which is the key that doth open where no Man shuts and shuts where no man 〈◊〉 that enters where no man hath passage and returnes where no man can hinder The prayer of the faithfull is the life of that soule which is sore wrapped and perplexed with the noysome puddle of a sestered and sinfull conscience where by the heart is so oppresâ—â— with griefe that neither wine nor strong drinke by the rules of Salomon can comfort O then what shalâ— wee doe but crie to thee 〈◊〉 GOD with heart and hand listed vp to 〈◊〉 saying 〈◊〉 that thou wouldest hide 〈◊〉 in thy Grace and keepe 〈◊〉 secret vntill thy wrath 〈◊〉 past Therefore if any 〈◊〉 afflicted let him pray and 〈◊〉 vs not presume in the height of our prosperitie lest wee suddenly see a change but let vs put our whole confidence in the Lord our God and pray vnto him and to none other Neither let vs presume vpon our selues or any earthly meanes besides for there was neuer contemplation exercise or any kind of study in the World so acceptable to the Maiestie of GOD so gracious in his sight so lincked and true a friend to him as heauenly meditation It awaketh in the night season it rests not in the day it forsaketh vs not by Land or by Sea in health in sicknesse in prosperity or aduersitie in weale or woe it is such a sure and tried friend in all extreamities such an inseparable companion in mans greatest distresse as no tongue is able to expresse the contentation it yeelds vnto the oppressed Therefore let vs loue it and lodge it in the bosome of our weake consciences and imbrace it in sincerity of heart for it is our last and best friend alwaies solliciting our Father in Heauen whose name is so worthy to be called vpon so mighty for deliuerance so pâ—â—ssant for protection so gainfull for successe so compendicus to abridge vnnecessary labours as the name of LEHOVAH our most mercifull louing Father There was neuer Sanctuary so free for transgressors in the strongest priuiledge neuer such safetie neuer holes in the Rocke so open for the Fowles of the field the arme of my Mother neuer so open to her child as the 〈◊〉 〈◊〉 of Gods mercifull compassion to all true and faithfull beleeuers Therefore with speede let vs all 〈◊〉 faithfully vnto this good GOD in all our wants and extremities there shroaâ—â— our selues vnder his protection There was neuer Creature liuing vnder the Sunne that 〈◊〉 not affliction in his daies neither 〈◊〉 there euer any to whom affliction was not grieuous and irkesomeâ— yet neuer was there affliction so great but it hath beene vnder the correction of a louing Lord whose hand hath beene aable to master it Euery affliction as it comes in seuerall kinds for our seueral sinnes and transgressions so our meditations must be seuerall and framed and fitted thereunto and powred forth both with wisedome and zeale that they seem not harsh and vndigested to those sacred eares that can both sift and trie the one and the other The delicacy and tendernesse both of our meditations and prayers must be so deuoutly and wisely composed and the fauour of his countenance so carefully sought for as may appeare by the example of him that knew in his soule that a faint and dissembling Petition would returne emptie into the bosome of him that sent it vp Cursed 〈◊〉 〈◊〉 that doth the Ier. 48. 10 worke of the Lord negligently saith the Prophet 〈◊〉 But saith Dauid A broken and 〈◊〉 〈◊〉 the Lord will not despise Dauid neuer sent vp his petitions but with the deepest affection and zeale of heart with the most sincere integritie and meditated zeale that might be for euery night washed hee his bedde and watered his Couch with teares which argued his singular contrition and feruentnesse in his Petitions And therefore after his godly example let vs with a sincere true desire of contrite hearts pray to that good GOD that he will so inspire his heauenly grace into our sinfull hearts that when wee make our Petitions we may haue the force of two tongues in our 〈◊〉 whereby we may the better speede and auoide the malediction which otherwise we may receiue in stead of 〈◊〉 blessing Wee may learne precepts and draw many excellent examples from the liues of the Heathen Philosophers and Writers as also we may learne a zeale in our Petitions euen of those woodden Priests 1 Kings 18 of whom it is written That they called vpon the name of Baal from morning to noon and when they had no answere they cried aloude nay cutte themselues with kniues till the bloud flowed so they praied not onely in teares but in bloud And then shall not wee being the Children of light be as seruent and zealous in our Petitions to GOD The agony zeale of the Sunne of righteousnesse was such that in the dayes of his flesh hee offered vp Prayers and supplications with strong cries