiuing to be said of one that is recouered from sickenesse O Gracious and mercifull Father who art the Lord of health and sickenesse of life and of death who killest and makest aliue who bringest downe to the graue and raisest vp againe who art the onely preseruer of all those that trust in thee I thy poore and vnworthy seruant hauing now by experience of my painefull sicknesse felt the gieuousnesse of misery due vnto sinne and the greatnesse of thy mercy in forgiuing sinners and perceiuing with what a fatherly compassiion thou hast heard my prayers and restored me to my health and strength againe doe heere vpon the bended knees of my heart returne with the thankefull Leaper to acknowledge thee alone to bee the God of my health and saluation and to giue thee the praise and glory for my strength and deliuerance out of that grieuous disease and malady and for thus turning my mourning into mirth my sickenesse into health and my death into life My sinnes deserued punishments and thou hast corrected me but hast not giuen me ouer vnto death I looked from the day to the night when thou wouldest make an end of me I did chatter like a Crane or a Swallow I mourned as a Doue when the bitternesse of sickenesse oppressed me I lifted vp mine eies vnto thee O Lord and thou didst comfort me for thou didst cast all my sinnes behinde thy backe and didst deliuer my soule from the pit of corruption and when I found no helpe in my selfe nor in any other creature saying I am depriued of the residue of my yeeres I shall see man no more among the inhabitants of the world then didst thou restore mee to health againe and gauest life vnto mee I found thee O Lord ready to saue me And now Lord I confesse that I can neuer yeelde vnto thee such a measure of thanks as thou hast for this benefit deserued at my hands And seeing that I can neuer bee able to repay thy goodnes with acceptable workâ— Oh that I could with Mary Magdalen testifie the â—oue and thankfulnes of my heart with abounding teares Oh what shall I be able to render vnto thee O Lord for al these benefits which thou hast bestowed vpon my soule Surely as in my sickenesse when I had nothing else to giue vnto thee I offered Christ and his merits vnto thee as a ransome for my sins so being now restored by thy grace vnto my health and strength and hauing no better thing to giue behold O Lord I doe heere offer vp my selfe vnto thee beseeching thee so to assist mee with thy holy spirit that the remainder of my life may wholly be spent in setting foorth thy praise and glory O Lord forgiue mee my former follies and vnthankefulnesse that I was not more careful to loue thee according to thy goodnesse nor to serue thee according to thy will nor to obey thee according to thy commandements nor to thanke thee according to thy benefits And seeing thou knowest that of my selfe I am not sufficient so much as to thinke a good thought much lesse to doe that which is good and acceptable in thy sight assist mee with thy grace and holy spirit that I may in my prosperity as deuoutely spend my health in thy seruice as I was eranest in my sickenesse to beg it at thy hands And suffer mee neuer to forget eyther this thy mercy in restoring mee to my health or those vowes and promises which I haue made vnto thee in my sickenesse With my new health renew in me O Lord a right spirit which may free mee from the slauery of sinne and establish my heart in the seruice of grace Worke in mee a greater detestation of all sinnes which were the causes of thy anger and my sicknesse and increase my faith in Jesus Christ who is the author of my health and saluation Let thy good spirit leade me in the way that I should walke and teach me to deny all vngodlines and worldly lusts to liue soberly righteously and godly in this world that others by my example may thinke better of thy truth And sith this time which I haue yet to liue is but a little respite and small remnant of daies which cannot long continue teach me O my God so to number my daies that I may apply my heart to that spiritual wisdome which directeth to saluation And to this end make me more zealous then I haue beene in religion more deuout in praier more feruent in spirit more carefull to heare and profit by the preaching of thy Gospell more helpefull to my poore brethren more watchfull ouer my waies more faithfull in my calling and euery way more aboundant in all good workes Let me in the ioyfull time of prosperity feare the euill day of affliction in the time of health thinke of sicknesse in the time