mee the deedes of â—e flesh which are these â—dultery fornication vncleaâ—â—sse wantonnesse idolatry â—itchcraft hatred variance wrath strife sedition sects eâ—uying murther drunkennesse gluttony and such like anâ— plant in mee the fruites of thâ— Spirit as loue ioy peace long suffering gentlenesse faithfuâ—nesse meekenesse and tempâ—rance As concerning the coâ—uersation in times past giueâ— grace to put off the old mâ—â— which is corrupt through tâ—â— deceiuable lusts and to be â—â—nued in the spirit of my mindâ— and to put on the new maâ— which after the image of Goâ— is shapen in righteousnesse anâ— true holinesse Suffer me not to lie buâ—â— speake truth vnto my Neigâ—bour For as much as wee â—â— members one of another Suâ—â—â—â— me not to be angry that I 〈◊〉 let not the Sunne goe down vpon my wrath neither let 〈◊〉 giue place vnto the back-biter Grant that he which afore hath â—â—ollen may from henceforth â—teale no more but rather laâ—or with his hands some good â—hings that hee may haue to giue vnto him that needes Let â—o filthy communication proâ—eed out of my mouth but that which is good to edifie withâ—ll when neede is that it may â—â—ue fauour with the Hearers Let all bitternesse fiercenes â—nd wrath roaring and cursed â—peaking bee put away from â—â—e all maliciousnesse Make â—â—ee curteous to all men and â—ercifull forgiuing euen as God for thy sake forgaue me As for fornication and all vnleannesse or couetousnesse let â—â— not bâ—e once named among â—s as it becommeth Saints â—either filthy things neither foolish talking neither iesting which are not comely but rather giuing of thankes Put vppon me tender mercy kindnes humblenesse of minde meekenesse long-suffering forbearing my Neighbour but abouâ— all these thingâ— put vpon mâ— loue which is the bond of perfection grant that the peacâ— of God may euermore rule â—â— my heart and that I may bâ— thankefull for all thy benefitsâ— Finally whatsoeuer thing are true whatsoeuer things aâ—â— honest whatsoeuer things aâ—iust whatsoeuer things 〈◊〉 pure whatsoeuer things pâ—â—tain to loue whatsoeuer thingâ— are of honest report if there bâ— any vertuous thing if there â—â— any laudable thing grant thâ—â— I may haue them in my minde and practise them in my conuersation and liuing that whatsoeuer I breathe think speake â—or doe all things may bee done â—nto the honour glory and praise of thy name who liuest and raignest with God the Father and God the Holy Ghost true liuing and euerlasting GOD World without end Aâ—en A Prayer for Faith VVEe are taught by thy holy Apostle O most louing Sauiour that whatsoeuer is not of Faith is sinne and that it is impossible to please thee without faith and therefore they that come vnto thee must beleeue that thou art God yea and sâ—ch a God as is both able and also will aboundantly reward all them that with true faith seeke thee For thy eyes O Lord looke vpon Faith and thou doest appeare and shew thy selfe vnto them that haue faith in thee yea through faith thou being the King of glory art married to the soules of thy faithfull makest them partakers of thy diuine nature through the wonderfull working of thy blessed Spirit Through Faith so many as beleeue are iustified made the soâ—nes and heires of God and haue euerlasting life By Faith we obtaine of God all good things euen whatsoeuer wee doe aske in thy name Seeing that Faith is so precious a Iewell in thy sight that without it nothing is acceptable vnto thy diuine Maiestie and I of mâ—ne owne nature cannot haue this most singular gift except thou giuest it vnto mee from aboue and doest breathe it into my heart by thy holy Spirit for of my selfe I am blind ignorant foolish and by no meanes can perceiue the things which pertaine to the Spirit of God I most humbly beseech thee to take away from me all infidelitie and vnfaithfulnesse which I receiued of old Adam and to plant in me true faith vndoubted beliefe that I may bee throughly perswaded that thou art the Sonne of the liuing God very God and very Maâ— our alone sweete smelling sacrifice our alone Mediatour Aduocate and Interceâ—â—or ouâ— alone wisdome righteousnâ—â—â—â— â—anctification and redemptiâ—â—â— by whom alone and for whose sake onely thy Heauenly Father is well pleased with mee whereby my sinnes are remitted grace and euerlasting life is giuen me O Lord God suffer mee not to leane to mine owne wisedome nor to beleeue as blinde flesh fansieth nor to â—eeke saluation where superstitioÌ„ dreameth but let my faith onely be grounded on thy Word And giue me grace truly to beleeue in thee with all my heart to put my trust in thee to looke for all good things of thee to call vpon thy blessed name in aduersitie and with a ioyful voice and more merry heart to praise and magnifie it in prosperitie Suffer me not to doubt neither of God my Heauenly Father â—or of God his Sonne nor of God the Holy Ghost but earnestly to beleeue that they being distiâ—ct persons are notwithstanding one very God beside whom there is no God neither in Heauen nor in earth Grant also that I may assuredly beleeue whatsoeuer is contained in the Holy Scriptures and by no meanes suffer my selfe to bee plucked from the veritie thereof but manfully and stedfastly abide in the same euen vnto the death rage World â—oare Diuell And this Faith O sweete Iesuâ— encrease thou in me more and more that at the last through thy goodnesse I may be made perfect strong in thy holy Religion and shew my selfe both before theâ— and the World truly faithfull by bringing forth plenty of all good workes vnto the gloriâ— and honour of thy name which with God the Father and God the Holy Ghost liuest and raignest true God World with out end Amen A Prayer vnto GOD that weâ— may liue in his feare and that he will turne his plagues from vs. O Heauenly Father most merciful Lord deale not thou with vs after our sinnes neither reward vs after our iniquities Indeed thou in thy holie Law doest thereaten to punish with plagues noysome diseases such as neglect and set at nought thy will word and liue licentiously according to their owne lusts and appetites to send vpon them great plagues with many other innumerable and vnknowne infirmities as iust punishments for their iniquities Yet O Father of mercy and Lord of all comfort I beseech thee inspire into my heart such a regiment of feare to offend thy diuine Maiesty that thereby I may turne vnfeinedly vnto thee and serue thee truly learning to liue according to thy law louing one another as Christs true children in deede and not spoiling or deuouring one another For hee that loueth not his brother though he liue yet he abideth in death and hee that hateth his Brother is a Man-slayer and killeth him in his heart but loue shall couer â— multitude of sinnes and so also God shall bee glorified and shall