and teares to him that was able to helpe him O Lord inspite thy heauenly grace so 〈◊〉 our hearts that wee may learne to addresse ourselues that in all temptations necessities and afflictions wee may in the true zeale of our heart pray so deâ—outely vnto thy omnipotent Maiestie that our Petitions may haue a gracious acceptance in thy sight And as Gods word further declares vnto vs not only that he kneeled at the naming of whose name all knees must bow both in Heauen and Earth and vnder the Earth but that he fell vpon the ground the foot-stoole of his owne Maiestie and lay vpon that face that neuer Angell beheld without reuerence and when hee had praied once hee praied againe more earnestly as his word records He once praied departed a secoÌ„d time yet a third praied and departed euermore vsing the same petitions his prayer ascending by degrees like incense persume And not only his lips went but his agony contention within was so great that an Angel was sent from Heauen to comfort him and out of the trouble of his soule the sweate like drops of bloud trickled downe to the ground Let vs not therefore at any time offer vp any vnworthy sacrifice but let vs remember in our Prayers this glorious example of this our worthy and blessed Sauiour for our imitation that they may be blessed in their speede and wee in their successe and not to vtter them carelesly as if our spirits and tongues were strangers ignorant of eithers purpose the lippes babâ—ing without the heart but no compuâ—ction within honouring God with our mouthes but our spirits of true deuotion being farre from him our hearts not bleeding with the drops of true sinceritie which would bee heard and pittied Our Altar without fire our Petitions without heate and all that wee doe without zeale If we meane that our Petitions should be heard and accepted at the hands of GOD wee must frame our supplications with an ardent true affectionated zeale
sinfull therefore let vs call vpon God still pray vnto him being our Sauiour and mercifull Redeemer it is no shame to bee sorrowfull or to cry to God for the forgiuenesse of our sinnes it is no reproach to beg Gods mercies or hurt to vs to pray his Maiestie to be mercifull in the remission and forgiuenesse of our sins it is no discredit to confesse our faults vnto God and to tell him we are miserable wretched sinners This is the means to quench the extremity of thirsty sinne and to obtaine a refreshing cup with a beaten breast and broken heart to cry vnto God to be a mercifull father vnto vs and to giue vs remission of all our sinnes If lamentable pictures wofull tales carry their force with them to inforce teares from the hearers and beholders eyes then cannot wee but turne prodigall in tears when wee behold this liuely counterfet of sorrow where euery colour hath a speaking griefe euery griefe a mourning tongue to extort and wring teares from the beholders eyes Iacob did Gen. 37. neuer rent his garment in so many peeces for the losse of Ioseph as the true penitent sinner doth his soule for the burthen of his sinnes laying them vpon the raâ—ke of repentance stretching them from earth to heauen from himselfe to God Agar beâ—ng turned out of her maâ—ters Gen. 21. house made her eyes â—â—e plaintifes of true contriâ—â—on to her solitary wanâ—ring but the penitent in â—eart being turned out of â—is masters fauour makes â—is hand his heart his eyes â—is tongue and all labour to â—essen the griefe of his disâ—ase with a true sorrowfull â—emorse his hands like the â—ellowes blow the fire of â—ontrition to his heart his heart like a limbecke distilleth the soueraigne water of repentance into his eyes who like full cesternes not being able to look vpward returne their streams backe vnto the heart that being ouercharged driues the floud of his affection to his tong his tongue like Aarons censer conuayes the sweet perfume of his precious distillation into the presence of God himselfe And as the Angels celebrated the birth of Christ with a ioyfull hymne so he welcomes his second birth with a sad lamentation much like to Peter when he denied his Master Mat. 26. Sicke men cannot away with any melancholy Sauls frensie could not indure Dauids 1 Sam. 18. Harpe Salomons thousand songs cannot mitigate the smart of the sinners disease that runnes altogether vpon the heart-string not the Harpe-string the spaces falles and rises of a melancholie ditty the first note being raised high to him that is aboue all the second with a temperate stop moued to a meane the third with a heauy touch fitted to the base Heauy O heauy is the note of man and therefore it calles for moderation of God O heauy too heauy is the note of sin and therfore it craues the voyce of mercy Wee may iustly obserue in the