of sickenesse make my selfe ready for death and when death approcheth prepare my selfe for iudgement Let my whole life be an expressing thankfulnesse vnto thee for thy grace and mercy And therefore O Lord I do here from the very bottome of my heart together with the thousand thousands of Angels the foure beasts and twenty foure Elders and al the creatures in Heauen and on the Earth acknowledge to be due vnto thee O Father which sitteth vpon the throne and to the Lambe thy Sonne who sitteth at thy right hand and to the holy spirit which proceedeth from both the holy Trinitie of persons in vnity of substance all praise honour glory and power from this time forth and for euermore Amen Meditations for one that is like to die IF thy sickenesse be like to encrease vnto death
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
vpon me till thou callest for my soule and then to carry her as they did the soule of Lazarus into thy heauenly kingdome And as the time of my departure shall approach neerer vnto me so grant O Lord that my soule may drawe neerer vnto thee And that I may ioyfully commend her into thy hands as into the hands of a louing Father and mercifull Redeemer and at that instant O Lord graciously receiue my spirit All which that I may doe assist me I beseech thee with thy grace and let thy holy spirit continue with me vnto the end and in the end for Iesus Christ his sake thy Sonne my Lord and onely Sauiour In whose name I giue thee thy glory and begge these things at thy hand in that prayer which he himselfe hath taught me Our Father c. Meditations against despaire or doubting of Gods mercy IT is found by continuall experience that neere the time of death when the children of GOD are weakest then Sathan makes the greatest flourish of his strength and assailes them with his strongest temptations For hee knoweth that either he must now or neuer preuaile for if their soules once get to heauen he shall neuer vâ—xe nor trouble them any more And therefore he will now bestirre himselfe as much as he can and labour to set before their eyes all the grosse sinnes which euer they committed and the iudgements of God which are due vnto them thereby to driue them if he can to despaire which is a grieuouser sinne then all the sinnes that they committed or hee can accuse them of If Sathan therefore trouble thy conscience more towards thy death then in thy life time 1 Confesse thy sins vnto GOD not onely in generall but also in particular 2 Make satisfaction vnto those men whom thou hast wronged if thou bee able And if thou doest iniuriously or fraudulently detaine or keepe in thy possession any lands or goods that of right doe belong vnto any Widow or Fatherlesse childe presume not as thou tenderest thy soules health to looke Christ the righteous Iudge in the face vnlesse thou doest first make a restitution thereof to the right owners For the Law of God vnder the penalty of his curse requireth thee to restore whatsoeuer was giuen thee to keepe or which was committed to thy trust or whatsoeuer by robbery or violent oppression thou tookest from thy neighbour with a fift part for amends added to the principall And vnlesse that like Zacheus thou doest make restitution of such goods and lands according to Gods law thou canst neuer truly repent and without true Repentance thou canst neuer bee saued But though by the temptation of the Diuell thou hast done wrong and iniury yet if thou doest truly repent and make restitution to thy power the Lord hath promised to bee mercifull vnto thee to heare the praiers of his faithfull ministers for thee to forgiue thee thy trespasse and sinne and to receiue thy soule in the merits of Christs blood as a Lambe without blemish 3 Aske GOD for Christ his sake pardon and forgiuenesse And then these troubles of minde are no discouragements but rather comforts exercises not punishments They are assurances vnto thee that thou art in the right way for the way to Heauen is by the gates of Hell that is by suffering paines in the body and such doubtings in the minde that thy estate in this life being euery way made bitter the ioyes of eternall life may relish vnto thee better and more sweet If Satan tell thee that thou hast no faith because thou hast no feeling meditate 1 That the truest faith hath oftentimes the least feeling and greatest doubts but so long as thou hatest such doubtings they shall not be laide vnto thy charge for they belong to the flesh from which thou art diuorced When thy flesh shall perish thy weake inward man which