most blissefull wisedome the Word of the Father the beginning and ending of all Creatures cast thine eyes of mercie vpon me I pray thee for I am but flesh ashes and I fully perswade my selfe that it lieth not so much in me either to will any thing or to runne but all power commeth from thee whose mercie assisteth vs all Lord consider I pray thee my weake and fraile flesh and what of my selfe I am not able to performe by reason of my sinfull flesh I beseech thee to helpe and assist mee and graciously to continue such good will as thou hast shewed mee O my merciful Lord forsake mee not ô my Refuge depart not from mee ô my deliuerer make hast to succour me in thy mercies and mortifie me to the World Saue me from all deceipts of mine enemies that neither life nor death nor no hap or chance seuer mee from thee but that my loue continue both now euer and bee nothing diminished by death it selfe Lord giue me that wisdome that attendeth on thee and put mee not away from amongst thy children for I am thy seruant and sonne of thy handmaide send downe thy wisedome from thy heauenly seate that shee may be with mee and labour with mee for I am thy seruant Therefore O Lord replenish mee with the gifts of wisedome and vnderstanding for thou art my succour and onely helper in all distresse I beseech thee for thy mercies sake to pardon those sâ—nnes which I a most vile wretched sinner haue committed keepe me from all euill acts and from all dangers direct my path to a good end whilest I am tossed in the waues of this life and grant I may come to the possession of eternall glorie I haue loued wisdome more then health or any beauty Lord come and teach me the way how to attaine to thy wisedome Heare my prayer O God and let my criâ— come vnto thee O LORD who by thy wisdome which is eternall as thou thy selfe who hast created Man who before was not and when he was lost through thy loue diddest most mercifully redeeme him againe grant I beseech thee through the inspiration of thy wisedome that I may loue thee with all my soule and let me know the way wherin I may walke for I haue life vp my heart vnto thee Deliuer me from mine enemies O Lord â—â—flie to thee for succour teach 〈◊〉 to doe thy will for thou art my God Wisedome passeth wickednesse and spreadeth from coast to coast who doth strongly sweetely place all things in order Let the brightnesse of thy eternall wisedome ilâ—uminate mine heart that it be not dimmed with the darknesse oâ— this World but that I may come to that Countrey where is perpetuall light Lord let thy Holy Spirit bring mee to that right light that leadeth to tread the path of righteousnesse Lord bring my sonle out of all miserie and in thy mercie destroy all mine enemies and them that trouble my soule for I am thy seruant and will surely reioice in thy name and patiently looke for thee O Lord thou art my helpe and refuge my heart doth reioice in thee and I doeput my trust in thy holie name Giue eare to me O merciful God and infuse the brightnes of thy wisdome into my mind that I may receiue thee and haue fruition of thee and see the light of thy wisedome that I may know thee truly and â—aithfully loue thee Thou O Lord hast sent redemption to thy people thou hast commanded thy Testament not to bee violated but kept for euer thy name is holy and terrible and ought still to be feared and serued in all reuerence for the feare of the Lord is the beginning of wisedome vnderstanding is good to all such as doe exercise it in his feare All wisdome commeth from thee O Lord who art the brightnes of euerlasting light the glasse of eternall Maiestie who art cleere without any spot O Orient brightnesse of the eternall Light and Sunne of Iustice come and lighten me that sit in darkenesse and in the shadow of death Cast me not away from thy face and take not from mee thy holy Spirit restore mee to the gladnesse of thy saluation strengthen mee with thy Spirit and lighten mine cles that I neuer sleepe in death lest mine enemie at anie time say I haue preuailed against him They that persecute me will reioice if I bee moued but I trust in thy mercie my heart shall reioice in thy saluation I will sing vnto thee O Lord who hast giuen mee good things and I will sing to the name of the Highest who teacheth sobrietie rightâ—ousnesse and vertue then the which nothing is more commodious in the life of Man O glorious King who art alwaies praised among thy chosen and yet no man can speake so worthily of thee as thy Maiestie requireth Thou Lord who art among vs and whose holy name is called vpon by vs forsake vs not but at the extreame day of iudgement vouchsafe to place me among thy chosen seruants mercifully looke vpon my frailtie and fauourably giue mee a taste of thy celestiall wisdome that when I haue tasted of the maruellous sweetnesse thereof I may despise all worldly vanitie and continuallie with a burning desire cleaue vnto thee who art the cheefest goodnesse that may be who liuest and raignest one GOD World without end Amen A Prayer for the King O Almighty GOD King of Kings Lord of Lords which by thy diuine ordinance hast appointed temporall Rulers to gouerne thy People according to equitie and Iustice and to liue among them as a louing Father among naturall Children to the aduancement of the good and punishment of the euill We most humbly beseech thee fauourably to behold IAMES thy seruant our most gracious King and Gouernour and so breathe into his heart through thy holy Spirit that wisedome that is euer about the Throne of thy Maiestie whereby hee may be prouoked moued and stirred to loue feare and serue thee to seeke thy glory to banish idolatrie superstition and hypocrifie out of this Realme and vnfeinedly to aduance thy holie and pure Religion among vs his Subiects to the example of other forraine Nations O Lord defend him from his enemies send him a long and prosâ—erous life among vs and giue him grace not only in his owne person godlilie and iustlie to rule but also to appoint such Magistrates vnder him as may bee like affected both towards thy holy Word and toward the Common-wealth that we his Subiects liuing vndâ—â— his Dominion in all godâ—â—nesse peace and wealth may passe the time of this our short Pilgrimage in thy feaâ—e and seruice to the glory of thy blessed name which alone is worthy of all honour for euer and euer Amen A deâ—oute Prayer to our LORD O Good gracious Lord most mercifull and blessed Father O sweete Sauiour â—esus Christ I wretched sinner that am vile earth and ashes doe yeeld thee most humble heartie thankes for that it hath
