liue vnder the discipline of others rather then at the disposition of thine owne will No tired Horse was euer more willing to be rid of his burthen than thou wast to get out of the seruile state of this bondage A state not worth the description 3 Meditations of the miseries of Man-hood WHat is Mans-state but a Sea wherein as waues one trouble ariseth in the necke of another the latter worse then the former No sooner diddest thou enter into the affaires of this world but thou wast enwrapped about with a cloud of miseries Thy Flesh prouokes thee to lust the World allures thee to pleasures and the Diuell tempts thee to all kinde of sinnes feares of enemies affrights thee suites in Law doe vexe thee wrongs of ill neighbours do oppresse thee cares for Wife and Children doe consume thee and disquietnesse twixt open foes and false friends doe in a manner confound thee Sinne stings thee within Sathan layes snares before thee Conscience of sinnes past dogges behinde thee Now aduersitie on thy left hand frets thee anone prosperitie on thy right hand flatters thee ouer thy head Gods vengeance due to thy sinnes is ready to fall vpon thee and vnder thy feete Hell-mouth is ready to swallow thee vp And in this miserable estate whither wilt thou goe for rest and comfort the house is full of cares the field full of toyle the country of rudenesse the citie of factions the Court of enuy the Church of sects the Sea of pirates the Land of robbers Or in what state wilt thou liue seeing wealth is enuied and pouertie is contemned wit is distrusted and simplicitie is derided Superstition is mocked and Religion is suspected vice is aduanced and vertue is disgraced Oh with what a body of sinne art thou compassed about in a world of wickednesse What are thine Eyes but windowes to behold vanities What are thine Eares but floud-gates to let in the streame of iniquitie what are thy Senses but matches to giue fire to thy lusts what is thine Heart but the Anuill whereon Sathan hath forged the ougly shape of all lewde affections Art thou nobly descended thou must put thy selfe in peril of forraine wars to get the reputation of earthly Honour oft times hazard thy life in a desperate combate to auoid the aspersion of a Coward Art thou borne in meane estate Lord I what paines and druggerie must thou endure at home and abroad to get maintenance and all perhaps scarce sufficient to serue thy necessitie and when after much seruice and labour a man hath got something how litttle certaintie is there in that which is gotten seeing thou seest by daily experience that he who was rich yesterday is to day a begger hee that yesterday was in health to day is sicke he that yesterday was merry and laughed hath cause to day to mourne and weepe hee that yesterday vvas in fauour to day is in disgrace and he who yesterday was aliue to day is dead and thou knowest not how soone nor in what manner thou shalt die thy selfe And who can enumerate the losses crosses griefes disgraces sicknesses and calamities which are incident to sinfull man To speake nothing of the death of friends and children which oft times seemes to be vnto vs farre more bitter then present death it selfe 4 Meditations of the misery of old age WHat is old age but the receptacle of all maladies for if thy lot be to draw thy dayes to a long date in comes olde-bald-headed age stooping vnder dotage with his wrinckled face rotten teeth and stinking breath iesty with choler withered with drynesse dimmed vvith blindnesse absurded with deafenesse ouerwhelmed with sicknesse and bowed together with weaknesse hauing no vse of any sense but of the sense of paine which so racketh euery member of his body that it neuer easeth him of griefe till hee hath throwne him downe to his graue Thus farre of the miseries which accompanie the body Now of the miseries which accompany chiefly the soule in this life Meditations of the miserie of the soule in this life THe miserie of thy Soule will more euidently appeare if thou wilt but consider 1 The felicitie shee hath lost 2 The misery which shee hath pulled vpon her selfe by sinne 1 The Felicitie lost was first the fruition of the Image of God whereby the soule was like vnto GOD in knowledge enabling her perfectly to vnderstand the reuealed will of GOD. Secondly true Holinesse by which shee was free from all prophane errour Thirdly Righteousnes whereby she was able to incline all her naturall powers and to frame vprightly all her actions proceeding from those powers With the losse of this diuine Image shee lost the Loue of GOD and the blessed communion which she had with his Maiestie wherein consisted her life and happinesse If the losse of earthly riches vexe thee so much how should the losse of this diuine treasure perplexe thee much more 2 The Misery which shee pulled vpon her selfe consists in two things 1 Sinfulnesse 2 Cursednesse 1 Sinfulnesse is an vniuersall corruption both of her Nature and Actions for her Nature is infected with a pronenesse to euery sinne continually the Minde is stuffed with vanitie the Vnderstanding is darkened with ignorance the Will affecteth nothing but vile vaine things All her Actions are euill yea this deformitie is so violent that oftentimes in the regenerated soule the Appetite will not obey the gouernment of Reason and the Will wandreth after and yeelds consent to sinfull motions How great then is the violence of the Appetite and Will in the reprobate Soule which still remaines in her naturall corruption Hence it is that thy wretched Soule is so deformed with sinne defiled with lust polluted with filthinesse outraged with passions ouer-carryed with affections pining with Enuy ouercharged with gluttony surquedred with drunkennes boyling with reuenge transported with rage and the glorious Image of GOD transformed to the ougly shape of the Diuell so farre as it once repented the Lord that euer he made man From the former flowes the other part of the Soules misery called cursednesse wherof there are two degrees 1 In part 2 In the fulnesse thereof 1 Cursednesse in part is that which is inflicted vpon the Soule in life and death and is common to her with the body The Cursednesse of the soule in life is the wrath of God which lyeth vpon such a creature so farre as that all things not onely calamities but also very blessings and graces turne to ruine Terrour of Conscience driues him from from GOD and his seruice that he dares not come to his presence and ordinances but is giuen vp to the slauerie of Sathan and to his owne lusts and vile affections This is the Cursednesse of the Soule in life now followes the Cursednesse of the Soule and body in death Meditations of the misery of the body and soule in death AFter that the aged
a spoonefull of supping to releeue languishing nature The wretched soule seeing her selfe thus desolate and altogether destitute of friēds helpe and comfort and knowing that within an houre shee must be in euerlasting paines retires her selfe to the heart which of all members is Primum viuens vltimum moriens from whence shee makes this dolefull lamentation with her selfe O miserable caitiffe that I am How doe the Sorrowes of death compasse me How doe the floudes of Belial make me afraid Now haue indeed the snares both of the first and second death ouertaken me at once Oh how sodainlie hath death stollen vpon me with insensible degrees Like the Sunne which the eie perceiues not to mooue though it bee most swift of motion How doth Death wreake on me his spite without pitty The GOD of mercie hath vtterly forsaken me and the Deuill who knowes no mercy waites for to take me How often haue I been warned of this dolefull day by the faithfull Preachers of Gods word and I made but a iest thereat What profit haue I now of all my pride fine house and faire apparell what 's become of the sweet relish of all my delicious fare All the wordly goods which I so carefully gathered would I now giue for a good conscience which I so carelesly neglected And what ioy remaines now of all my former fleshly pleasures wherein I placed my cheefe delight Those foolish pleasures were but deceitfull dreames and now they are past like vanishing shadowes but to thinke of those eternall paines which I must endure for those short pleasures paines me an Hell before I enter into Hell Yet iustly I confesse as I haue deserued I am serued that being made after Gods Image a reasonable soule able to iudge mine owne estate and hauing mercy so often offered and I entreated to receiue it I neglected Gods grace and preferred the pleasures of sin before the religious care of pleasing GOD lewdly spending my short time without considering what accounts I should make of my last end And now all the pleasures of my life being put together counteruaile not the lest part of my present paines My ioies were but momentany and gone before I could scarse enioy them my miseries are eternall and neuer shall know end Oh that I had spent the houres that I consumed in carding dicing playing and other vile exercises in reading the Scriptures in hearing Sermons in receiuing the Communion in weeping for my sins in fasting watching praying and in preparing my soule that I might haue now departed in the assured hope of euerlasting saluation Oh that I were now to beginne my life againe how would I contemne the world and the vanities thereof how religiouslie and purely would I leade my life how would I frequent the Church and sanctifie the Lords day If Satan should offer me all the treasures pleasures and promotions of this world he should neuer entice mee to forget these terrors of this last dreadfull houre But O corrupt carkasse and stinking carrion How hath the Deuil deluded vs and how haue we serued and deceiued each other and pulled swift damnation vpon vs both Now is my case more miserable then the beast that perisheth in a ditch for I must goe to answere before the iudgement seate of the righteous Iudge of heauen and earth where I shall haue none to speake for mee and these wicked fiends who are priuy to al my euil deeds will accuse me and I cannot excuse my selfe My owne heart already condemnes mee I must needes therefore be damned before his iudgment seat and from thence be carried by these infernall fiendes into that horrible prison of endlesse torments and vtter darkenesse where I shall neuer more see light that first most excellent thing that God made I who gloried heretofore in being a libertine am now inclosed in the very clawes of Satan as the trembling Partriges within the griping talents of the rauenenous Falcon. Where shall I logde to night and who shall be my companions Oh horror to thinke Griefe to consider Oh cursed be the day wherein I was borne let not the day wherin my mother bare me be blessed Cursed be the man that shewed my Father saying a child is borne vnto thee and comforted him Cursed be that man because he slew mee not Oh that my mother might haue beene my graue or her wombe a perpetual conception How is it that I came forth of the wombe to endure these hellish sorrowes and that my daies should thus end with eternall shame Cursed be the day that I was first vnited to so lewd a body O that I had but so much fauour as that I might neuer see thee more Our parting is bitter and dolefull but our meeting againe to receiue at that dreadfull day the fulnesse of our deserued vengeance will be farre more terrible and intollerable But what meane I thus by too late lamentation to seeke to prolong time My lost houre is come I heare the heart strings breake this filthy house of clay fals on my head heere is neither hope helpe nor place of any longer abiding And must I needes be gon Then filthy carkase Oh filthy carkasse with fareill farewell I leaue thee And so all-trembling shee commeth foorth and foorthwith is seised vpon by Infernall fiendes who carry her with violence torrents simil◠to the bottomlesse lake that burneth with fire and brimstone Where she is kept as a prisoner in torments till the generall iudgement of the great day The loathsome carkase is afterwards laid in the graue In which action for the most part the dead bury the dead that is They who are dead in sinne bury them who are dead for sinne And thus the godlesse and vnregenerated wordling who made earth his Paradice his belly his God his lust his law as in his life he sowed vanitie so he is now dead and reapeth misery In his prosperity he neglected to serue GOD In his aduersity GOD refuseth to saue him And the Deuill whom he long serued now at length paies him his wages Detestable was his life damnable his death The Deuill hath his soule the graue hath his carkasse in which pit of corruption den of death and dungeon of sorrow let vs leaue the miserable caitiffe rotting with his mouth full of earth his belly full of wormes and his carkasse ful of stench expecting a fearefull resurrection when his shall be reunited with the soule that as they sinned together so they may be eternally tormented together Thus farre of the miseries of the soule and body in death which is but cursednesse in part Now followes the fulnesse cursednesse which is the misery of the soule and body after death Meditations of the misery of a man after death which is the fulnesse of Cursednesse THe fulnesse when it fals vpon a Creature not able to beare the burnt thereof presseth him down to that bottomlesse deepe of the endlesse wrath of Almightie God which is called