hates them and loues the Lord Iesus shall be saued 2 That it is a better faith to beleeue without feeling then with feeling The least faith so much as a graine of mustard seed so much as is in an infant baptized is inough to saue the soule which loueth CHRIST and beleeueth in him 3 That the child of God which desireth to feâ—le the assurance of Gods fauour shall haue his desire when God shall see it to bee for his good for God hath promised to giue them the water of life who thirst for it Wee haue an example in Master Glouer the holy Martyr who could haue no comfortable feeling till hee came to the sight of the stake and then cryed out and clapped his hands for ioy to his friend saying O Austen hee is come he is come meaning the feeling ioy of faith and the holy Ghost Tarry therefore the Lordâ— leasure be strong and he shall comfort thine heart If Sathan shall aggrauate vnto thee the greatnesse the multitude and hainousnesse of thy sinnes meditate 1 That vpon true repentance it is as easie with GOD to forgiue the greatest sinne as the least and he is as willing to forgiue many as to pardon one And his mercy shineth more in pardoning great sinners then small offenders as appeares in the examples of Manasses Magdalene Peter Paul c. And where sinne most abounded there doth his grace reioyce to abound much more 2 That GOD did neuer forsake any man till that a man did first forsake GOD as appeares in the examples of Caine Saul Achitophel Ahazia Iudas c. 3 That God calleth all euen those sinners who are heauy laden with sinne and that he did neuer deny his mercy to any sinner that asked his mercy with a penitent heart This the history of the Gospel witnesseth There came vnto Christ all sorts of sicke sinners the blinde lame halâ— leapers such as were sicke of palsies dropsies bloudy flixes such as were lunaticks and possessed with vncleane spirits and Diuels Yet of all those not one that came and asked his mercie and helpe went away without his errant If mercy hee asked mercy he found were his sinne neuer so great were his disease neuer so grieuous Nay he offered and gaue his mercy to many who neuer asked it being moued onely with the bowels of his owne compassion and the sight of their misery as to the woman of Samaria the widow of Naim and to the sicke-man that lay at the poole of Bethesda who had beene 38. yeeres sicke If he thus willingly gaue his mercy to them that did not aske it and was found of them as the Prophet saith that sought him not will he deny mercy vnto thee who doest so earnestly pray for it with teares and doest like the poore Publican so haâ—tily knocke for it with penitent fists vpon a brused and broken heart Especially when thou prayest to thy Father in the name and mediation of Christ for
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
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
Theefe which hanged as neere thee obtaine the like mercy C. Because I leaue whom I will to harden themselues in their lewdnesse to destruction that all should feare and none presume S. Lord wherefore didst thou cry with such a loud and strong voyce in yeelding vp the ghost C. That it might appeare that no man tooke my life from me but that I laid it downe of my selfe S. Lord wherefore didst thou commend thy Soule into thy Fathers hands C. To teach thee vvhat thou shouldest doe being to depart this life S. Lord wherefore did the vaile of the Temple rend in twaine at thy death C. To shew that the Leuiticall Law should be no longer a partition-wall betweene Iewes and Gentiles and that the way to Heauen is now open to all beleeuers S. Lord wherefore did the Earth quake and the Stones cleaue at thy death C. For horror to beare her Lord dying and to vpbraid the cruell hardnesse of sinners hearts S. Lord wherefore did not the Souldiers breake thy Legs as they did the Theeues who hanged at thy right and left hand C. That thou mightest know that they had not power to doe any more vnto mee then the Scripture had fore-tolde that they should doe and I should suffer to saue thee S. Lord wherefore was thy side opened with a Speare C. That thou mightest haue a way to come neerer my heart S. Lord wherefore ranne there out of thy pierced side bloud and water C. To assure thee that I was slaine in deede seeing my heart-bloud gushed out and the water which compassed my heart flowed forth after it which once spilt man must needes dye S. Lord wherefore ranne the bloud first by it selfe and the water afterwards by it selfe out of thy blessed wound C. To assure