vnto his ende Here good Reader is both the manner the method the forme the fashion how to meditate and what to meditate as time and necessity shall require with a requisite regard and serious consideration that our holy meditations may bee the more gracious in the eyes of God and successefull in our desires and occasions that God may blesse both them and vs with an happy Earnest in this World of the eternity in the World to come whether by his blessed will so prospering this intended meanes that it may be able to bring vs to the blessed Hauen of rest and endlesse ioy The Lord of life and death in whose hands is the breath of euery liuing thing so direct vs that wee may learne to number our dayes that wee may run out the short race of our sinfull Pilgrimage in godlinesse of holy meditation with much patience looking to Christ Iesus the Authour and finisher of our faith that when we shall haue finished these dayes of sinne wee may bee translated to a better life in the Kingdome of Glory which GOD hath purchased to vs in the blood-shedding of his beloueâ— Sonne To whom with the Father and the Holy Ghost be rendered all glory maiesty power and dominion now euer Amen Thine in the Lord Henry Thompson What the Soule loseth by mortall sinne THe grace of the Holy Ghost The friendship and familiaritie with God All mortall vertues infused and of Gods Spirit The inheritance of the Kingdome of Heauen The portion of Gods children and patronage of his Fatherly prouidence which he hath ouer the iust The peace and quietnesse of a good and cleere conscience What misery the Soule gaineth by mortall sinne COndemnation to eternall paine to bee quite cancelled out of the Booke of life To become of the childe of God the thrall of the Diuell To bee changed from the Temple of the Holy Ghost into a denne of theeues a nest of vipers a â—inke of corruption How a Soule is prepared to Iustification by degrees Faith setteth before our eies God is a iust Iudge Angry with the bad Mercifull to the repentant Of this Faith by the gift of God Spirit arises a feare by coÌ„sideratioÌ„ of Gods Iustice and Our owne sinnes This feare is comforted by hope grounded in Gods mercie and The goodnes of Christ Of this hope ariseth loue and charitie vnto Christ For louing vs without desert Rredeeming vs with so much loue Of this loue followes sorrowe for offending Christ of whom we haue been so mercifully Created Redeemed Sanctified and called to his Faith Of this sorrow ariseth a firme purpose to auoide all sinne which GOD aboue all â—things detesteth The Diuel aboue all things desireth And aboue all things hurteth the soule THE SOVLES Alarum-Bell CHAP. I. That GOD his beginning was without beginning and is and shall bee euer without end THere was euermore a Thing being and that Thing that was euer before all other things must needs be without be ginning and must be the first Maker and the first Cause of all things which hath no maker nor no cause out of whom as out of the verie fountaine and will of all causes euery thing taketh his being So that Thing which was first being must needes bee the Exo. 3. 14. cause and foundation of all things and of all beings and that First cause or Maker is among all people called Ioh. 8. 58. God Then sith God is the first cause of euery thing Iob. 1. 2. 3. 4. and the first principall cause of the being of euery thing it requireth that there bee in him such a being that it must bee the most perfect most substant all being and the most sure being that is or can bee which shall neuer haue end For if it shall haue an end it is not the most perfect most substantiall and most sure being for it must bee such a being which excludeth euery imperfection that soonest tendeth to Not being There is no time past in which hee was not no time present in which he is not nor no time to come in which he shall not bee So that of necessity it followeth that his being was euer without beginning and is and shall bee euer without end therefore conueniently God is called Omnipotent as being of most power and might Then sith God is the cause of all things and Gen. 1. 1. euery thing taketh his effect by God and commeth of God as of his first cause Pro. 8. 22. and euery thing that taketh any effect hath neede of the cause for without the cause the effect could neuer haue Iohn 1. 1. 2. 3. 4. been Therefore it must follow that euery thing hath neede of God and that God hath neede of nothing And likewise that thing that Act 〈◊〉 14. 24. hath no life nor neuer had life may not by his owne Ephes 1 11. power make a thing to haue life But wee see in this world man beast to haue life which life proceeded and came first from that Creator which is very life in whom first must needs bee life Then sith God is first Creator and causer of euery thing which hath life it followeth that in him there was euer a life And as I haue said before because the being of God is the first being and cause of Gen. 1. 7. the being of euery thing the most perfect most substantiall and most sure being and because that thing which hath being and life also is more worthy then that thing which hath but being onely as the trees herbes which haue a quicknesse of life whereby they grow and increase haue a more noble and worthy being then a dead stocke or a dead stone which grow not and as the brute beast which hath a life sensitiue and power to moue it selfe and memory hath a more noble and worthy being then the Tree or herbe which hath but quickning and growing without power to moue or memory and also as the being of man which hath both life sensitiue power to moue memory and vnderstanding hath a more worthy being then the brute beast which hath but life sensitiue power to moue and memory without vnderstanding so it must needs follow that vnderstanding is the cause of the most worthy being And sith that God hath the most noble and worthy being that can bee it must needs follow that in God there must bee knowledge and vnderstanding and that the same being of God must bee with the same knowledge and vnderstanding And then if the being of God as I haue proued before be without beeginning and ending eternall infinite without measure and his being is and hath been euer most perfect and as hee himselfe may bee himselfe so may he himselfe vnderstand himselfe so that his being cannot bee seuered from his knowledge and vnderstanding nor his knowledge and vnderstanding seuered from his being it must follow that hee vnderstandeth all knoweth euery thing that was
