and thou raignest ouer all and in thine hand is power and strength and in thine hand it is to make great and to giue grace vnto all Now therefore O my God I praise thy glorious Name that whereas I a wretched sinner hauing so many vvayes prouoked thy Maiesty to anger and displeasure thou notwithstanding of thy fauour and goodnes passing by my prophanenesse and infirmities hast vouchsafed to adde this Sabbath againe vnto the number of my dayes And vouchsafe O heauenly Father for the merits of Iesus Christ thy Sonne whose glorious Resurrection thy whole Church celebrateth this day to pardon and forgiue mee all my sins and misdeeds Especially O Lord clense my soule from those filthy sinnes with the bloud of thy most pure and vndefiled Lambe which taketh away the sinnes of the world And let thy holy Spirit more and more subdue my corruptions that I may be renewed after thine owne Image to serue thee in newnesse of life and holinesse of conuersation And as of thy mercy thou hast brought me to the beginning of this blessed day so I beseech thee make it a day of Reconciliation betwixt my sinfull soule and thy Diuine Maiestie Giue mee grace to make it a day of Repentance vnto thee that thy goodnesse may seale it to be a day of pardon vnto me and that I may remember that the keeping holy of this day is a Commandement which thine owne finger hath vvritten That on this day I might meditate on thy glorious workes of our Creation and Redemption and learne how to know and to keepe all the rest of thy holy Lawes and Commandements And when anon I shall with the rest of the holy Assembly appeare before thy presence in thy house to offer vnto thee our morning sacrifice of praise and Prayer and to heare what thy Spirit by the preaching of thy Word shall speake vnto thy Seruant Oh let not my sinnes stand as a Cloud to stoppe my Prayers from ascending vnto thee or to keepe backe thy Grace from descending by thy Word into my heart I know O Lord and tremble to thinke that three parts of the good Seede falles vpon bad ground O let not my heart be like the High-way which through hardnesse and want of true vnderstanding receiues not the Seede till the euill one commeth and catcheth it away nor like to the stony ground which hearing with ioy for a time falleth away as soone as persecution ariseth for thy Gospels sake nor like to the thorny ground which by the cares of this world and the deceitfulnesse of riches choaketh the Word which it heareth and makes it altogether vnfruitfull but that like vnto the good ground I may heare thy Word with an honest and good heart vnderstand it and keepe it and bring forth fruit with patience in that measure that thy Wisedome shall thinke meete for thy glory and mine euerlasting comfort Open likewise I beseech thee O Lord the doore of vtterance vnto thy faithfull Seruant whom thou hast sent vnto vs to open our eyes that wee may turne from darkenesse to light and from the power of Sathan vnto God that wee may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by Faith in Christ. And giue me grace to submit my selfe vnto his Ministerie as well when hee terrifieth mee with iudgements as when hee comforteth mee with thy Mercies And that I may haue him in singular loue for his workes sake because hee watcheth for my soule as he that must giue an account for the same vnto his Master And giue mee grace to behaue my selfe in the holy Congregation with comelinesse and reuerence as in thy presence and in the sight of thy holy Angels Keepe mee from drowsinesse and sleeping and from all vvandering thoughts and worldly imaginations sanctifie my Memorie that it may be apt to receiue and firme to remember those good and profitable doctrines which shall be taught vnto vs out of thy Word And that through the assistance of thy holy spirit I may put the same lessons in practise for my direction in prosperity for my consolation in misery for the amendment of my life and the glory of thy Name And that this day which godlesse and prophane persons spend in there owne lusts and pleasures I as one of thy obedient seruants may make my chiefe delight to consecrate it to thy glory and honour not doing mine owne waies nor seeking mine owne will nor speaking a vaine word but that ceasing from the workes of sinne as well as from the workes of mine ordinary calling I may through thy blessing feele in my heart the beginning of that eternall Sabbath which in vnspeakeable ioy and glory I shall celebrate with thy Saints and Angels to thy praise and worshippe in thy heauenly kingdome for euermore All which I humbly craue at thy hands in the name and mediation of my Lord Iesus in that forme of prayer which he hath taught me Our Father which art in Heauen c. Hauing thus in priuate prepared thine owne soule if thou hast the charge of a Family call all thy houshold together reade a Chapter and pray as in the weeke dayes but remember so to dispatch these priuate preparations and duties as that thou and thy family may be in the Church before the beginning of praiers Else your priuate exercises are rather an hinderance then a preparation And as thou and thy houshold doe goe in all reuerence towards the Church let euery one meditate thus with himselfe Things to be Meditated as thou goest to the Church 1 THat thou art going to the Court of the Lord and to speake with the great GOD by Praier and to heare his Maiesty speake vnto thee by his Word and to receiue his blessing on thy soule and thy honest labour in the sixe daies last past 2 Say with thy selfe by the way As the Heart braieth for the Riuers of water so panteth my soule after thee O God My soule thirsteth for God euen for the liuing God When shall I come and appeare before the presence of God For a day in thy Courts is better then a thousand other where I had rather be a doore-keeper in the House of my God then to dwell in the Tabernacles of wickednesse Therefore I will come into thy House in the multitude of thy mercies and in thy feare will I worship toward thine holy Temple 3 As thou entrest into the Church say How fearefull is this place this is 〈◊〉 other but the house of GOD this is the gate of Heauen Surely the Lord is in this place God is in this people indeed and prostrating with thy face downeward being come to thy place say O Lord I haue loued the habitation of thy house the place where thy honor dwelleth One thing therefore haue I desired of thee that I will require euen that I may dwell in thy house al the daies
manner how and person with whom it was committed Secondly the Maiesty of God against whom it was done and the rather because thou didest such things against him since he became a Father vnto thee and bestowed so many sweet blessings in bountifull manner vpon thee Thirdly in considering the curses which GOD hath threatned for thy sinne how grieuously GOD hath plagued others for the same faults and how that no meaâ—es in heauen or earth could deliuer thee from being eternally damned for them had not the Sonne of God so louingly dyed for thee Lastly that if GOD loues thee hee must chasten thee ere it be long with some grieuous affliction vnlesse thou doest preuent him by speedy and vnfained repentance Let these and the like considerations so pricke thy heart with sorrow that melting for remorse within thee it may be dissolued into a fountaine of teares trickling downe thy mournfull cheekes This mourning is the beginning of true fasting and therefore oft times put for fasting the first and principall part for the whole action 2 Of the bewailing of thine owne estate Bewailing or lamentation is the powring out of the inward mourning of the heart by the outward moanes of the voice and teares of the eyes With such filial earnestnesse and importunity in prayer as our heauenly father well pleased Nay when it is the fruits of his spirit and the effects of our faith hee cannot be displeased with it For if hee heard the moanes which extremity wrung from Ismael and Hagar and heareth the cry of the young Rauens and roaring of Lyons how much rather will hee heare the mournefull lamentation which his owne children make vnto him in their miserie 3 Of the humble confession of sinnes In this action thou must deale plainely with God and acknowledge all thine offences not onely in generall but also in particuler this hath been the manner of all Gods children in their fasts First because that without Confession thou hast no promise of mercy or forgiuenesse of sinnes Secondly that so thou maiest acknowledge GOD to be iust and thy selfe vnrighteous Thirdly that by the numbring of thy sinnes thy heart may be the more humbled and pulled downe Fourthly that it may appeare that thou art truely penitent for till GOD hath giuen thee grace to repent thou wilt be more ashamed to confesse thy fault then to commit thy sinne The plainer thou dealest in this respect with God the more gracious will GOD deale with thee for if thou doâ—st acknowledge thy sinnes God is faithfull and iust to forgiue thee thy sinnes and the bloud of Iesus Christ his sonne will cleanse thee from all thy sinnes To helpe thee the better to performe these 3. parts of penitency thou maist diligently reade such Chapters and portions of the holy Scriptures as doe chiefly concerne thy particuler sinnes that thou maiest see Gods curse and iudgements on others for the like sinnes and bee the more humbled thy selfe Thus farre of the first part of Repentance which is Penitencie The other Part which is Amendement of life consists First in deuoute Prayer Secondly in deuoute Actions The deuout Prayer which we make in time of fasting is either Deprecation of euill or crauing needefull good things Deprecation of euil is when thou beseechest GOD for Christ thy mediator sake to pardon vnto thee those sins which thou hast confessed and to turne from thee those Iudgements which are due vnto thee for thy sinnes And as Benhadad because hee heard That the King of Israel was mercyful prostrated himselfe vnto him with a Rope about his necke so because thou knowest that the King of heauen is mercifull cast downe thy selfe in his presence in all true signes of humiliation especially seeing he calleth vpon thee to come vnto him in thy troubles and doubtlesse thou shall finde him mercifull The Crauing of needefull good things is First a feruent and faithfull begging of God to seale by his spirit in thy heart the assurance of the forgiuenesse of all thy sins Secondly to renewe thy heart by the holy Ghost so that sinne may daily decay and righteousnesse more and more increase in thee Lastly in desiring a supply of faith patience chastity and all other graces which thou waâ—â—est and an increase of those which God of his mercy hath bestowed vpon thee already Thus farre of Prayer in fasting The deuoute Actions in fasting are two First Auoiding euill Secondly doing good 1 Of auoiding euill This Abstinence from euill is that which is chiefly signified by thy abstinence from foode c. and is the cheife ende of fasting as the Niniuites very well knew A day of fast and not fasting from sinne the Lord abhorreth It is not the vacuity of the stomacke but the puritie of the heart that GOD respecteth If therefore thou wouldest haue God to turne from thee the euill of affliction thou must first turne away from thy selfe the euill of transgression And vvithout this fasting from euil thy fast sauours more noysome to God then thy breath doth to man This made God so often to reiect the fast of the Iewes And as thou must endeauour to auoide all sinne so especially that sinne wherewith thou hast prouoked God either to shake his rod at thee or already to lay his chastening hand vpon thee And doe this with a resolution by the assistance of Gods grace neuer to commit those sins againe For vvhat shall it profit a man by abstinence to humble his body if his minde swels with pride Or to forbeare wine and strong drinke and to be drunke with wrath and malice Or to let no flesh goe into thy belly when lies slanders and ribauldrie vvhich are vvorse then any meate comes out at thy mouth To abstaine from meate and to doe mischiefe is the Diuels fast vvho doth euill and is euer hungry 2 Of doing good workes The good workes vvhich as a Christian thou must doe euery day but especially on thy fasting day are either the workes of Piety to GOD or the works of Charity tovvards thy brethren First the workes of Pietie to GOD are the Practise of all the former duties in the sincerity of a good Conscience and in the sight of GOD. Secondly the workeâ— of Charity towards our brethren are forgiuing wrongs remitting debts to the poore that are not vvell able to pay but especially in giuing Almes to the poore that vvant reliefe and sustenance Else wee shall vnder pretence of godlinesse practise miserablenesse like those who will pinch their owne bellies to defraud their labouring Seruants of their due allowance As therefore Christ ioyned Fasting Prayer and Almes together in precept so must thou ioyne them together with Cornelius in practise And therefore be sure to giue at the least so much to the poore on thy Fasting day as thou vvouldest haue spent in thine owne diet if thou haddest