Wine therefore are not bare signifying Signes but such as vvherewith Christ doth indeede exhibite and giue to euery worthy Receiâ—er not onely his diuine vertue and efficacie but also his very Body and Bloud as verely as hee gaue to his Disciples the Holy Ghost by the signe of his sacred Breath or Health to the diseased by the word of his Mouth or touch of his hand or garment And the apprehension by faith is more forcible then the exquisitest comprehension of Sense or Reason To conclude this point this holy Sacrament is that Blessed Bread vvhich being eaten opened the Eyes of the Emauites that they knew Christ. This is that Lordly Cup by vvhich wee are all made to drinke into one Spirit This is that Rocke flowing with hony that reuiueth the fainting spirits of euery true Ionathan that tastes it vvith the mouth of Faith This is that Barly Loafe vvhich tumbling from aboue strikes downe the Tents of the Midianites of infernall darkenesse Elias Angelicall Cake and Water preserued him fortie dayes in Horeb and Manna Angels foode fed the Israelites forty yeeres in the Wildernesse but this is that True Bread of life and heauenly Manna which if vvee shall duely eate will nourish our Soules for euer vnto life eternall How should then our Soules make vnto Christ that request from a spirituall desire which the Capernaites did from a carnall motion Lord euermore giue vs this Bread The fift end of the Lords Supper 5 To be an assured pledge vnto vs of our Resurrection The Resurrection of a Christian is two-folde first the spirituall Resurrection of our Soules in this life from the death of Sinne called the first Resurrection because that by the Trumpet-voyce of Christ in the preaching of the Gospell we are raysed from the death of sinne to the life of grace Blessed and holy is he saith Saint Iohn who hath part in the first Resurrection for on such the second death hath no power The Lords Supper is both a meane and a pledge vnto vs of this spiâ—rituall and first Resurrection Hee that eateth mee euen hee shall liue by mee And then are we fit Guests to sit at the Table with Christ when like Lazarus wee are raysed from the death of sinne to newnesse of life The truth of this first resurrection vvill appeare by the motion vvherewith they are internally moued for if when thou art moued to the duties of Religion and practise of Pietie thy heart answereth vvith Samuell Here I am Speake Lord for thy seruant heareth And vvith Dauid O God my heart is ready And vvith Paul Lord what wilt thou haue mee to doe Then surely thou art raysed from the death of sinne and hast thy part in the first Resurrection but if thou remainest ignorant of the true grounds of Religion and findest in thy selfe a kinde of secret loathing of the exercises thereof and must be drawne as it were against thy will to doe the workes of Pietie c. then surely thou hast but a name that thou liuest but thou art dead as Christ tolde the Angell of the Church of Sardis and thy Soule is but as salt to keepe thy body from stincking Secondly the corporall Resurrection of our bodies at the last day which is called the second resurrection which freeth vs from the first death Hee that eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day For this Sacrament signifieth and sealeth vnto vs that Christ died and rose againe for vs and that his flesh quickneth and nourisheth vs vnto eternall life and that therefore our bodies shall surely be raised to eternall life at the last day For seeing our head is risen all the members of the body shall likewise surely rise againe For how can those bodies which being the weapons of Righteousnesse Rom. 16 13. Temples of the holy Ghost 1 Cor. 6.19 and Members of Christ. haue bin fedde and nourished vvith the body and blood of the Lord of life but be raised vp againe at the last day And this is the cause that the bodies of the Saints being dead are so reuerently buried and laid to sleepe in the Lord. And their buriall places are termed the beddes and dormitories of the Saints The reprobates shall arise at the last day But by the Almighty power of Christ as he is Iudge bringing them as malefactors out of the goale to receiue their sentence and deserued execution but the Elect shall arise by vertue of Christs resurrectiâ—n and of the Communion which they haue with him as with their head And his resurrection is the cause and assurance of ours The Resurrection of Christ is a Christians particuler faith the Resurrection of the dead is the childe of Gods chiefest confidence Therefore Christians in the Primitiue Church were wont to salute one another in the morning with these phrases The Lord is risen and the other would answere True The Lord is risen indeede The sixt end of the Lords Supper 6 To seale vnto vs the assurance of euerlasting life Oh what more wished or loued then life Or what doe all men more either feare or abhorre then death Yet is this first death nothing if it be compared with the second death neither is this life any thing worth in comparison of the life to come If therefore thou desirest to be assured of eternall life prepare thy selfe to be a worthy receiuer of this blessed Sacrament For our Sauiour assureth vs That if any man eate of this bread he shall liue for euer and the bread that I will giue is my flesh which I will giue for the life of the world Hee therefore who duely eateth of this holy Sacrament may truely say not onely Credo vitam aeternam I beleeue the life euerlasting but also Edo vitam aeternam I eate life euerlasting And indeed this is the true tree of life which GOD hath planted in the middest of the Paradise of the Church And whereof hee hath promised to giue euery one that ouercommeth to eate And this tree of life by infinite degrees excelleth the tree of life that grew in the Paradise of Eden for that had his roote in the earth this from heauen that gaue but life to the body this to the soule that did but preserue the life of the liuing this restoreth life to the dead The leaues of this tree healeth the Nation of beleeuers and it yeelds euery moneth a new manner of fruit which nourisheth them to life euerlasting Oh blessed are they who often eate of this Sacrament at lest once euery moneth taste anew of this renewing fruit which Christ hath prepared for vs at his Table to heale our infirmities and to confirme our beleefe of life euerlasting The seauenth end of the Lords Supper 7 To binde all Christians as it were by an
vvho came to Christ for mercy went euer away vvithout his errand Bathe thou likewise thy sicke Soule in this fountaine of Christs bloud and doubtlesse according to his promise Zach. 13.1 thou shalt be healed of all thy sinnes and vncleannesse Not sinners therefore but they who are vnwilling to repent of their sinnes are debarred this Sacrament Fiftly meditate that Christ left this Sacrament vnto vs as the chiefest token pledge of his loue not when wee vvould haue made him a King Iohn 6.15 which might haue seemed a requitall of kindnesse but vvhen Iudas and the High Priest were conspiring his death therefore vvholy of his meere fauour When Nathan would shew Dauid how entirely the poore man loued his sheepe that was killed by the rich man hee gaue her said hee to eate of his owne morsels and of his owne Cup to drinke 2 Sam. 12.3 and must not then the loue of Christ to his Church be vnspeakeable when hee giues her his owne flesh to eate and his owne bloud to drinke for her spirituall and eternall nourishment If then there be any loue in thine heart take the Cuppe of saluation into thy hand and pledge his loue with loue againe Psal. 116.11 Sixtly when the Minister beginneth the holy consecration of the Sacrament then lay aside all praying reading and all other cogitations whatsoeuer and settle thy meditation onely vpon those holy actions and rites which according to Christs Institution are vsed in and about the holy Sacrament For it hath pleased God considering our weaknesse to appoint those rites as meanes the better to lift vp our mindes to the serious contemplation of his heauenly graces When therefore thou seest the Minister putting apart Bread and Wine on the Lords Table and consecrating them by Prayers and the rehearsall of Christs Institution to be a holy Sacrament of the blessed Body and Bloud of Christ then meditate how GOD the Father of his meere loue to mankinde set apart and sealed his onely begotten Sonne to be the all-sufficient meanes and onely Mediator to redeeme vs from sinne and to reconcile vs to his grace and to bring vs to his Glory When thou seest the Minister breake the Bread being blessed thou must meditate that Iesus Christ the eternall Sonne of GOD was put to death and his blessed Soule and Body vvith the sense of Gods anger broken asunder for thy sinnes as verely as thou now seest the holy Sacrament to be broken before thine eyes And withall call to minde the hainousnesse of thy sinnes and the greatnesse of Gods hatred against the same seeing Gods Iustice could not be satisfied but by such a Sacrifice When the Minister hath blessed and broken the Sacrament and is addressing himselfe to distribute it then meditate The King who is the Master of the feast stands at the Table to see his guests and looketh vpon thee whether thou hast on thee thy Wedding garment thinke also that all the holy Angels who attend vpon the Elect in the Church and doe desire to behold the celebration of these holy Mysteries doe obserue thy reuerence and behauiour Let thy Soule therefore whilest the Minister bringeth the Sacrament vnto thee offer this or the like short Prayer vnto Christ. A sweet Soliloquie to be said betwixt the Consecration and receiuing of the Sacrament IS it true indeed that GOD will dwell on earth behold the Heauen and the Heauen of Heauens are not able to containe thee how much more vnable is the soule of such a sinfull câ—itife as I am to receiue thee But seeing it is thy blessed pleasure to come thus to suppe with me and to dwell in mee I cannot for ioy but burst out and say What is man that thou art so mindfull of him and the Sonne of man that thou so regardest him What fauour soeuer thou vouchsafest mee in the abundance of thy Grace I will freely confesse what I am in the wretchednesse of my Nature I am in a vvord a carnall Creature vvhose very soule is sold vnder sinne a wretched man compassed about with a body of death yet Lord seeing thou callest here I come and seeing thou callest sinners I haue thrust my selfe in among the rest and seeing thou callest all with their heauiest loades I see no reason why I should stay behinde O Lord I am sicke and whither should I goe but vnto thee the Physitian of my Soule Thou hast cured many but neuer didst thou meete vvith a more miserable patient for I am more leaprous then Gehazi more vncleane then Magdalene more blinde in Soule then Bartimeus vvas in Body for I haue liued all this while and neuer seene the true light of thy Word My Soule runnes with a greater fluxe of sinne then vvas the Hemorisse issue of bloud Mephiboseth was not more lame to goe then my soule is to walke after thee in loue Ieroboams Arme was not more withered to strike the Prophet then my hand is maimed to relieue the poore Cure me O Lord and thou shalt doe as great a worke as in curing them all And though I haue all their sinnes and sores yet Lord so abundant is thy grace so great is thy skill that if thou wilt thou canst with a word forgiue the one and heale the other And vvhy should I doubt of thy good will when to saue mee will cost thee now but one louing smile vvho shewedst thy selfe so willing to redeem me though it should cost thee all thy heart bloud and now offerest so gratiously vnto mee the assured pledge of my redemption by thy bloud Who am I O Lord God and what is my merit that thou hast bought me with so deare a price It is meerely thy mercie and I O Lord am not worthy the least of all thy mercies much lesse to be a partaker of this holy Sacrament the greatest Pledge of the greatest mercy that euer thou diddest bestow vpon those sonnes of men whom thou louest How might I in respect of mine owne vnworthynesse cry out for feare at the sight of thy holy Sacrament as the Philistimes did when they saw the Arke of God come into the assembly Woe now vnto me a sinner But that thy Angel doth comfort me as he did the women Feare thou not for I know that thou seekest Iesus which was crucified It is thou indeed that my soule seeketh after And heere thou offerest thy selfe vnto me in thy blessed Sacrament If therefore ELIZABETH thought her selfe so much honoured at thy presence in the wombe of thy blessed mother that the babe sprange in her bellie for ioy how should my soule leape within mee for ioy now that thou commest by thy holy Sacrament to dwell in my heart for euer Oh what an honour is this that not the mother of my Lord but my Lord himselfe should come thus to visit me Indeede Lord I confesse with the faithfull Centurion that I am not worthy that thou shouldest
heauens Rest and how many stripes doe you esteeme Heauen worth As your life hath beene a comfort to others so giue your Friends a Christian example to dye and deceiue the Diuell as Iob did It is but the Crosse of Christ sent before to crucifie the loue of this vvorld in thee that thou maist goe eternally to liue with Christ who was crucified for thee As thou art therefore a true Christian take vp like Simon of Cyrene with both thy armes his holy Crosse carry it after him vnto him thy paines will shortly passe thy ioyes shall neuer passe away Consolations against the feare of Death IF in the time of thy sickenesse thou findest thy selfe fearefull to dye meditate 1 That it argueth a dastardly minde to feare that which is not For in the church of Christ there is no Death Isay 25.7.8 And Whosoeuer liueth and beleeueth in Christ shall neuer dye Iohn 11.26 Let them feare death vvho liue vvithout Christ Christians dye not but when they please GOD they are like Enoch translated vnto GOD Their paines are but Eliahs fiery Charriot to carry them vp to heauen or like Lazarus sores sending them to Abrahams bosome In a word if thou be one of them that like Lazarus louest Iesus thy sicknesse is not vnto thee death but for the glory of God who of his loue changeth thy liuing death to an euerlasting life And if many Heathen men as Socrates Curtius Seneca c. dyed willingly when they might haue liued in hope of the immortalitie of the Soule vvilt thou being trayned so long in Christs Schoole and now called to the Marriage Supper of the blessed Lambe Apoc. 10.7 be one of those Guests that refuse to goe to that Ioyfull Banquet God forbid 2 Remember that thy aboade here is but the second degree of thy life for after thou hadst first liued nine moneths in thy Mothers wombe thou wast of necessitie driuen thence to liue here in a second degree of life And when that number of moneths which GOD hath determined for this life are expired thou must likewise leaue this and and passe to a third degree in the other World vvhich neuer ends Which to them that liue and die in the Lord surpasseth as farre this kinde of life as this doth that which one liues in his mothers wombe To this last and excellentest degree of life through this doore passed Christ himselfe and all his Saints that were before thee and so shall all the rest after them and thee Why shouldest thou feare that vvhich is common to all Gods Elect Why should