is or shal be and euery mans thought and deede done or to be done in the world is present to his knowledge For the eternall essence of God which must excell all other beings hath in it selfe such a nobilitie that it comprehendeth all the whole plenty of life together and knitteth time past and time to come with the time present and nothing is to God past or to come but all things are to him present For if any thing were to him newly knowen then God had not all perfect knowledge in him as the beginning and so there should bee in God some mutability and change and augmentation of knowledge And because hee had euer most perfect being and most perfect knowledge and his knowledge cannot bee separated from his being as I haue proued before it must needes follow that God knew all things euer and euery thing was euer is and shall bee to him present CHAP. II. What the Soule is THere is a three-fold soule that is to say a soule Vegetatiue Sensitiue and Intellectiue a soule vegetatiue is that life that is in Plantes Trees Grasse Herbes or fruits which do Gen. 2. 9. grow A soule sensitiue is that life which is in a brute beast which occupieth vseth the fiue senses such as are the taste the smelling the hearing the sight and touching but lacketh reason and vnderstanding as is a horse a cowe a bird a fish and such like But a soule intelectiue is aspiritual substance created inuisible most like to the immortall God hauing no other image or figure but only of his creator Gen. 1. â—7 Ephes 4. 2. and hath a liuely power and vnderstanding to know good from euill and right from wrong man is that Creature to whom GOD hath giuen this soule Intellectiue Now because man hath growing as plants and herbes haue he is therefore called liuely and because he hath the vse of the fiue senses as brute beastes haue therefore hee is called Sensible and because hee hath reason and vnderstanding therefore hee is called Reasonable A man then is nothing else but a liuely sensible and reasonable creature For the body and the reasonable soule ioyned together doe make a man Therefore there is no Creature of God in earth that hath any knowledge and reason how to do honour to God saue onely man so that God will by his goodnesse and mercy reward man for Mat. 25. his good deeds and by his Iustice punish him for his offences and euill deeds For the soule of man is immortall and shall neuer dye For no incorporeal substaÌ„ce created by God shall euer haue end Which thus is proued the soule must needs be made of somewhat or else of nothing but there can bee nothing named of the which it is made or if it be made of any other meane thing or things then must it bee made of part of it selfe which so gathered together maketh the whole soule or else it is made of some matter with some forme and fashion added thereto but it is not made of parts gathered together for the soule hath no parts nor cannot be deuided neither is it made of any other matter for euery thing that is made of any matter and forme may bee resolued vnto the same matter whereof it was first made when the forme or fashion is broken or destroyed as an Image an house a cup such like And therefore sith that the soule of man cannot bee resolued to any such matter whereof it is made because it is a simple substance of it selfe ergo it is made of no matter Then if it be neither made of part of it selfe neither of any matter it hath no meane cause of it creation and being and as it must needs be immediately made Gen. 1. 26. of God which is infinite so consequently it followeth that the soule of man must needs bee infinite incorruptible and immortall and doth liue after it is separated from the body either in ioy or paine And as touching the being of the â—oule after it is separated from the body it is not circumscribed in any place For a naturall place is the vtter and extreame terme or part and hollow superficies of a body containing another body within it a superficies is that which hath but length and breadth and no manner of thicknesse for 〈◊〉 it haue length breadth and thicknesse then it is a body So that euery thing that I see which is the obiect of my sight and whereupon my sight doth rest not considering the thicknesse is called a superficies so the vtter part of euery bodily thing that I do see is called the Superficies because I do see the length breadth thereof but not the thicknesse As by example a Tun is called by coÌ„mon people the place of the wine because it containeth the wine within it and so that hollow superficies of the tunne is the very naturall place of the wine and such a naturall place doth containe within it alwaies a corporall substance and a bodily thing Therefore the soule can neuer bee contained in any naturaâ—l place because it is no corporall substance but a spirituall which doth occupy no place no more then the thought or minde doth which occupieth no place Also vnderstand thou that there bee two kind of things which haue being the one is a reall thing and the other is a rationall A reall thing is that which is perceiued by the Organs and Instruments of the fiue wits as that thing which may be seene heard tasted felt or smelled But rationall things are those which bee not perceiued by the fiue witts but onely bee perceiued by reason and they bee things incorporeall as loue charity meeknesse abstinence pride malice sloth and such other Furthermore of places there bee three diuersities One is a place Continentiue another is a place Limitatiue and the third a place Operatiue A place Continuentiue is that wherein reall things as bodies images and figures be contained as the Tunne wherein the wine is contained A place Limitatiue is where things incorporeal bee limited to bee as the proper place limitatiue for loue is that thing which is loued and that thing which is so loued is the place limited for that to bee and there the loue is in his place limitatiue which place limitatiue of loue cannot bee euer certaine but mutable and because loue may bee at once in diuers things therefore loue may bee in diuers places limitatiue at one time A place operatiue is that place where the operation of the thing is because wee see that the maruailous operation of God is that maruailous swift mouing of the heauenly Spheares and bodies aboue which do appeare to vs therefore wee say that the place where God is is heauen so that Gen. 1. 8 where so euer the operation of God appeareth there is the place operatiue and there is God And thus to conclude God hath ordained a place of ioy a place
