given both in Heaven and Earth Arise then thou Lord to whom the Kingdomes doe belong and shew thy selfe and let not the man of the Earth any longer exalt himselfe least he be too proud and least he ascribe to himselfe or to his graven Images or vaine Idols the conquest that thou shalt see and suffer over thy people Not unto us O Lord not unto us but unto thy Name be the praise For the honour of thy Name arise before Ephraim Benjamin and Manasses before Great Britaine Ireland and other Countries that call upon thy Name arise and shew thy selfe for us for on thee only doe we call We call on thee to save us and our Forces and thy people now in more danger how and in what manner and at what time fully to declare thy Salvation we referre to thy heavenly wisedome only in the meane time that it may please thee to sanctifie and save to preserâ—e and provide for them and us and all thine both in Field and City Protect and defend deliver us and ours at home and abroad And thou great Sheheard of Israel be pleased to take downe more and more that Man of Sinne that hath and would exalt himselfe against thee Asswage then the malice of those that are enemies to us or to any of thy people and evermore confound all their devices that we being armed with thy defence may ever more and more give praise to thee which art the only Author of our peace and Giver of all victory And all this good Lord for us for them and all thine not for our merits but for thy great Mercy sake and for the Truth sake of thy gracious Promises in Jesus Christ our Lord and only Advocate and Redeemer To whom with thee O Father and the holy Spirit be all praise and glory now and for ever-more Amen A Prayer before Sermon O Most gracious God assist me I humbly beseech thee in this my good purpose and zeale and give me grace at this present time godly to enter into thy service Deare Father assist me with thy holy Spirit and drive away all vain and idle cogitations out of my minde that I may heare thy Word to my Soules comfort grant that it may take deepe roote in my heart and bring forth plentifully to the honour of thy blessed Name to the comfort of my Soule and the good example of my Brethren who seeing my good workes may glorifie thee my only Saviour and Redeemer Amen A Prayer before the receiving of the Sacrament O Most sweet lover of all Mankinde Lord and Saviour I beseech thee for thy bitter Passion sake to remove from me all pride envie and detraction wrath malice and impatience and all other sicknesses and diseases of the Soule and plant good Lord in my heart and minde true meeknesse charity temperance and modesty with all such other vertues and preservatives unto the Soule And mortifie in me good Lord all uncleane motions carnall desires and inordinate affections and revive in me the love of vertues and the perpetuall exercise thereof so that at this time and at all times I may worthily receive this holy and blessed Sacrament unto thine honour and glory and my soules endlesse joy and comfort Amen A Prayer after receiving of the Sacrament JN most humble and most hearty manner with most due reverence I thank thee good Lord most holy Father and everlasting God thaâ— by the bounty of thy mercifull grace wouldest vouchsafe thus to refresh and feed my Soule through faith with the benefit of the Death and Passion of thy Sonne our Lord God and Saviour Iesus Christ And I beseech thine infinite goodnesse that this the Sacrament of this thy Death and Passion which I most unworthy wretch have now received may never come hereafter in Iudgement and Condemnation unto me for mine evill merits and deservings but rather good Lord it may come to the profit and comfort of my body and to the salvation of my Soule unto the life everlasting Amen A Prayer at the houre of death O Heavenly Lord God wee poore wretches being overcome with griefe come all here attending thy good pleasure with this sick Servant of thine O Lord incline to heare our Prayers and his complaints unto thee be now O Lord present and send thy good Angels and Spirit to attend us be with us O Lord and comfort this sick person and now if the time be come of his departure grant O Lord he may depart with godly comfort and joy everlasting into thy Kingdome Ease O Lord his griefs mittigate his paines asswage his sorrowes anâ— give him a lively touch of thy heavenly comfort put by all worldly thoughts and beat downe all bad suggestions let nothing but good come in his minde and grant that he may to the last gaspe of breath breath out still some comfort of thy helpe and grant when he hath done his last to finish this mortall life then he may with Lazarus be carried into Abrahams bosome O Lord forgive him O Lord receive him O Lord protect him O Lord succour and save him and now and for ever grant he may rest with thee in eternall glory Heare us good Father for this our Brother and doe for him and us according to thy Fatherly mercy in Jesus Christ to whom we commend him with these our prayers for him and all his and our occasions in thaâ— prayer which thy blessed Sonne hath taught us Our Father which art c. FINIS Novemb. 29. 1648. Imprimatur John Downham
in being righteous as he is righteous that is by casting off the old man which is corrupt thorow deceivable lusts and to put on the new man which after God is created in righteousnesse and true holinesse This casting off and putting on doth teach us that there is in us something that befits us not to retaine if we will be the true Sonnes of God not by reputation amongst men but by imputation in Christ What is to he cast off and what is to be put on is plainely expressed in the Apostles words namely to cast off all deceivable lusts which includeth all things forbidden and to put on righteousnesse which implyeth a spirituall indowment of all heavenly graces among which none is of that singular force vertue and effect as is zealous and hearty prayer in faith unfained which none can effectually make but such as have put on this new man For the old man knoweth not how to pray being clothed with corruption and blinded with the mist of ignorance The new man onely shaped in holinesse knoweth to whom when in whom for what and how to pray all which circumstances are duely to be considered in Prayer and yet none of these doth the naturall man that is the olde man truely apprehend and consequently the lip-labour that he pretendeth to bestow in prayer is not onely not profitable but sinfull To pray unto God with the lips for any corporall benefit and yet to have tâ—e eye of the heart fixed in confidence upon naturall meanes is a kind of spirituall Adultery For what man is he that having a wife outwardly affable using words of love unto him and yet her heart set upon another man will not think her a faithlesse and unchaste wife And is God lesse jealous thinke wee who craveth our hearts when we shall worship him in words and outward shew of works when our Consciences cannot but tell us that we aske that of God which we inwardly believe more probably and possible to be obtained by meanes without him Is not this a fasilfying of our faith and dissembling of our prayers Is not this a manifest breach of the Law that sayes we shall have no other Gods but JEHOVAH As also not to take his Name in vaine as they doe which call upon him with their lips their hearts farre from him God requireth not our prayers because he hath neede of them as a service beneficiall or profitable unto him but because we have need of his graces and blessings and that he loveth us in his beloved Sonne he willeth us to pray unto him for every spirituall and corporall blessing And although it be true that he knowes whereof we have need yet in common reason he that wanteth and disdaines to ask he is not worthy to receive that whereof he hath need And heavily it will befall them who having received so many blessings at Gods hands are no whit the more moved to love him And so many threats for their