that be vncouth to thee vvhich was so welcome to all them Feare not death for it is the Exodus of a bad but the Genesis of a better World the end of a temporall but the beginning of an eternall life 3 Consider that there are but three things that can make death so fearefull vnto thee first the losse thou hast thereby secondly the paine that is therein Thirdly the terrible effects which followes after All these are but false fires and causlesse feares For the first if thou leauest here vncertaine goods which theeues may rob thou shalt finde in heauen a true treasure that can neuer be taken away these were but lent thee as a Steward vpon accounts those shall be giuen thee as thy reward for euer If thou leauest a louing Wife thou shalt be marryed to Christ which is more louely If thou leauest Children and Friends thou shalt there find all thy religiously Ancestors and children departed yea Christ and all his blessed Saints and Angels and as many of thy Children as be Gods children shal thither follow after thee Thou leauest an earthly possession a house of clay and thou shalt enioy an Heauenly inheritance and Mansion of Glory vvhich is purchased prepared and reserued for thee What hast thou lost Nay is not death vnto thee gaine goe home goe home and wee will follow after thee Secondly for the paine in Death the feare of Death more painâ—s many then the very pangs of death for many a Christian dyes without any great pang or paines Pitch the Anchor of thy hope on the firme grouâ—â— of the Word of God vvho hath promised in thy weaknesse to perfect his strength and not to suffer thee to be tempted aboue that thou art able to beare And Christ will shortly turne all thy tempâ—rall paines to his eternall ioyes Lastly as for the terrible effects which follow after death they belong not vnto thee being a Member of Christ for Christ by his death hath taken away the sting of death to the faithfull so that now there is no condemnation to them that are in Christ Iesus And Christ hath protested that he that beleeueth in him hath euerlasting life and shall not come into condemnation but hath passed from death vnto life Hereupon the holy Spirit from Heauen saith Blessed are the dead which dye in the Lord and that from thenceforth they rest from their labours and their workes doe follow them In respect therfore of the faithfull death is swallowed vp into victorie and his sting which is sinne and the punishment thereof is taken away by Christ. Hence death is called in respect of our bodies a sleepe and rest In respect of our soules a going to our heauenly Father a departing in peace a remouing from this body to goe to the Lord a dissolution of soule and body to be with Christ. What shall I say Precious in the sigâ—â—t of the Lord is the death of his Saints These paines are but thy throwes and trauell to bring foorth Eternall Life And who would not passe through Hell to goe to Paradise much more through death There is nothing after death that thou needest feare not thy sinnes because Christ hath paid thy ransome not the Iudge for hee is thy louing Brother not the Graue for it is the Lords Bed not Hell for thy Redeemer keeps the Keyes not the Diuell for Gods holy Angels pitch their Tents about thee and will not leaue thee till they bring thee to Heauen Thou wast neuer neerer Eternall life glorifie therefore Christ by a blessed death Say chearfully Come Lord Iesu for thy Seruant commeth vnto thee I am willing Lord helpe my weakenesse Seauen sanctified thoughts and mournefull sighes of a sicke man ready to die NOW for as much as God of his infinite mercy doth so temper our paine and sickenesse that we are not alwaies oppressed with extremitie but giues vs in the midst of our extremities some respite to ease and refresh our selues thou must haue an especiall care considering how short a time thou hast eyther for euer to lose or to obtaine Heauen to make vse of euery breathing-time which God doth afford thee and during that little time of ease to gather strength against the fits of greater anguish Therefore in these times of relaxation ease vse some of these short
in the life which is to come Lastly this discouers how few there are who doe truely know God for no man knoweth God but hee that loueth him and how can a man choose but loue him being the soueraigne good if hee knew him Seeing the nature of God is to enamour men with the loue of her goodnesse and whosoeuer loueth any thing more then God is not worthy of God and such is euery one who setles the loue and rest of his heart vpon any thing besides God If therefore thou dost beleeue that God is Almighty why dost thou feare Diuels and enemies and not confidently trust in God and craue his helpe in all troubles dangers If thou beleeuest that God is infinite how darest thou prouoke him to anger If thou beleeuest that God is simple with what heart canst thou dissemble and play the hypocrite If thou beleeuest that God is the Soueraigne good why is not thy heart more setled vpon him then on all Worldly goods If thou dost indeede beleeue that God is a iust Iudge how darest thou liue so securely in sinne without repentance If thou dost truely beleeue that God is most wise why dost not thou referre the euents of crosses and disgraces vnto him vvho knoweth how to turne all things to the best vnto them that loue him If thou art perswaded that God is true why dost thou doubt of his promises And if thou beleeuest that God is beautie and Perfection it selfe why dost not thou make him alone the chiefe end of all thine affections and desires for if thou louest beautie hee is most faire If thou desirest riches hee is most wealthy if thou seekest Wisedome hee is most wise Whatsoeuer excellencie thou hast seene in any creature it is nothing but a sparkle of that which is in infinite perfection in GOD and when in Heauen wee shall haue an Immediate communion vvith God wee shall haue them all perfectly in him communicated vnto vs. Briefely in all goodnesse he is all in all Loue that one good God and thou shalt loue him in whom all the good of goodnesse consisteth He that would therfore attaine to the sauing knowledge of God must learne to know him by loue For God is loue and the knowledge of the loue of God passeth all knowledge For all knowledge besides to know how to loue God and to serue him onely is nothing vpon Salomons credit but vanitie of vanities and vexation of spirit Kindle therfore O my Lady nay rather O my Lord Charity the loue of thy selfe in my soule especially seeing it was thy good pleasure that being reconciled by the blood of Christ I should be brought by the knowledge of thy grace to the communion of thy Glory wherein onely consists my soueraigne good and happinesse for euer Thus by the light of his owne word we haue seene the backe parts of Iehoua Elohim the eternall Trinity whom to worship is true Piety whom to beleeue is sauing faith and veritie And vnto whom from all creatures in heauen and earth bee all praise dominion and Glory for euer Amen Thus farre of the knowlege of God Now of the knowlege of a Man selfe And first of the state of his miserie and corruption without renouation by CHRIST Meditations of the misery of a Man not reconciled to GOD in Christ. O Wretched man where shall I beginne to describe thine endlesse miserie who art condemned as sonne as conceiued and adiudged to eternall death before thou wast borne to a temporall life A beginning indeed I finde but no end of thy miseries for when Adam and Eue being created after Gods owne Image and placed in Paradise that they and their posterity might liue in a blessed state of life immortall hauing dominion of all earthly creatures and onely restrained from the fruit of one tree as a signe of their subiection to their Almightie Creator Though God forbad them this one small thing vnder the penalty of eternal death yet they beleeued the diuels word before the word of God making God as much as in them lay a lyer And so being vnthankefull for all the benefits which God bestowed on them they became male-contented with their present state as if God had dealt enuiously or nigardly with them and beleeued that the Diuel would make them pertakers of farre more glorious things then euer God had bestowed vpon them and in their pride they fell into high treason against the most high and disdayning to be Gods subiects they affected blasphemously to bee Gods themselues equals vnto God Hence till they repented losing Gods Image they became like vnto the Diuell and so all their posterity as a traiterous broode whilest they remaine impenitent like thee are subiect in this life to all cursed miseries and in the life to come to the euerlasting fire prepared for the Diuel and his Angels Lay then aside for a while thy doating vanities and take a view with me of thy dolefull miseries which daily suruayed I doubt not but that thou wilt conclude that it is far better neuer to haue natures being then not to be by grace a Practicioner of religious Pietie Consider therfore thy misery 1 In thy life 2 In thy death 3 After death In thy life 1 The miseries accompanying thy body 2 The miseries which deforme thy soule In thy death the miseries which shall oppresse thy body and soule After death the miseries which ouerwhelme both body and soule together in Hell And first let vs take a view of those miseries which accompanie thy body according to the foure ages of thy life 1 Infancy 2 Youth 3 Manhood 4 Olde age Meditations of the misery of Infancy WHat wast thou being an Infant but a bruit hauing the shape of a man was not thy body conceiued in the heate of lust the secret of shame and staine of originall sinne And thus wast thou cast naked vpon the earth all imbrued in the blood of filthinesse fithy indeed when the Sonne of God who disdained not to take on him mans nature and the infirmities thereof yet thought it vnbeseeming his Holines to be conceiued after the sinfull maner of mans conception So that thy mother was ashamed to let thee know the manner thereof What cause then hast thou to boast of thy birth which was a cursed paine to thy mother and to thy selfe the entrance into a troublesome life the greatnesse of which miseries because thou couldst not vtter in words thou didst expresse as well as thou couldest in weaping teares 2 Meditations of the miseries of youth WHat is Youth but an vntamted beast all whose actions are rash and rude not capable of good counsell when it is giuen and Ape-like delighting in nothing but in toies and bables Therefore thou no sooner beganst to haue a little strength and discretion but foorthwith thou wast kept vnder the rodde and feare of parents and masters as if thou hadst beene borne to
affrighted with hydeous noyse of howling diuels and the gnashing teeth of damned Reprobates thy dainty Nose shall be cloyed with noysome stench of Sulphur thy delicate Taste shall be pained with intollerable hunger thy drunken Throate shall be parched vvith vnquenchable thirst thy Minde shall be tormented to thinke how for the loue of abortiue pleasures which perished ere they budded thou so foolishly lost Heauens ioyes and incurred hellish paines which last beyond eternitie thy Conscience shall euer sting thee like an Adder vvhen thou thinkest how often Christ by his Preachers offered the remission of sinnes and the Kingdome of Heauen freely vnto thee if thou wouldest but beleeue and repent and how easily thou mightest haue obtained mercy in those dayes how neere thou vvast many times to haue repented and yet diddest suffer the deuil and the world to keepe thee stil in impenitency and how the day of mercy is now past and wil neuer dawne againe How shall thy vnderstanding be racked to consider how for momentany riches thou hast lost the eternall treasure and changed heauens felicity for hels misery where euery part of thy body without intermission of paine shall be continually tormented alike In these hellish torments thou shalt be for euer depriued of the beatificall sight of GOD wherein consists the soueraigne good and life of the soule Thou shalt neuer see light nor the lest sight of ioy but lye in a perpetuall prison of vâ—ter darkenesse where shall be no order but horror no voice but of blasâ—hâ—mers howlers no noise but of torturers and tortured no societie but of the Deuill and his Angels who being tormented themselues shall haue no other ease but to wreake their furie in tormenting thee Where shall be punishment without pitty misery without mercy sorrow without succour crying without comfort mischiefe without measure torment without ease where the worme dyeth not and the fire is neuer quâ—nched where the wrath of God shall sease vpon thy soule and body as the flame of fire doth on the lumpe of pitch or brimestone in which flame thou shalt euer be burning and neuer consumed euer dying and neuer dead euer rowing in the panges of death and neuer ridde of those panges nor knowing end of thy paines So that after thou hast endured them so many thousand yeeres as there are grasse on the Earth or sands on the Sea-shore thou art no nearer to haue an end of thy torments then thou vvast the first day that thou wast cast into them yea so farre are they from ending that they are euer but beginning But if after a thousand times so many thousand yeeres thy damned soule could but conceiue a hope that those her torments should haue an end this would be some comfort to thinke that at length an end vvill come But as oft as the Minde thinketh of this word Neuer it is as another Hell in the middest of Hell This thought shall force the damned to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as if they should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord not euer not euer torment vs thus but their Conscience shall answere them as an Eccho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euer euer Hence shall arise their dolefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woe and alas for euermore This is that second death the generall perfect fulnesse of all cursednesse and misery vvhich euery damned reprobate must suffer so long as GOD and his Saints shall enioy blisse and felicitie in heauen for euermore Thus farre of the miserie of man in his state of corruption vnlesse that he be renued by Grace in Christ. Now followes the knowledge of Mans selfe in respect of his state of regeneration by Christ. Meditations of the state of a Christian reconciled to GOD in Christ. NOw let vs see how happie a godly man is in his state of renouation being reconciled to GOD in Christ. The godly man whose corrupt nature is renued by grace in Christ and become a new creature is blessed in a three-fold respect First in his life Secondly in his death Thirdly after death 1 His blessednesse during this life is but in part and that consists in seuen things 1 Because he is conceiued of the spirit in the wombe of his mother the Church and is borne not of blood nor of the will of the flesh nor of the will of man but of GOD who in Christ is his father So that the Image of God his father is renewed in him euery day more and more 2 He hath for the merits of Christs sufferings all his sinnes originall and actuall with the guilt and punishment belonging to them freely and fully forgiuen vnto him And all the righteousnesse of Christ as freely and fully imputed vnto him and so God is reconciled vnto him and aprooueth him as righteous in his sight and account 3 Hee is freed from Satans bondage and is made a brother of Christ a fellow heire of his heauenly kingdome and a spirituall King and Priest to offer vp spirituall sacrifices to GOD by Iesus Christ. 