weakenesse to bid him depart and say him Nay It is Matt. 16. 20. but a bitter recompence to buy the pleasures at so deare a rate as at the price of the soule in euerlasting confusion for our life is short and fading and but the length of a shanne and if thou thinke it more take the Counters into thy hands and see what reckoning thou canst make of it What is past grieues thee with the remembrance thereof because so much of thy time is spent what is present burdeneth thee with the weight thereof because in sweat and soare study and trauell thou doest waste thy time what is to come troubleth thee with the vncertainty of it lest the graue do swallow thee before thou see it Yea make thine account as thou oughtest and thou shalt find it swifter then the Weauers shuttle Iob 7. 6 and speedier then a post on the wings of the wind Iob 9. 25. Then in consideration of this and whatsoeuer hath beene spoken to the vnâ—lothing of our nakednesse and humbling vs before God to the pulling off our robes of leuity and lightnesse and the preparing our bodies to the graue and our soules to this insuing exercise of holy meditation to the daunting of all flesh All must come and the houre may be neere but it cannot be farre off and howsoeuer wee forget it it will bee sure to remember vs. Therefore let vs know that here as Pilgrimes and strangers wee wander hauing no abiding City but wee seeke for one to come But wee must not seeke to find it here nor suffer the vaine applause of the world and the vainer conceit of our selues to make vs forget where wee liue remembring that wee are of our selues but as trees turned vpwards hauing no sap from the Earth but refreshed and moistened with the deaw of Heauen Let vs so prouide for our iourney that wee misse not the Ciâ—y wee seeke for Let vs so runne our race that we obtaine the victorie and reward we runne for and therefore if thou expect in thy labour blessing in thy peace continuance in affliction comfort in thy death triumph in thy iudgement ioy respect in thy life sobâ—iety in thy calling honesty in thy pleasures iudgement in thy sorrowes in thy life religion If God be not with thee to direct thee that thou stray not to correct thee that thou presume not to sustaine thee that thou famish not to pardon thee that thou despaire not to support thee that thou stumble not to strengthen thee that thou fall not and to sanctifie thee that thou sinne not and to glorifie thee that thou perish not If the Lord thorowout the whole course of thy life and in thy death be not present and powerfull to thee thou faintest in the one and failest in the other and desperation enuironeth thee on euery side for where the Lord keepeth not watcheth not but turneth away his face all the miseries in the World then will lay their siege Therefore to him let vs day and night send vp our supplications and prayers vnfainedly without ceasing like incense into the aire whereby that mercifull and louing Sauiour of mankind may continue his goodnesse towards vs and giue vs that what we want to support vs by his grace to direct vs by his Spirit and so leade vs thorowe this exemplarie World of sinne and wickednesse with our eyes so looking forward fixed on him that we let not temptations in at their windowes so captiuating our desires vnto the omnipotency of his Maiesties will that with Lot we may be righteous in a City in a World of vncleannesse that so wee may saue our soules at the last though we lose all the vaine pleasures in the World besides The losse of 〈◊〉 soule would more 〈◊〉 Sathan then 〈◊〉 sorroweth for the daâ—nation of his owne but Christ our louing Sauiour he being ouâ— onely and chiefe Precursor into Heauen euen vnto his last breath being not vnmindfull of his little flocke did as Abraham vnto Isa ackâ— as Dauid vnto Salomon as Tobias vnto his son bequeathed vnto his a few small houres before his glorification his best and principall legacy being eternall life confirming it vnto them in his last and latest prayer made for his Apostles This is life eternall that we know thee to bee the onely very God without beginning or ending and whom thou hast sent Iesus Christ That wee know him who he is and Rom. 11. what he is 1 Who he is euen the principall and singular essence from whom and by whom all things were created all things are preserued all things shall be dissolued 2 What hee is great in wisdome and therefore knoweth powerfull in strength and therefore can plentifull in loue and therefore will crowne those which hee knoweth and know those euerlastingly which hee loueth and loue those most tenderly which know and acknowledge him By his knowledge he will rule by his strength defend by his loue embrace all that know and acknowledge him that know him after a long and earnest seeking him and acknowledge him by a most gracious and happy finding him seeking him among their miseries finding him in his mercies seeking him in the croud and preasse of their sinnes finding him in the top of his Crosse seeking Him in finding our selues finding him in seeking our selues As wee desire to know and find God so wee must endeuour by all means possible to know and seeke out our sâ—lues and make a true inquisition about our selues before wee can attaine and reach vnto the right knowledge of him that made vs. For God being as he is without beginning and ending and not subiect to definition or Description must be shadowed per posteriora because hee hath not priora he being primum principium the primary cause principall ground of euery principle yea that principium principiorum that illimited wonderfull and vnsearchable Alpha must bee Apoc. 1. comprehended and knowne by his effects It is meere dotage in Philosophie to search out causes of Principles when they are Principles they haue not precedent causes and therefore those things that borrow not their proofe demonstration from fore-running causes their brightnesse and luster must appeare by their effects Since then God in regard of his being which is without ending is incompreheÌ„sible and void of all demonstration mans frailtie must labour to know him by his effects and works For the inuisible wisdome of God is seene by the creation of the world and if in any creature the perfect Art of Gods omnipotencie may be comprehended it is in nothing more then in man vpon whom he hath set the stampe of his owne image Man therefore must know him giue him that due reuerence of honor which pertains to the omnipotencie of his Maiestie for in knowing GOD man knowes himselfe as being his workmanship Therefore wee ought to loue and know him as our Maâ—er Creator Redeemer First know thy selfe with the eye of experience then know