thee of two things first that by my Blood shedding Iustification and Sanctification were effected to saue thee secondly that my Spirit by the conscionable vse of the Water in Baptisme and bloud of the Eucharist will effect in thee righteousnesse and holinesse by which thou shalt glorifie mee S. Lord wherefore did the graues open at thy death C. To signifie that Death by my death had now receiued his deaths wound and was ouercome S. Lord wherefore wouldst thou be buried C. That thy sinnes might neuer rise vp in Iudgement against thee S. Lord wherefore wouldest thou be buryed by two such honourable Senators as Nichodemus and Ioseph of Aâ—imathia C. That the truth of my death the cause of thy life might more euidently appeare vnto all S. Lord wherefore wast thou buryed in a new sepulchre wherein was neuer man laid before C. That it might appeare that I and not another arose that by mine owne power not by anothers vertue like him vvho reuiued at the touching of Elishaes bones S. Lord wherefore didst thou raise vp thy body againe C. That thou maist be assured that thy sins are discharged that thou art iustified S. Lord wherefore did so many bodies of thy Saints which slept arise at thy Resurrection C. To giue an assurance that all the Saints shall arise by the vertue of my Resurrection at the last day S. Lord what shall I render vnto thee for all these benefits C. Loue thy Creator and become a new creature The Soules Soliloquie rauished in contemplating the Passions of her Lord. WHat hadst thou done ô my sweete Sauiour and ayâ—-blessed Redeemer that thou wast thus betrayed of Iudas sold to the Iewes apprehended as a Malefactor and led bound as a Lambe to the slaughter What euill hadst thou committed that thou shouldest be thus openly arraigned accused falsly and vniustly condemned before Annas and Caiaphas the Iewish Priests at the Iudgement-Seate of Pilate the Romane President What was thine offence or to vvhom didst thou euer wrong that thou shouldest be thus pittifully scourged with whips crowned vvith thornes scoffed with flouts reuiled with words buffeted with fists and beaten with staues O Lord what didst thou deserue to haue thy blessed face spat vpon and couered as it were with shame to haue thy garments parted thy hands and feete nailed to the Crosse to be lifted vp vpon the cursed Tree to be crucified among Theeues and made to taste gall and vineger and in thy deadly extremitie to endure such a sea of Gods wrath that made thee to cry out as if thou hadst beene forsaken of God thy Father yea to haue thy innocent heart pierced with a cruell Speare and thy precious bloud to be spilt out before thy blessed Mothers eyes Sweet Sauiour how much vvast thou tormented to endure all this seeing I am so much amazed but to thinke vpon it I enquire for thine offence but I can finde none in thee No not so much as guile to haue beene found in thy Mouth Thine enemies are challenged and none of them dare rebuke thee of sinne thine accusers that are suborned agree not in their witnesse the Iudge that condemnes thee openly cleareth thine Innocencie his Wife sends him word that shee was warned in a dreame that thou wast a iust man and therefore should take heede of doing iniustice vnto thee The Centurion that executes thee confesseth thee of a truth to be both a iust man and the very Sonne of God The theefe that hanged with thee iustifieth thee that thou hast done nothing amisse What is the cause then O LORD of this thy cruell Ignominie Passion and Death I O Lord I am the cause of these thy sorrowes my sinnes wrought thy shame mine iniquities are the occasion of thy iniuries I haue committed the fault and thou art plagued for the offence I am guiltie and thou art arraigned I committed the sinne and thou sufferedst the death I haue done the crime and thou hangest on the Crosse. Oh the deepenesse of Gods loue Oh the the wonderfull disposition of heauenly grace Oh the vnmeasurable measure of diuine mercy The wicked transgresseth and the iust is punished the guilty is let scape and the innocent is arraigned the malefactor is acquitted and the harmelesse condemned what the euill man deserueth the good man suffereth the seruant doth the fault the Master endures the stroakes What shall I say Man sinneth and God dieth O Son of God! Who can sufficiently expresse thy loue or commend thy piety or extoll thy praise I was proud and thou art humbled I was disobedient and thou becammest obedient I did eat the forbidden fruit and thou didst hang on the cursed tree I played the glutton and thou diddest fast euill concupiscence drew me to eate the pleasant apple and perfect charity led thee to drinke of the bitter cup I assaied the sweetnesse of the fruit and thou diddest taste the bitternesse of the gall Foolish Eue smiled when I laughed but blessed Mary wept when thy heart bled and dyed O my God heere I see thy goodnesse and my
