and an abject Then shall the memory of misery patiently sustained be sweet when in the meane while the wicked shall sobb and sigh Then shall the godly rejoyce and be glad but the reprobate shall howle and weepe Then shall the afflicted more triumph then if continually he had been in joy Then shall the base apparell be glorious and the proud attire infamous Then shall the poore Cottage be more commended then is the guilded Pallace praised Then shall constant patience more prevaile then all the power of the world Simple obedience shall be more commended then then all the subilty of man Then shall a cleare and good conscience more rejoyce a man then profound skill in Philosophie The contempt of Riches shall doe more good then all the riches in the world then shall a zealous Praier bring more delight then ever did fine Cates. Thy silence kept in thy life time shall more cheare thy heart in that time then long babbling good works then shall be respected then copy of sweet words And then shall thy paines taken to reforme thy maners more delight then could all the pleasure in the world Wherefore learne in this life to suffer small things that in the world to come thou maist escape great and grievous dangers Try first in thy life time what thou canst suffer after thou art dead and if thou canst not endure but light things in comparison now how wilt thou beare afterwards everlasting torments And if now so little paine can make thee impatient what will the fire of Hell doe For perswade thy selfe thou canst not be twice happy that is to enjoy thy pleasure in this life and raigne too with Christ in the world to come Now suppose thou hadst lived hitherto in perpetuall honour and pleasure what good would these things doe thee if thou shouldest dye out of hand Seest thou not how all things are vaine save onely to love and serve God for he which loveth God with all his heart feareth neither death nor paine nor judgement nor damnation for perfect love maketh a man wâ—th boldnesse to appeare before God But marvell it is not though he which delighteth as yet in sinne doth both feare death and the day of judgement Notwithstanding if the love of God cannot allure thee unto godlinesse yet let the feare of hell fire drive thee from wickednesse But if neither the love of God nor the fear of Hell can better thee one jot then look not to stand in a good estate long but quickly to fall into the snares of Sathan And gentle Reader if none of these perswasions â—ill prevaile with thee mark well his ensuing discourse that followes Of the paines appointed for sinners after this life AMongst all the meanes which God useth towards the Children of men to move them to resolution aâ—ainst sinne whereof I intreat the strongest and most forceable to the common sort of men is the consideration of punishments prepared by God for rebellious sinners and transgressors of his Commandements wherefore he useth this consideration often as may appear by all the Prophets who do almost nothing else but threaten plagues and distruction to offendors And this mean hath often times prevaled more then any other that could be used by reason of the naturall love which we bear towards our selves and consequently the naturall fear which we have of our own danger So we read that nothing could move the Ninivites so much as the foretelling them of their eminent destruction 〈◊〉 And St. John Baptist although hâ— came in a simple and contemptiblâ— manner yet preaching unto the peoplâ— the terrour of vengeance to come and that the Axe must be put to the Rooâ— of the Trees to cut down for the Fire all those which did not repent he moved the very Publicanes and Souldiers to feare which otherwise are people of very hard mettall who camâ— unto him upon this terrible Embassage and asked what they should doe 〈◊〉 avoid these punishments After therâ— that we have considered of death anâ— of Gods seveare judgements whicâ— insueth after death and wherein every man hath to receive according tâ— his works in this life as the Scriptuâ—â— saith it followeth that we consider aâ—so of the punishments which are appointed for them that shall be founâ— faulty at that account Hereby 〈◊〉 leastwise if no other consideration wâ— serve to induce all Christians to thâ—â— resolution of serving God for if everâ— man have naturally a love of himselfe and desire to conserve his own case then shall he also have feare of perill whereby he is to fall into extreame calamity This expresseth Saint Bernard excellently O man saith he if thou have lost all shame which pertaineth to so noble a creature as thou art if thou feele no sorrow as carnall men doe not yet lose not feare also which is found in every beast we vse to lead an Asse and to weary him out with labour and he careth not because he is an Asse But if thou wouldest thrust him into the fire or fling him into a ditch he would avoid it as much as he could for that he loveth life and fâ—areth death Feare thou then and be not more insensible then a beast feare death feare judgement feare hell This feare is called the beginning of wisdome and not shame or sorrow for that the spirit of feare is more mighty to resist siâ—ne then the spirit of shame or sorrow Wherefore it is said remember thy end and thou shalt never sinne that is remember the finall punishments which are appointed for sinne after this Thus farre Saint Bernard First then to speake in generall of the punishments reserved for the life to come If the Scriptures did not declare in perticular their greatnesse unto us yet are there many reasons to perswade us that they are most severe dolerous and intollerable For first as God is a God in all his works that is to say great wonderfull and terrible so especialâ—y he sheweth the same in his punishment being called for that cause in Scripture the God of justice as also God of revenge wherefore seeing all his other works are all full of Mâ—jestie and exceeding our capacities we may likewise gather that his hand in punishment must be wonderfull also God himselfe teacheth us to reason thus in this manner when he saith and will ye not then feare me and wiâ— yee not tremble before my face which have put the Sandâ— as a stop unto the Sea and have given the water a commandement never to pas e its boundâ— no not when it is most troublâ—d and the floods most outragious As who would say If I am wonderfull and doe passe your imagination in these works of the Sea and others which you see dayly you have cause to feare me considering that my punishments are like to be correspondent to the same Another conjecture of the great 2nd severe Justice of God may be the consideration of his infinite and unspeakable mercy the which as it
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
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
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