unbeliefe and ingratitude and yet not moved to feare him Will they not be drawne then from their deceiveable vanities Will they rather then for lesse then an Aple or a messe of Pottage disclaime their Birth-rights and lose that Kingdom and Crowne so dearely purchased for the faithfull Nay were losse of it all it were not so horrible If a man missing the good promised could avoid the danger threatned it would something mittigate the dispairing Conscience and ease the troubled minde If after death there were neither life nor death If a man might have no being nor feele nor endure torment though he had no comfort it were a kinde of ease to the carnall minde that knoweth no other heaven then the profits and pleasures of this life Nor feareth other Hell then the misery penury and afflictions of the same But the case is otherwise They that misse the Kingdome of heaven by not beleeving the promises of God by not praying unto God for direction in the course of their lives may assure themselves though they seeme not yet to beleeve it that there remaines for them and attends them the god of darknesse and the Angel of Horrour and of Torment But possesse thou me my sweet Soveraigne and raigne in my body by obedience to thy Lawes and in my soule by confidence in thy promises Frame my tongue to praise thee my knees to reverence thee my strength to serve thee my desires to covet thee and my heart to love and imbrace thee And as thou hast formed me according to thine Image so frame me according to thy will And as thou hast made me a vessell by the stampe of thy creation to serve thee here on Earth so make me a vessell of Honour by the priviledge of thy grace to serve thee in thy everlasting Kingdom sweet Father I beseech thee Comfortable Sentences for such that are afflicted COme and let us returne unto the Lord for he hath torne and he wâ—ll heale us he hath smitten and he will bind us up Hos 6.1 I know O Lord that thy judgements are right and that thou in faithfulnesse hast afflicted me Psal 119.75 We have had the fathers of our flesh which corrected us and we gave them reverence spall we not much rather be in subjection to the Father of our Spirits and live for they verily for a few dayes did chastice us after their owne pleasure but he for our profit that we might be partakâ—rs of hâ—â— holinesse Heb. 29.10 There hath no temptation taken you but such as is common to man but God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation make way to escape that yee may be able to beare it 1 Cor. 2.3 For his anger endureth but a moment in his favour is life weeping may endure for a night but joy commeth in the morning Psal 30.5 He will not alwaies chide neither will hâ— keep his anger for ever Psal 103.9 For the rod of the wicked shall not rest upon the lot of the righteous least the righteous put forth their hands to iniquity Psal 125.3 For yet a very little while and mine anger shall cease in their destruction Esa 10.25 Come my people enter into thy Chambers and shut the doores about thee hide thy selfe as it were for a little moment untill the indignation be over-past Esay 26.20 For a small moment have I forsaken thee but in great mercies will I gather thee in a little wrath I hid my selfe from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy redeemer Esay 54.7 8. For I will not contend for ever neither will I be alwaies wroth for the Spirit should faile before me and the Soules which I have made Esay 57.16 For I am mercifull saith the Lord thy redeemer and I will not keepe anger for ever Jer. 3.12 So will I make my fury towards theâ— to rest and my jealousie shall depart froâ— thee and I
will be quiet and will be noâ— more angry Ezek. 16.42 Who is a God like unto thee that pardons the iniquity and passeth by the transgressions of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy Michaâ— 7.18 For our light afflictions which is but for a moment worketh for us a farre more exceeding and eternall waight of glory 2 Cor. 4.17 For like as a Father pittyeth his Children so the Lord pittyeth them that feare him for he knoweth our frame he remembreth we are but dust Psalme 103.13.14 Sing O heavens and be joyfull O earth and breake forth into singing O mountaines for God hath comforted his people and will have mercy on his afflicted but Sion said the Lord hath forgotten me Can a woman forget her sucking Childe that she should not have compassion on him yea they may forget yet will not I forget thee Esa 49.13 14 15. For the needy shall not alwaies be forâ—otten the expectation of the poore shall â—ot perish for ever Psal 9.18 In all their afflictions he was afflicted â—nd the Angell of his presence saved them 〈◊〉 his love and in his pitty he redeemed â—hem and he bare them and he carried â—hem all the dayes of old Esay 63.9 Behold happy is the man whom God â—orrecteth therefore despise not the chaâ—tening of the Almighty Job 5.17 Blessed is the man whom thou chasteâ—est O Lord and teachest him out of thy â—aw that thou mayest give him rest for â—he dayes of adversity untill the pit be â—igged for the wicked whom he loveth â—e correcteth even as the Father the Son 〈◊〉 whom he delighteth therefore despise â—ot the chastening of the Lord neither â—e weary of his correction for it is good â—or me that I have been afflicted that I â—ight learne thy Statutes Psalme 94. â—2 13. Who fed thee in the Wildernesse with Manna which thy Fathers knew not that â—e might humble thee and that he might â—rove thee to doe thee good at thy latter â—nd Deut. 8.16 For we know that all things worke together for good to them that love Goâ— to them that are called according to 〈◊〉 purpose Rom. 8.28 My brethren count it all joy when yâ— fall into divers temptations knowing thâ— that the trying of your faith worketh pâ—tienee James 2.3 Though he fall he shall not be utter cast downe for the Lord upholdeth hâ—â— with his hand Psal 37.24 God will lighten our darknesse he wâ— keep the feet of his Saints he will not foâ—sake them nor forget their complaint thâ— they shall not be confounded in time 〈◊〉 trouble he will hide them Psal 18.28 His Angels shall pitch about them 〈◊〉 will heale them and take all sicknesâ— from them they shall not feare their enemies but will make their enemies afraâ—â— of them be avenged of their enemies 〈◊〉 will repent him of the evill pronounced â—gainst them They cry and the Loâ—â— heareth them and delivereth them 〈◊〉 of all their troubles Many are the troâ—bles of the righteous but the Lord delâ—vereth them out of all Psal 34.7 But the salvation of the righteous is the Lord he is their strength in the tiâ—â— of trouble and the Lord shall help theâ— and deliver them he will deliver them â—om the wicked and save them because â—ey trust in him Psal 37.39 40. Comfortable Sentences concerning earthly Blessings FIrst seek the Kingdome of God and his righteousnesse and all good things â—â—all be added unto you Mat. 6.33 O taste and see that the Lord is good â—lessed is the man that trusteth in him O â—eare the Lord yee his Saints for there is â—o want to them that feare him The Liâ—ns doe lack and suffer hunger but they â—hat seeke the Lord lack nothing Psal 4.8 9 10. The Lord is a sunne and shield and no â—ood thing will he with-hold from them â—hat walke uprightly Psal 84.12 Trust in the Lord and doe good so â—halt thou dwell in the Land and verily â—hou shalt be fed delight thy selfe in â—he Lord and he will give thee thy deâ—ires of thy heart Commit thy way unto â—he Lord trust also in him and he shall â—ring it to passe For the meeke shall inherit the earth and shall delight them selves in their abundance of peace a little that a righteous man hath is betteâ— then the riches of many wicked Psal 37 3 4 5. O how great is thy goodnesse whicâ— thou hast laid up for them that feare thee which thou hast wrought for them thaâ— trust in thee before the sonnes of men Psal 31.21 The Lord is good and his tender mercies is over all