sake Whilest thou holdest GOD thy friend thou needest not feare who is thine enemy for either God will make thine enemy to become thy friend or will bridle him that hee cannot hurt thee No man is ouerthrown by his enemy vnlesse that first his sinne haue preuailed ouer him and God hath left him to himselfe Hee that would therefore be safe from the feare of his enemies and liue still in the fauour of his God let him redeem the folly of the time past with serious Repentance looke to the time present with religious diligeÌ„ce and take heede to the time to come with carefull prouidence 5 Giue euery man the honour due to his place but honour a man more for his goodnesse then for his greatnes And of whomsoeuer thou hast receiued a benefit vnto him as GOD shall enable thee remember to be thankfull Acknowledge it louingly vnto men and pray for him heartily vnto God and count euery blessing receiued from God as a pledge of his eternall loue and a spur to a godly life 6 Be not proud for any externall vvorldly goods nor for any internall spirituall gifts Not for externall goods because that as they came lately so they will shortly be gone againe their losse therefore is the lesse to be grieued at Not for any internall gifts for as GOD gaue them so will hee likewise take them away If forgetting the giuer thou shalt abuse his gifts to puffe vp thine heart with a pride of thine owne worth and to contemne others for whose good Almightie God bestowed those gifts vpon thee Hast thou any one vertue that moues thee to be selfe-conceited thou hast twenty vices that may better vilifie thee in thine owne eies Be the same in the sight of God who beholds thy heart that thou seemest to be in the eyes of men that see thy face Content not thy selfe with an outward good name when thy Conscience shall inwardly tell thee it is vndeserued and therefore none of thine A deserued good name for any thing but for godlinesse lasts little and is lesse worth In all the holy Scriptures I neuer read of an Hypocrites repentance and no wonder for whereas after sinne conuersion is left as a meanes to cure all other sinners what meanâ—â— remaines to recouer him who hath conuerted conuersion it selfe into sinne Woe therefore vnto the Soule that is not yet stil seeme religious 7 Marke the fearefull ends of notorious euill men to abhorre their vvicked actions marke the life of the godly that thou maist imitate it and his blessed end that it may comfort thee Obey thy betters obserue the wise accompany the honest and loue the religious And seeing the corrupt nature of man is prone to hypocrisie beware that thou vse not the exercise of religion as matters of course and custome without care and conscience to grow more holy and deâ—out thereby Obserue therefore how by the continuall vse of Gods meanes thou feelest thy speciall corruptions weakened and thy sanctification more and more increased and make no more shew of holinesse outwardly to the world then thou hast in the sight of God inwardly in thine heart 8 Endeuour to rule those who liue vnder thine authoritie rather by loue then by feare for to rule by loue is easie and safe but tyranny is euer accompanied vvith care and terror Oppression will force the oppressed to take any aduantage to shake off the yoake that they are not able to beare neyther will Gods iustice suffer the sway that grounded on Tyrannie long to continue Remember that though by humane ordinance they serue thee yet by a more peculiar right they are Gods Seruants Yea now being Christians not as thy Seruants but aboue Seruants brethren beloued in the Lord. Rule therefore ouer Christians being a Christian in loue and mercy like Christ thy Master 9 Remember that of all actions none makes a Magistrate more like God whose vice-gerent hee is then in doing Iustice iustly for the due execution whereof First haue euer an open eare to the iust complaints of vniust dealings Secondly so lend one eare to the accuser as that thou keepe the other for the accused for hee that decreeth for eyther part before both be heard the decree may be iust but himselfe is vniust Thirdly in hearing both parts incline not to the right hand of affection or to the left