penitent sinner first his inuocation to God secondly his humble petitions thirdly his condition in his meditation by vertue whereof hee attaineth to know himselfe to bee the greatest offender and God his only Sauiour and Redeemer Dauid being in the depth of meditation his Psal 39. heart was hot the fire of his zeale was kindled and hee spake Lord teach me to number my dayes in the same precinct and streits of meditations is the penitent sinner his armes like the Phoenix wings hath set his heart on fire by that his zeale is inflamed by his zeale his tongue is inlarged and cals to God for his mercies hee speakes as Dauid in his meditation with iudgement discretion he speakes in his meditation what he wants his prayer directing to obtaine his wants at the hands of his mercifull Sauiour Lastly he speakes speaks authorised with a prouiso and respect to whom hee speakes What is it hee speakes The first regard is the reuerence of the person to whom he speakes God His second consists of a twofold property one drawen from himselfe being a miserable sinner the other from a necessity that GOD would bee mercifull to our mis-spent life The third is couched not so much in quantity of words as in quality of affection his praier is short but very sweet in regard of zeale His last regard aimes at the time for sinne like Noahs floud euery day getting strength was almost Gen. 7. 17. come to the top of Ararat and had almost ouerspread the whole earth so it was high time to stay the swelling rage and fury of it and therefore hee striues to bring it back to a low ebbe and with a smooth calme of an humble petition speakes in a serious meditation to God to forgiue him his sins and to bee mercifull vnto him but helples man cannot helpe but only God in whoÌ„ and with whom is al coÌ„fort I will not runne vnto the wise man with Pharoah I call not vpon any Idols with the Priests of Baal but with Exod 7. sorrowfull Sara in the gaule of bitternesse with wrinckled Tob. 3. faced Iob smitten on the cheekes with a reproach I Iob. 16. beginne my confession vnto the Lord. I pray not for the strength of body with Samson with Elisha for my enemies Iudg. 16. blindnesse with worldly Balaam for earthly treasures but with the faithfull 2 Pet. 2. Cananitish woman once Math. 15. againe reiected I begge for crummes of thy mercy that thou wilt bee a Sauiour for my sinnes euen I the sonne of sorrow present my selfe vnto thee and as the Leaper Math. 8. intreated for his own cleansing euen so I pray that God will shew his mercy compassion vpon me being weaâ—ed a long time from the Teattes of thy loue and nourished with the corrupt milke of sinne It is euen I that haue refused thy heauenly Manna and delighted my selfe with the leauen of Aegypt now at the length strucke with the whip of repentance retire and for the â—asing of my griefe presume to solicite thee in this manner O Lord bee mercifull vnto me and forgiue me the great and hainous crimes which I haue committed against thy omnipotent Maiestie I am not of Simon Peters mind that said Lord go Lu. 5. 8. from mee for I am a sinfull man but rather Lord come to mee because I am a wret â—hed and sinfull man Neither doe I crie out with the possessed Iesus thou Sonne of God what haue I to doe Mat. 8. with thee but rather Iesus thou Sonne of God I haue to doe with thee Oh let me haue some interest in thy loue which like a veile couereth the multitude of sins and vniteth the peece-rent heart of the sorrow-beaten sinner It is not with mee as it was with Cain to say my Gen. 4. sinne is greater then can bee pardoned neither am I as yet clasped in that desperation and distrust as to equalize and compare thy mercy to my sinnes I know thy piety to
of mans ioy and felicity in the World to come or yet with money that he would runne after it like a mad man by Sea and Land as it were through fire and water If man did but vnderstand himselfe aright and that he must leaue all his worldly delights behind him sauing onely his winding-sheete if this were carefully thought vpon and diligently considered al our errors would soone be corrected God telleth vs of this vanitie in many places of his word to the end we might the more earnestly seeke a better course and more happie life The Prophet desireth of God that hee may learne to number his dayes that hee may apply his heart vnto wisdome for vnlesse we thinke vpon death wee cannot apply and fashion our selues to a godly life Yea wee find daily in our selues by experience that the forgetfulnesse of death makes vs apply our hearts to all kind of vanitie The holy men of old time were wont in such wise to keepe an account of their daies that aboue all things they might apply their hearts to wisedome Of all Arithmeticall rules this is the