his workes for seeing godlinesse hath the promises of this life as welâ— as of the life to come He will dwell with his and not forsake them that he will love and blesse his people that he will be their God will rejoyce over them to doe them good will compasse them with favour as with a shield will keepe his Covenant with them that he will set peace in their borders and prosper them in all they goe about Psal 145.9 My Sonne forget not my Law but let thine heart keepe my Commandements for length of days and long life and peace shall they adde to thee length of dayes is in her right hand and in her left hand riches and honour She is a tree of life to them that lay hold upon her and happy is every one that retaineth her Prov. 3 â— 2 16. If thou wilt diligently hearken to the â—oyce of the Lord thy God and wilt doe â—hat which is right in his sight and wilt give eare to his Commandements and keepe all his Statutes I will put none of these diseases upon thee which I put upon the Aegyptians for I am the Lord that healeth thee Exod. 15.26 Honour the Lord with thy substance and with the first fruits of thine increase so shall thy Barnes be filled with plenty and thy Presses shall burst with new wine Prov 3.9.16 He that soweth bountifully shall reape bountifully and God is able to make all grace to abound towards you that yee alwaies having all sufficiency in all things may attaine to every good worke 2 Cor. 9.6.8 So shalt thou finde favour and good understanding in the sight of God and man Prov. 3.4 And I will give peace in the Land and â—ee shall lye downe and none shall make â—ou afraid Levit 26.6 Behold my servants shall rejoyce but yee shall be ashamed Behold my servants shall sing for joy of heart but yee shall cry for sorrow of heart Esay 65.13 14. Pray for the peace of Jerusalem they shall prosper that love thee Peace bâ— within thy walls and prosperity withiâ— thy pallaces Psal 122.6 7. Then shalt thou walke in thy way safely and thy foote shall not stumble Prov. 3.23 The name of the Lord is a strong tower and the righteous run unto it and is safe Prov. 18.10 But who so hearkneth unto me shall dwell safely and be quiet from the feare
me be once truly renewed by thy grace and setled in thy service that I never slip nor slide back but grant unto me most mercifull Father a sure and setled dependance upon thee so that in all my wordt workâ— and deeds I may rejoyce in serving fearing and obeying thee and that I may spend all the residue of my dayes truly serving thee seeking to glorifie thy Name and magnifie thy goodnesse unto me so long as it shall please thâ—e to lend me breath to this fâ—aile body And mercifull Father favourably governe and guide help instruct and teach me in thy wiâ—dom to magnifie thy holy Name multiply and increaâ—e thy mercies on me O Lord preserve and prospâ—r me in all my waies and works and all about me remember thy poore flock build up thy Church renew Sion governe assist and blesse all pain ull Preachers and Pastors of thy Word teach them and us understanding rihgtly to know thee and truly to follow thee awake my drowsie soule defend it from evill imaginations keep me in holy and heavenly meditations grant me to observe thy waies so that I may walke in piety and peace set my sinnes so before mine eyes that when I look back on them I may with sorrow weep lament and repent my time past which hath been spent so wickedly or unprofitably O powerfull Preserver remember me restore me to joy and comfort and hasten in time thy salvation unto me Draw my lingring soule and it shall run after thee turne me unto thee with all williâ—gnesse come thou neare unto me gâ—â—d Lord and dâ—clare and shew thy mercies on me estâ—blish me in grace excite me to goodâ—â—sse Give me grace that I may alwaies grow stronger and â—â—â—â—â—ger to walke before thee weaker and weâ—ker to sinne faithfull and â—â—â—me in thy service Grant this deare Gâ—d and mercifull Father for Christ Ieâ—us his sake our Saviour and Redeâ—mer Amen A Prayer in time of Warre O Glorious Lord God and everlasting Father we intreat theâ— mercifully to looke downe upon us and hearken unto our complaintâ— and desires and grant we beseech thee our requests O gracious Father thou knowest nor sinnes and our iniquities are not hid from thee they lye open to thy Judgements yet we know that thy mercies are the cure of our miseries and when wâ— fly to thee thou drawest neare to us we beseech thee now to be favourable and spare us for all our sinneâ— past and be ready to deliver us from sinnes to come looke down in mercy upon us and as thou hast been ouâ— everlasting defence so now defenâ— us from the rage of our enemies goâ— in ond out O Lord before our Armies before our Generalls before ouâ— Fleets and Commanders And granâ— we may be thy Souldiers to fight under thy Banner stirre up our hearts and strength against the enemy defend thy afflicted Flock remember we beseech thee the burthen of misery laid upon thy Church in this time in these our Kingdomes and elsewhere and in thy due time restore them to their former glory Settle our hearts and affections to regaine and recover that which hath been lost and grant that we seeing their double dealing may no longer trust to them which have no truth they imagine mischief in their hearts and are set on fire to doe ill but breake thou the knot of their malice lay open their plots discover their devices weaken their Armies over-throw their Inventions confound their Councels and consume their numbers O Lord thou hast in times past made the Starres to fight in order the Sun to stand still the Seas to devoure the Winds to overthrow thy enemies So now O Lord cause these thy Creatures to assist and help us and our distressed Neighbours that all the world may know It is thou that fightest our Battels and undertakest our cause Finally O Lord blesse we beseech thee us and every one of us in what we shall take in hand for defence of thy Church and Truth blesse we intreat thee our King and Parliament our State and Clergy our Communalty and give thy blessing unto us all and last of all blesse we beseech thee all the worthy Companies of Souldiers in Cities and all other places in the Land blesse O Lord their inventions of Warre and make them expert by their practises prosper all their undertakings so that all the world may know that thou art the Guider of our Councells and Leader of our Armies Grant this deare Father and all other good things unto us for the good of the Church amongst us and the reliefe of others by us now and ever for Christ Jesus sake our only Saviour and Redeemer Amen A Prayer for Gods protection of his Church in respect of the present troubles of it ALmighty God the Lord of Hosts and Governour of all things whose power no Creature is able to resist to whom it belongeth justly to punish sinners and to be mercifull to them that truly repent Worke in us and in all thy people unfained and effectuall repentance that what thou seest amisse in us and amongst us or in any parts of thy Church may speedily and thorowly be reformed that which is righteous and good in thy sight may be established and maintained especially in this our Land and other places professing thy Truth and Gospell and in the meane time while we strive after that which may be most agreeable to thy holy Will as it is revealed in thy holy Word be mercifull unto us and bring us on as thou seest it needfull evermore supporting us in our most gracious Shepherd by thy staffe of comfort And thou Sonne of David that knowest the mercilesse condition of Satan and cruell men his cursed Instruments we humbly beseech thee never to deliver us over into their power but save and defend us and all thy people evermore from the hands of all our enemies both bodily and ghostly And more particularly at this time we earnestly beseech thee O heavenly Father by the mediation of thy Sonne Jesus our only Mediator to be mercifull to those that are joyned with us or stand out for thy Truth or any righteous Cause and give that issue to the present troubles of thy Church as may make most for thy glory the advancement of thy Truth and Gospell the reliefe of all thy distressed people in all those parts of thy troubled Church and for the establishing of truth and peace in this our Land May it please thee once to free all our Brethren from the dominion of that Mistery of Iniquity as also still to shield and secure us and all other professing thy Name and Truth from that cruell Faction which as if they delighted in bloud have already spoyled so many Nations Lord thou only art the Catholick King we can acknowledge no King over all the Earth but thy selfe nor any Universâ—ll Head over all thy Church but that only Arch-bishop of of our soules thy Sonne Jesus our blessed Saviour to whom all power is