not fasted that day And remember that he that soweth plenteously shall reape plenteously and that this is a speciall sowing day Let thy Fasting so afflict thee that it may refresh a poore Christian and reioyce that thou hast dined and supped in another or rather that thou hast feasted hungry Christ in his poore members In giuing Almes obserue two things first the Rules secondly the Rewards 1 Rules in giuing of Almes and doing good workes 1 They must be done in obedience of Gods Commandements Not because wee thinke it to be good but because God requireth vs to do such and such a good deed for such obedience of the worker God preferreth before all Sacrifices and the greatest workes 2 They must proceede from Faith else they cannot please God nay without faith the most specious workes are but shining sinnes and Pharisies Almes 3 Thou must not thinke by thy good vvorkes and Almes to merit Heauen for in vaine had the Sonne of GOD shed his bloud if Heauen could haue beene purchased eyther for Money or Meate Thou must therefore seeke Heauens possession by the purchase of Christs bloud not by the merits of thine owne workes For eternall life is the gift of GOD through Iesus Christ. Yet euery true Christian that beleeues to be saued and hopes to come to heauen must doe good workes as the Apostle saith for necessary vses which are foure First that God may be glorified Secondly that thou maist shew thy selfe thankefull for thy Redemption Thirdly that thou maist make sure thine Election vnto thy selfe Fourthly that thou maist winne others by thy holy deuotion to thinke the better of thy Christian profession And for these vses wee are said to be Gods Workemanship created in Christ Iesus vnto good work and that God hath ordained vs to walke in 4 Thou must not giue thine almes to impudent Vagabonds vvho liue in wilfull idlenesse and filthinesse but to the religious and honest poore who are eyther sicke or olde that they cannot worke or such who vvorke but their vvorke cannot competently maintaine them seeke out these in the backe Lanes and relieue them But if thou meetest one that asketh an Almes for Iesus sake and knowest him not to be vnworthy deny him not for it is better to giue vnto tenne Counterfeits then to suffer Christ to goe in one poore Saint vnrelieued Looke not on the Person but giue thine Almes as vnto Christ in the partie 2 Of the Rewards of Almes-deedes and good workes 1 Almes are a speciall meanes to moue God in mercie to turne away his temporall Iudgements from vs vvhen wee by a true Faith that sheweth it selfe by such fruits doe returne vnto him 2 Mercifull Almes-givers shall be the Children of the Highest and be like GOD their Father who is the Father of Mercies They shall be his Stewards to dispose his goods his Hands to distribute his Almes and if it be so great an honour to be the Kings Almner how much greater is it to be the God of heauens Almes-giuer 3 When all this World shall forsake vs then onely good Workes and good Angels shall accompany vs the one to receiue their reward the other to deliuerâ— their charge 4 Liberalitie in Almes deâ—des is our surest foundation in this life that wee shall obtaine in eternall life a liberal reward through the Mercy and Merits of Christ. Lastly by Almes deedes wee feede and relieue Christ in his Members and Christ at the last day will acknowledge our loue and reward vs in his Mercy and then it shall appeare that what vvee gaue to the poore vvas not lost but lent vnto the Lord. What greater motiues can a Christian wish to excite him to be a liberall Almes-giuer Thus farre of the Manner of Fasting Now follow the Ends. 3 Of the Ends of Fasting The true ends of Fasting are not to merit Gods fauour or eternall life for that vve haue onely of the gift of God through Christ. Nor to place Religion in bodily abstinence for fasting in it selfe is not the worship of GOD but an helpe to further vs the better to worship GOD. But the true ends of fasting are three First to subdue our flesh to the Spirit but not so to weaken our bodies as that wee are made vnfit to doe the necessarie duties of our calling A good man saith Salomon is mercifull to his beast Prou. 12.10 much more to his owne body Secondly that we may more deuoutly contemplate Gods holy Will and feruently poure forth our soules vnto him by prayer for as there are some kinde of Diuels so there are also some kinde of sinnes which cannot be subdued but by Fasting ioyned vnto prayer Mat. 17.22 Thirdly that by our serious humiliation and iudging of our selues we may escape the Iudgement of the Lord not for the merit of our fasting which is none but for the Mercy of God who hath promised to remoue his iudgements from vs vvhen wee by Fasting doe vnfainedly humble our selues vnto him And indeede no Childe of God euer conscionably vsed this holy exercise but in the end hee obtained his request at the hand of GOD both in receiuing graces which hee wanted as appeares in the examples of Annah Iehosaphat Nehemiah Daniel Esdra Hester as also in turning away Iudgements threatned or fallen vpon him as may be seene in the examples of the Israelites the Niniuites Rehoboam Achaâ— Ezechia Manasses Hee who gaue his deare Sonne from heauen to the death to ransome vs when wee were his Enemies thinks nothing too deere on Earth to bestow vpon vs vvhen vve humble our selues being made his reconciled Friends and Children Thus farre of the priuate Fast. 2 Of the publique Fast. A Publike Fast is when by the authoritie of the Magistrate eyther the whole Church within his dominion or some speciall congregation whom it concerneth doe assemble themselues together to performe the fore-mentioned duties of Humiliation eyther for the remouing of some publique calamitie threatned or already inflicted vpon them as the sword inuasion famine pestilence or other fearefull sicknesse or else for the obtaining of some publique blessing for the good of the Church as to craue the assistance of his holy Spirit in the election and ordination of fit and able Pastors c. or for the tryall of truth and execution of Iustice in matters of difficultie and great importance c. When any euill is to be remoued the Pastors are to lay open vnto the people by the euidence of Gods Word the sinnes which were the speciall causes of that calamitie call vpon them to repent and publish vnto them the mercies of God in Christ vpon their Repentance The people must heare the voice of Gods Messengers with hartie sorrow for their sinnes earnestly begge Pardon in Christ and promise vnfained amendâ—ment
which was the Lord. Some receiue the spirituall grace without the outward signe as the Saint-Theefe on the Crosse and innumerable of the faithfull who dying desire it but cannot receiue it through some externall impediments but the worthy Receiuers to their comfort receiue both in the Lords Supper Christ chose Bread and Wine rather then any other Elements to be the outward signes in this blessed Sacrament first because they are easiest for all sorts to attaine vnto secondly to teach vs that as mans temporall life is chiefely nourished by bread and cherished by wine so are our soules by his body and bloud sustained and quickned vnto eternall life Hee appointed Wine vvith the Bread to be the outward signe in this Sacrament to teach vs first that as the perfect nourishment of mans Body consists both of meate and drinke so Christ is vnto our soules not in part but in perfection both saluation and nourishment secondly that by seeing the Sacramentall Wine apart from the Bread wee should remember how all his precious bloud was spild out of his blessed body for the remission of our sinnes The outward Signes the Pastor giues in the Church and thou dost eate vvith the mouth of thy body the spirituall grace Christ reacheth from Heauen and thou must eate it with the mouth of thy Faith 3 Of the Ends for which this holy Sacrament was ordained The excellent and admirable Ends or fruits for vvhich this blessed Sacrament vvas ordayned are seauen Of the first end of the Lords Supper 1 To keepe Christians in a continuall remembrance of that propitiatory sacrifice which Christ once for all offered by his death vpon the crosse to reconcile vs vnto GOD. Doe this saith Christ in remembrance of me And saith the Apostle As oft as yee shall eat this bread and drinke this cup yee doe shew the Lords death till hee come And he saith that by this Sacrament and the preaching of the word Iesus Christ was so euidently set forth before the eies of the Galathians as if he had beene crucified among them For the whole action representeth Christs death the breaking of the bread blessed the crucifying of his blessed body and the pouring forth of the sanctified wine the shedding of his holy bloud Christ was once in himselfe really offered but as oft as this Sacrament is celebrated so oft is hee spiritually offered by the faithful Hence the Lords Supper is called a propitiatorie sacrifice not preperly and really but figuratiuely because it is a memoriall of that propitiatory Sacrifice which Christ offered vpon the Crosse. And to distinguish it from that reall sacrifice the Fathers call it the vnbloudy Sacrifice It is also called the Eucharist because that the Church in this action offereth vnto God the sacrifice of praise and thankesgiuing for her redemption effected by the true and onely expiatory sacrifice of Christ vpon the Crosse. If the sight of Moabs King sacrificing on his walles his owne sonne to moue his gods to rescue his life 2 King 3.27 mooued the assayling Kings to such pitty that they ceast their assault and raised their siege how should the spirituall sight of God the Father sacrificing on the Crosse his onely begotten sonne to saue thy soule mooue thee to loue God thy Redeemer and to leaue sinne that could not in iustice be expiated by any meaner ransome Of the second end of the Lords Supper 2 To confirme our faith for God by this Sacrament doth signifie and seale vnto vs from heauen that according to the promise and new couenant which he hath made in Christ he will truely receiue into his grace and mercy all penitent beleeuers who duely receiue this holy Sacrament and that for the merits of the death and passion of Christ hee will as verily forgiue them all their sinnes as they are made partakers of this Sacrament In this respect the holy Sacrament is called the seale of the new Couenant and remission of sins In our greatest doubts wee may therefore receiuing this Sacrament vndoubtedly say with Sampsons mother If the Lord would kill vs hee would not haue receiued a burnt offering and a meat-offering at our hands neither would he haue shewed all these things nor would at this time haue told vs such things as these Of the 3. ende of the Lords Supper 3 To bee a pledge and symbole of the most neere effectuall communion which Christians haue with Christ. The cuppe of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ that is a most effectuall signe and pledge of our Communion with Christ. This vnion is called abiding in vs ioyning to the Lord dwelling in our hearts and set forth in the holy Scriptures by diuers Similies First of the Vine and branches Secondly of the head and body Thirdly of the foundation and building Fourthly of one Loafe confected of many graines Fiftly of the matrimoniall vnion twixt man and wife and such like And it is threefold betwixt Christ and Christians The first is naturall betwixt our humane nature and Christs diuine nature in the person of the vvord The second is mysticall betwixt our persons absent from the Lord and the person of Christ God and Man into one mysticall body The third is celestiall betwixt our persons present with the Lord and the person of Christ in a body glorified these three coniunctions depend each vpon other For had not our nature beene first hypostatically vnited to the nature of GOD in the second person wee could neuer haue been vnited to Christ in a mysticall body And if wee be not in this life though absent vnited to Christ by a mysticall vnion wee shall neuer haue communion of glory with him in his heauenly presence The mysticall communion chiefly heere meant is wrought betwixt Christ and vs by the Spirit of Christ apprehending vs and by our faith stirred vp by the same spirit apprehending Christ againe Both which Saint Paul doth most liuely expresse I follow after If that I may apprehend that for which also I am apprehended of Christ Iesus How can hee fall away that holdeth and is so firmely holden This vnion he shall best vnderstand in his minde who doth most feele it in his heart But of all other times this vnion is best felt and most confirmed when wee doe duely receiue the Lords Supper For then we shall sensibly feele our hearts knit vnto Christ and the desires of our soules drawn by faith and the holy Ghost as by the cordes of loue neerer and neerer to his holinesse From this Communion with Christ there followeth to the faithfull many vnspeakeable benefits As first Christ tooke by imputation al their sinnes and guiltinesse vpon him to satisfie Gods iustice for them and he freely giues by imputation vnto vs all his righteousnesse in this life and all his