of hatred as to beleeue arguments of perswasion for a friend before arguments concluding for a foe Fourthly denie not Iustice which is Regia mensura to the meanest Subiect but let the cause of the poore and needy come in equal ballance with the rich and mightie If thou perceiuest on the one side in a cause the high hils of cunning aduantages powerfull combination and violent prosecution and on the other side the low valleyes of pouertie simplicitie and desolation prepare thy way as GOD doth to iudgement by raising valleyes and taking downe hils equalling in equalitie that so thou maist lay the foundation of thy sentence vpon an â—euen ground In matters of right and wrong twixt party and party let thy conscience be carefull rather Ius dicere to pronounce the Law that is made secundum allegata probata rather then Ius dare to make a Law of thine owne vpon the authoritie of sic volo sic iubeo fearing that fearefull malediction Cursed be hee that remoueth his neighbours land-marke In tryals of life and death let Iudges like Elohim in Iustice remember mercy and so cast the seuere eye of Iustice vpon the fact as that they looke with the pittifull eye of Mercy vpon the Malefactor wresting the fauour of Law to the fauour of life where grace promiseth amendment but if Iustice requireth that one rather then vnitie must perish and that a rotten member must be cut off to saue the whole body from putrifiing fiat Iustitia But whilest thou art pronouncing the sentence of Iudgement on another remember that thine owne iudgement hangs ouer thine head In all causes therfore iudge aright for thou shalt be sure to finde a righteous Iudge before vvhom thou must shortly appeare to be iudged thy selfe at what time thou maist leaue to thy Friend this for thine Epitaph Nuper eram Iudex iam Iudicis ante Tribunal Subsistens paueo iudicor ipse modò Many I know not vpon what grounds seeme to be much agrieued vvith the Lawes of the Land but wiser men may answere them with the Apostle nos scimus bonam esse Legem modò Iudex ea legitimè vtatur Wee know that the Law is good if a man vse it lawfully And he shall be vnto me a righteous Iudge whose heart neyther corruption of bribes feare of foes nor fauour of friends can with-draw from the conscionable practise of these precepts And to that rare and venerable Iudge I say with Iehosaphat Be of courage and doe Iustice
and the Lord will be with the good 10 Lastly make not an occupation of any recreation The longest vse of pleasure is but short but the paines of pleasure abused are eternall Vse therefore lawfull recreation so farre forth as it makes thee the fitter in body and minde to doe more chearefully the seruice of God and the duties of thy calling Thy worke is great thy time is but short And hee who will recompence euery man according to his workes standeth at the doore Thinke how much worke is behinde how slow thou hast vvrought in the time which is past and what a reckoning thou shouldest make if thy Master should call thee this day to thine accounts Be therefore carefull hence-forth to make the most aduantage of thy short time that remaines as a man vvould of an olde Lease that were neere expiring and when thou disposest to recreate thy selfe remember how small a time is allotted for thy life and that therefore much of that is not to be consumed in idlenesse sports playes and toyish vanities seeing the whole is but a short while though it be all spent in doing the best good that thou canst for a man was not created for sports playes and recreation but zealously to serue GOD in Religion and conscionably to serue his neighbour in his vocation and by both to acertaine himselfe of eternall saluation Esteeme therefore the losse of time one of the greatest losses Redeeme it carefully to spend it wisely that when that time commeth that thou maiest be no longer a steward on earth thy Master may welcome thee with an Euge bone serue and giue thee a better in Heauen where thou shalt ioyfully enioy thy Masters ioyes for euermore Meditations for the Euening At Euening when thou preparest thy selfe to take thy rest meditate on these few points 1 THat seeing thy daies are numbred there is one more of thy number spent and thou art now the neerer to thy ende by a day 2 Sit downe a while before thou goest to bed and consider with thy selfe what memorable thing thou hast seene heard or read that day more then thou sawest heardest or knewest before and make thy best vse of them but especially call to minde what sinne thou hast committed that day