because thou hast not refused to doe it I sweare to thee saith he by my selfe that I will multiply thy seed as the starres of heaven and the sands of the Sea and among them also one shall be Christ the Saviour of the world Was not this good pay for so little paines King David one night began to think with himselfe that he had ow a house of Cedar and the Arke of God lay but under a Tent and therefore resolved to build a House for the said Arke which onely cogitation God took in so good part as he sent Nathan the Prophet unto him presently to refuse the thing but yet to tell him that forsomuch as he had determined such a matter God would build a house or rather a Kâ—ngdome to him and his posteritie which should last for ever and from which he would never take away his mercy which promise we see now fulfilled in Christ what should I recite many like examples Christ giveth a generall note hereof when he calleth the workmen payeth to each man his wages so duly as also when he saith of himself Behold I come quickly and my reward is with me by which place is evident that God suffereth no labour in his service to be lost or unpaid And albeit he payeth also and that abundantly in this life yet as by those two examples appeareth he deferreth his chiefe pay unto his coming in the end of the day that is after this life in the resurrection of the just as himselfe saith in another place of this payment then reserved for Gods servants in the life to come We are now to consider what and what manner a thing it is and whether it be worth so much labour and travell as the service of God requireth or no. And first of all if we will beleeve the holy Scripturs calling it a Kingdome an heavenly Kingdome an everlasting Kingdome a most blessed Kingdome We must needes confesse it to be a marvellous great reward For that worldly Princes doe not use to give Kingdoms to their servants for recompence of their labours and if they did or were able to doe it yet could it be neither heavenly nor everlasting nor a blessed Kingdome Secondly if we credit that which St. Paul saith of it that neither eye hath seen nor eare heard nor heart of man conceived how great a matter it is Then must we yet admit a greater opinion thereof for that we have seen many wonderfull things in our dayes we have heard more wonderfull we may conceive most wonderfull and almost infinit How then shall we come to understand the greatnesse and value of the rewards surely no tongue created either of man or Angel can expresse the same No imagination conceive no understanding comprehend it Christ himself hath said no man knoweth it but he that injoyeth it and therefore he calleth it hidden Manna in the same place notwithstanding as it is reported of a learned Geometrician that finding the length of Hercules foote upon the hill of Olimpus drew out his whole body by the proportion of that one part so we by some thing only set down in Scripture and by some other Circumstances agreeing thereunto may frame a conjecture of the matter though it come far behind the thing it self I have shewed before how the Scripture calleth it a heavenly and everlasting and a most blessed Kingdom whereby is signified that all must be Kings that are admitted thither To take effect it is called in other places a Crown of glory a Throne of Majesty a Paradice or place of pleasure a life everlasting St. John the Evangelist being in his banishment by speciall priviledge made privy to some knowledge and feeling thereof as well for his own comfort as for ours taketh in and to describe it by comparison of City affirming that the whole City was of pure gold with a great and high wall of the precious stone called Jaspis This wall had also 12. foundations made of 12. distinct precious stones which he there nameth also 12. gates made of 12. rich stones called Margarites and every gate hath an entire Margarite The streets of the City were paved with gold interlaid also with pearles and precious stones the light of the City was the clearnesse and shining of Christ himself siting in the midst thereof From whose seate proceeded a River of water as cleare as Cristall to refresh the City and on both sides of the bankes there grew the tree of life giving out continuall and perpetual fruit There was no night in that City nor any defiled thing entred there but they that are within shall raign saith he for ever and ever By this description of the most rich and precious things that this world hath St. John would give us to understand the infinite value glory and majesty of this felicity prepared for us in heaven though as I have noted before it being the princely inheritance of our Saviour Christ the Kingdom of his Father the eternall habitation of the holy Trinity prepared before all worlds to set out the glory and expresse the power of him that hath no end not measure either in power or glory we may very well think with St. Paul that neither tongue can declare it nor heart can imagine it O miserable Children of men that are born to so rare and singuler a dignity and yet cannot be brought to consider love or esteem of the same Other such considerations there be to shew the greatnesse of this felicity is that if God hath given so many pleasures and comfortable guifts in this life as we see are in this world being a place of bannishment a place of sinners a vail of misery and the time of repenting weeping and wailing what will he do in the life to come to the just to his friends in the time of joy and marriage of his Son This was a most forceable consideration with good St. Augustine who in the secret speech of his soule with God said thus O Lord if thou for this vile body of ours give us so great and innumerable benefits from the Firmament from the Ayre from the Earth from the Sea by light by darknesse by heate by shadow by dewes by showers by winds by raines by birds by fishes by beasts by trees by multitude of hearbes and variety of plants and by the ministry of all thy Creatures O sweet Lord what manner of things how great how good and how innumerable are those which thou hast prepared in our heavenly country where wâ— shall see thee face to face If thou do 〈◊〉 great things for us in our prison whâ—â— wilt thou give us in our pallace If thâ—â— givest so many things in this world tâ— good and evill men together whâ—â— hast thou layd up for good men onlâ— in the world to come If thine enemieâ— and friends together are so well provided for in this life what shall thâ— only friends receive in the life to comâ—â— If there be so great