that thou thinkest these Prayers to be too long a taske being shorter for quantitie then theirs but farre more profitable for qualitie tending onely to Gods glory and thy good and so compiled of Scripture phrase as that thou maist speake to God as well in his owne hâ—ly words as in thine owne natiue language Be ashamed that Papists in their superstitious worshipping of Creatures should shew themselues more deuout then thou in the sincere worshipping of the true and onely God And indeede a prayer in priuate deuotion should be one continued speech rather then many broken fragments 6 Lastly when such thoughts come into thy head eyther to keepe thee from prayer or to distract thee in praying remember that those are the Fowles which the euill one sends to deuoure the good Seede and the carkeises of thy spirituall Sacrifices but endeuour with Abraham to driue them away Yet notwithstanding if thou perceiuest at some times that thy spirits are dull and thy minde not apt for Prayer and holy deuotion striue not too much for that time but humbling thy selfe at the sense of thine infirmity and dulnesse knowing that God accepteth the willing minde though it be oppressed with the heauinesse of the flesh endeauour the next time to recompense this dulnesse by redoubling thy zeale and for the time present commend thy Soule to God in this or the like short Prayer Another shorter Morning Prayer O MOST gracious GOD and mercifull Father I thine vnworthy Seruant do here acknowledge that as I haue beene borne in sinne so I haue liued in iniquitie and broken euery one of thy Commandements in thought word and deede following the desires of mine owne will and lusts of my flesh not caring to be gouerned by thy holy Word and Spirit and therefore I haue iustly deserued all shame and miserie in this life and euerlasting condâ—mnation in Hell-fire if thou shouldest but deale with mee according to thy Iustice and my desert Wherefore O Heauenly Father I beseech thee for thy Sonne Iesus Christ his sake and for the merits of that bitter death and bloudy Passion which I beleeue that he hath suffered for mee that thou wouldest pardon and forgiue vnto me all my sins and deliuer me from the shame and vengeance vvhich is due vnto mee for them And send thy holy Spirit into my heart which may assure mee that thou art my Father and that I am thy childe and that thou louest mee with an vnchangeable loue and let the same thy good Spirit leade mee in thy truth and crucifie in me more and more all worldly and carnall lusts that my sinnes may more and more dye in mee and that I may serue thee in vnfained righteousnesse and holinesse this day and all the dayes of my life that when this mortall life is ended I may through thy mercy in Christ be made a partaker of euerlasting glory in thy heauenly Kingdome And here O Lord from the bottome of my hart I thanke thee for al thy blessings which thou hast bestowed vpon my soule and body for electing mee in thy loue redeeming mee by thy Sonne sanctifying mee by thy Spirit and preseruing me from my youth vp vntill this present day and houre by thy most gracious prouidence I thanke thee more specially for that thou hast defended mee this night from all perils and dangers and hast brought me safe to the beginning of this day And now good Lord I beseech thee keepe me this day from all euill that may hurt me and from falling to any grosse sinne that should offend thee Set thy feare before mine eyes and let thy Spirit so rule my heart that all that I shall thinke doe or speake this day may tend to thy glory the good of others and the peace of mine owne Conscience And to this end I commend my selfe and all my wayes and actions together with all that do belong vnto me vnto thy gratious direction and protection praying thee to keepe both them and mee from all euill and to giue a blessing to all our honest labours and endeuours Defend thy whole Church from the tyranny of the World and of Antichrist Preserue our gracious King from all conspiracies and treasons grant him a long and prosperous raigne ouer vs. Blesse the Queene Prince Charles the Prince Palatine of Rhene and the vertuous Lady Elizabeth endue them vvith thy grace and defend them from all euill Blesse all our Ministers and Magistrates with those graces and gifts which thou knowest necessary for their places Be fauourable to all that feare thee and tremble at thy Iudgements comfort all those that are sicke and comfâ—rtlesse Lordâ— keepe mee in a continuall readinesse by Faith and Repentance for my last end that whether I liue or dye I may be found thine owne to thine eternall glory and mine euerlasting saluation through Iesus Christ my onely Sauiour In whose blessed Name I beg these mercies at thy hands and giue vnto thee thy praise and glory in that Prayer which hee hath sanctified with his owne lips saying Our Father which art in heauen c. Further Meditations to stir vs vp to praier in the Morning THinke not any businesse or haste though neuer so great a sufficient excuse to omit Praier in the Morning but meditate 1 That the greater thy businesse is by so much the more neede thou hast to pray for Gods good-speed and blessing thereon seeing it is certaine that nothing can prosper without his blessing 2 That many a man when hee thought himselfe surest hath beene soonest crossed so maiest thou 3 That many a man hath gone out of his dore and neuer come in againe Many a man who arose well and liuelie in the morning hath beene seene a dead man ere night So may it befall thee And if thou bee so carefull before thou goest abroad to drinke to fence thy body from ill ayres how much more carefull shouldest thou be to pray to perserue thy soule from euill temptations 4 That the time spent in prayer neuer hindereth but furthereth and prospereth a mans iourney and businesse 5 That in going abroad into the world thou goest into a forrest full of vnknown dangers where thou shalt meet many bryars to teare thy good name many snares to trap thy life and many hunters to deuoure thy soule It is a field of pleasant grasse but ful of poysonous serpents Aduenture not therefore to go nakâ—â— among these briars till thou hast prayed Christ to clothe thee with his righteousnesse nor to passe through these snares and ambushments till thou hast praied for Gods prouidence to be thy guide nor to walke barefoote through this snakie field till hauing thy feete shod with the preparation of the Gospell of peace thou hast praied to haue still the brasen Serpent in the eye of thy faith that so if thou commest not home holier thou maiest be sure not to returne worser then when thou wentest out of dores Therefore though
presumption contrary to my knowledge yea contrary to the motions of thy holy spirit reclaiming me from them so that I haue wounded my conscience and grieued thy holy spirit by whom thou hast sealed mee to the day of redemption Thou hast consecrated my soule and body to be the temples of the holy Ghost I wretched sinner haue defiled both vvith all manner of pollution and vncleannesse My eyes in taking pleasure to behold vanitie mine eares in hearing impure and vnchaste speeches my tongue in leasing and euill speaking my hands are so ful of impuritie that I am ashamed to lift them vp vnto thee and my feet haue carried mee after mine owne wayes my vnderstanding and reasoning which are so quicke in all earthly matters are only blinde and stupide when I come to meditate or discourse of spirituall and heauenly things my memory which should be the treasurie of all goodnesse is not so apt to remember any thing as those things vvhich are vile and vaine Yea Lord by wofull experience I finde that naturally all the imaginations of the thoughts of mine heart are only euill continually And these my sinnes are more in number then the haires which grow vpon mine head and they haue growne ouer me like a loathsome leprie that from the crowne of my head to the sole of my feet there remaines no part vvhich they haue not infected They make mee seeme vile in mine owne eyes how much more abhominable must I then appeare in thy sight And the custome of sinning hath almost taken away the conscience of sinne pulled vpon me such dulnesse of sense and hardnesse of hart that thy iudgements denounced against my sinnes by the faithfull Preachers of thy Word doe not terrifie me to returne vnto thee by vnfained repentance for them And if thou Lord shouldst but deale with me according to thy iustice and my desert I should vtterly be confounded and condemned But seeing that of thine infinite mercie thou hast spared mee so long and still waitest for my repentance I humbly beseech thee for the bitter death and bloudy Passionâ— sake which Iesus Christ hath suffered for mee that thou wouldest pardon and forgiue vnto mee all my sinnes and offences and open vnto mee that euer-streaming fountaine of the bloud of Christ which thou hast promised to open vnder the New Testament to the penitent of the house of Dauid that all my sinnes and vncleannesse may be so bathed in his bloud buried in his death and hid in his wounds that they neuer be more seene to shame me in this life or to condemne mee before thy Iudgement-seate in the world which is to come And forasmuch O Lord as thou knowest that it is not in man to turne his owne heart vnlesse thou doest first giue him grace to conuert And seeing that it is as easie with thee to make me righteous and holy as to bid mee to be such O my God giue mee grace to doe what thou commandest and then command what thou wilt and thou shalt finde me willing to doe thy blessed will And to this end giue vnto me thine holy spirit which thou hast promiseâ— to giue to the worlds end vnto all thine elect people And let the same thy holy spirit purge my heart heale my corruption sanctifie my nature and consecrate my soule and body that they may become the Temples of the holy Ghost to serue thee in righteousnesse and holinesse all the dayes of my life That when by the direction assistance of thy holy spirit I shall finish my course in this short and transitory life I may cheerefully leaue this world and resigne my Soule into thy Fatherly hands in the assured confidence of enioying euerlasting life with thee in thine Heauenly Kingdome which thou hast prepared for thine elect Saints who loue the Lord Iesus and expect his appearing In the meane while O Father I beseech thee let thy holy spirit worke in mee such a serious repentance as that I may with teares lament my sinnes past vvith griefe of heart be humbled for my sinnes present and vvith all mine endeuour resist the like filthy sinnes in time to come And let