4 God spareth him as a man spareth his owne sonne that serueth him And this sparing consists In 1 Not taking notice of euery fault but bearing with his infirmities Exod. 34.6.7 A louing father will not cast his childe out of dores in his sicknesse 2 Not making his punishment when hee is chastened as great as his deserts Psalm 103.10 3 Chastening him moderately when he seeth that he will not by any other meanes be reclaimed 2 Sam. 7.14.15 1 Cor. 11.32 4 Graciously accepting his endeauours notwithstanding the imperfection of his obedience and so preferring the willingnesse of the minde more then the worthinesse of the worke 2 Cor. 8.12 5 Turning the curses which he deserued to crosses and to fatherly corrections yea all things all calamities of this life death it selfe yea his very sinnes vnto his good 5 God giues him his holy spirit which 1 Sanctifieth him by degrees throughout so that he doth more and more die to sinne and liue to righteousnesse 2 Assures him of his adoption and that he is by grace the childe of God 3 Encourageth him to come with boldnesse and confidence into the presence of GOD 4 Moueth him without feare to say vnto him Abba Father 5 Powreth into his heart the gift of sanctified praier 6 Perswadeth him that both he and his praiers are accepted and heard of God for Christ his Mediators sake 7 Fils him with 1 Peace of conscience 2 Ioy in the holy Ghost in comparison wherof all earthly ioyes seeme vilâ— vaine vnto him 6 He hath a recouery of his soueraignty ouer the creatures which he lost by Adams fall from thence free liberty of vsing all things which God hath not restrained so that he may vse them with a good conscience For to all things in heauen and
earth he hath a sure title in this life and he shall haue the plenary and peaceable possession of them in the life to come Hence it is that all Reprobates are but vsurpers of all that they possesse and haue no place of their owne but Hell 7 He hath the assurance of Gods Fatherly care and protection day and night ouer him which care consisteth in three things 1 In prouiding all things necessary for his soule and body concerning this life and that which is to come so that he shal be sure euer either to haue enough or patience to be content with that he hath 2 In that God giues his holy Angels as his ministers a charge to attend vpon him alwaies for his good yea in danger to pitch their tents about him for his safty where euer hee be Yea Gods protection shall defend him as a cloud by day and as a pillar of fire by night and his prouidence shall hedge him frō the power of the Deuill 3 In that the eyes of the Lord are vpon him and his eares continually open to see his state and to heare his complaint and in his good time to deliuer him out of all his troubles Thus farre of the blessed estate of the godly and Regenerated man in this life Now of his blessed estate in death 2 Meditations of the blessed estate of a regenerate man in his death WHen GOD sends death as his messenger for the regenerated man hee meetes him halfe the way to heauen for his conuersation and affection is there before him Death is neyther strange nor fearefull vnto him not strange because he dyed daily not fearefull because vvhilest hee liued hee vvas dead and his life vvas hid with Christ in God To dye vnto him therefore is nothing else in effect but to rest from his labour in this world to goe home to his fathers house vnto the citie of the liuing God the heauenly Ierusalem to an innumerable company of Angels to the generall assembly and Church of the first borne to God the Iudge of all and to the Spirits of iust men made perfect and to Iesus the Mediator of the new Testament Whilest his Body is sicke his Minde is sound for God maketh all his bed in his sicknesse and strengtheneth him with faith and patience vpon his bed of sorrow and when hee begins to enter into the way of all the world hee giueth like Iacob Moses and Ioshua to his Children and friends godly exhortations and counsailes to serue the true GOD to worship him truely all the dayes of their life His blessed soule breatheth nothing but blessings and such speeches as sauours a sanctified spirit As his outward man decayeth so his inward man increaseth and vvaxeth stronger When the speech of his tongue faultreth the sighes of his heart speaketh louder vnto GOD when the sight of the Eyes faileth the Holy Ghost illuminates him inwardly vvith aboundance of spiritual light His soule feareth not but is bold to goe out of the body and to dwell with her Lord. Hee sigheth out with Paul cupio dissolui I desire to be dissolued and to be with Christ. And with Dauid As the Hart panteth after the water-brookes so panteth my soule after thee O God My Soule thristeth for God for the liuing God when shall I come and appeare before God Hee prayeth vvith the Saints How long O Lord which art holy and true Come Lord Iesus come quickely And vvhen the appointed time of his dissolution is come knowing that hee goeth to his Father and Redeemer in the peace of a good Conscience and the assured perswasion of the forgiuenesse of all his sinnes in the bloud of the Lambe hee sings with blessed old Simeon his Nunc dimittis Lord now lettest thou thy Seruant depart in peace c. And surrenders vp his Soule as it were with his owne hands into the hands of his heauenly Father saying vvith Dauid Into thy hands O Father I commend my Soule for thou hast redeemed me O Lord thou God of truth And saying with Stephen Lord Iesu receiue my spirit Hee no sooner yeelds vp his sacred Ghost but immediately the holy Angels who attended vpon him from his birth vnto his death carry and accompany his Soule into Heauen as they did the Soule of Lazarus into Abrahams bosome which is the Kingdome of Heauen whither onely good Angels and good workes doe accompany the Soule the one to deliuer their charge the other to receiue their reward The Body in conuenient time as the sanctified Temple of the holy Ghost the members of Christ nourished by his Body the price of the bloud of the Sonne of God is by his fellow-brethren reuerently laid to sleepe in his graue as in the bed of Christ in an assured hope to awake in the resurrection of the iust at the last day to be pertaker vvith the Soule of life and glory euerlasting And in this respect not onely the Soules but the very Bodies of the faithfull also are termed blessed Thus farre the blessednesse of the soule and body of the regenerated man in death Now let vs see the blessednesse of his soule and body after death 3 Meditations of the blessed estate of the regenerated man after death THis state hath three degrees 1 From the day of Death to the Resurrection 2 From the Resurrection to the pronouncing of the Sentence 3 After the Sentence which lasts eternally As soone as euer the regenerated man hath yeelded vp his Soule vnto Christ the holy Angels take her into their custodie and immediately carry her into Heauen and there presents her before Christ where shee is crowned with a Crowne of righteousnesse and glory not which she hath deserued by her good workes but vvhich God hath promised of his free goodnesse to all those vvho of loue haue in this life vnfainedly serued him and sought his glory Oh! what ioy vvill it be to thy Soule vvhich vvas vvont to see but miserie and sinners now to behold the face of the God of Glory yea to see Christ vvell comming thee as soone as thou art presented before him by the holy Angels vvith an Euge bone serue Well done and well-come good and faithfull seruant c. enter into thy masters ioy And vvhat ioy vvill this be to behold thousand thousands of Cherubims Seraphims Angels Thrones Dominions Principalities Powers All the holy Patriarkes Priests Prophets Apostles Martyrs Professors and all the Soules of thy Friends Parents Husbands Wiues Children and the rest of Gods Saints who departed before thee in the true Faith of Christ standing before Gods Throne in blisse and glory If the Queene of Sheba beholding the glory and attendance giuen to Salomon as it were rauished therwith brake out and said Happy are thy men happy are
these thy Seruants which stand euer before thee and heare thy Wisedome How shall thy Soule be rauished to see her selfe by grace admitted to stand vvith this glorious companie to behold the blessed Face of Christ and to heare all the Treasures of his diuine Wisedome How shalt thou reioyce to see so many thousand thousands wel-comming thee into their heauenly Societie for as they all reioyced at thy conuersion so vvill they now be much more ioyful to behold thy Coronation and to see thee receiue thy Crowne which vvas laid vp for thee against thy comming For there the crowne of Martyrdome shall be put on the head of a Martyr vvho for Christs Gospell sake endured torments the Crowne of virginitie on the head of a Virgin vvhich subdued Concupiscence the Crowne of Pietie and Chastitie on the head of them who sincerely professed Christ and kept their wedlocke-bed vndefiled the Crowne of Good-workes on the good Almes-giuers head vvho liberally relieued the poore the Crowne of incorruptible glory on the head of those Pastors vvho by their preaching and good example haue conuerted soules from the corruption of sinne to glorifie God in holinesse of life Who can sufficiently expresse the reioycing of this heauenly Company to see thee thus crowned with glory arrayed with the shining Roabe of righteousnesse and to behold the Palme of victory put into thy hand Oh what gratulation will there be that thou hast escaped all the miseries of the World the snares of the Diuell the paines of Hell and obtained with them thy eternall rest and happinesse for there euery one ioyeth as much in anothers happinesse as in his owne because hee shall see him as much loued of GOD as himselfe Yea they haue as many distinct ioyes as they haue compartners of their ioy And in this ioyfull and blessed state the Soule resteth with Christ in Heauen till the Resurrection when as the number of her Fellow-seruants and Brethren be fulfilled which the Lord termeth but a little season The second degree of mans blessednesse after death is from the Resurrection to the pronouncing of the finall sentence For at the last day 1 The Elementary Heauens Earth and all things therein shall be dissolued and purified with fire 2 At the sound of the last Trumpet or voyce of Christ the Archangell the very same bodies which the Elect had before though turned to dust and earth shall arise againe and in the same instant euery mans soule shall re-enter into his owne body by vertue of the Resurrection of Christ their head and be made aliue and rise out of their graues as if they did but awake out of their beds And howsoeuer Tyrants bemangled their bodies in pieces or consumed them to ashes yet shall the Elect finde it true at that day that not an haire of their head is perished 3 They shall come forth out of their graues like so many Iosephs out of Prison or Daniels out of the Lyons Dens or Ionahs out of Whales bellies 4 All the bodies of the Elect being thus made aliue shall arise in that perfection of nature whereunto they should haue attained by their naturall temperment if no impediment had hindered and in that vigor of age that a perfect man is at about three and thirtie yeeres old each in their proper sexe Whereunto Diuines thinke the Apostle alludeth when he saith till wee all come vnto a perfect man vnto the measure of the age or stature of the fulnes of Christ. Whatsoeuer imperfection vvas before in the body as blindnesse lamenesse crookeâ—nesse shall then be done away Iacob shall not halt nor Isaac be blinde nor Leah bleare-eyed nor Mephibosheth be lame for if Dauid would not haue the blinde and lame to come into his house much lesse will Christ haue blindnesse and lamenesse to dwell in his heauenly Habitation Christ made all the blinde to see the dumbe to speake the deafe to heare the lame to walke c. that came to him to seeke his grace on earth much more will hee heale all their imperfections whom hee will admit to his glory in Heauen Among those Tribes there is not one feeble but the lame man shall leape as an Hart and the dumbe mans tongue shall sing And it is very probable that seeing GOD created our first Parents not infants or olde men but of a perfect age or stature the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or new creation from death shall euery way be more perfect then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first frame of a man from which he fell into the state of the dead Neither is it like that Infancy being imperfection and olde age corruption can well stand with the state of a perfect glorified body 5 The bodies of the Elect being thus raised shall haue foure most excellent and supernaturall quallities For 1 They shall be raised in power wherby they shall for euer be freed from all wants and weakenesse and enabled to continue without the vse of meate drinke sleepe and other former helps 2 In incorruption whereby they shall neuer be subiect to any manner of imperfections blemish sickenesse or death 3 In Glory whereby their bodies shal shine as bright as the Sunne in the firmament and which being made transparant their soules shall shine through farre more glorious then their bodies Three glimses of which glory was seene First in Moses face Secondly in the transfiguration Thirdly in Stephens countenance Three instances and assurances of the glorification of our bodies at that glorious day Then shall Dauid lay aside his Shepheards weede and put on the roabe of the Kings sonne Iesus not Ionathan Then euery true Mordecai who mourned vnder the Sakecloth of this corrupt flesh shall be arrayed with the Kings royall apparell and haue the Crowne royall set vpon his head that all the world may see how it shall be done to him whom the King of kings delighteth to honour If now the rising of one Sun makes the morning so glorious how glorious shall that day be when innumerable million of millions of bodies of Saints and Angels shall appeare more glorious then the brightnesse of the Sunne the body of Christ in glory surpassing all 4 In Agility whereby our bodies shall be able to ascend and to meete the Lord at his glorious comming in the ayre as Eagles flying vnto their blessed Carkase To this agility of the Saints glorious bodies the Prophet alludes saying They shall renewe their strength they shall mount vp with winges as Eagles they shall runne and not be weary they shall walke and not faint And to this state may that saying of Wisdome be referred In the time of their vision they shall shine and runne too and fro as sparkes among the stubble And in respect of these foure qualities Paul calleth the raised bodies of the Elect Spiriâ—ualâ— for they shall be spirituall in