grant me perfect patience in all trâ—bulations and aduersitie Preserue me from pride â—re enuâ—e couetousnesse and from all offences contrarie to thy law suffer no false delight of this deceiueable life by fleshlie temptation and fraude of the â—â—end to blind mee at the houre of my death I beseech thee O Lord grant me such a light of thy ghostlie wisdome that I may doe those things which are most acceptable to thee grant mee grace to doe hurt to nobodie but to helpe those with good counsell which haue offended thee and make me to proceede in vertue vntill such time as I shall see thy Omnipotent Maiestie and let me not turne to those sinnes which I haue sorrowed for and accused my selfe of The horrible sentence of endlesse death the terrible iudgement of damnation thy wrath ire and indignation mercifull Lord let them neuer fall vppon me thy mercie and thy merites euer bee betweene them and me Lord grant mee grace inwardlie to feare and dread thee and to eschew those things whereby I might offend thee giue mee a contrite heart for that I haue offended thee good Father remoue my sinfull dispositions which dull mine heart and like lead doe suppresse me Let me not forget the riches of thy goodnesse of thy patience of thy long sufferance and benignitie let the threatning of paine and torment which shall fall vpon sinners the losse of thy loue and of thy heauenlie inheritance euer make me feare to offend thee Suffer mee not deare Father to liue and die in sinne but soone call me to repentance when I haue displeased thee and grant mee grace trulie to loue thee and when I offend thee smite mee not with thy wrathfull indignation I beseech thee but let it be thy gentle rodde of correction Let the remembrance of thy kindnesse and patience conquer the malicious wretched desire in mee draw me Lord to thee by thy holy spirit and doe with mee according to thy mercie and not after my vnthankefulnesse withdraw tâ—y sword of vengeance O Lord for thy great mercie sake and grant me to be the childe of saluation whereby I may haue glorification cleere fight and fruition of the Deitie and bee euer present to see the glorious Trinitie O sweete Sauiour Lord Iesus Christ grant me grace for to remember perfectlie the danger of death and the great account which I must then giue to thee Lord dispose so of mee then that my soule may bee acceptable in thy sight turne net thy louing face then from me but be a merciful King meeke Iudge at that dreadful houre of my visitation that I may not haue the â—igour of thy righteousnesse which is Goeâ—e câ—rsed into euerlasting fire prepared for the Diuell and his Angels but to heare that comfortable saluation which thou doest giue to thy chosen Come yee blessed of my Father and enioy the Kingdome prepared for you from the beginning of the World Let this hope of thy mercies comfort my sick weake soule that I neuer fall into desperation of thy endlesse mercie For the merites of thy Sonne Christ Iesus I beseech thee grant mee these petitions which I haue asked of thee haue mercie on me awretched sinner And I beseech thee bring me to thine euerlasting glorie there to rest in blisse World without end A Prayer to GOD to defend vs from euill company and our tongues from vttering â—ll words O Lord Iesus grant mee grace to â—lie euill companie and when I come among them for thy glorious passion I beseech thee to preserue me that no occasion of sinne ouercome me and send me comfort from thy omnipotent Maiestie to withstand al illusions of the flesh whereby thy blessed name may be dishonoured Keepe my mouth good Lord from slanders ill speaking lying false witnessebeating cursing swearing vncharitable châ—ding dissolute laughing and words of vanitie Make me blessed Lord with dread to remember that thou presentlie hearest me and that the least of my words shall iudge me Suffer not my heart to be light of credite in hearing that which is detraction obloquy rancour and ire Represse all inordinate affections of carnalitie and where I haue by euil fellowship offended thy Maiestie I beseech thee for the helpe of thy mercies in so offending thee let thy power protect me thy wisdome direct me thy fatherlie pittie correct me and send me a gracious life and a blessed ending and with thy goodnes preserue me from euerlasting damnation and terrour of mine enemie Jn my temptations I beseech thee Lord to helpe me and to keepe my soule from consent to sinne For the tender loue thou bearest to mankinde repell the power of my aduersaries which intend the damnation of mee Possesse my soule O Sauiour with all humble subâ—ection to thy law and make mee pure in spirit meeke in speaking patient in suffering to hunger after righteousnesse and to bee mercifull to all them that be in miserie Make mee peaceable in conueâ—sation cleane in heart vnto godlie meditation and ioyfull to suffer persecution for thee Let all my powers and desires bee ruled according to thy will let all my petitions be ordered by thy wisdome to the euerlasting profit of my soule Lord keepe my soule and my bodie whereby I may be patient in suffering iniuries rebukes let me leade that life which thou knowest to be most to thine honor and my eternall felicity Fill mine heart with contrition and mine eies with teares that I neuer be forsaken of thee Awake my dull soule from the sleepe of sin and send mee helpe Lord from Heauen to ouercome the olde serpent with all his crafts Deliuer me from the enemie of daâ—kenesse and his great crueltie let thy obedience recompence for mine obstinacie thy abstinence for my superfluitie thy meekenesse and thy patience for my pride irefull heart enmitie Thy charitie for my malice thy deuotion for my dulnesse thy louing heart for mine vnkindnesse thy holy death for my wretched life Lord grant mee grace in the time of prayer to fixe my minde on thee and at that time to remember the perils of bodie and soule which I haue escaped and the benefits that I haue receiued thorow thy great mercie And I thanke thee most Heauenlie Father for all the Creatures which thou hast made to helpe man and that thou hast made man after thine owne Image in glorie to honour thee The motions of my running mind the desire of mine vnstable heart in time of praier stop and stay Lord I beseech thee and represse the power of my ghostlie enemie which then doth with-draw my minde from thee and thy true seruice to many vaine imaginations Lord I beseech thee to take me into thy power and with thy goodnesse glad me Lord let my minde be so occupied in goodnesse that my prayers may bee acceptable to thee Heare now sweet Sauiour the voice of a sinner who would faine loue thee and with the heart as greatlie please thee as euer hee hath offended thee I