the same thy holy spirit likewise keepe mee in the vnitie of thy Church Leade mee in the truth of thy Word and preserue me that I neuer swarue from the same to Poperie nor any other error or false worship And let thy Spirit open mine eyes more and more to see the wondrous things of thy Law and open my lips that my mouth may daily defend thy Truth and set forth thy Praise Increase in me those good gifts which of thy meâ—cy thou hast already bestowed vpon mee and giue vnto mee a patient spirit a chaste heart a contented minde pure affections wife behauiour and all other graces which thou seest to be necessary for me to gouerne my heart in thy feare and to guide all my life in thy fauour that whether I liue or dye I may liue and dye vnto thee who art my God and my Redeemer And here O Lord according as I am bound I render vnto thee from the Altar of my humblest heart all possible thankes for all those blessings and benefits which so graciously plentifully thou hast bestowed vpon my soule and body for this life and for that which is to come namely for mine Election Creation Redemption Vocation Iustification Sanctification and Preseruation from my childe-hoode vntill this present day and houre and for the firme hope which thou hast giuen me of my Glorification Likewise for my health wealth food raiment and prosperitie and more especially for that thou hast defended mee this day now past from all perils and dangers both of body and soule furnishing mee with all necessary good things that I stand in neede of And as thou hast ordained the day for man to trauaile in and the night for him to take his rest so I beseech thee sanctifie vnto mee this nights rest and sleepe that I may enioy the same as thy sweet blessing and benefit That so this dull and wearied body of mine being refreshed with moderate sleepe and rest I may be the better enabled to vvalke before thee doing all such good workes as thou hast appointed when it shall please thee by thy diuine power to waken mee the next morning And whilest I sleepe doe thou O Lord who art the keeper of Israel that neuer slumbrest nor sleepest watch ouer mee in thy holy prouidence to protect mee from all danger so that neyther the euill Angels of Sathan nor any wicked enemy may haue any power to doe me any harme or euill And to this end giue a charge vnto thy holy Angels that they at thine appointment may pitch their tents round about me for my defence and safetie as thou hast promised that they should doe about them that feare thy Name And knowing that
that without faith wee cannot be perswaded in our consciences that our receiuing is acceptable vnto God 3 Of vnfained repentance requisite for a true Communicant True Repentance is a holy change of the minde when vpon the feeling sight of Gods mercy and of a mans owne misery hee turneth from all his known and secret sinnes to serue God in holinesse and righteousnesse all the rest of his daies For as he that is glutted with meat is not apt to eat bread so hee that is stuffed with sinnes is not fit to receiue Christ. And a conscience defiled with wilfull filthinesse makes the vse of all holy things vnholy vnto vs. Our sacrificed spotlesse Passeouer cannot bee eaten with the sowre leauen of malice and wickednes saith Paul 1 Cor. 5.8 Neither can the olde bottles of our corrupt and impure consciences retaine the new wine of Christs precious bloud as our Sauiour saith Mar. 2.22 Wee must therefore truely repent if we will bee worthy partakers 2 The duties to be performed in respect of our neighbour is Charity Charity is a hearty forgiuing of others who haue offended vs and after reconciliation an outward vnfained testifying of the inward affections of our hearts by gestures words and deeds as oft as we meete and occasion is offred For first without loue to our neighbour no sacrifice is acceptable vnto GOD. Secondly because one chiefe end wherefore the Lords Supper was ordained is to confirme Christians loue one towards an other Thirdly no man can assure himselfe that his owne sinnes are forgiuen of God if his heart cannot yeelde to forgiue the faults of men that haue offended him Thus farre of the first sort of duties which we are to performe before wee come to the Lords Table called Preparation 2 Of the second sort of duties which a worthy Communicant is to performe at the receiuing of the Lords Supper called Meditation THis exercise of spirituall Meditation consists in diuers points First when the Sermon is ended and the banquet of the Lords Supper begins to be celebrated meditate with thy selfe how thou art inuited by Christ to be a guest at his holy table and how louingly he inuiteth thee Hoe euery one that thirsteth come yee to the waters of life c. Come buy wine and milke without money and without price eate yee that which is good let your soule delight it selfe in fatnesse Take ye eate ye This is my body which was broken for you drinke yee all of this for this is my blood which was shed for the remission of your sinnes What greater honor can be vouchsafed then to be admitted to sit at the Lords own Table What better fare can be affoorded then to feede of the Lords owne body and bloud If Dauid thought it to be the greatest fauour that he could shew vnto good Barzallaâ— for all the kindenesse that hee shewed vnto him in his troubles to offer him That he should feed with him at his owne Table in Ierusalem how much greater fauour ought we to account it when Christ doth indeede feede vs in the Church at his owne Table and that with his owne most holy body and bloud Secondly as Abraham vvhen hee vvent â—p to thy Mount to sacrifice Isaak his Sonne left his Seruants beneath in the Valley so vvhen thou commest to the Spirituall Sacrifice of the Lords Supper lay aside all earthly thoughts and cogitations that thou maist wholy contemplate of Christ and offer vp thy Soule vnto him vvho sacrificed both his Soule and Body for thee Thirdly meditate vvith thy selfe how precious and venerable is the Body and Bloud of the Sonne of God vvho is the Ruler of Heauen and Earth the Lord at vvhose becke the Angels tremble and by whom both the quicke and dead shall be iudged at the last day and thou among the rest And how that it is hee who hauing beene crucified for thy sinnes offereth now to be receiued by faith into thy soule On the other side consider how sinfull a Creature thou art how altogether vnworthy of so holy a Guest how ill deseruing to taste of such sacred foode hauing beene conceiued in filthinesse and wallowing euer since in the mire of Iniquitie bearing the Name of a Christian but doing the Workes of the Diuell adoring CHRIST with an Aue Rex in thy mouth but spitting Oathes in his face and crucifying him anew vvith thy gracelesse actions Fourthly ponder then with what face darest thou offer to touch so holy a body with such defiled hands or to drinke such precious blood with so lewde and lying a mouth or to lodge so blessed a guest in so vncleane a stable For if the Bethshemites vvere slaine for but looking irreuerently into the Arke of the olde Testament what Iudgement mayest thou iustly expect who with such iâ—â—ure eies and heart art come to see and receiue the Arke of the New Testament in which dwelleth all the fulnesse of the God-head bodily If Vzza for but touching though not without zeale the Arke of the Couenant was stricken with sudden death What stroake of diuine Iudgement maiest thou not feare that so rudely with vncleane hands doest presume to handle the Arke of the eternall Testament wherein is hid all the treasures of wisdome and knowledge If Iohn Baptist the holiest man that was borne of a woman thought himselfe vnworthy to beare his shooes O Lord how vnworthy is such a prophane wretch as thou art to eate his holy flesh and to drinke his precious bloud If the blessed Apostle S. Peter seeing but a glympse of Christs Almightie Power thought himselfe vnworthy to stand in the same Bâ—ate with him how vnworthy art thou to sit with Christ at the same Table where thou maist behold the infinitenesse of his Grace and Mercy displayed If the Centurion thought that the roofe of his house was not vvorthy to harbour so diuine a Guest what roome can there be fit vnder thy ribs for Christs holinesse to dwell in If the bloud-issued sicke woman feared to touch the Hemme of his Garment how shouldest thou tremble to eate his flesh and to drinke his all-healing bloud Yet if thou commest humbly in Faith Repentance and Charitie abhorring thy sins past and purposing vnfainedly to amend thy life henceforth let not thy former sinnes affright thee for they shall be neuer laid vnto thy charge and this Sacrament shall seale vnto thy Soule that all thy sinnes and the Iudgements due vnto them are fully pardoned and cleane washed away by the bloud of Christ. For this Sacrament vvas not ordained for them who are perfect but to helpe penitent sinners vnto perfection Christ came not to call the righteous but sinners to repentance And he saith that the whole neede not the Physitian but they that are sicke Those hath Christ called and when they came them hath hee euer helped Witnesse the whole Gospell which testifieth that not one sinner
But thou O Lord art the helper of the helplesse and in thee the fatherlesse findeth mercy for though my sinnes be exceeding great yet thy mercy O Lord farre exceedeth them all neither can I commit so many as thy Grace can remit and pardon Wash therefore O Christ my sins with the vertue of thy pretious bloud especially those sinnes vvhich from a penitent heart I haue confessed vnto thee but chiefely O Lord for Christ his sake forgiue mee And seeing that of thy loue thou diddest lay downe thy life for my ransome vvhen I vvas thine enemie Oh saue now the price of thine owne bloud vvhen it shall cost thee but a smile vpon mee or a gratious appearance in thy Fathers sight in my behalfe Reconcile mee once againe O mercifull Mediatour vnto thy Father for though there be nothing in mee that can please him yet I know that in thee and for thy sake hee is well pleased with all whom thou acceptest and louest And if it be thy blessed vvill remoue this sickenesse from mee and restore mee to my former health againe that I may liue longer to set forth thy glory and to be a comfort to my Friends vvhich depend vpon mee and procure to my selfe a more setled assurance of that heauenly inheritance vvhich thou hast prepared for mee And then Lord thou shalt see how religiously and wisely I shall redeeme the time which heretofore I haue so lewdly and prophanely spent and to the end that I may the sooner and the easier be deliuered from this paine and sicknes direct mee O Lord I beseech thee by thy diuine prouidence to such a Physitian and helper as that by thy blessing vpon thy meanes I may recouer my former health and welfare againe And good Lord vouchsafe that as thou hast sent this sicknesse vnto mee so thou wouldest likewise be pleased to send thy holy spirit into my heart whereby this present sicknesse may be sanctified vnto me that I may vse it as thy schoole wherein I may learne to know the greatnesse of my misery and the riches of thy mercy that I may be so humbled at the one that I despaire not of the other and that I may so renounce all confidence of helpe in my selfe or in any other creature that I may onely put the whole rest of my saluation in thy all sufficient merits And forasmuch as thou knowest Lord how weake a vessell I am full of frailty and imperfections and that by nature I am angry and froward vnder euery crosse and affliction O Lord who art the giuer of all good gifts arme me with patience to endure thy blessed will and pleasure and of thy mercy lay no more vpon me then I shall be able to endure and suffer Giue me grace to behaue my selfe in all patience loue and meekenesse vnto those that shall come and visit mee that I may thankefully receiue and willingly embrace all good counsels consolations from them and that they may likewise see in me such good examples of patience and heare from me such godly lessons of comfort as may bee arguments of my Christian faith and profession and instructions vnto them how to behaue themselues when it shal please thee to visit them with the like affliction or sickenesse I know O Lord I haue deserued to die and I desire not longer to liue then to amend