hardest To number our dayes Men can number their heards and droues of Cattle they can reckon the reuenues of their mannours and Farmes they can with a little paines number and tell their Coine and yet they are perswaded that their daies are infinite and innumerable and therefore doe neuer beginne to number them One saith vpon the view of another Surely yonder man looketh by his countenance as if hee would not liue long or yonder woman is old her daies cannot be many Thus we can number other mens daies and yeeres and vtterly forget our owne It is therefore true wisedome to number our owne daies and like skilfull Geometricians to measure all our actions all our studies all our thoughts all our desires and all our counsels by the departure of others out of this life as the ende whereto wee must all come and so direct the course of our life which God hath giuen vs that at the last we may come to the Hauen of rest Wee cannot nor ought not to doubt but that the diuell a most cruell enemie of mankind laboureth all that hee can to take away from vs the wholsome remembrance of our death which by a most euident demonstration setteth before our eyes the breuity of our life the misery of our flesh the deceits of the world the vanitie of things present and whereunto all humane beauty and the vniuersall glory of the World shall come at the last How then is it possible that we should at any time forget death a thing which by no manner of meanes wee can shun and auoide If a light suspition of some losse either of our goods or of honour doth preuaile so greatly with vs that many times it taketh from vs our sleepe what might the meditation of most assured dâ—â—th 〈◊〉 which to flesh and bloud is more terrible then all other terrors beside Therefore as they which in open games of actiuitie as of shooting wrestling and such like doe long before the day come thinke vpon the same and doe exercise their hand and bow spending and consuming many arrowes at the marke that in the day of triall for the best game they may shoot neerest the mark and as Fencers which are to play their prizes of triall do daily trie their strength and exercise themselues bending the whole course of their minds how they may best foyle their enemies that when the day commeth they may haue honour and triumph euen so ought wâ—e to doe for whom a greater reward without all comparison is set if we die well and if otherwise it come to pass we shall bee punished with vnspeakable shame and reproach to the downefall and vnrecouerable ruine of our soules As they who are to runne a horse race doe often leade the Horses vp and downe the running place that they may see and be acquainted with all the stones vneuen places and other impediments in the same that when the day commeth they may finish the race without stay or stop euen so we who whether wee will or no must measure and passe the race of death shall doe very well if now in our mind and memory we frame this race and doe diligently consider all those things which are in the same especially seeing the way is most obscure full of sundry impediments and so perillous that there are very few which finish the same happily they who slip and stumble in it shall neuer more find any hope of saluation Therefore that wee may begin where this most bloudy battell hath his originall wee ought diligently to consider the same namely that then death doth especially come when men doe least thinke of it Hereupon the Apostle Paul saith The day of the Lord shall come as a theefe in the night and in the Apocalyps Behold I come as a theefe Now theeues haue this property that they break open houses to steale when men are most fast asleepe and when they least suspect any such thing Herevpon the Prophet Amos â—ath these words In that â—ay will I cause the Sunne to 〈◊〉 downe at noone and I will â—arken the Earth in the cleere â—ay That is to say when men thinke it to be the high â—â—one of their age when â—hey thinke that they haue â—et many yeeres to liue when their mind is occupied â—bout their gaine about â—heir affaires about their hoâ—ours buildings marriages and pleasures when they say â—nto their soule Soule thou â—ast much goods laied vp in â—tore for thee for many yeeres â—ate drinke rest and be mercy then it shall suddenly bee said to them Behold death is at the doore Thou foole this night shall thy life bee taken away from thee and whose are then those things which thou hast gotten Then death vnlooked for frustrateth all our counsels cutting off the webs of our deuices and with one stroke hee casteth downe and layeth flat on the ground all those Towers which are builded in the aire What a wound doth the heart of the sinner which loueth this present life receiue when the Phisicion