grace good Lord that as they professe thy Sonne Christ in name so they may truly represent his maners in their life and conuersation which willingly was obedient to his Mother Mary and her Husband Ioseph giuing example vnto all children of the like subiection and obedience towards their Parents Engraft in them such a loue towards their Fathers and Mothers that they may both reuerence them with outward honour and also to their power helpe them succour them prouide for them comfort and cherish them in their neede euen as their Paâ—ents comforted and nourished them in their Infancie and tender age But aboue all things giue them grace truly to honour thee which art the Heauenlie Father yea our Father and Redeemer which hast made vs and daily cherishest vs euen as a Father or Mother doth cherish their most deare and naturall Children So shall it come to passe that they faithfully honouring thee shall also in order heartily honour and vnfeinedlie obey their carnall Parents in thy feare vnto the glory of thy most holy blessed name which is most worthy to bee honoured World without end Amen Children their dâ—ty is to acknowledge their Parents next vnto God their Heauenly Father to be the Authors of their life and being and also to acknowledge and rightly to cousider of their charges cares troubles and paines in bringing them vp and to loue theâ—â— for all that they haue done for them and in token of loue and thankfulnesse to maintaine relieue and comfort them when need is as Ioseph Gen. 47. 11 to be as faithfull seruaâ—ts vnto them Mal. 3. 17. To worke and take paines for them as Râ—th did though shee was but a daughter in Law Ruth cha 2. Their dutie is to feare and reuerence their Parents in their hearts according to Gods Commandement Lâ—â—it 19. 3. and also to reuerence them in their outward behauiour by standing bare-headed before them putting off their hats with an humble and lowlie countenance when their Parents speake vnto them or they vnto their Parents and bowing their bodies when they passe by or come towards vs â—s Salomon did to his Mother I Kings 2. 19 or receiuing any thing of their Parents as Ioseph did Gen. 48. 12 and by giuing them the vpper hand as Salomon did to his Mother though â—he was a King 1 Kings 2. 19. Their duty is to obey their Parents according to the Word of God Col. 3. 10. Especially in marriage as Isaâ—c did Gen. â—4 and Iacob Gen. 28 and not â—o greeue them by marrying â—gainst their will as Esan did Gen. 26. 34 who was a râ—proâ—ate hated of God Rom. 9. 13 A Prayer against Whoredome O Lord God and Omnipotent Father the searcheâ— and trier of the thoughts anâ— reines of all Creatures O hoâ— greatly doest thou abhomâ— whoredome fornication and all vncleannesse O Lord thâ— drowing of the world with water the destruction of Sodomâ— Gomorrah with fire brimstone from Heauen and otheâ— like plagues mentioned in holy Scriptures doe euidently declare and shew Thy Commandement is that we should commit none Adultery And in the Common-wealâ— of the Israelites thou commandedst that there should be neither whoremonger nor whore if any such were found that they should be stoned to death Although the lips of an harlot are to the foolish a dropping hony-combe and her necke softer then oile yet at the last shee is as bitter as wormewood and as sharpe as a sword her feete goe downe vnto death and her steps haste them to hell and hee that accompanieth himselfe with an whore shall goe downe vnto hell but hee that goeth away from her shall be saued yea he that maintaineth an whore shal come vnto beggery in this World and after this life shall haue his part in the Lake that burneth with fire and brimstone O Lord thou hast called vs not vnto vncleannesse but vnto holinesse and purenesse of life thou hast made vs one body and one spirit with thee how vnseemely then is it to take the mâ—mbers of Christ to make them the members of an Harlot Wee therefore most humbly beseech thee to make in vs cleane harts and to renue right spirits within vs and to turne away all voluptuousnesse froâ— vs. Take from vs the lusts of the bodie let not the desites of vncleaunes take hold vpon vs giue vs not ouer into an vnâ—â—amefast and obstinate mind let not fornication adulterie or any kind of vncleannesse be once named among vs let not filthy communication proceed out of our mouthes but that which is good to edifie withall when neede is that it may haue fauour with the hearers And as for as much as neither whoremongers wedlock-breakers abusers of themselueswith mankinde shall inherite the Kingdome oâ— God Grant Lord wee heartilie pray thee that such as be vnmarried may keepe themselues pure and vndefiled aâ—ter the example of that godly young man Iosâ—â—h and bring with them into honorable wedlock both their bodies and their minds chaste and honest Grant also that the married men may beware and keepe themselues from all whoredome and vse the company of no woman besides their wiues Againe grant that all married woemen may practise the manners of that vertuous woman Susaâ—â—a and neither for flattering nor menacing wordes at any time consent to vncleannesse but so keepe the body vndesiled that it may be honourable that God may blesse them and their godly trauels and make them ioyfull Mothers of many Children Finally grant O most mercifull Father that wee may so auoid all vncleannesse that we being pure both in body and soule may attaine to see thy glorious face in thy Heauenlie Kingdome throgh Iesus Christ our Lord. Amen A Prayer for a Woman with Childe THou O Lord art wonderfull in all thy workes and whatsoeuer thy good pleasure is that doest thou easily bring to passe neither is there any thing impossible with thee that thou wilt performe and albeit this thine Almighty power sheweth it selfe aboundantly in all thy workes yet in the conceiuing forming and bringing forth of man it shineth most euidently At the beginning O Heauenly Father when thou madest Man and Woman thou coÌ„mandedst them to encrease multiply and replenish the Earth If through the subtile inticements of Sathan they had not transgressed thy Commandements by eating the foÌ„rbidden fruite the Woman whom thou hast appoâ—nted the Organe Instrument and vessell to couceiue nourish and bring forth Man through thy wonderfull wormanship had without any labour paine or trauel brought forth her fruite but that which thy goodnes made easie sinne and disobedience hath made hard painefull dangerous and if thy helpe were not impossible to be brought to passe so that now all Woemen bring forth their Children in great sorrow paines and troubles Notwithstanding thou shewest thy selfe vnto thy Creatures a Father of mercy and God of all consolation for that which through their owne imperfection and feeblenesse they are not able of themselues to bring to