a friend like a companion but 't is alwaies fit for a servant to pay him the reverence due to a Master pride becomes neither the Commander nor the commanded Every Family is but a severalll plumbe of Feathers the meanest is of the selfe same stuffe only he that made the plumbe was pleased to set the Lord highest the power of commanding is rather politicall then from equall natute The service of man to man followed not the Creation but the fall of man and till Noah cursed his sonne the name of servant is not read in Scripture since there is no absolute freedome to be found below Even Kings are but more splended Servants for the common Body There is a mutuality between the Lord and Vassels The Lord serves them of necessaries and they him in pleasures and conveniencies vertue is the truest liberty nor is he free that stoops to passions nor he in bondage that serves a noble Master When Demonax saw one cruell in the beating of a servant Eye sayes he forbeare least by the world your selfe be taken for the servant And if we have any faith in Claudian we may beleeve That He knowes no bondage whom a good King swayes For freedome never shines with clearer rayes Than when brave Princes reigne Imperiousnesse turnes that servant into a slave which moderation makes as an humble speaking friend Seneca begins an Epistle with rejoycing that his friend lived familiar with his servant Neither can have comfort where both are uncommunicable I doe confesse the like countenance is not to be shewed to all That which makes a wise man modest makes a foole unmannerly 'T is the saucy servant that causes the Lord to shrinke his descending favours of the two pride is the more tollerable in a Master The other is preposterousnesse which Salomon saw the earth did groane for Hadrian sent his inferiour servant a box on the eare for walking but betweene two Senators As I would not serve to be admitted to nothing but to high commands so I thinke whosoever is rudely malepert blemishes the discretion of himselfe and his Lord. As there ought to be equality because Nature has made it so there ought to be a difference because Fortune has set it yet cannot the distance of their fortunes be so much as their nearenesse in being men no fate can fright away that likenesse Let not the Lord abuse his servant for 't is possible he may fall below him Let not the servant neglect his Master for he may be cast to a meaner condition Let the servant deserve and the Master recompence and if they would both be noble the best way is for those that be subject to forget their services and for those that are Commanders to remember them So each loving other for their generous worthinesse the world shall strew praises in both their paths If the servant suppose his lot be hard let him think that service is nothing but the Free-mans calling wherein while he is he is bound to discharge himselfe well That all things have a a like Progression THere is the same method thorow all the world in generall all things come to their height by degrees there they stay the least of time then they decline as they rose only mischiefe being more important ruines at once what Nature hath been long a rearing Thus the Poet sung the fall All that man holds hangs but by slender twine By sudden chance the strongest things decline Man may be kild in an instant he cannot be made to live but by space of time in Conception we are curdled to the fashion of a life by time and set successions when all againe is lost and in a moment of a minute gone Plants Fishes Beasts Birds Men all grow up by leasurely progressions so Families Provincies States Kingdomes and Empires have the same way of rise by steps about the height they must stay a while because there is a nearnesse to the middle on both sides as they rise and as they fall otherwise their continuance in that top is but the very point of time the present now which now againe is gone then they at best descend but for the most part tumble And that is true in the smallest particulars is by taking a large view the same in the distended barke There were first Men then Families then Tribes then Common-wealthes then Kingdomes Monarchies Empires which we finde have been the height of all worldly dignities So we finde they have slid againe to decay There was the Assyrian the Persian the Grecian the Roman and surely the height of the worlds glory was in the dayes of the Roman Empire and the height of that Empire in the dayes of Augustus peace then gently breathed thorow the Universall Learning was then in her fullest flourish no age either before or since could present us with so many towâ—ing ingenuities and then when the whole world was most like unto â—od in the sway of one Monarchie when they saluted him by the title of Augustus and they then like God began to rule to be called Imperators This I take it was the fulnesse of time wherein God the Saviour of the world vouchsafed by taking humane nature upon him to descend into the world And surely the consideration of such things as these are not unworthy our thoughts though our faith be not bred yet is it much confirmed by observing such like circumstances But then may we thinke how small a time this Empire continued in this flourish even the next Emperour Tiberius began to degenerate Caligula more Nero yet more then he till it grew to be imbroyled and dismembred to an absolute division since how has the Turke seized on the East and the other on the West How much is it sub-divided by the deduction of France Britaine and Spaine Some have also observed the sight of these Empires how the first was nearest to the East the next a degree further of and so on in distant removalls following the course of the Sunne As beginning in the morning of the world they would make a larger day by declining towards the West where the Sun goes downe after his rising in the East This may stand to the Southerne and Westerne inhabitants of the world but I know not how to the Northerne for else how can that be said to rise any where which resteth no where but is perpetuall in the speed of a Circular motion For the time it was when the world was within a very little aged foure thousand yeares which I doe beleeve was much about the middle age of the world though seeing there are promises that the latter dayes shall be shortned we cannot expect the like extent of time after it which we finde did goe before it Nor can we thinke but that decay which hastens to the ruine of all lesser things will likewise be more speedy in this If all things in the world decline faster by farre then they doe ascend why should we not beleeve
in vanity which this Kingdom likes not and therefore cannot abide to abide there neither but vanish away And indeed these are the out places this Kingdom loves to be within us as Christ saith The kingdome of God is within you And we have no place within us fit to make a seat of a Kingdom but only our heart and this indeed hath no back doore to let it out as the eare hath nor no Percullis to keep it out as the eye hath but it hath a large entrance and a boundless circuit and therefore most fit to give this Kingdom entertainment And yet as fit as it is God will not have it unless we give it him and he will not have it so neither unless we give it him all for it is against his nature to have a Partner and he cannot abide to heare of Moyties either he must have all or he hath nothing at all To be a peice for God and a peice for the world is to be all for the world To conclude God at all is to exclude him from all Wherefore O my Soul mangle not thy heart in giving it to God but give it him all and think thy selfe happy that he will take it all For the more he possesseth it the freer he maketh it the more he dwelleth in it the fairer he builds it the more he reigneth in it the more richer he adornes it O my Lord God that thou wouldest come and dwell in my heart as the owner of it and reigne in my heart as the King of it I should not then envie the Pallaces of Princes nor the Kingdoms of the Earih seeing I should have within my selfe a Pallace and a Kingdome not only to equall but far to exceed them O what happinesse will this Kingdom bring and wherein doth happinesse consist If in dainty fare we shall all eat and drink with Christ at his Fathers Table If in fine cloathes we shall all be cloathed in long white Robes If in curious musick we shall heare the quire of Angels continually singing If in knowledge we shall know as we are know If in dominion we