not matters of so great moment for if they were such great and wise men would not set so little by them Heereupon they thinke that Religion is not a matter of necessity And therefore where they should like Christians rowe against the streame of impiety towards heauen they suffer themselues to be carried with the multitude downe right to Hell thinking it impossible that God will suffer so many to be damned Whereas if the God of this world had not blinded the eies of their minds the holy Scriptures would teach them that Not many wise men after the flesh not many mighty not many noble are called c. but that for the most part the poore receiue the Gospell and that fewe rich men shall be saued And That howsoeuer many are called yet the chosen are but few Neither did the multitude euer saue any from damnation As God hath aduanced men in greatnesse aboue others so doth God expect that they in religion and piety should goe before others otherwise greatnesse abused in the time of their stewardship shal turn to their greater condemnation in the day of their accounts At what time sinfull great and mighty men aswell as the poorest slaues and bondmen shall wish that the rockes and mountaines shall fal vpon them and hide them from the presence of the Iudge and from his iust deserued wrath It will prooue but a miserable solace to haue a great company of great men partakers with thee of thine eternall torments The multitude of sinners doth not extenuate but aggrauate sinne as in Sodome Better it is therefore with a few to be saued in the Arke then with the whole world to be drowned in the floud Walke with the few goodly in the Scriptures narrow path to heauen but crowde not with the godlesse multitude in the broad way to hell Let not the examples of irreligious great men hinder thy repentance for their greatnesse cannot at that day exempt themselues from their owne most grieuous punishments The third hinderance of Pietie 3 The long escaping of deserued punishment in this life Because sentence saith Salomon is not speedily executed against an euill worker therefore the hearts of the children of men are fully set in them to doe euill not knowing that the bountifulnesse of God leadeth them to repentance But when his patience is abused and mans sinnes are ripened his Iustice will at once both beginne and make an ende of the sinner and hee will recompence the slownesse of his delay with the grieuousnesse of his punishment Though they were suffered to runne on the score all the daies of their life yet they shall be sure to pay the vtmost farthing at the day of their death And whilest they suppose themselues to be free from iudgement they are already smitten with the heauiest of Gods Iugdements a heart that cannot repent The stone in the râ—ines or bladder is a greeuous paine that kils many a mans body but there is no disease to the stone in the heart whereof Nabal dyed and killeth millions of Soules They refuse the triall of Christ and his Crosse but they are stoned by hels executioner to eternall death Because many Nobles and Gentlemen are not smitten with present Iudgements for their outragious Swearing Adultery drunkennesse oppression prophanesse of the Sabbath and disgraceful neglect of Gods worship and seruice they beginne to doubt of diuine prouidence and iâ—stice Both which two eyes they would as willingly put out in God as the Philistims boared out the eyes of Sampson It is greatly therefore to be feared lest they will prouoke the Lord to cry out against them as Sampson against the Philistimes By neglecting the Law and walking after their owne hearts they put out as much as in them lieth the eies of my Prouidence and iustice Leade me therefore to those chiefe pillars vvhereupon the Realme standeth that I may pull the Realme vpon their heads and be at once auenged of them for my two eies Let not Gods patience hinder thy repentance but because he is so patient therfore doe thou the rather repent The fourth hinderance of Pietie 4 The presumption of Gods mercy For when men are iustly conuinced of their sinnes forthwith they betake themselues to this shield Christ is mercifull so that euery sinner makes Christ the Patrone of his sinne as though hee had come into the world to bolster sinne and not to destroy the workes of the Diuel Herevpon the carnall Christian presumeth that though hee continueth a while longer in his sinne God will not shorten his daies But what is this but to be an Implicite Atheist Doubting that either GOD seeth not his sinnes or if he doth that he is not Iust. For if hee beleeueth that God is iust how can he thinke that God who for sinne so seuerely punisheth others can loue him who still loueth to continue in sinne True it is Christ is mercifull But to whom onely to them that repent and turne from iniquity in Iacob But if any man blesse himselfe in his heart saying I shall haue peace although I walke according to the stubbornnesse of mine owne heart thus adding drunkennesse to thirst The Lord will not be mercifull to him c. O madde men who dare blesse themselues when God pronounceth them accursed Looke therefore how farre thou art from finding repentance in thy self so farre art thou from any assurance of finding mercy in Christ. Let therefore the wicked forsake his waies and the vnrighteous his owne imaginations and returne vnto the Lord and hee will haue mercy vpon him and to our God for hee is very ready to forgiue Despaire is nothing so dangerous as presumption For we reade not in al the Scriptures of aboue three or foure whom roaring Despaire ouerthrew But secure Presumption hath sent millions to perdition without any noise As therefore the Damsels of Israel sang in their daunces Saul hath kild his thousands and Dauid his tenne thousands so may I say that despaire of Gods mercy hath damned thousands but the presumption of Gods mercy hath damned tenne thousands and sent them quicke to hell where now they remaine in eternall torments without all helpe of ease or hope of redemption God spared the thiefe but not his fellow God spared one that no man might despaire God spared but one that no man should presume Ioyfull assurance to a sinner that repents no comfort to him that remaines impenitent God is infinite in mercy but to them onely who turne from their sinnes to serue him in holinesse without which no man shall see the Lord. Heb. 12.14 To keepe thee therefore from the hinderance of presumption remember that as Christ is a Sauiour so Moses is an accuser Liue therefore as though there were no Gospel die as though there were no law Passe thy life as though thou wert vnder the conduct
in the truth of his heart in all the Commandements of GOD alike for saith Saint Iames he that shall offend in one point of the Law wilfully it guiltie of all And Peter bids vs lay aside not some but all malice guile and hypocrisies c. One sin is enough to damne a mans Soule without Repentance dreame not to goe to heauen by any neerer or easier vvay then Christ hath trained vnto vs in his Word The way to Heauen is not easie or common but straite and narrow yea so narrow that Christ protesteth that a rich man shall hardly enter into the Kingdome of Heauen and that those who enter are but few and that those few cannot get in but by striuing and that some of those vvho striue to enter in shall not be able This all Gods Saints whilest they here liued knew well when with so often fastings so earnest prayers so frequent hearing the word and receiuing the sacraments and with such abundance of tâ—ares they deuoutly begged at the hands of GOD for Christs sake to be receiued into his Kingdome If thou wilt not beleeue this truth I assure thee that the Diuell which perswades thee now that it is easie to attaine Heauen will tell thee hereafter that it is the hardest businesse in the world If therefore thou art desirous to purchase sound assurance of saluation to thy Soule and to goe the right and safe way to Heauen get forth-with like a wise Virgin the Oyle of Pietie in the Lampe of thy Conuersation that thou maist be in a continuall readinesse to meete the Bride-groome vvhether hee commeth by Death or by Iudgement Which that thou maist the better doe let this be thy daily practise How a priuate man must beginne the morning with Pietie AS soone as euer thou awakest in the morning keepe the doore of thy heart fast shut that no earthly thought may enter before that GOD be come in first and let him before all others haue the first place therein So all euill thoughts either will not dare to come in or shall the easier be kept out and the heart vvill more sauour of Pietie and godlinesse all the day after But if thy heart be not at thy first waking filled with some meditations of GOD and his Word and dressed like the Lampe in the Tabernacle euery morning and euening with the oyle Oliue of Gods word and perfumed with the sweet incense of praier Satan vvill attempt to fill it with vvorldly cares or fleshly desires so that it vvill grow vnfit for the seruice of God all the day after sending foorth nothing but the stench of corrupt and lying vvordes and of rash and blasphemous oathes Beginne therefore euery daies worke with Gods word and prayer And offer vp vnto God vpon the Alter of a contrite heart the groanes of thy spirit and the calues of thy lippes as thy morning sacrifice and the first fruits of the day and as soone as thou awakest say vnto him thus A short Soliloquie when one first wakes in the Morning MY soule waiteth on thee O Lord more then the morning-watch watcheth for the morning O God therefore be mercifull vnto mee and blesse me and cause thy face to shine vpon me fill me with thy mercy this morning so shal I reioice and be glad all my daies Meditations for the Morning Then Meditate 1 HOw Almighty GOD can in the resurrection as easily raise vp thy body out of the graue from the sleepe of death as hee hath this morning wakened thee in thy bed out of the sleepe of nature At the dawning of which resurrectiâ—n day Christ shall come to be glorified in his Saints and euery one of the bodies of the thousands of his Saints being fashioned like vnto his glorious body shal shine as bright as the Sunne All the Angels shining likewise in their glory the body of Christ surpassing them all in splendor and glory and the God-head excelling it If the rising of one Sunne make the morning skie so glorious what a bright shining and glorious morning will that be when so many thousand thousands of bodies farre brighter then the Sunne shall appeare accompany Christ as his glorious traine comming to keepe his generall Session of righteousnesse and to iudge the wicked Angels and all vngodly men And let not any transitory profit pleasure or vaine-glory of this day cause thee to lose thy part and portion of the eternall blisse and glory of thaâ— day which is properly tearmed the resurrection of the iust Beasts haue bodilie eies to see the ordinary light of the day but endeauour thou with the eies of faith to foresee the glorious light of this day 2 That thou knowest not how neere the euill spirit which night and day like a roaring Lyon walketh about seeking to deuoure thee was vnto thee whilest thou sleptst and wast not able to helpe thy selfe and that thou knowest not what mischiefe he would haue done to thee had not God hedged thee and thine with his euer-waking prouidence and guarded thee with his holy and blessed Angels 3 If thou hearest the Cocke crow remember Peter to imitate him and call to minde that Cocke-crowing sound of the last Trumpet which shall waken thee from the dead And consider in what case thou art if it sounded now and become such as thou wouldest wish to be then Lest at that day thou wilt wish that thou hadst neuer seene this yea curse the day of thy naturall birth for want of being new borne by spirituall grace When the Cocke crowes the Thiefe despaires of his hope and giues ouer his nights enterprize So the Diuell ceaseth to tempt or attempt any further when he heares the deuoute Soule wakening her selfe with morning prayer 4 Remember that Almighty God is about thy bed and seeth thy downe lying and thy vprising vnderstandeth thy thoughts and is acquainted with all thy wayes Remember likewise that his holy Angels who guarded and watched ouer thee all night doe also behold how thou vvakest and risest Doe all things therefore as in the awefull presence of GOD and in the sight of his holy Angels 5 As thou art putting on thine apparell remember that they were first giuen as couerings of shame being the filthy effect of sinne and that they are made but of the offals and excrements of dead beasts Therefore whether thou respect the stuffe or the first institution thou hast so little cause to be proude of them that thou hast great cause to be humbled at the sight and wearing of them seeing the richest apparels are but fine couers of the foulest shame Meditate rather that as thine apparell serues to couer thy shame and to fence thy bodie from cold so thou shouldest be as carefull to couer thy soule with that wedding garment which is the righteousnesse of Christ and because apprehended by our