to thy Heauenly Father brakest it and gauest it to thy Disciples saying Take ye â—ate ye this is my body which is giuen for you doe this in remembrance of me Because the singular and inestimable benefit of our redemption brought to passe by the one and onely oblation of thy blessed bodie broken on the Altar of the Crosse should not bee forgotten Thou brakest the bread in the sight of the Disciples and gauest vnto them commanding them to cate it in the remembrance of the breaking of thy body which then was betraied by the traiterous Disciâ—le Iudas that sonne of perdiâ—ion and the day following was vnfainedly broken on the Crosse for our ransome deliuerance and saluation here â—liddest thou appoint the breaking of the bread among the faithfull gathered together for that purpose a worthy blessed memoriall of thy bodie broken And because the breaking of thy bodie should be the better remembred thou diddest innoble the bread with the name of thy bodie when notwithstanding it was onely the figure signe token and memoriall of thy holy body In like manner when supper was done thou tookest the cup in thy hands gauest thankes to thy Heauenly Father and deliueredst it vnto thy Disciples saying Drinke ye all of this for this is my blood of the â—ew Testament Conenant or Bargaine which shall bee shed for many for the remâ—ssion of sinnes this doe so often as you drinke it in the remembrance of mee As by the breaking of thy blâ—ssed bodie our ransome is perfectly paid so by the shedding of thy blood are all our sinnes euen vnto the vttermost washed away Therefore as by the breaking of the bread thou wouldest the breaking of thy bodie and the benefits gotten by it to bee remembred among the faithfull so to that end that the shedding of thy blood and the merites thereof should not be forgotten Thou gauest them the Cup of Wine to drinke commanding them that so oft as they or any of the faithsull gathered together for that purpose to drinke of the Cup they should remember thy death and the shedding of thy precious blood as thy holy Apostle saith As oft as ye shall eate this Bread and drinke of this Cup yee â—hall shew the Lords death till he come And as thou didst ennoble the Bread with the name of thy body being but the figure of thy bodie because the breaking of thy body should the better be remembred So likewise here doest thou garnish and nobly set forth the wine naming it thy blood when notwithstanding it onely representeth and preacheth vnto vs the shedding of thy blood because it should be the more deepely grauen and the better retained in our minds O most mercifull Redeemer gentle Sauiour we are come together at this present to celebrate the memoriall of thy blessed and glorious passion and to eate and drinke this Bread and wine in the remembrance of thy blessed Body breaking and thy precious Blâ—od shedding Most humbly and from the verie heart beseeching thee to giue vs grace worthily to eate this Bread and drinke of this Cuppe lest by the vnworthy receiuing of them wee be guilty of thy bodie and blood and so eate and drinke out owne damnation and that wee may come the more worthily vnto this thy Table Grant that we may earnestlie bee at defiance with all sins and so inwardly bee ashamed that we at any time haue grieuously offended thy diuine Maiestie by attempting anie thing that is not agreeable to thy good pleasure that from hence forth wee may not onely loath detest and abhor whatsoeuer is displeasant vnto thee but also imbrace and lay hand on that which is good and acceptable in thy sight Forgiue vs all our sinnes and giue vs grace euen with our whole heart to loue all men yea our very enemies and not only to forgiue all such as haue offended vs but also to be readie at all times to doe for them whatsoeuer good or pleasure we be able And that wee may bee the more welcome vnto thee and bee found meete and worthy guests to sit at this Table and to eate of these thy blessed giâ—ts and that our soules may be well comforted nourished fedde and made merrie by the worthy receiuing of them cloath vs we pray thee with that wedding garmeâ—â— euen true and liuely saith wherewith our hearts are purified wherewith we are married vnto thee and made one flesh and one blood with thee wherewith also wee are iustified and counted righteous in thy sight And grant that through the same faith wee earnestly set the eyes of our minde on these thy most sweete and louing promises My Body shall be broken for you my Bloud shall bee shedde for you for remission of sinnes And all this not for our â—ood deeds and merites which â—â— this behalfe are none but for â—he worthinesse of thy blessed â—assion for the dignitie of thy â—recious blood and for the onâ—e and alone sacrifice of thy â—olie bodie For that O Lord is the salue that heâ—â—eth our soules that is the medicine that comforteth our weake and troubled consciences that is the liuing bread whereâ—f whosoeuer cateth shall neuer hunger but liue for euer That is the Iewell of Ioy thaâ— maketh our sorrowfull hearts merrie that is the mighty Bulwarke the strong desence the sure Fortresse that preserueth and keepeth harmelesse against Sathan sinne death Hell desperation and all the infernall Powers to come to the Table to beo present at the Supper to heare and see what is there done yea and to receiue the holy mysteries of the body anâ— blood there set forth vnto vs profiteth vs nothing at all if wâ— faithfully beleeue not That thy Bodie was broken and thy blood shedde for our sinnes and that by the one oblation thereof done once for all our sinnes are forgiuen vs our Heauenly Father is reconciled vnto vs his wrath stirred vp thorow sinne against vs is pacified quietnesse of conscience euerlasting life is giuen vs but it rather turneth vnto our damnation because wee eate of this bread and drinke of this cuppe vnworthily and shal with that hypocrite which â—resumed to come vnto the marriage not hauing the wedding garment bee bound hand â—nd foote and cast into vtter â—arkenesse where shall be weeâ—ing and gnashing of teeth Therefore wee humbly beâ—eech thee to giue vs grace acâ—ording to thy Apostles counâ—â—ll diligently to proue trie and examine our selues whether such repentance such faith such loue such disposition towards all godlinesse bee sound in vs or not as thou dost require in them which will come worthily and with fruite vnto thy Table And for as much as it is thy gift to repent heartily to beleeue truly to loue vnfainedly to be disposed earnestly to embrace true godlinesse and to goe forward in the same from vertue to vertue vnto the ende Grant I most intirely pray thee I may so repent that the fruites thereof may bee found in me so beleeue that I may acknowledge thee my