shall judge the Angels If in joy our joy shall be full and none shall be able to take it from us If in glorious sights we shall see the blessed face of God which is the glory of all sights and the sight of all glory O happy Kingdom ô happy comming ô happy we to whom it shall come that we can never be attentive enough in praying never earnest enough in longing that this Kingdome may come The next is Thy will be done in earth as it is in heaven It is a fearefull thing to make this Petition to God if we doe not withall make it a rule to our selves that all the actions of our life may be squared by it And therefore O my soule if matter of profit be offered to thee lay it to this Rule whether it be to the will of God or no for if it be not what great advantage soever it make shew of account it but losse If matter of honour be offered unto thee lay it to this Rule whether it be according to the will of God or no for if it be not what great advancement soever it pretend account it but shame If matter of pleasure be offered unto thee lay it to this Rule whether it be according to the will of God or no for if it be not what pleasing suggestion soever it hath account it but misery It was conceived by Ahab that it would be for his profit to buy Naboths Vineyard but when he would not lay it to this Rule he paid for his purchase with his bloud to doggs It was pretended to Pharaoh that it would be for his honour to pursue the Israelites but when he would not lay it to this Rule he perished himselfe and all his Host in the red Sea It was suggested to Salomon that it would be for his pleasure to entertaine the love of strange women but when he would not lay it to this Rule God laid it to his charge both raising up adversaries against himselfe and renting the Kingdom from his Sonne to his servant We must therefore endeavour to make it a Rule to our selves first and then we may safely make it a Petition to God otherwise if we say Thy will be done and intend not to doe it we shall but turne the Petition from active to passive Gods will into his anger and draw it downe to be done upon us in earth as it was done upon the Angels in heaven Many can say this Petition devoutly enough so long as they understand it not but when they are tould how Christ said it Not my will but thy will and thereby come to know that for praying to doe Gods will is to pray against doing their owne wills against their unlawfull lusts against their covetous desires against their ambitious designes against their malicious practises and such like Then it stricks cold to their hearts Their tongues cleave to the roofe of their mouthes and they could wish the Petition might never be made But he that understands it and yet stands to it he that speaks it more from his heart then with his tongue he that is resolved to say it because he saith as he is resolved this man makes it a prayer for himselfe and an Hallelujah to God and shall reape the fruit of both in the due time to the other it proves but as the Sacrifice of fooles and if it make a noise it is but as the tinkling of a Cymball Musick at which God stops his eares onely the Devill makes himself meery O Lord God let it be the pleasure of thy will that I may take pleasure in doing thy will for unlesse it be thy pleasure it can never be my will for though we may be good followers yet we are no good beginners therfore though it please thee to say turne unto me and I will turne unto you as though we should begin first yet we are faine to returne it back and say Turne us O Lord and we shall be turned For we God knowes are too unweldy to turne us of our selves it must be done by strong hand and none hath strength enough to doe it but thou O God who art the God of strength And if we would strive as much with the Angels for holinesse as we doe with men for place and dignity we should finde God as ready to take our parts as he was to take our Nature and by such a help of such a helper we should be able to make good our saying Thy will be done in earth as it is in Heaven O Lord God If I cannot be like thee in holinesse yet let me be like the Angels in obedience and if I cannot attaine to neither let me at least aspire to both and what I want in power and performance make me to supply with Vowes and Payers And here now seemes a fit place to sit
to be altogether for our selves as appeares by our saying Give us Forgive us Deliver us but in the three former there is no mention of us at all as though we were no parties to them at all Is it not that we are or ought to be more jealous of Gods honour than carefull of our owne benefits And therefore when we say Hallowed be thy name we dare not say of us least we should make God a Musick of too few voyces And when we say Thy Kingdome come we dare not say to us least we should assigne his Kingdom too small a Territory And when we say Thy will be done we dare not say by us least we should stint God in the number of his servants But we say Hallowed be thy name and stop there that so no mouth may be stopped from hallowing it We say Thy Kingdome come but name not whither that so it may be intended to come every whither We say Thy will be done in earth but tell not by whom in earth that so it may be done by all in earth Many would desire to know and prize it at a great rate how theâ— might get the knowledge to be assured when their sins are forgiven and yet it is a knowledge easily to be had and every man may tell himselfe for if thou findest in thy heart a loathing of thy former sins and a resolution to continue in amendment of life and specially a fixed charity to forgive others thou mayest be assured thou art in the favour of God and all thy sins past are forgiven thee but if thou continuest to take delight in thy former sins and art unresolved in reforming thy courses and especially if thou findest in thy self a desire of revenge and art implacable towards others thou mayest then be assured thou art still in the state of Gods displeasure thy sins are not yet forgiven for these things are not only the signes but the certaine effects of Gods forgiving of us when we confesse and be grieved for our owne trespasses to him and are compassionate and relenting to the trespasses of others to us There is no deed so acceptable to God as to take all thankfully which he laies upon us for not to murmure or not to cast our eyes upon vanity are in themselves any great matters but when a man murmures not in adversity which gives so many causes of impatience or when a man casts not his eyes upon vanity in prosperity which ministers so many occasions of alurements this is a man after Gods owne heart and this is one to whom the Devill may say as he said to Christ Art thou come to torment us before the time but the difficulty of doing this and the danger of not doing this gives us all just cause to say Leade us not into temptation O my Soul if thou canst not be strong enough to resist sinne be humble to confesse it with contrition dissolve into teares for that which is past resolve upon amendment in that which is to come and if thou canst do this thou shalt finde it the true balme of Gilead and though thy sins were as red as scarlet they shall be made as white as snow And more to speak of hallowing Gods name it may not be unfit to consider the three first Petitions as they are only hallowings or Hallelujas for observing the difference of the songs we shall perceive the difference of the singers The first when we say Hallowed be thy name is the Hallelujah of Angels and we may truly say is the song of songs not only because it is sung without ceassing but because it shall be sung without ending and is both the cause and the effect both the signe and the substance of our eternal happiness The second when we say Thy Kingdom come is the Hallelujah of the â—aints in Heaven and is an asspiring to the first but an asspiring in a very near degree near in distance though remote in existence for they