my wicked life and in some better measure to set forth thy glory Therefore O Father if it bee thy blessed will restore mee to health againe and grant me a longer life But if thou hast according to thine eternall decree appointed by this sickenesse to call for mee out of this transitory life I resigne my selfe into thy hands and holy pleasure thy blessed will be done whether it be by life or by death Onely I beseech thee of thy mercy forgiue mee all my sinnes and prepare my poore soule that by a true faith and vnfeigned repentance shâ—e may bee ready against the time that thou shalt call for her out of my sicke and sinfull body O heauenly Father who art the hearer of prayers heare thou in heauen this my prayer and in this extremity grant me these requests not for any worthinesse that is in me but for the merits of thy beloued Sonne Iesus my onely Sauiour and Mediator for whose sake thou hast promised to heare vs and to grant whatsoeuer we shall aske of thee in his Name In his name therefore and in his owne words I conclude this my vnperfect Prayer saying Our Father which art in Heauen c. Hauing thus reconciled thy selfe with GOD in Christ 1 Let thy next care be to set thy house in order as Isay aduised king Ezechias making thy last Will and Testament if it bee not already made If it be made then peruse it confirme it and for auoyding all doubts and contention publish it before witnesses that if God call for thee out of this life it may stand in force and vnalterable as thy last Will and Testament and so deliuer it locked or sealed vp in some Boxe to the keeping of a faithfull friend in the presence of honest witnesses 2 But in making thy Testament take a religious Diuines aduise how to bestow thy beneuolence and some honest Lawyers counsell to contriue it according to Law Dispatch this before thy sickenesse doth encrease and thy memory decay lest otherwise thy Testament prooues a dotement and another mans fancy rather then thy will 3 To preuent many inconueniences let me recommend to thy discretion two things 1 If God haue blessed thee with any competent state of wealth make thy Will in thy health time It will neither put thee further from thy goods nor hasten thee sooner to thy death but it will bee a great ease to thy minde in freeing thee from a great trouble when thou shalt haue most need of quiet for when thy house is set in order thou shalt be better enabled to set thy soule in order and to dispose of thy iourney towards GOD. 2 If thou hast children giue to euery one of them a portion according to thine ability in thy life time that thy life may seeme an ease and not a yoake vnto them yet so giue as that thy children may still bee beholding vnto thee and not thou vnto them But if thou keepe all in thy hands whilest thou liuest they may thanke death and not thee for the portion that thou leauest them If thou hast no children and the Lord haue blessed thee with a great portion of the goods of this world and if thou meane to bestow them vpon any charitable or pious vses put not ouer that good worke to the trust of others seeing thou seest how most of other mens Executors prooue almost Executioners And if friends be so vnfaithfull in a mans life How much greater cause hast thou to distrust their fidelity after thy death Lamentable experience sheweth how many dâ—admens Wils haue
of late either beene quite concealed vtterly ouerthrowne or by cauils and quirckes of Law frustrated or altered whereas by the Law of God the will of the dead should not be violated but all his godly intentions conscionably performed and fulfilled as in the sight of God Who in the day of the Resurrection will bee a iust Iudge both of the quicke and dead And if any thing should hap in his Will to be ambiguous or doubtfull it should be construed as it might come neerest to the honour of GOD and the honest intention of the Testator But let the vengeance due to such vnchristian deedes light on the Actors that doe them not on the kingdome wherein they are suffered to be done And let other Rich men bee warned by such wretched examples not to marry their mindes to their money as that they will doe no good with their goodes till death diuorceth them Considering therefore the shortnesse of thine owne life and the vncertainety of others iust dealings after thy death in these vniust daies Let me aduise thee whom GOD hath blessed with ability and an intent to doe good to become in thy life time thine owne Administrator make thine owne handes thine Executors and thine owne eies thy ouerseers cause thy lanthorne to giue her light before thee and not behinde thee giue God the glory and thou shalt receiue of him in due time the reward which of his grace mercy he hath promised to thy good workes 4 Hauing thus set thy house and soule in order if the determined number of thy daies be not expired God will either haue mercy vpon thee and say Spare him O killing malady that he goe not downe into the pit for I haue receiued a reconciliation Or els his Fatherly prouidence will direct thee to such a Physitian and to such meanes as that by his blessing vpon their endeauours thou shalt recouer and bee restored to thy former health againe But in any wise take heede that thou nor none for thee send vnto sorcerers wisards â—harmers or enchaunters for helpe for this were to leaue the God of Israel and to goe to Baalzebub the God of Ekron for helpe as did wicked Ahaziah and to breake thy vow which thou hast made with the blessed Trinity in thy Baptisme and bee sure that GOD will neuer giue a blessing by those meanes which he hath accursed But if hee permits Satan to cure thy body feare lest it tend to the damnation of thy soule thou art tried beware 5 When thou hast sent for the Physitian take heede that thou put not thy trust rather in the Physitian then in the Lord as Aza did of whom it is said that hee sought not the Lord in his disease but to the Physitians which is a kinde of Idolatrie that will increase the Lords anger and make the Physicke receiued vneffectuall Vse therefore the Physitian as Gods Instrument and Physicke as Gods meanes And seeing it is not lawfull without Prayer to vse ordinarie foode 1 Tim. 4.4 much lesse extraordinary Physicke whose good effect depends vpon the blessing of GOD. Before thou takest thy Physicke pray therefore heartily vnto GOD to blesse it vnto thy vse in these or the like vvords A Prayer before taking of Physicke O Mercifull Father who art the Lord of health and of sickenesse of life and of death who killest and makest aliue who bringest downe to the graue and raisest vp againe I come vnto thee as to the onely Physitian who canst cure my soule from sinne and my body from sicknesse I desire neither life nor death but referre my selfe to thy most holy will For though wee must needes dye and bring dead our liues are as water spilt on the ground which cannot be gathered vp againe Yet hath thy gratious prouidence whilest life remaineth appointed meanes vvhich thou vvilt haue thy children to vse and by the lawfull vse thereof to expect thy blessing vpon thine owne meanes to the curing of their sicknesse and restitution of their health And now O Lord in this my necessitie I haue according to thine ordinance sent for thy seruant the Physitian vvho hath prepared for mee this Physicke which I receiue as meanes sent from thy fatherly hand I beseech thee therefore that as by thy blessing on a lumpe of dry figs thou didst heale Ezekias sore that he recouered and by seauen times washing in the Riuer of Iordane didst clense Naaman the Syrian of his Leprosie and diddest restore the man that was blinde from his birth by annoynting his eyes with clay and spittle and sending him to wash in the poole of Siloam and by touching the hand of Peters wiues mother didst cure her of her Feauer and didst restore the Woman that touched the hemme of thy Garment from her bloudy issue So it would please thee of thine infinite goodnesse and mercy to sanctifie this Physicke to my vse and to giue such a blessing vnto it that it may if it be thy will and pleasure remoue this my sickenesse and paine and restore mee to health and strength againe But if the number of those dayes vvhich thou hast appointed for me to liue in this vale of misery be at an end and that thou hast sent this sickenesse as thy Messenger to call for mee out of this mortall life then Lord let thy blessed will be done for I submit my will to thy most holy pleasure Onely I beseech thee encrease my Faith and patience and let thy graâ—e and mercy be neuer wanting vnto mee but in the midst of all extremities assist mee with thy holy Spirit that I may willingly and chearefully resigne vp my Soule the price of thine owne bloud into thy most gracious hands and custodie Grant this O Father for Iesus Christ his sake to whom vvith thee and the holy Ghost be all honour and glory both now and euermore Amen Meditations for the sicke WHilest thy sicknes remaineth vse often for thy comfort these few Meditations taken from the ends wherefore GOD sendeth afflictions to his children Those are tenne 1 That by afflictions God may not onely correct our sinnes past but also vvorke in vs a deeper loathing of our naturall corruption and so preuent vs from falling into many other sins which otherwise vvee would commit like a good Father vvho suffers his tender Babe to scorch his finger in a candle that hee may the rather learne to beware of falling into a greater fire So that the childe of God may say with Dauid It is good for me that I haue beene afflicted that I may learne thy Statutes for before I was afflicted I went astray but now I keepe thy Word And indeede saith S. Paul wee are chastened of the Lord because wee should not be condemned with the World With one Crosse God maketh two cures the chastisement of sinnes past the preuention of
sinne to come For though the eternall punishment of sinne as it proceedeth from Iustice is fully pardoned in the sacrifice of Christ yet vvee are not without serious iudging of our selues exempted from the temporall chastisement of sinne for this proceedeth onely from the loue of God for our good And this is the reason that when Nathan told Dauid from the Lord that his sinnes were forgiuen yet that the Sword of chastisement should not depart from his house and that his Childe should surely die For GOD like a skilfull Physitian seeing the soule to be poysoned vvith the setling of sinne and knowing that the raigning of the Flesh vvill proue the ruine of the Spirit ministreth the bitter pill of affliction vvhereby the reliques of sinne is purged and the soule more soundly cured the flesh is subdued and the spirit is sanctified Oh the odiousnesse of sinne vvhich causeth God to chasten so seuerely his Children whom otherwise hee loueth so deerely 2 God sendeth affliction to seale vnto vs our Adoption for euery Childe whom God loueth hee correcteth And hee is a Bastard that is not corrected Yea it is a sure note that where GOD seeth sinne and smites not he there detests and loues not Therefore it is said that hee suffered the vvicked Sonnes of Eli to continue in their sinnes without correction because the Lord would slay them On the other side there is no surer token of Gods fatherly loue and care then to be corrected with some crosse as oft as vvee commit any sinfull crime Affliction therefore is a seale of Adoption no signe of Reprobation For the purest Corne is cleanest fanned the finest Gold is oftest tryed the sweetest Grape is hardest pressed and the truest Christian heauiest crossed 3 God sendeth affliction to weane our hearts from too much louing this World and worldly vanities and to cause vs the more earnestly to desire and long for eternall life For as the Children of Israel had they not beene ill entreated in Aegipt vvould neuer haue beene so willing to goe towards Canaan so were it not for the crosses and afflictions of this life Gods Children would not so heartilie long and willingly desire for the Kingdome of Heauen For wee see many Epicures that vvould be content to forgoe heauen on condition that they might still enioy their earthly pleasures and hauing neuer tasted the ioyes of a better how loath are they to depart this life whereas the Apostle that saw Heauens glory tels vs that there is no more comparison twixt the ioyes of