saith vnto him Thou must from henceforth thinke no more of lifâ— but of death First of all those things which he loued in time past offer themselues vnto him from the which he shall be pulled away and separated by death whether he will or no. The body shall die but once but the heart shall die so often as the things bee in number which he loued Then in very deed shall the most cleere light bee turned into darkenesse because those things which were aforetime occasions of great ioy shall be now horrible vexations and torments It is a most sweete and pleasant thing to them which liue to see their louing and faithfull friends to remember their honours to thinke vpon the pleasures past and to come but all these things in the time of death shall be as swords as forments and most bitte◠〈◊〉 〈◊〉 be
longer to abide in this state will not bee permitted them If we did but vnderstand and know what manner of battell this is and what manner of burthen is then to bee borne by man in this houre wee would then verily bee other manner of persons then heretofore we haue beene All these things Faith teacheth Nature proclaimeth Experience testifieth and it is euident to euerie one of vs that wee shall come vnto that state wherein wee will desire with all our heart that wee had bridled ourselues from all our wickednesse that we 〈◊〉 exercised all the workes of vertue that we had liued 〈◊〉 al holinesse and not spent our time in vanitie Let vs not imitate foolish men who looke vpon present things onely let vs wisely â—rouide for things to come and so by the grace of God wee shall bring to passe by our godly meditation and praiers that the same houre which to others is the beginning of sorrowes to vs shall be the beginning of joy and felicitie Thus far is shewed what may befall a man at the point of death vntill the moment of his departure Now let vs see how the body is bestowed after the separation of the soule from it After the dissolution the body lieth vpon the ground not a humane body but a dead carcasse without life without sense without strength and so fearefull to looke vpon that the sight thereof may hardly be indured to be short it is little better as touching the substance then the body of a horse or a dogge which lyeth dead in the fields and all that passe by stop their noses and make hast away that they be not annoyed with the sight and â—linke thereof Such is Mans body now becom though it were the body of a monarch Emperor or King Where is now that maiestie that excellencie that authoritie which it had afore-time when men trembled to behold it and might not come in presence thereof without all reuerence and obeisance Where are all those things become were they a dreame or a shadow After all those things the funerall is prepared which is all they haue of all their riches and possessions and this also they should not haue if in their life time they did not appoint it for their dignitie and honour The Prophet Dauid saith truely Be not thou afraid though one be made rich or if the glory of his house be encreased for hee shall carry nothing away with him when he dieth neither shall his pompe follow him A pit is digged seuen or eight foot long and that must serue euen Alexander the Great whom the World could not containe In this pit the dead carkasse must dwell alone continually whereto as soone as it is come the wormes doe welcome it and the bones of other dead men are constrained to giue place In this house of perpetuall obliuion and silence the carkasse being wound in a sheete and bound hands and feete is shut vp though it neede not to haue so great labour bestowed vpon it for it would not runne away out of that prison though the hands and feete were loose If we doe but consider a little of the Tombes and Sepulchers of Princes and Noble men whose glory and maiesty we haue seene when they liued heere on earth and do behold the horrible formes and shapes which they now haue shall wee not erie out as men amazed Is this that glory is this that highnesse and excellencie where now are the degrees of their waiting seruants where are their ornaments and jewels where is their pompe their delicacie and nicenesse all these things are vanished away with the smoake and there is now nothing left but dust horror and stinke Now leauing the Body in the graue let vs consider how the soule entreth into the new World As soone as the soule of the sinner is dissolued from the flesh it beginneth to passe through a Region vnknowne where there are new Inhabitants and a new manner of liuing What then shall the miserable and sinfull pilgrime doe when he shall see himselfe alone in such an vnknowne Region being full of feare and horror how and by what meanes shall he defend himselfe from those most