are in assurance of attaining and do but tarry the time but the time will not be till time will not be The third when we say Thy will be done is the Hallelujah of the Saints on earth and is an asspiring to the second but an asspiring in a remote degree for while they are in the world they are subject to all the rubs of the world while they live in the flesh to all infirmities of the flesh yet they have a confidence though no assurance or an assurance though but in confidence and therefore are remisse but not dejected bould but not presumptuous not out of heart not out of feare And may it not here be observed that as we begin in saying Hallowed be thy name so we end in acting the hallowing it and our first and last words are all for his glory who is the first and the last And these three Attributes seeme to answer to our three first Petitions Hallowed be thy name for thine is the glory Thy Kingdom come for thine is the Kingdom Thy will be done for thine is the power And we seeme to sing not only in the first an unisone with the Angels but in all the three the same ditty with the Saints in Heaven for their Hallelujah is Thou art worthy ô Lord to receive glory and honour and power and ours here Thine is the Kingdom the power and the glory That having sung the song of Saints and Angels here on the earth we may be admitted into the quiere of Saints and Angels in Heaven and sing eternally thou art worthy ô Lord to receive glory and honour and power for thine is the Kingdom the power and the glory for ever and ever Amen And now ô my soule consider how perfect a prayer this is where are the Petitions of men and Angels the Petitions of the Church millitant and triumphant the Petitions of innocent Inphants penitent sinners and faithfull beleevers And then hearken what musick it makes in Gods eares how pleasing where the songs are all of Christs own setting how mellodious where they are all such sweet singers how lowd where there are so many voyces especially when this quire of singers which hitherto have sung their parts apaâ—t shall all joyne their voyces together in that sacred Antheme For thine is the Kingdome the power and the glory And so end all in that which â—s the end of all and is it selfe withâ—ut end the gloâ—y of God The children of God begotten a new by the Holy Ghost can never fall from being like him that begat them and therefore doe they much dishonour God who in words doe professe they are his Sonnes and yet in their actions they resemble the Image of Sathan It were a great blemish to a godly man to be wrongfully suspected to be the father of a wicked Son much more is God dishonoured by such as would seeme to be but are not of his seed For they that are of God indeed cannot but in some measure resemble him
of evill Prov. 1.33 He shall deliver thee in six troubles yea in seven there shall no evill touch thee in famine he shall redeeme thee from death and in warre from the power of the sword thou shalt be hid from the scourge of the tongue neither shalt thou be afraid of destruction when it commeth Job 5.19 20 21. He will honour those that honour him and bring forth their righteousnesse as the light and their judgement as the noone day Prov. For I will have respect unto you and make you faithfull and multiply and establish my Covenant with you Levit. 26.9 And he will love thee and blesse thee and multiply thee he will also blesse the fruit of thy wombe and the fruit of thy Land thy corne and thy wine and thine Oyle the increase of thy kine and the flocks of thy sheepe Deut. 7.13 Thou shalt know that thy seede shall be great and thy off-spring as the grasse of the earth Job 5.25 The Lord shall increase you more and more you and your Children Psal 115.14 Thy wife shall be as the fruitfull vine by the sides of thy house thy Children like Olive plants round about thy Table yea thou shalt see thy Childrens Children and peace upon Izrael Psal 128.3.6 I have been young and now am old yet have not seen the righteous forsaken nor his seed begging bread he is ever mercifull and lendeth and his seed is blessed Psai 37.25.26 The just man walketh in his integrity his Children are blessed after him Prov. 20.7 I will power my spirit upon thy seed and my blessiâ—g upon thy off-spring and they shall spring up among tâ—e grasse as willowes by the water courses Esay 44.3.4 Aâ—d their seed shall be known among the Gentiles and their off-spring among the people All that see them shall acknowledge them that they are the seed which the Lord hath bâ—essed Esay 61.6 I will give them one heart and oâ—e way that they may heare me for ever for the good of them and of their Childâ—en Jer. 32. â—9 The Children of thy Servants shall continue and their seâ—d shall be â—stablished before thee â—sal 102.28 Though hâ—nd joyn in hand the wicked shall not bâ— unâ—â—â—â—shed but the seed of the righteous shall be delivered Prov. 11.21 In the feare of the Lord is strong confidence and his Children shall have a place of refuge Prov. 14.26 All thy Children shall be taught of the Lord and great shall be the peace of thy Children Esay 54.13 For God will shew mercy to them that love him and keepe his Command ments Meditations and Resolutions PRide is the greatest enemy to reason and discretion the greatest opposite to pride for whiles wisdom makes Art the Axe of nature pride makes nature the Axe of Art The wise man shapes his apparell to his body the proud man shapes his body by his apparell T is no marvel then if he know not himself when he is not to day like him he was yesterday And lesse marvell if good men will not know him when he forgets himself and all goodnesse I should feare whilst I thus change my shape least my maker should change his opinion and finding me not like him he made me reject me as none of his making I would any day put off the cause of my apparell but not every day put on new fashioned apparell I see great reason to be ashamed of my pride but no reason to be proud of my shame Hipocricy desires to seeme good rather then be so honesty desires to be good rather then seeing so The worldlings purchased reputation by the sale of desert wise men by desert with the hazard of reputation I would do much to heare well more to deserve well and rather lose opinion then merit It shall more joy me that I know my self what I am then it shall grieve me to heare what others report me I had rather deserve well without praise then do ill with comendation There is nothing more certain then death nothing more uncertain then the time of dying I will therefore be prepared for that at all times which may come at any time must come at one time or another I shall not hasten my death by being still ready but sweeten it It makes me not dye the sooner but better Had I not more confidence in the truth of my Saviour then in the traditions of men poverty might stagger my faith and bring my thoughts into a perplexed purgatory wherein are the poor blessed if pardon shall be only by expence Or how is it hard for a rich man to enter into Heaven if mony may buy out the past present and future sins of himself his deceassed and succeeding progenie It Heaven be thus sould what been fit has my poverty by the prise alreapy paid I find no happinesse in roome on earth T is happinesse for me to have roome in Heaven Nature bids me love my self and hate all that hurt me Reason bids me love my friends and hate those that envy me Religion bids love all and hate none Nature sheweth care Reason wit Religion love Nature may induce me Reason perswade me but Religion shall rule me I will hearken to Nature in much to Reason in more to Religion in all Nature shall make me carefull of my self but hurtfull to none Reason shall make me wise for my self but harmlesse to all Religion shall make me loving to all but not carelesse of my self I may heare the former I will harken only to the latter I subscribe to somthings in all to all things in Religion A large promise