eternall life and the pleasures of this world then there is betwixt the filthiest dung and the pleasantest meate or betwixt the stinkingst dung-hill and the fairest bed-chamber As therefore a louing Nursse puts Worme-wood or Mustard on the breast to make the childe the rather to forsake the dug so GOD mixeth sometimes affliction with the pleasures and prosperitie of this life least like the Children of this generation they should forget God and fall into too much loue of this present euill vvorld and so by riches grow proud by fame insolent by libertie vvanton and spurne with their heele against the Lord when they waxe fat For if Gods children loue the vvorld so well when like a curst stepmother shee misvseth and strikes vs how should vvee loue this harlot if shee smiled vpon vs and stroaked vs as shee doth her owne worldly Brats Thus doth GOD like a wise and louing Father embitter with crosses the pleasures of this life to his children that finding in this earthly state no true nor permanent ioyes they might sigh long for eternall life where firme and euerlasting ioyes are onely to be found 4 By affliction and sicknesse God exerciseth his children and the graces which hee bestoweth vpon them He refineth and trieth their faith as the Goldsmith doth his gold in the furnace to make it shine more glistering bright he stirreth vs vp to pray more 〈…〉 and zealously and proueth what patience we haue learned all this while in his schoole The like experience he maketh of our hope loue and all the rest of our Christian vertues which without this triall would rust like iron vnexercised or corrupt like standing waters that either haue no current or else are not powred from vessell to vessell whose taste remaineth and whose sent is not changed And rather then a man should keepe still the sent of his corrupted nature to damnation who would not wish to be changed from state to state by crosses and sickenesse to saluation For as the Camomill which is troden groweth best and smelleth most fragrant and as the fish is sweetest that liues in the saltest waters so those soules are most pretious vnto Christ who are most exercised and afflicted with his Crosse. 5 God sendeth affliction to demonstrate vnto the world the truenesse of his childrens loue and seruice Euery hypocrite will serue GOD whilest he prospereth and blesseth him as the Diuel falsly accused Iob to haue done but who saue his louing childe will loue and serue him in aduersity when GOD seemeth to bee angry and displeased with him yea and cleaue vnto him most inseperably when hee seemeth with the greatest frown and disgrace to reiect a man and to cast him out of his fauour yea when he seemeth to wound and kill as an enemy yet then to say with Iob Though thou Lord kill me yet will I put my trust in thee The louing and seruing of God and trusting in his mercy in the time of our correction and misery is the truest note of an vnfained child and seruant of the Lord. 6 Sanctified affliction is a singular helpe to further our true conuersion and to driue vs home by repentance to our heauenly Father In their affliction saith the Lord they will seeke mee diligently Aegypts burdens made Israel cry vnto GOD. Dauids troubles made him pray Hezekias sickenesse made him to weepe and miserie droue the Prodigall childe to returne and sue for his Fathers grace and mercy Yea wee reade of many in the Gospell that by sickenesses and affliction were driuen to come into CHRIST vvho if they had health and prosperity as others would haue like others neglected or contemned their Sauiour and neuer haue sought vnto him for his sauing health and grace For as the Arke of Noah the higher it was tossed with the floud the neerer it mounted towards heauen so the sanctified Soule the more it is exercised vvith affliction the neerer it is listed towards GOD. Oh blessed is that crosse that draweth a sinner to come vpon the knees of his heart vnto Christ to confesse his owne misery and to implore his endlesse mercy Oh blessed aye blessed bee that Christ that neuer refuseth the sinner that commeth vnto him though weather-driuen by affliction and miserie 7 Afflictions worke in vs pittie and compassion towards our fellow-brethren that
whose sake he hath promised to grant whatsoeuer wee shall aske of him as sure as GOD is true hee will not Though Ninâ—uies-sinnes had prouoked the Lord to send out his senteÌ„ce against them yet vpon their repentance hee called it againe and spared the Citie how much more if thou likewise repentest will he spare thee seeing his sentence is not yet gone forth against thee If hee deferred the Iudgement all Ahabs dayes for the externall shew onely vvhich hee made of Humiliation how much more vvill hee cleane turne away his vengeance if thou wilt vnfainedly repent of thy sinne and returne vnto him for Grace and Mercie He offered his mercy vnto Caine vvho murthered his innocent Brother If thou dost well shalt thou not be accepted as if hee should haue said If thou wilt leaue thy enuie and malice and offer vnto mee from a faithfull and contrite heart both thou and thine Oblation also shall be acceptable vnto mee And to Iudas that so treacherously betrayed him in calling him friend a sweete appellation of loue and vvhen Iudas offered hee willingly consented vvith that mouth wherein neuer was found guile to kisse those dissembling lips vnder which lurked the poyson of Aspes Had Iudas apprehended this word friend out of the mouth of Christ as Benhadad did the vvord Brother from the mouth of Achab doubtlesse Iudas should haue found the God of Israel more mercifull then Benhadad found the King of Israel But God vvas more displeased with Caine for despairing of his mercy then for murthering his Brother and vvith Iudas for hanging himselfe then for betraying his Master in that they would make the sinnes of mortall men greater then the infinite mercy of the eternall GOD or as if they could be more sinnefull then GOD was mercifull Whereas the least drop of Christs bloud is of more merit to procure Gods mercy for thy saluation then all the sinnes that thou hast committed can be of force to prouoke his wrath to thy damnation If Sathan shall suggest that all this is true of Gods mercy but that it doth not belong vnto thee because that thy sinnes are greater then other mens as being sinnes of knowledge and of many yeares continuance and such as whereby others haue beene vndone and all for the most part committed wilfully and presumptuously against God and thy conscience And therefore though he will be mercifull vnto others yet he will not be mercifull vnto thee meditate 1 That many who are now in heauen most blessed and glorious Saints committed in the same kinde kinde vvhen they liued on earth as great and greater sinnes then euer thou hast committed and continued before they repented in those sinnes as long as euer thou hast done As therefore all their sins and the continuance in them could not hinder gods mercy vpon their repentance from forgiuing their sins and receiuing them into fauour no more shall thy sins and continuance therein hinder him from being mercifull vnto thee if thou dost repent as they did yea vpon thy repentance euery one of their examples is a pledge that hee vvill doe the same vnto thee that hee did vnto them For as the least sinne in Gods Iustice without Repentance is damnable so the greatest sinne vpon repentance is in his Mercy pardonable Thy greatest and inueteratest sinnes are but the sinnes of a man but the least of his mercies is the mercy of God Because thou knowest thine owne sinnes thou doubtest whether they shall be pardoned Marke how this doubtfull case is resolued by GOD himselfe Many in Isayes daies thought as thou dost that they had continued so long in sinne that it was too late for them now to seeke to returne vnto GOD for grace and mercy But GOD answereth them Seeke yee the Lord whilest he may be found call yee vpon him whilest hee is neere As if hee had said Whilest life lasteth and my Word is preached I am neere to be found of all that seeke mee and pray vnto mee The people reply But vvee O Lord are grieuous sinners and therefore dare not presume to call vpon thy Name or to come neere thine Holinesse To this the LORD answereth Let the wicked forsake his way and the man of iniquitie his thoughts and let him returne vnto mee and I will haue mercy vpon him and be his God and I will pardon him aboundantly But wee would thinke say the people that if our sinnes vvere but ordinarie sinnes this promise of mercy might belong vnto vs. But because our sinnes are so great and of such long continuance therefore vve feare least vvhen wee appeare before GOD he vvill reiect vs. To this GOD answereth againe My thoughts of mercy are not your thoughts neyther are your wayes of pardoning my wayes for as the Heauens are higher then the Earth so are my wayes higher then your wayes and my thoughts then your thoughts If therefore euery Sinner in the World were a world of such sinners as thou art doe thou but yet what GOD bids thee repent and beleeue and the bloud of Iesus Christ being the bloud of God will clense both thee and them from all your sinnes 2 That as God did foresee all the sinnes which the world should commit and yet all those could not hinder him from louing the world so That hee gaue his onely begotten Sonne to the death to saue as many of the world as would beleeue and repent much lesse shall thy sinnes being the sinnes of the least Member of the vvorld be able to hinder GOD from louing thy soule and forgiuing thy sinnes if thou dost repent and beleeue 3 That if hee loued thee so deare vvhen thou vvast his enemie that hee paid for thee so deare a price as the spilling of his heart bloud how can he now but be gracious vnto thee when to saue thee vvill cost him but the casting of a gracious looke vpon thee Looke not thou therefore to the greatnesse of thy sinnes but to the infinitenesse of his mercy which is so surpassing great that if thou puttest all thine owne grieuous sinnes together and adde vnto those the sins of Caine and Iudas and put vnto them all the sinnes of all the Reprobates in the world doubtlesse it would be a huge heape Yet compare this huge heape vvith the infinite Mercy of GOD and there will be no more comparison betwixt them then betwixt the least Mole-hill and the greatest Mountaine in a Country The cry of the grieuousest sinnes that euer wee read of could neuer reach vp higher then vnto heauen as the cry of the sinnes of Sodome but the Mercy of God saith Dauid reacheth vp higher then the Heauens and so ouer-toppeth all our sinnes And if his mercy be greater then all his workes it must needes be greater then all thy sinnes And so long as his mercy is greater then the sinnes of the whole world doe thou but repent