as one of thy children of light to walke in all holy obedience before thy face this day and that I may endeauour to keepe faith and a cleere conscience towards thee and towards all men in all my thoughts words and dealings And so good Lord blesse all my studies and actions which I shall take in hand this day as that they may tend to thy glory the good of others and the comfort of mine owne soule and conscience in that day when I shall make my finall accounts vnto thee for them O my God keepe thy seruant that I doe no euill vnto any man this day and let it be thy blessed will not to suffer the Diuell nor his wicked Angels nor any of his euill members or my malicious enemies to haue any power to doe mee hurt or violence But let the eye of thy holy prouidence watch ouer me for good and not for euill and command thy holy Angels to pitch their tents round about me for my defence and safetie in my going out and comming in as thou hast promised they should doe about them that feare thy name for into thy hands O Father I doe heere commend my soule and body my actions and all that euer I haue to bee guided defended and protected by thee being assured that whatsoeuer thou takest into thy custody cannot perish nor suffer any hurt or harme And if I at any time this day shall through frailtie forget thee yet Lord I beseech thee doe thou in mercy remember me And I pray not vnto thee O Father for my selfe alone but I beseech thee also be merciful vnto thy whole Church and chosen people wheresoeuer they liue vpon the face of the earth Defend them from the rage and tyranny of the Diuel the world and Antichrist Giue thy Gospell a free and a ioyfull passage through the world for the conuersion of those who belong to thine election and kingdome Blesse the Churches and kingdomes wherein wee liue with the continuance of peace iustice and true Religion Defend the Kings Maiesty from all his enemies and grant him a long life in health and all happinesse to raigne ouer vs. Blesse the Queene Prince Charles the Prince Palatine of Rhene and the Gratious Lady Elizabeth his Wife Increase in them all heroycall gifts and spirituall graces which may make them fit for those places for which thou hast ordained them Direct all the Nobilitie Bishops Ministers and Magistrats of this Church common-wealth to gouerne the commons in true Religion iustice obedience and tranquillity Be mercifull vnto all the Brethren which feare thee and call vpon thy name And comfort as many among them as are sicke and comfortlesse in body or in minde especially be fauourable to all such as suffer any trouble or persecution for the testimonie of thy truth and holy Gospell And giue them a gracious deliuerance out of al their troubles which way it shall seeme best to thy wisdome for the glory of thy Name the further enlarging of the truth and the more ample encrease of their owne comfort and consolation Hasten thy comming O blessed Sauiour and end these sinnefull daies and giue me grace that like a wise Virgin I may be prepared with oyle in my Lampe to meete thee the sweet Bride-groome of my Soule at thy comming whether it be by the day of death or of iudgement And then Lord Iesus come when thou wilt euen Lord Iesus come quickelie These and all other graces which thou knowest needefull and necessary for me this day and euermore I humbly beg and craue at thy hands O father giuing thee thy glory in that forme of Praier which Christ himselfe hath taught me to say vnto thee Our Father which art in heauen Hallowed be thy name c. Meditations IF when thou art about to pray Satan shall suggest that thy praiers are too long and that therefore it were better either to omit praiers or else to cut them shorter meditate that praier is thy spirituall sacrifice wherewith God is wel pleased And therefore it is so displeasing to the Diuel and so irkesome to thy flesh Bend therefore thy Affections will they nill they to so holy an exercise assuring thy selfe that it doth by so much the more please God by how much the more it is vnpleasing to thy flesh 2 Forget not how the holy Ghost puts it downe as a speciall note of reprobates They call not vpon the Lord They call not vpon God And when Eliphaz supposed that Iob had cast off the feare of God and that God had cast Iob out of his fauour hee chargeth him that hee restrained prayer before God making that a sure note of the one and a sufficient cause of the other On the other side that GOD hath promised that whosoeuer shall call on his Name shall be saued It is certaine that hee who maketh no conscience of the dutie of Prayer hath no grace of the holy Spirit in him For the spirit of Grace and of Prayer are one and therefore Grace and Prayer goe together But he that can from a penitent heart morning and euening pray vnto GOD it is sure that he hath his measure of grace in this world and he shall haue his portion of glory in the life which is to come 3 Remember that as loathing of meate and painefulnesse of speaking are two Symptomes of a sicke body so irkesomnesse of praying when thou talkest with GOD and carelesnesse in hearing when GOD by his Word speakes vnto thee are two sure signes of a sicke soule 4 Call to minde the zealous deuotion of the Christians in the Primitiue Church who spent many vvhole nights and vigils in watching and praying for the forgiuenesse of their sinnes and that they might be found readie at the comming of Christ. And how that Dauid vvas not content to pray at morning at euening and at noone but hee would also rise vp at mid-night to pray vnto GOD. And if CHRIST did chide his Disciples because they would not watch vvith him one houre in praying vvhat chiding dost thou deserue who thinkest it too long to continue in Prayer but one quarter of an houre If thou hast spent diuers houres in seeing a vaine Maske or a Play yea whole dayes and nights in carding and dicing to please thy flesh be ashamed to thinke a Prayer of a quarter of an houre long to be too long an exercise for the seruice of GOD. 5 Consider that if the Papists in their blinde superstition doe in an vnknowne and therefore vnedifying Tongue fit onely for the children of mysticall Babylon mutter ouer vpon their Beades euery morning and euening so many scores of Aue-Maries Pater-nosters and Idolatrous Prayers how shall they in their superstitious deuotion rise vp in Iudgement against thee professing thy selfe to be a true Worshipper of Christ If
thy name is a strong tower of defence vnto all those that trust therein I here recommend my selfe and all that doe belong vnto me vnto thy holy protection and custodie If it be thy blessed will to call for me in my sleepe O Lord for Christ his sake haue mercy vpon me and receiue my soule into thy heauenly Kingdome And if it be thy blessed pleasure to adde more dayes vnto my life O Lord adde more amendement vnto my dayes and weane my mind from the loue of the world and worldly vanities and cause mee more and more to settle my conuersation on Heauen and heauenly things And perfect daily in mee that good worke which thou hast begun to the glory of thy Name and the saluation of my sinfull Soule O Lord I beseech thee likewise saue and defend from all euill and danger thy whole Church the Kings Maiestie the Queene the Prince Charles together with the Princely Count Palatine of Rhene and the religious Princesse Elizabeth his Wife keepe them all in the sinceritie of thy Truth and prosper them in all grace and happinesse Blesse the Nobilitie Ministers and Magistrates of these Churches Kingdomes each of them with those graces which are expedient for their place and calling And be thou ô Lord a comfort and consolation to all thy people whom thou hast thought meete to visit vvith any kinde of sicknesse crosse or calamitie Hasten O Father the comming of our Lord Iesus Christ. Make mee euer mindfull of my last end and of the reckoning that I am to make vnto thee therein And in the meane while carefull so to follow Christ in the regeneration during this life as that with Christ I may haue a portion in the resurrection of the iust when this mortall life is ended These graces and all other blessings which thou O Father knowest to be requisite and necessary for me I humbly beg and craue at thy hands in the Name and mediation of Iesus Christ thy Sonne and in that forme of Prayer which hee himselfe hath taught me to say vnto thee Our Father which art in Heauen c. Another shorter Euening Prayer O Eternall GOD and heauenly father if I were not taught and assured by the promises of thy Gospell and the examples of Peter Magdalene the Publicane the Prodigall childe and many other penitent sinners that thou art so full of compassion and so ready to forgiue the greatest sinners who are heauiest laden with sinne at what time soeuer they returne vnto thee with penitent hearts lamenting their sinnes and imploring thy grace I should despaire for mine owne sinnes and be vtterly discouraged from presuming to come vnto thy presence considering the hardnesse of my heart the vnrulinesse of my affections and the vncleannesse of my conuersation by meanes whereof I haue transgressed all thy lawes and deserued thy curse which might cause my body to be smitten with some fearefull disease my soule to languish with the death of sinne my good name to be traduced with scandalous reproaches and make mine estate lyable to all manner of crosses and casualities And I confesse Lord that thy mercy is the cause that I haue not beene long agoe confounded But O my God as thy mercy onely staied thy iudgement from falling vpon mee hitherto so I humbly beseech thee in the bowels of the mercy of Iesus Christ in whom onely thou art well pleased that thou wilt not deale with mee according to my deserts but that thou wouldest freely and fully remit vnto mee all my sinnes and transgressions and that thou wouldest washe them cleane from me vvith the vertue of that most precious blood which thy sonne Iesus Christ hath shed for me For hee alone is the Phisition and his bloud onely is the medicine that can heale my sickenesse And he is the true brazen Serpent that can cure that poison wherewith the firy Serpents of my sinnes haue stung and poisoned my sicke and wounded soule And giue mee I beseech thee thine holy spirit which may assure me of mine adoption and that may confirme my faith encrease my repentance enlighten my vnderstanding purifie my heart rectifie my will and affections and so sanctifie me throughout that my whole body soule and spirit may be kept vnblameable vntill the glorious comming of my Lord Iesus Christ. And now O Lord I giue thee hearty thankes and praise for that thou hast this day preserued me from all harmes and perils notwithstanding all my sinnes and ill deserts And I beseech thee likewise defend me this night from the roaring Lion which night and day seeketh to deuoure me Watch thou O Lord ouer me this night to keepe mee from his temptations and tyrannie and let thy mercy shield me from his vnappeaseable rage and malice And to this end I commend my selfe into thy hands and protection beseeching thee O my Lord and God not to suffer Satan nor any of his euill members to haue power to doe vnto me any hurt or violence this night And grant good Lord that whether I sleepe or wake liue or die I may sleepe wake liue and die vnto thee and to the glory of thy name and the saluation of my soule Lord blesse and defend all thy chosen people euery where Graunt our King a long happy raigne ouer vs. Blesse the Queene Prince Charles the Prince Palatine of Rhene and the vertuous Princesse Elizabeth his wife together with all our Magistrates and Ministers comfort them who are in any misery neede or sickenesse Good Lord giue me grace to be one of those wise Virgins which may haue my heart prepared like a Lampe furnished with the Oyle of Faith and light of good works to meet the Lord Iesus the sweet bridegroome of my soule at his second and sodaine comming in glory Grant this good Father for Christ Iesus sake my only Sauiour and Mediator in whose blessed name and in whose owne words I call vpon thee as he hath taught me Our Father which c. Afterwards say Thy grace O Lord Iesus Christ thy loue O heauenly Father thy comfort and consolation O Holy and blessed spirit be with me and dwell in my heart this night and euermore Amen Then rising vp in a holy reuerence meditate as thou art putting off thy cloathes Things to be Meditated vpon as thou art putting off thy cloathes 1 THat the day is comming when thou must be as barely vnstript of al that thou hast in the world as thou art now of thy cloathes thou hast therefore heere but the vse of all things as a Steward for a time and that vpon accounts Whilest therefore thou art trusted with this Stewardship be wise and faithfull 2 When thou seest thy bed let it put thee in minde of thy graue which is now the bed of Christ For Christ by laying his holy body to rest three daies and three
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