without performance is like a false fire to a great peece which dischargeth a good expectation with a bad report I will fore-think what I will promise that I may promise but what I will do Thus whilst my words are led by my thoughts and followed by my actions I shall be carefull in my promisâ—s and just in their performance I had rather do and not promise then promise and not do I cannot sâ—e two Sawyers work at a pit but they put me in mind of the Pharisee and the Pubâ—ican the one casts his eye upward whiles his actions tend to the pâ—â— infernall The other standing with a dejected countenance whiles his hands and heart move upward 'T is not a shame to make shew of our profession so we truly professe what we make shew of But of the two I had rather be good and not seeme so then seem good and not be so The Publican went home to his house rather justified then the Pharisee When I see leaveâ— drop from their Trees in the beginning of Autumne just such think I is the friendship of the world whiles the sap of maintenance lasts my friends swarme in abundance but in the winter of my need they leave me naked He is a happy man that hath a true friend at his need but he is more truly happy that hath no need of his friend When I see the heavenly Sun buried
chant it as cheerfully in September the beginning of Winter as in March the approach of the Summer why should not we thinke I give as cheerfull entâ—rtainment to the hoary Haires of ouâ— ages Winter as to the Primroses of our youths spring why not to the declining Sunne in adversity as like Persians to the rising Sunne of prosperity I am sent to the Ant to learne industry to the Dove to learne innocencie to the Serpâ—nt to learne wisdome aâ—d why not to this Bird to lâ—arne Equanimity and patience aâ—â— to keep the same tenoâ— of my mindâ—â— qâ—â—etness as well at the appâ—â—acâ—â— of calamitous Winter as of the Spring of hâ—ppinâ—ssâ— And since the Romans constancâ—e is so commended who changed not his countenancâ— with his changed Fortunes why shâ—uld not I with a Christian resolution hold a steddy cou se in all weatâ—ers and though I be â—orced with crosse Winds â—o shift my Sayles and catch at side Winds yâ—t skilfully to steare and keep on my course by the Cape of good hope till I arrive at the haven of eternall happinesse And now to conclude Meditation is a busie search in the Store-house of Fantasie for some Ideas of matters to be cast in the moulds of resolution into some formes of words or actions in which search when I have used my greatest diligence I finde this in conclusion that to meditate on the best is the best of Meditations and a resolution to make a good end is a good end of my resolutions A Morning Prayer O Most gracious God and loving Father we heartily thanke thee for all thy loving kindnesses so abundantly shewed upon us for our Election Creation Redemption mercifull Vocation Justification Sanctification and continuall preservation and for our assured hope of our Glorification in the world to come We praise thy gracious goodnesse for so mercifully preserving us this night past and delivering us from all dangers both of soule and body for that thou hast given us so sweet and comfortable rest and hast brought us to the beginning of this day And as thou hast safely preserved us unto this present houre from all dangers of this life so we beseech thee to continue this thy favour towards us this day and the whole course of our life suffer us not by vaine alurements of this world to be drawne away into sinne and wickednesse assist us with thy Grace and holy Spirit that we spend not our times vainely or idely but that we may alwaies be diligently exercised in the duties of our Calling to the benefit of our Brethren and discharge of our Conscience Grant that in all our consultations words and workes we may ever have thee present before our eyes through Jesus Christ our Lord and Saviour Amen An Evening Prayer O Most gracious Lord God and loving Father we heartily thanke thee for all thy mercies blessings benefits and preservations so abundantly shewed towards us We doe praise thy glorious goodnesse for so mercifully preserving us this day past and delivering us from all perills and dangers both of body and soule for prospering and preserving us in health and prosperity for giving us all things necessary for this present life as health food and apparrell and other convenient things needfull this gracious goodnesse of thine we beseech thee O Lord to continue towards us for ever And here O Lord God we offer up unto thee our selves and ours our soules our bodies we recommend our lives our meanes and all we have unto thy gracious preservation and protection in assurance that that cannot perish which is committed unto thee keep us this night in safety and grant good Lord that our bodies may sleep and ouâ— souâ—es may watch for the commiâ—g of our Saviour thy Son Jesus Christ thaâ— so our soules and bodies may be more apt and able to serve thee in that estate and Calling wherein thou hast thought good to place us we doe confesse and acknowledge O mercifull God that we are most miserable and wicked sinners as well by originall corruption of Nature as by the course of our evill and naughty life we have and doe daily breake and transgresse thy most holy Law and Commandements both in thought word and deed By the meanes of this sinne and corruption we doe continually deserve most just condemnation and to be for ever cast out of thy presence yet such is thy goodnesse towards us thou wouldest not suffer us thus to perish in our sins but hast sent thine owne deare Sonne Christ Jesus to take upon him whatsoever is due to us and to reconcile and makâ— us one with thee againe In him therefore and thorow him we come unto thee beseeching thee for his sake that we feeliâ—g the grievâ—usnesse of our siâ—nes and groaning under the burthen of them may finde the release and â—ase of them in that we through thy â—â—â—y Spirit stedfastly belâ—eve that Christ hath borne the burthen of them even for us Grant O Lord that we being assured hereof in our conscience may through thy holy Spirit be renewed with more graces and hate detest and abhorre all manner of sinne and study to live in all things according to thy blessed Will during our whole life Grant this O deare Father for Jesus Christ his sake Amen A Prayer for remission of sins O Lord glorious ever-living loving everlasting Father I wretched sinner presume once againe after my sinne to returne home unto thee requesting begging praying and desiring of thy heavenly Majesty that thou wilâ— look downe upon me I confesse were it not for the hope of thy mercy anâ— the hold of thy comfort and the renewing graces which sometimes I feele from thee and that sweet taste and feeling of thy good gifts and thy heavenly Word I should sinke in despaire for my sinne is alwaies before me if I go they follow me if I run they fly after me if I look back they stare upon me if I go forward they meet me if I turne to the right hand they terrifie me if to the left hand they torment me If I look down to earth Hell is ready to devour me now have I no way but to look up to thee Lord be thou then hore ready to receive me help me good God save me deare Father succour me sweet Redeemer assist me mercifull Creator that my prayers may be so fervent so zealous so affectionate towards thee that they may draw down thy mercies upon me powre down thy blessings shower down thy graces open thy hand of mercy restore joy and comfort to my heavie and laden soule wash away my sins wipe away mine iniquity heale my infirmities purge my wicked minde of all evill thoughts pardon all misdeeds and wicked dealings renew the good Spirit of heâ—venly graces restore the joyes of thy holy comsorts upon me O Lord let me have some feeling some taste some scent some glimmering of thy glorious presence Let me feele some comfort finde some joy have some rest good Lord let