there is no doubt of pardon If Sathan shall obiect that thou hast many times vowed to repent and hast made a shew of Repentance for the time and yet didst fall to the same sinnes againe and againe and that all thy Repentance was but fained and a mocking of God And that seeing thou hast so often broken thy vowes therfore God hath with-drawn his mercy and hath changed his loue c. meditate 1 That though this were true which indeede is haynous yet it is no sufficient cause vvhy thou shouldest despaire seeing that this is the common case of all the Children of God in this life vvho vow so oft to forbâ—are some sinnes till perceiuing their weakenesse not able to performe it then vow that they will vow no more Their vowes shew the desires of their spirituall man their breakings the weakenesse of their corrupt flesh And our oft slips to the same sinnes Christ fore-saw vvhen hee taught vs to pray daily O Father forgiue vs our trespasses And why doth Christ enioyne thee who art but sinfull man to forgiue thy brother seauen times in a day if hee shall returne seauen times in a day and say it repenteth mee But to assure thee that hee being the God of mercy and goodnesse it selfe will forgiue vnto thee thy seuenty times seuen folde sinnes a day which thou hast committed against him if thou returne vnto him by true repentance The Israelites were cured by looking though with weake eies on the brasen Serpent as oft as they were stung by the fiery Serpent in the wildernesse to assure thee that vpon thy teares of repentance thou shalt be recouered by faith in Christ as oft as thou art wounded to death by Sinne. 2 That thy saluation is grounded not vpon the constancy of thine obedience but vpon the firmenesse of Gods couenant Though thou variest with GOD and the couenant bee broken on thy behalfe yet it is firme on Gods part and therefore all is safe enough if thou wilt returne for there is no variablenesse with him neither shadow of change He hath locked vp thy saluation and made it sure in his owne vnchangeable purpose and hath deliuered to thy keeping the keyes which are Faith and Repentance and whilest thou hast them thou maiest perswade thy selfe that thy saluation is sure and safe For whom God loueth hee loueth to the end and neuer repenteth of bestowing his loue on them who repent and beleeue Lastly if Satan shall perswade thee that thou hast been doubting a long time and that it is best for thee now to despaire seeing thy sinnes encrease and thy iudgements draweth neere meditate 1 That no sinne though neuer so great should bee a cause to moue any Christian to despaire so long as Gods mercy by so many millions of degrees is greater and that euery penitent and beleeuing sinner hath the pardon of all his sinnes confirmed by the Word and Oath of GOD two immutable things wherein it is vnpossible that God should lye His Word is that at what time soeuer a sinner whosoeuer doth repent of his sin whatsoeuer for both time sinnes and sinners are indefinite from the bottome of his heart God will blot forth all his sinnes out of his remembraâ—ce that they shall be mentioned vnto him no more If we will not take his word which GOD forbid wee should doubt of he hath giuen vs his oath As I liue I desire not the death of the wicked but that the wicked turne from his way and liue as if he had said Will yee not beleeue my word I sweare by my life that I delight not to damne any sinner for his sinnes but rather to saue him vpon his conuersion and repentance The meditation hereof moued Tertullian to exclaime Oh how happy are wee when God sweareth that hee will not our damnation Oh what miserable wretches are wee if wee will not beleeue God when he sweareth this truth vnto vs Listen O drooping spirit whose soule is assailed with waues of faithlesse despaire how happy were it to see many like thee and Hezechias who mourne like doues for the sence of sinne and chatter like Cranes and Swallowes for the feare of Gods anger rather then to behold many who die like beasts without any feeling of their owne estate or any feare of Gods wrath or tribunall seate before which they are to appeare Comfort thy selfe O languishing soule for if this earth hath any for whom Christ spilt his bloud on the Crosse thou assuredly art one Cheere vp therfore thy selfe in the all-sufficient attonement of the bloud of the Lambe which speaketh better things then that of Abel And pray for those who neuer yet obtained the grace to haue such a sense with detestation of sinne Thou art one indeed for whom Christ dyed and from whom a wounded spirit iudging rather according to his feeling then his faith hath wrung that dolefull voice of Christ My God my God why hast thou forsaken me And doubt not but ere long thou shalt as truely raigne with him as now thou doest suffer with him for Yea and Amen hath spoken it No sinne barres a man from saluation but onely incredulity and impenitencie nothing makes the sin against the holy Ghost vnpardonable but want of repentance Thy vnfained desire to repent is as acceptable vnto God as the perfectst repentance that thou couldest wish to performe vnto him Meditate on these Euangelicall comforts and thou shalt see that in the very agony of death GOD will so assist thee with his spirit that when Saâ—an looketh for the greatest victory he shall receiue the foulest foile yea when the eye-strings are broken that thou canst not see the light Iesus Christ will appeare vnto thee to comfort thy soule and his holy Angels will carry thee into his heauenly kingdome Then shall thy friends behold thee like Manoahs Angell doing wonders indeed when they shall see a fraile man in his greatest weakenesse by the meere assistance of Gods Spirit ouercomming the strength of sin the bitternesse of death and all the power of Satan and in the fire of Faith and perfume of Praier ascend vp with Angels victoriously into Heauen An admonition to them who come to visit the sicke THey who come to visit the sicke must haue a speciall care not to stand dumbe and staring in the sicke persons face to disquiet him nor yet to speake idly and to aske vnprofitable questions as most doe If they see therefore that the sicke party is like to die let them not dissemble but louingly and discreetly admonish him of his weakenesse and to prepare for eternall life One houre well spent when a mans life is almost out-spent may gaine a man the assurance of eternal life Sooth him not vvith the vaine hope of this life least thou betray his soule to eternall death Admonish him plainely of his estate and aske
and more meanes to comfort thee The spirituall sigh vpon the seauenth thought O Lord my sinnes haue deserued the paines of hell and eternall death much more these fatherly corrections wherewith thou doest afflict me But O blessed Lambe of God which takest away the sinnes of the world haue mercy vpon me and wash away all my filthy sinnes with thy most precious blood and receiue my soule into thy heauenly kingdome for into thy handâ— O Father I commend my spirit and thou hast redeemed me O Lord thou God of truth The sicke person ought now to send for some Godly and Religious Pastor IN any wise remember if conueniently it may be to send for some godly and religious Pastor not onely to pray for thee at thy death for GOD in such a case hath promised to beare the Praiers of the righteous Prophets and Elders of the Church But also vpon thy confession and vnfaigned repentance to absolue thee of thy sinnes For as Christ hath giuen him a calling to baptize thee vnto repentance for the remission of thy sinnes so hath he likewise giuen him a calling and power and authority vpon repentance â—o absolue thee from thy sinnes I will giue thee the keyes of the Kingdome of Heauen and whatsoeuer thou shalt bind vpon earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shall be lâ—â—sed in heauen And againe Verily I say vnto you whatsoeuer yee bind in earth shall be â—ound in heauen whatsoeuer yee loose in earth shall be loosed in heauen And againe receiue yee the holy Ghost whosoeuer sinnes yeare◠〈◊〉 they are remitted vnto them and whosoeuer sinnes yee retaine they are retained This doctrine was as ancient in the Church of God as Iob for Elihu tels him That when God strikes a man with malady â—n his bed so that his soule draweth neere the graue and his life to the buriâ—rs If there beâ— any messenger with him or an interpreter one of a thousand to declare vnto man his righteousnesse then will hee haue mercy vpon him c. And answerable heereunto saith Saint Iames if the sicke 〈◊〉 committed sinnes vpon his repentance and the praier of the Elders they shall be forgiuen him These haue power â—o shut heauen and to deliuer the scandalous impenitent sinner 〈◊〉 Satan For the weaponâ— of their war faâ—â— are 〈◊〉 carnall but mighty through God to cast downe c. and to haue vengeance in readinesse against all disobedience They haue the key of loosing therefore the power of absoluing The Bishops and Pastors of the Church doe not forgiue sinnes by any absolute power of their owne for so onely Christ their master forgiueth sinnes but ministerially as the seruants of Christ and stewards to whose fidelity their Lord and Master hath committed his keyes and that is when they doe declare and pronounce either publikely or priuately by the word of God what bindeth what looseth and the 〈◊〉 of God to penitent 〈◊〉 or his iudgement to impenitent and obstinate personâ— and so doe apply the generall promiseâ— or threatnings to the penitent or impenitent For CHRIST from heauen doth by them as by his Ministers on Earth declare whom hee remitteth and bindeth and to whom he will open the gates of heauen and against whom he will shut them And therefore it is not said whose sinne yee signifie to be remitted but whose sinnes yee remit they then doe remit sinnes because Christ by their ministry 〈…〉 aâ— Christ by his Disciples loâ—sed Lazarus Iob. â—â— 44 And as no water could wash away 〈…〉 but the waters of 〈…〉 though other riuers 〈◊〉 cleare because the promise was annexed vnto the 〈◊〉 of Iordane and not of â—â—ther Riuers so though another man may pronounce the same words yet haue they not the like efficacie and power to worke on the conscience as vvhen they are pronounced from the mouth of Christs Ministers because that the promise is annexed to the Word of God in their mouthes for them hath he chosen separated and set apart for this worke and to them hee hath committed the ministerie and word of reconciliation by their holy calling and ordination they haue receiued the holy Ghost and the Ministeriall power of binding and loosing They are font forth of the holy Ghost for this worke wherunto he hath called them And Christ giues his Ministers power to forgiue sins to the penitent in the same words that he teacheth vs in the Lords Prayer to desire God to forgiue vs our sins to assure all penitent sinners that God by his Ministers absolution doth fully through the merits of Christs bloud forgiue them all their sinnes So that what Christ decreeth in heauen in foro Iudicij the same hee declareth on earth by his reconciling Ministers in foro paenitentiae So that as GOD hath reconciled the world to himselfe by Iesus Christ so hath he saith the Apostle giuen vnto vs the ministery of this reconciliation Hee that sent them to baptise saying Goe and teach all nations baptising them c. sent them also to remit sinnes saying As my Father sent mee so send 〈…〉 whosoeuer sinnes yee remit they are remitted vnto them c. As therefore none can baptise though he vse the same Water words but onely the lawfull Minister whom Christ hath called and authorised to this diuine and Ministeriall Function So though others may comfort vvith good words yet none can absolue from sinne but onely those to whom Christ hath committed the holy ministerie and word of reconciliation and of their absolution Christ speaketh he that heareth you heareth me In a doubtfull title thou wilt aske the counsell of thy skilfull Lawyer in perill of sickenesse thou wilt know the aduise of thy learned Physitian and is there no danger in dread of damnation for a sinner to be his owne Iudge Iudicious Caluin teacheth this point of doctrine most plainely Etsi omnes mutuò nos debeamus consolari c. Although saith he we ought to comfort and confirme one another in the confidence of Gods mercy yet we see that the Ministers are appointed as witnesses and sureties to acertaine our consciences of the remission of sinnes insomuch as they are said to remit sinnes and to loose soules Let euery faithfull man therefore remember that it is his duty if inwardly he be vexed and afflicted with the sence of his sins not to neglect that Remedy which is offered vnto him by the Lord to wit that for the easing of his Conscience he make priuate confession of his sinnes vnto his Pastor and that he desire his priuate indeuour for the application of some comfort vnto his soule whose office it is both publikely and priuately to administer Euangelicall Consolation to Gods people Beza highly commendeth this practise and Luther saith