against GOD or Man and what good thou hast omitted and humble thy selfe for both If thou findest that thou hast done any goodnesse acknowledge it to be Gods grace and giue him the glory and count that day lost wherein thou hast not done some good 3 If by frailty or strong temptation thou shalt perceiue that thou hast committed any grieuous sinne or fault presume not to sleepe till thou haue vpon thy knees made a perticular reconciliation with God in Christ for the same both by confessing the fault and by feruent praying for the pardon of the same Thus making thy score euen with Christ euery night thou shalt haue the lesse to account for when thou art to make thy finall reckoning before his Maiesty in the Iudgement day 4 If thou haue fallen out with any in the day let not the Sunne goe downe on thine anger that night If thy conscience tels thee that thou hast wronged him acknowledge thine offence and entreate him to forgiue thee If hee haue wronged thee offer him reconciliation and if hee will not be reconciled yet do thou from thy heart forgiue him Matth. 5.23 But in any case presume not to be thine owne reuenger For in so doing thou doest God a double iniury First in offering to take his sword of Iustice out of his hand as though he were not iust hauing reserued the execution of vengeance to himselfe Secondly in vsurping authority ouer his seruant without referring the cause to his hearing and censure being his and thy Master Besides thou art too partiall to be a Reuenger For if thou be to execute reuenge on thy selfe thou wilt doe it too lightly if on thy enemy too heauily It belongeth therefore to God to reuenge to thee to forgiue And in testimony that thou hast freely forgiuen him pray vnto God for the forgiuenesse of his fault and the amendment of his life and the next time that occasion is offered and it lyes in thy power doe him good and reioyce in doing it for hee that doth good to his enemies shewes himselfe the childe of GOD and his reward is with GOD his Father 5 Vse not sleepe as a meanes to satiate the foggy lithernesse of thy flesh but as a medicine to refresh thy tyred senses and members Sufficient sleepe quickeneth the minde and reuiueth the body but immoderate sleepe dulleth the one and fatneth the other 6 Remember that many goe to bed and neuer rise againe till they be wakened and raised vp by the fearefull sound of the last trumpet But he that sleepeth and wakeneth with praier sleepeth and wakeneth with Christ. If therefore thou desirest to sleepe securely and safely yeeld vp thy selfe into the hands of God whilest thou art waking and so goe to bed with a reuerence of Gods maiesty and consideration of thine owne misery which thou maiest imprint in thy heart in some measure by these meanes and the like meditations Read a Chapter in the same order as was prescribed in the morning and when thou hast done kneele downe on both thy knees at thy bed side or some other conuenient place in thy Chamber and lifting vp thy heart thine eyes and hands to thy heauenly Father in the name and mediation of his holy Sonne IESVS pray vnto him if thou haue the gift of praier 1 Confessing thy sinnes especially those which thou hast committed that day 2 Caruing most earnestly for Christ his sake pardon and forgiuenesse for them 3 Requesting the assistance of his holy spirit for amendment of life 4 In giuing thankes for benefits receiued especially for thy preseruation that day 5 Praying for rest and protection that night 6 Remembring the state of the Church the King and the Royall Posterity our Ministers and Magistrates and all our brethren visited or persecuted 7 Lastly commending thy selfe and all thine to his gracious custody All which thou maiest do in these or the like words A praier for the Euening O Most gracious God and louing Father who art about my bed and knowest my down lying and mine vprising and art neere vnto all that call vpon thee in truth and sincerity I wetched sinner doe beseech thee to looke vpon me with the eies of thy mercy and not to behold mee as I am in my selfe For then thou shalt see but an vncleane and defiled creature conceiued in sinne and liuing in iniquity so that I am ashamed to lift vp mine eies to heauen knowing how grieuously I haue sinned against heauen and before thee For O Lord I haue transgressed al thy commandements and righteous lawes not onely through negligence and infirmity but oftentimes through wilfull
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
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