fierce theeues and horrible monsters which in those vast Deserts doe assaile passengers this verily is a fearfull journey and yet the iudgement is much more fearefull which in that place is exercised Who is able to expresse the vprightnesse of the Iudge the seueritie of the iudgement the diligence of inquisition and the multitude of witnesses in this iudgement teares will not preuaile praiers will not be heard promises will not be admitted repentance will be too late riches honourable Titles Scepters Diadems these will profite much lesse The inquisition will be so curious and diligent that not one light thought nor one idle word not repented of in the World past shall be forgotten For truth it selfe hath said that of euery idle word which men haue spoken they shall giue an account in the day of iudgement how many which doe now â—in with great delight yeâ— euen with greedinesse of heart will be then astonished ashamed and silent Then shall the daies of thy mirth be ended and thou shalt be ouerwhelmed with euerlasting darknesse and instead of thy pleasures thou shalt haue euerlasting torments When Ieremy had remembred all the calamities and sinnes of the Iewes at the last he imputed all to this Shee remembred not her end So if wee may iudge why naturall men care for nothing but their pompe why great men care for nothing but their golden gaine why voluptuous Epicures care for nothing but their pleasure why the pastor careth not for his flock nor the people for their pastor we may say with Ieremy They remember not their end When Salomon had spoken of all the vanities of men at last he opposeth this against all Remember thou shalt come to iudgement As if hee should haue said Men would neuer speake as they speake thinke as they think nor doe as they doe if they were perswaded that their thoughts words and deeds should come to iudgement What if wee had died in the â—aies of our ignorance like Iudas that hanged himselfe before he could see the passion resurrection or ascention of CHRIST IESVS We are therefore to number our daies and our sinnes too But alas how many daies haue we spent and yet neuer thought why aâ—y day was giuen vs but as the old yeer went and new came so wee thought that a new would follow that and that another will follow this and God knoweth how soone we may be deceiued for so they thought that are now in their graues This is not to number our daies but to prouoke God to shorten our daies Which of vs haue not liued twenty yeeres yea and some thirty or forty and happely some many more and yet we haue neuer applied our hearts aright vnto wisedome O if we had learned but euery yeere one vertue since we were borne we might
directed to God alone for it is neither to be done to Angels nor Saints as Mediators or friends one or other greater or lesser in Heauen or Earth but onely to be offered to the Maiesty of God whose eares bee open to all them that seeke to him in Faith for without true Faith all our Petitions are naught and turne to our vtter confusion Wee must not onely pray with zeale and desire but with fitnesse of congruitie and application for his blessings in our necessities The Prophet Hosea maketh it plaine and saith The Lord at all times will take away all inâ—quitie and receiue vs graciously so we render vp to him 〈◊〉 caluâ—s of our lips Nay what is it that hee will not doe for them that put their whole rest vpon his omnipotent Maiestie in all tribulations and anguish of mind If we make our humble supplications vnto him he will stay his furious hand and fill his hand full of mercie he will with-draw his rod of correction and send his rod of comfort hee will sheathe vp his deuouring sword in the hand of his destroying Angell who on euery side strikes downe to the graue emptying houses and streets to fill vp Church yards And vpon our true repentance he will surceasse to send his deueâ—ring Angell and send his Angell of mercy and grace which is a preseruatiue and the most soueraign restoratiue vnder heauen to make sound againe our diseased conscience which hath been long â—uergrowne with â—inne which 〈◊〉 both hâ—rt and wound 〈◊〉 now wee acknowledge with a sorrow from our hearts that our sinnes haue procured it at the hand of GOD. In consideration of the great mercies that GOD doth daily hourely heape vpon vs wee must addresse our Petitions to the LORD in another key and forme of supplication meekely kneeling before the LORD our Maker lowly prostrate at the foote-stoole of GODS mercy that his iudgements may be diuerted and turned away from vs. Thus did that great patterne of wisdome Salomon whose foote-steps are worthy our imitation beseeching the LORD of Lords that when wee shall make our prayers according to our necessities either in body or in