vvith Dauid Thou O Lord hast blessed my Soule and made it thy house and it shall be blessed for euer And seeing it pleased thee to blesse the house of Obed-edom and all his houshold whilest the Arke of the Lord remained in his house I doubt not but thou wilt much more blesse my Soule and Body and all that doe belong vnto mee now that it hath pleased thy Maiestie of thine owne good will to enter vnder my roofe and to dwell for euer in my poore Cottage Blesse me O Lord so that my sinnes may wholy be remitted by thy blood my conscience sanctified by thy spirit my minde enlightned by thy truth my heart guided by thy spirit and my will in all things subdued to thy blessed will and pleasure Blesse mee with all graces which I want and increase in me those good gifts which thou hast already bestowed vpon me And seeing that I hold thee not by the armes as Iacob wrestling without mee but inwardly dwelling by faith within me surely Lord I will neuer let thee goe except thou blesse me and giue mee a new name a new heart a new spirit strength by the power of God to preuaile ouer sinne and Sathan And I beseech thee O Lord desire not to depart from me as thou didst from Iacob because the day breaketh and thy grace beginneth to dawn and appeare But I from my soule humbly with the Emmauites entreat thee O sweet Iesu to abide with me because it drawneth towards night For the night of temptation the night of tribulatioÌ„ yea my last long night of death appeareth O blessed Sauiour stay with me therefore now and euer And if thy presence goe not home with mee carry mee not from hence Goe with me and liue with me and let neither death nor life seperatâ— mee from thee Driue me from my selfe draw me vnto thee Let me be sicke but sound in thee and in my weakenesse let thy strength appeare Let me seeme as dead that thou alone maiest be seene to liue in me so that all my membres may be but instruments to act thy motions Set me as a seale vpon thine heart and let thy zeale be setled vpon mine that I may bee out of loue with all that I may be onely in loue with thee And grant O Lord that as thou now vouchsafest me this fauour to sit at thy table to receiue this Sacrament in thy house of grace so I may hereafter through thy mercy be receiued to eate and drinke at thy table in thy kingdome of glory And for thy mercy I doe here with the 4. beasts and 24. Elders cast my selfe downe before thy throane of Grace acknowledging that it is thou that hast redeemed me with thy blood and that saluation commeth onely from thee And therefore vnto thee I doe yeeld all praise and glory and wisdome and thanks and honour and power and might and maiestie O my Lord and my God for euermore Amen Thirdly seeing Christ hath sacrificed himselfe for thee and all that thou canst giue is too little therefore thou must offer thy selfe to bee a liuing holy and acceptable sacrifice vnto God by seruing him in righteousnesse and holinesse all thy daies Thus Tertullian witnesseth that in his time a Christian was knowne from an other man onely by the holinesse and vprightnesse of his life 2 Of the duties which we are to doe after the Communion ioyntly with the Congregation THe duties to be performed ioyntly with the Church are three First publike thankesgiuing both by praiers and singing of Psalmes thus Christ himselfe and his Apostles did Secondly Ioyning with the church in giuing euery man according to his ability toward the reliefe of the poore This was the manner of the Primitiue Churches to make a Collections and Loue-feasts after the Lords Supper for the reliefe of the poore Christians Thirdly When thankes and praise is ended then with all reuerence to stand vp and to receiue the blessing of God by the mouth of his Minister and to receiue it as if thou diddest heare God himselfe pronouncing it vnto thee from heauen For by their blessing God doth blesse his people Thus farre of the duties to be practised in the Church The duties which thou art to practise after that thou art departed home are three First to obserue diligently whether thou hast truely receiued CHRIST in the Sacrament Which thou maiest thus easily perceiue for seeing his flesh is meat indeed and his blood is drinke indeede and that he is so full of grace that no man euer touched him by faith but he receiued vertue from him It cannot possibly be that if thou hast eaten his flesh or drunke his blood but thou shalt receiue grace and power to bee clensed from thy sinnes and filthynesse For if the Hemorise that did but touch his garment had her bloody issue that continued so long forthwith stanched How much more will the bloody issue of thy sinne be stanched if thou then hast truely eaten and drunke the very flesh and blood of Christ But if thy issue still runneth thou maist iustly suspect thou hast neuer yet truely touched Christ. Secondly Seeing thou hast now reconciled thy selfe to GOD and renewed thy Couenant and vowed newnesse and amendment of life Thou must therefore haue a special care that thou doest not yeeld to commit thy formâ—r sinnes any more knowing that the vncleane spirit if euer he can get into thy Soule againe after that it is swept and garnished hee will enter forcible possession with 7. other Diuels worse then himselfe So that the end of that man shall bee worse then his beginning Be yee not therefore like the Dogge that returnes to his vomiâ— or the washed sow that walloweth in the mire againe And returne not to thy malice like to the Adder who laying aside her poyson while shee drinkes takes it vp againe when shee hath done But when either the Diuel or thy flesh shall offer to tempt and mooue thee to relapse into thy former sinnes answere them as the Spouse doth in the Canticles I haue put off my coate of my former corruption how shall I put it on I haue washed my feete how shall I defile them againe Lastly if euer thou hast found either ioy or comfort in receiuing the holy Sacrament let it appeare by thy eager desire of receiuing it often againe For the body of Christ as iâ— was annointed with the oyle of gladnesse aboue his fellowes so doth it yeelde a sweeter sauour then all the oyntments of the world The fragrant smell whereof allureth all soules who haue once tasted the sweetnesse thereof euer after to desire oftner to taste thereof againe Because of the sauour of thy good oyntment therefore doe the Virgins loue thee O taste therefore and often see how good the Lord is saith Dauid This is the commandement of CHRIST himselfe Doe this in
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
bee in distresse and misery whereby wee learne to haue a fellow-feeling of their calamities and to condole their estate as if wee suffered with them And for this cause CHRIST himselfe would suffer and bee tempted in all things like vnto vs sinne onely excepted that he might be a mercifull high Priest touched with the feeling of our infirmities For none can so hartily bemone the misery of another as he who first suffered himselfe the same affliction Hereupon a sinner in miserie may boldly say vnto Christ Non ignare mali miseris succurrito Christe Our frailty sith O Christ thou didst perceiue Condole our state who still in frailties cleaue 8 God vseth our sicknesses and afflictions as meanes and examples both to manifest vnto others the faith and vertues which hee hath bestowed vpon vs as also to strengthen those who haue not receiued so great a measure of faith as wee For there can bee no greater encouragement to a weake Christian then to behold a true professour in the extreamest sickenesse of his body supported with greater patience and consolation in his soule And the comfortable and blessed departure of such a man will arme him against the feare of death and assure him that the hope of the godlie is a farre more pretious thing then that flesh and bloud can vnderstand or mortall eyes beholde in this vale of misery And were it not that wee did see many of those whom we know to be the vndoubted children of GOD to haue endured such affliction and calamities before vs. The greatnesse of the miseries and crosses which oft times wee endure would make vs doubt whether we be the children of GOD or no. And to this purpose Saint Iames saith GOD made Iob and the Prophets an example of suffering aduersity and of long patience 9 By afflictions GOD makes vs conformable to the Image of Christ his sonne who being the Captaine of our saluation was made perfect through sufferings And therefore he first bare the Crosse in shame before hee was crowned with glory and did first taste gall before he did eate the honey combe and was first derided king of the Iewes by the Souldiers in the High priests hal before he was saluted King of glory by the Angles in his Fathers Courte And the more liuely our heauenly Father shal perceiue the image of his naturall Son to appeare in vs the better he will loue vs and when wee haue for a time borne his likenesse in his sufferings and fought and ouercome we shall be crowned by Christ and with Christ sit in his throne and of Christ receiue the pretious white stone and morning starre that shal make vs shine like Christ for euer in his glory 10 Lastly that the godly may bee humbled in respect of their owne state and misery and God glorified by deliuering them out of their troubles and afflictions when we call vpon him for his helpe and succour For though that there is no man so pure but if the Lord will straightly marke iniquities hee shall finde in him iust cause to punish him for his sin Yet the Lord in mercy doth not alwaies in the affliction of his children respect their sinnes but sometimes layeth afflictions and crosses vpon them for his glories sake Thus our Sauiour Christ told his Disciples that the man was not borne blind for his owne or his Parents sinnes but that the worke of God should be shewed on him So hee told them likewise that Lazarus sickenesse was not vnto the death but for the glory of God O the vnspeakeable goodnesse of God which turneth those afflictions which are the shame and punishment due to our sinnes to bee the subiect of his honour and glory These are the blessed and profitable endes wherefore God sendeth sickenesse and afflictions vpon his children whereby it may plainely appeare that afflictions are not signes either of Gods hatred or of our reprobation but rather tokens and pledges of his fatherly loue vnto his children whom he loueth and therefore chasteneth them in this life where vpon repentance there remaines hope of pardon rather then to referre the punishment to that life where there is no hope of pardon nor ende of punishment For this cause the Christians in the Primitiue Church were wont to giue God great thankes for afflicting them in this life So the Apostles reioyced that they were counted worthy to suffer for Christs name Act. 5.41 And the Christian Hebrewes suffered with ioy the spoiling of their goods knowing that they had in heauen a better and an induring substance Heb. 10.34 And in respect of these holy endes the Apostle saith That though no affliction for the present seemeth ioyous but grieuous yet afterwards it bringeth the quiet fruit of righteousnesse to them who are thereby exercised Pray therefore heartily that as God hath sent vnto thee this sickenesse so it would please him to come himselfe vnto thee with thy sickenesse by teaching thee to make those sanctifyed vses of it for which hee hath inflicted the same vpon thee Meditation for one that is recouered from sickenesse IF GOD hath of his mercy heard thy prayers and restored thee to thy health againe consider vvith thy selfe 1 That thou hast now receiued from GOD as it were another life Spend it therefore to the honour of God in newnesse of life Let thy sinne die with thy sickenesse but liue thou by grace to holinesse 2 Be not the more secure that thou art restored to health neither insult in thy selfe that thou hast escaped death but thinke rather that GOD seeing how vnprepared thou wast hath of his mercy heard thy prayer spared thee and giuen thee some little longer time of respite that thou maiest both amend thy life and put thy selfe in a better readinesse against the time that he shall call for thee without further delay out of this world For though thou hast escaped this It may be thou shalt not escape the next sickensse 3 Consider how fearefull a reckoning thou haddest made before the Iudgement seat of Christ by this time if thou haddest dyed of this sicknesse Spend therefore the time that remaines so as that thou maiest be able to make a more cheerefull account of thy life when it must be expired indeed 4 Put not farre off the day of death thou knowest not for all this how neere it is at hand and being so fairely warned be wiser for if thou be taken vnprouided the next time thy excuse will be lesse and thy iudgement greater 5 Remember that thou hast vowed amendment and newnesse of life Thou hast vowed a vow vnto God defer not to pay it for hee delighteth not in fooles pay therefore that thou hast vowed The vncleane spirit is cast out Oh let him not re-enter with seuen worse then himselfe Thou hast sighed out the groanes of contrition thou hast wept the teares of repentance thou art washed in
temptation is ready to betray the soule By death the soule shall be deliuered from this thraldome and this corruptible body shall put on incorruption and this mortall immortality 1 Cor. 15.53 Oh blessed thrice blessed be that death in the Lord which deliuers vs out of so euill a world and freeth vs from such a body of bondage and corruption The 3. sort of Meditations to consider what good death will bring vnto thee 1 DEath bringeth the godly mans soule to enioy an immediate communion with the blessed Trinitie in euerlasting blisse and glorie 2 It translates his soule from the miseries of this world the contagion of sinne and society of sinners to the Citie of the liuing God the celestiall Hierusalem and to the company of innumerable Angels And to the assembly and congregation of the first borne which are written in Heauen and to God the Iudge of all and to the soules of iust men made perfect and to Iesus the Mediatour of the new Couenant 3 Death putteth the soule into the actuall and full possession of all the inheritance and happinesse which Christ hath either promised vnto thee in his word or purchased for thee by his bloud This is the good and happinesse whereunto a blessed death will bring thee And what truly religious Christian that is young would not wish himselfe olde that his appointed time might the sooner approach to enter into this celestiall Paradise where thou maiest exchange thy brasse for gold thy vanity for felicity thy vilenesse for honour thy bondage for freedome thy lease for an inheritance and thy mortall statâ— for an immortall life Hee that doth not daily desire this blessednesse aboue all things of all others he is lesse worthy to enioy it If Cato Vticensis and Cleombrotus two heathen men reading Platoes booke of the Immortality of the soule did voluntarily the one breake his necke the other runne vpon his sword that they might the sooner as they thought haue enioyed those ioyes What a shame is it for Christians knowing those things in a more excellent measure and manner out of Gods owne booke not to bee willing to enter into these heauenly ioyes especially when their Master cals for them thither If therefore there be in thee any loue of God or desire of thine owne happinesse or saluation when the time of thy departing draweth neere that time I say and manner of death which GOD in his vnchangeable counsell hath