prison of vtter darkenesse S. Lord wherefore wouldest thou be forsaken of all thy Disciples C. That I might reconcile thee vnto God of whom thou wast forsaken for thy sinnes S. Lord wherfore wouldest thou stand to be apprehended alone C. To shew thee that my loue of thy saluation was more then the loue of all my Disciples S. Lord wherefore was the young man caught by the Souldiers and onstript of his linnen who came out of his bed hearing the stir at thy apprehension and leading to the high Priest C. To shew their outrage in apprehending me and my power in preseruing out of their outragious hands all my Disciples who otherwise had been worse handled by them then was that young man S. Lord wherefore wouldest thou be bound C. That I might lose the cordes of thine iniquities S. Lord why wast thou denied of Peter C. That I might confesse thee before my Father and thou mightest learne that there is no trust in man and that Saluation proceedes of my meere mercy S. Lord wherefore wouldest thou bring Peter to repentance by the crowing of a cocke C. That none should despise the meanes which God hath appointed for their conuersion though they seeme neuer so meane S. Lord wherefore diddest thou at the Cock-crowing turne and looke vpon Peter C. Because thou mightest know that without the helpe of my grace no meanes can turne a sinner vnto God when he is once falne from him S. Lord wherefore wast thou couered with a purple roabe C. That thou mightest perceiue that it was I that did away thy Scarlet sinnes S. Lord wherefore wouldest thou be crowned with thornes C. That by wearing thorns the first fruits of the curse it might appeare that it is I which takes away the sinnes and curse of the world and crownes thee vvith the crowne of life and glory S. Lord why was a Reede put into thine hand C. That it might appeare that I came not to breake the brused Reede S. Lord wherefore wast thou mocked of the Iewes C. That thou mightest insult ouer Diuels who otherwise would haue mocked thee as the Philistims did Sampson S. Lord wherfore wouldest thou haue thy blessed face defiled with spittle C. That I might clense thy face from the shame of sinne S. Wherfore Lord were thine eyes hood-winkt with a vaile C. That thy spiritual blindnesse being remoued thou mightest behold the face of my Father in heauen S. Lord wherefore did they bâ—ffet thee with fists and beat thee with staues C. That thou mightest be freed from the stroakes and tearings of infernall fiends S. Lord wherefore wouldest thou be reuiled C. That God might speake peace vnto thee by his word and spirit S. Lord wherefore was thy face disfigured with blowes and bloud C. That thy face might shine glorious as the Angels in heauen S. Lord wherefore wouldst thou be so cruelly scourged C. That thou mightest be freed from the sting of conscience and whips of euerlasting torments S. Lord wherefore wouldest thou be arraigned at Pilats barre C. That thou mightest at the last day be acquited before my iudgement seat S. Lord wherefore wouldest thou be falsly accused C. That thou shouldest not he iustly condemned S. Lord wherefore wast thou turned ouer to be condemned by a strâ—nge Iudge C. That thou being redeemed from the captiuity of a hellish Tyrant mightest bee restored to God whose owne thou arâ— by right S. Wherefore O Christ didst thou acknowledge that Pilate had power ouer thee from aboue C. That Antichrist vnder pretence of being my Vicar should not exalt himselfe aboue all Principalities and Powers S. Lord why wouldest thou suffer thy passion vnder Pontius Pilate being a Romane President to Caesar of Rome C. To shew that the Caesarian and â—ontifician policie of Rome should chiefely persecute my Church and crucifie me in my members S. But why O Lord wouldest thou be condemned C. That the law being condemned in me thou mightest not be condemned by it S. But why wast thou condemned seeing nothing could be proâ—ed against thee C. That thou mightest know that it was not for my fault but for thine that I suffered S. Lord wherefore wast thou led to suffer out of the City C. That I might bring thee to rest in the heauenly Citie S. Lord why did the Iewes compell Simon of Cyrene comming out of the field to carrie thy Crosse. C. To shew the weakâ—nesse whereunto the burthen of thy sinnes brought me and what must be euery Christans case which goeth out of the field of this world toward the heauenly Ierusalem S. Lord why wast thou vnstripped of thy garments C. That thou mightest see how I forsooke all to redeeme thee S. Lord wherefore wouldest thou be lift vp vpon a Crosse C. That I might lift thee vp with me to heauen S. Lord wherefore diddest thou hang vpon a cursed tree C. That I might satisfie for the sin committed in eating the forbidden fruit of a tree S. Lord wherefore wouldest thou hang betweene two theeues C. That thou my deare soule mightest haue place in the midst of heauenly Angels S. Lord wherefore were thy hands and feete nayled to the Crosse C. To enlarge thy hands to doe the workes of righteousnesse and to set thy feete at libertie to walke in the wayes of peace S. Lord wherefore did they crucifie thee in Golgotha the place of dead mens souls C. To assure thee that my death is life vnto the dead S. Lord why did 〈◊〉 the Souldiers diuide thy seamelesse coate C. To shew that my church is one vvithout rent of Schisme S. Lord wherefore didst thou taste vinegar and gall C. That thou mightest eate the bread of Angels and drinke the water of life S. Lord why saidst thou vpon the Crosse It is finished C. That thou mightest know that by my death the Law was fulfilled and thy redemption effected S. Lord why didst thou cry out vpon the Crosse My God my God why hast thou forsaken me C. Least thou being forsaken of God shouldest haue beene driuen to cry in the paines of hell Woe and alas for euermore S. Lord wherefore was there such a 〈◊〉 darknesse when thou didst suffer and cry out â—n the Crosse C. That thou mightest see an Image of those Hellish pâ—inâ—â— which I 〈…〉 deliuer thee from 〈◊〉 lesse paines of Hell and euerlasting chaines of darknesse S. Lord why wouldest thou haue thin◠〈…〉 bread C. That I might embrace thee more louingly my sweet soule S. Loâ—d how 〈◊〉 thâ— theefe that neuer wrought good before obtaine Paradise vpon so short repentance C. That thou maist see the power of my death to forgiue them that repent that no sinner needs despaire S. Lord why did not the other
enuied to be taxed with such a blemish though I knew that otherwise the graces of God shined in him in aboundant measure I made â—ests of officious and aduantage of pernitious lyes herein shewing my selfe a right Cretian rather then an vpright Christian. And lastly O Lord where I should haue rested fully contented vvith that portion which thy Maiestie thought meetest to bestow vpon me in this Pilgrimage and reioyced in an others good as in mine owne Alas my life hath beene nothing else but a greedy lusting after this neighbours house and that neighbours land yea secretly vvishing such a man dead that I might haue his liuing or office coueting rather those things which thou hast bestowed on another rather then being thankefull for that which thou hast giuen vnto my selfe Thus I O Lord who am a carnall sinner and sold vnder sinne haue transgressed all thy holy and spiritual commandements from the first to the last from the greatest vnto the least and here I stand guiltie before thy Iudgement-seate of all the breaches of all thy lawes and therefore lyable to thy Curse and to all the miseries that Iustice can poure forth vpon so cursed a creature And whither shall I goe for deliuerance from this miserie Angels blush at my rebellion and will not helpe mee Men are guilty of the like transgression and cannot helpe themselues Shall I then despaire vvith Caine or make away my selfe with Iudas No Lord for that were but to end the miseries of this life and to beginne the endlesse torments of Hell I will rather appeale to thy Throane of Grace where Mercy raignes to pardon abounding sinnes and out of the depth of my miseries I will cry with Dauid for the depth of thy mercies Though thou shouldest kill me with afflictions yet will I like Iob put my trust in thee Though thou shouldest drowne me in the Sea of thy displeasure with Ionas yet will I catch such hold on thy Mercy that I will be taken vp dead clasping her with both my hands And though thou shouldest cast mee into the bowels of Hell as Ionas into the Belly of the Whale yet from thence would I cry vnto thee O God the Father of Heauen O Iesus Christ the Redeemer of the World O Holy Ghost my Sanctifier three Persons and one eternall God haue mercy vpon mee a miserable sinner And seeing the goodnesse of thine owne nature first moued thee to send thine onely begotten Son to dye for my sinnes that by his death I might be reconciled to thy Maiestie O reiect not now my penitent Soule who being displeased with her selfe for sinne desireth to returne to serue and please thee in newnesse of life and reach from Heauen thy helping hand to saue mee thy poore seruant who am like Peter ready to sincke in the Sea of my sinnes and miserie Wash away the multitude of my sinnes with the merits of that bloud which I beleeue that thou hast so abundantly shed for penitent sinners And now that I am to receiue this day the blessed Sacrament of thy precious body and bloud O Lord I beseech thee let thy holy Spirit by thy Sacrament seale vnto my soule that by the merits of thy Death and Passion all my sinnes are so freely and fully remitted and forgiuen that the curses and Iudgements which my sins haue deserued may neuer haue power eyther to confound me in this life or to condemne me in the world which is to come For my stedfast faith is that thou hast dyed for my sinnes and risen againe for my iustification This I beleeue O Lord helpe mine vnbeliefe Worke in mee likewise I beseech thee an vnfained Repentance that I may heartily bewaile my former sins and loath them and serue thee hence forth in newnesse of life and greater measure of holy deuotion And let my soule neuer forget the infinite loue of so sweete a Sauiour that hath laid downe his life to redeeme so vile a Sinner And grant Lord that hauing receiued these seales and pledges of my Communion with thee thou maist henceforth so dwell by thy Spirit in mee that I so liue by Faith in thee and that I may walke all the dayes of my life in godlinesse and pietie towards thee and in Christian loue and charitie towards all my neighbours that liuing in thy feare I may dye in thy fauour and after death be made partaker of eternall life through Iesus Christ my Lord and onely Sauiour Amen 3 Of the meanes whereby thou maist become a worthy Receiuer THese Meanes are dueties of two sorts the former respecting GOD the later our Neighbour Those vvhich respect GOD are three first sound knowledge secondly true faith thirdly vnfained repentance That which respecteth our neighbour is but one sincere Charitie 1 Of sound knowledge requisite in a worthy communicant Sound knowledge is a sanctified vnderstanding of the first Principles of Religion As first of the Trinity of Persons in the vnity of the Godhead Secondly of the Creation of Man and his fall Thirdly of the curse and misery due to sinne Fourthly of the natures and offices of Christ and redemption by faith in his death especially of the doctrine of the Sacraments sealing the same vnto vs. For as an house cannot be built vnlesse the foundation bee first laid no more can Religion stand vnlesse it bee first grounded vpon the certaine knowledge of Gods word Secondly if wee know not Gods will we can neither beleeue nor doe the same For as wordly businesses cannot be done but by them who haue skill therein so without knowledge must men be much more ignorant in diuine and spirituall matters And yet in temporall things a man may doe much by the light of nature But in religious mysteries the more we relye vpon naturall reason the further we are from comprehending spirituall truth Which discouers the feareful estate of those who receiue without knowledge and the more fearefull estate of those Pastors who minister vnto them without Catechising 2 Of sincere faith required to make a worthy communicant Sincere faith is not a bare knowledge of the Scriptures first grounds of Religion for that Diuels and Reprobates haue in an excellent measure and doe beleeue it and tremble But a true perswasion as of all those things whatsoeuer the Lord hath reuealed in his word so also a particular application vnto a mans owne soule of all the promises of mercy which God hath made in Christ to all beleeuing sinners And consequently that Christ and all his merits doe belong vnto him as well as to any other For first if wee haue not the righteousnesse of Faith the Sacrament seales nothing vnto vs and euery man in the Lords Supper receiueth so much as hee beleeueth Secondly because that without Faith we communicating on earth cannot apprehend Christ in heauen For as he dwelleth in vs by faith so by faith we must likewise eate him Thirdly because