mind that he would vouchsafe then to heare vs and reach forth his mercifull hand vnto our complaints But these our Petitions cannot ascend vnlesse faith deuotion beare them vp nor can they speede vnlesse they issue from a heart that vowes vnfeined repentance and that calles to mind our sinnes transgressions that haue procured those iudgements that we may truly repent and so wash them from vs whereby God may heare vs and shew his mercifull compassion But this repentance is more bitter then can bee imagined for euery sorrow is not repentance for theâ— should worldlings repent Some thinke euery confession to bee repentance then had Pharaoh and Saul repented some thinke that euery weeping is 〈◊〉 repentance then had Esau repented some take euery little humiliation to bee repentance then had 〈◊〉 repented some thinke that euery good word and promise is repentance if that were so then should sicke men repent some thinke to â—rie GOD mercy is repentance then should euery â—oole repent But true repentance in â—â—de and such as is here â—ent iâ— more then hanging â—owne of the head like a â—ull-rush or towring out a â—â—are to soâ— out a sighe to â—eare 〈◊〉 〈◊〉 or 〈◊〉 cloth or with a verball sound of the lips without the priuity and consent oâ— the heart within to criâ— Lord haue mercy on me anâ— so rest But it must bee the scourging and launcing of the verie soule with true contrition a downe-right shower 〈◊〉 teares from a broken penâ—tent bleeding heart filleâ— with exceeding bitternessâ— of sorrow and anguish foâ— some committed Let no man thinke it toâ— early to goe or too early 〈◊〉 beginne to goe to this gooâ— Schoole not of sharpnessâ— but of sweetnesse not 〈◊〉 paine but of pleasure Lâ—â— vs goe to it in our youthâ— and let Salomon be our Tâ—tor whereby wee shall 〈◊〉 â—aught to remember our Creator in the dayes of our â—outh Let it bee often rememâ—red that no man thinke it â—o late lest hee omit and â—ose that which hee might â—therwise haue gained What time soeuer the sinâ—er shall truely repent him â—â—om the very bottome of 〈◊〉 heart of his loude and â—isspent life the Lord will â—orgiue and forget and his â—â—nnes shall vanish from his â—â—ght and presence euen as 〈◊〉 dâ—aw before the Sunne I say againe he that rightâ—â— repents himselfe of his â—ickednesse and vaine life 〈◊〉 is not the misery of this â—retched life nor terror of â—onscience nor malice of â—oes let them be Men or diuels 〈◊〉 be a whole legion to one that shall neuer hinder the ascensioâ— and blessing of his godlâ— prayer and it shalâ— neuer hiâ—der the forgiuenesse of 〈◊〉 sinne Neuer was the shadoâ— more faithfull to the bodiâ— then a blessed forgiuenesâ— to faithfull repentance aâ—â— the good successe whiâ—â— hath beene to a faithfull aâ—â— zealous prayer conceiuâ—â— in the breast and lodged 〈◊〉 the heart and powerfulâ— vttered by the voice of 〈◊〉 tongue and spirit But this great expectâ—â— successe which we looke 〈◊〉 to receiue by our Petitioâ—â— at the hands of GOD muâ—â— be formed in a more zealoâ—â— fashion then our commâ—â— â—se is which vse may bee â—ompared to an hypocâ—ites â—ustome wanting these neâ—essary adiuncts these vndeâ—ayed vndelaied assistants â—hat blesse the companie wherein they come and 〈◊〉 the suite wherein they 〈◊〉 Solliciters and Plaintifs â—ho beate not the aire with â—ounds that arise from the â—ollow and emptinesse of â—hem like Brooks that roare â—nd make a noise but shew â—â—eir empty bottomes that â—ontaine nothing but grauel â—nd filthinesse within like 〈◊〉 our desolaâ—e and onely faâ—â—ionable prayers both at â—ome and abroade in chamâ—â—r and Church these are â—ypocrites who poure â—orth 〈◊〉 forme of words rather in 〈◊〉 fashion of custome then for any great zeale neither honouring God nor yet furthering the Petitions wee make for our expected desires These things duely considered we must needs think in our minds we remaine in a very wretched and desperate case our affections are so weake that the least occasion or blast of vanitie withdrawes vs from all godly desires whereby wee run both soule and bodie into vtter destruction Very little is the care which remaineth in vs to giue this good GOD our onely Sauiour that sends to all things his due so our turnes be serued and that wee haue receiued at the Lords hands our desire there is all our frailâ— flesh looketh for till extremities come and then wee make a new shew of repentance with a sorrow for our negligence in the true seruing and honouring of his Omnipotent Maiesty which wee rather doe of a custome then of zeale as the Parrot of 〈◊〉 wee recite the Creede flattering God with our tongues but dissembling with him in our harts which is onely for want of Faith by whose absence our minds are fraught with toies