appointed and determined before thou wast borne yeeld and surrender vp willingly and cheerefully thy soule into the mercifull hand of Iesus Christ thy Sauiour And to this ende when thine end is come as the Angell in the sight of Manoah and his wife ascended from the Altar vp to heauen in the flame of the sacrifice so endeauour thou that thy Soule in the sight of thy friends may from the Altar of a contrite heart ascend vp to heauen in the sweete perfume of this or the like spirituall sacrifice of Praier A Prayer for a sicke man when he is tolde that he is not a man for this world but must prepare himselfe to goe vnto GOD. O Heauenly Father who art the Lord God of the spirits of all flesh and hast made vs these soules and hast appointed vs the time as to come into this world so hauing finished our course to goe out of the same The number of my daies vvhich thou hast determined are now expired and I am come to that vtmost bound which thou hast appointed beyond which I cannot passe I know O Lord that if thou entrest into iudgement no flesh can bee iustifyed in thy sight And I O Lord of all others should appeare most impure and vniust for I haue not fought that good fight for the defence of thy faith and religion with that zeal and constancy that I should but for feare of displeasing the world I haue giuen â—ay vnto sinnes and errours and for desire to please my flesh I haue broken all thy commandements in thought word and deede so that my sinnes haue taken such hold on me that I am not able to looke vp and they are moe in number then the haires of my head If thou wilt straightly marke mine iniquitiâ—s O Lord where shall I stand If thou waighest me in the ballance I shall be found too light For I am voide of all righteousnesse that might merit thy mercy and loaden with all iniquities that most iustly deserue thy heauiest wrath But O my Lord and my GOD for Iesus Christ thy Sonnes sake in whom only thou art wel pleased with all penitent and beleeuing sinners take pitty and compassion vpon mee who am the chiefe of sinners blot out all my sinnes out of thy remembrance and wash away all my transgressions out of thy sight with the pretious bloud of thy Sonne which I beleeue that he as an vndefiled Lambe hath shed for the clensing of my sinnes In this faith I liued in this faith I die beleeuing that Iesus Christ died for my sinnes and rose againe for my iustification And seeing that he hath endured that death and borne the burthen of that Iudgement which was due vnto my sinnes O Father for his death and passions sake now that I am comming to appeare before thy Iudgement seat acquite and deliuer me from that fearfull Iudgement which my sinnes haue iustly deserued And performe with me that gracious and comfortable promise which thou hast made in thy Gospell That whosoeuer beleeueth in thee hath euerlasting life and shall not come into Iudgement but shall passe from death vnto life Strengthen O CHRIST my faith that I may put the whole confidence of my saluation in the merits of thy obedience and blood Encrease O holy Spirit my patience lay no more vpon me then I am able to beare and enable mee to beare so much as shall stand with thy blessed will and pleasure O blessed Trinity in vnity my Creator Redeemer and Sanctifier vouchsafe that as my outward man doth decay so my inward man may more more by thy grace and consolation encrease and gather strength O Sauiour put my soule in a readinesse that like a wise Virgin hauing the wedding Garment of thy righteousnesse and holinesse shee may be ready to meete thee at thy comming with oyle in her lampe Marrie her vnto thy selfe that shee may bee one with thee in euerlasting loue and fellowship O Lord reproue Sathan and chase him away Deliuer my soule from the power of the dogge Saue me from the Lions mouth I thanke thee O Lord for all thy blessings both spirituall and temporall bestowed vpon me especially for my Redemption by the death of my Sauiour Christ. I thanke thee that thou hast protected me with thy holy Angelâ— from my youth vp vntil now Lord I beseech thee giue them a charge to attend
all euill malignant Spirits farre from him Make him more and more to loath this world and to desire to be loosed and to be with Christ. And when that good houre and time shall come wherein thou hast determined to call for him out of this present life giue him grace peaceably and ioyfully to yeeld vp his Soule into thy mercifull hands and doe thou receiue her into thy mercy and let thy blessed Angels carry her into thy Kingdome Make his last houre his best houre his last words his best words and his last thoughts his best thoughts And when the sight of his eyes are gone and his tongue shall faile to doe his office graunt O Lord that his Soule may with Stephen behold Iesus Christ in Heauen ready to receiue him and that thy Spirit within him may make requests for him with sighes which cannot be expressed Teach vs in him to reade and see our owne end and mortalitie and therefore to be carefull to prepare our selues for our last ends and put our selues in a readidinesse against the time that thou shalt call for vs in the like manner Thus Lord wee recommend this our deare Brother or Sister thy sicke Seruant vnto thy eternall grace and mercie in that Prayer vvhich Christ our Sauiour hath taught vnto vs. Our Father which art in Heauen c. Thy Grace O Lord Iesus Christ thy loue O heauenly Father thy comfort and consolation O holy Spirit be with vs all and especially with this thy sicke seruant to the end and in the end Amen Let them reade often vnto the sicke some speciall Chapters of the holy Scriptures as The three first Chapters of the Booke of Iob. The 34. Chapter of Deutronomie The two last Chapters of Ioshua The 17. Chapter of the first of Kings The 2.4 and 13. Chapters of the second of Kings The 14. and 19. Chapters of Iob. The 38.40 and 65. Chapters of Isay. The Historie of the Passion of Christ. The 8. Chapter to the Romanes The 15. Chapter of the first Epistle to the Corinthians The 4. of the first Epistle to the Thessalonians The 5. Chapter of the second Epistle of Paul to the Corinthians The first and last Chapters of S. Iames. The 11. and 12. to the Hebrewes The first Epistle of Peter The three first and the three last Chapters of the Reuelation or some of these And so exhorting the sicke partie to waite vpon God by faith and patience till he send for him and praying the Lord to send them a ioyfull meeting in the Kingdome of Heauen and a blessed Resurrection at the last day they may depart at their pleasure in the peace of God Consolations against Impatiencie in sicknesse IF in thy sicknesse by extremitie of paine thou be driuen to Impatiencie meditate 1 That thy sinnes haue deserued the paines of Hell therefore thou maist vvith greater patience endure these fatherly corrections 2 That these are the scourges of thy Heauenly Father and the rod in his hand If thou diddest suffer with reuerence being a child the correction of thy earthly Parents how much rather shouldest thou now subiect thy selfe being the child of God to the chastisements of thy heauenly Father seeing it is for thine eternall good 3 That Christ suffered in his Soule and body farre grieuouser paines for thee therefore thou must more vvillingly suffer his blessed pleasure for thine owne good Therefore saith Peter Christ suffered for you leauing you an example that ye should follow his steps And Let vs saith Saint Paul runne with ioy the race that is set before vs looking vnto Iesus the author and finisher of our Faith who for the ioy that was set before him endured the Crosse c. 4 That these afflictions which now you suffer are none other but such which are accomplished in your Brethren that are in the world as witnesseth Peter Yea Iobs afflictions were farre more grieuous There is not one of the Saints vvhich now are at rest in heauenly ioyes but endured as much as you doe before they went thither yea many of them willingly suffered all the torments that Tyrants could inflict vpon them that they might come to those Heauenly ioyes whereunto you are now called And you haue a promise that the God of all grace after that you haue suffered a while will make you perfect stablish strengthen and settle you And that God of his fidelitie will not suffer you to be tempted aboue that you are able but will with the temptation also make a way to escape that yee may be able to beare it 5 That God hath determined the time when thy affliction shall end as vvell as the time when it beganne Thirty eight yeeres were appointed to the sicke man at Bethesda's Poole Twelue yeeres to the Woman with the bloudy Issue Three Moneths to Moses Tenne dayes tribulation to the Angell of the Church of Smyrna Three dayes plague to Dauid Yea the number of the godly mans teares are registred in Gods Booke and the quantitie kept in his bottle The time of our troubles saith Christ is but a modicum Gods Anger lasts but a Moment saith Dauid A little season saith the Lord and therefore cals all the time of our paine but the houre of sorrow Dauid for the swiftnesse thereof compares our present trouble to a Brooke And Athanasius to a Shower Compare the longest misery that man endures in this life to the eternitie of heauenly Ioyes and they vvill appeare to be nothing And as the sight of a Sonne safe borne makes the Mother forget all her former deadly paine so the sight of Christ in Heauen vvho was borne for thee will make all these pangs of death to be quite forgotten as if they had neuer been like Stephen who as soone as hee saw Christ forgat his owne woundes with the horrour of the Graue and terrour of the stones and sweetly yeelded his Soule into the hands of his Sauiour Forget thine owne paine thinke of Christs wounds Be faithfull vnto the death and hee will giue thee the Crowne of eternall life 6 That you are now called to Repetitions in Christs Schoole to see how much Faith Patience and godlinesse you haue learned all this while and whether you can like Iob receiue at the hand of God some euill as vvell as you haue hitherto receiued a great deale of good as therefore you haue alwayes prayed Thy Will be done so be not now offended at this which is done by his holy will 7 That all things shall worke together for the best to them that loue God insomuch that neyther death nor life nor Angels nor Principalities nor Powers c. shall be able to separate vs from the loue of God which is in Iesus Christ our Lord. Assure your selfe that euery pang is a preuention of the paines of Hell euery respite an earnest of
thoughts and sighes The first thought SEeing euery man enters into this life in Teares passeth it in sweate and ends it in sorrow ah what is there in it that a man should desire to liue any longer to it oh what a folly is it that vvhen the Mariner roweth with all his force to arriue at the wished Port and that the Traueller neuer testeth till hee come to his iourneyes end wee feare to discrie our Port and therefore would put backe our Barke to be longer tossed in this continual Tempest we weepe to see our iourneyes end and therefore desire our iourney to be lengthened that vvee might be more tyred with a foule and cumbersome way The spirituall sigh thereupon O Lord this life is but a troublesome Pilgrimage few in dayes but full in euils and I am weary of it by reason of my sinnes Let me therefore O Lord entreate thy Maiestie in this my bed of sickenesse as Elias did vnder the Iuniper tree in his affliction It is now enough O Lord that I haue liued so long in this vale of miserie take my fâ—ule into thy mercifull hands for I am no better then my Fathers The second thought THinke with what a body of sinne thou art loaden vvhat great ciuill warres are contayned in a little world the flesh fighting against the spirit Passion against Reason Earth against Heauen and the world within thee â—anding it selfe for the world without thee and that but one onely meane remaines to end this conflict Death which in Gods appoynted time will seperate thy Spirit from thy flesh the pure and regenerate part of thy soule from that part which is impure and vnregenerated The spirituall sigh vpon the second thought O Wretched man that I am who shall deliuer me from the body of this death O my sweete Sauiour Iesus Christ thou hast redeemed me with thy precious bloud And because thou hast deliuered my soule from sinne mine eyes from teares and my feete from falling I doe here from the very bottome of my heart ascribe the vvhole praise and glory of my Saluation to thy onely grace and mercy saying vvith the holy Apostle Thankes be vnto GOD which hath giuen mee the victorie through our Lord Iesus Christ. The third thought THinke how it behooues thee to be assured that thy soule is Christs for death hath taken sufficient gages to assure himselfe of thy body in that all thy senses beginne already to dye saue onely the sense of paine but sith the beginning of thy being beganne with paine meruaile the lesse if thy end conclude with dolours But if these temporall dolours which onely afflict the body be so painefull O Lord who can endure the deuouring fire who can abide the euerlasting burning The spirituall sigh vpon the third thought O Lord Iesus Christ the Sonne of the liuing GOD vvho art the onely Physitian that canst ease my body from paine and restore my Soule to life eternall put thy Passion Crosse and death betwixt my Soule and thy Iudgement and let the merits of thy Obedience stand betwixt thy Fathers Iustice and my disobedience and from these bodily paines receiue my soule into thine euerlasting peace for I cry vnto thee with Stephen Lord Iesu receiue my spirit The fourth thought THinke that the worst that death can doe is but to send thy soule sooner then thy flesh would be willing to Christ and his heauenly ioyes Remember that that worst is thy best hope The worst therefore of death is rather a helpe then a harme The spirituall sigh vpon the fourth thought O Lord Iesus Christ the Sauiour of all them that put their trust in thee forsake not him that in misery flieth vnto thy grace for succour and mercy Oh sound that sweet voyce in the eares of my soule which thou spokest vnto the penitent theefe on the Crosse this day thou shalt be with mee in Paradise For I O Lord doe with the Apostle from my soule speake vnto thee I desire to be dissolued and to bee with Christ. The fifth thought THink if thou fearest to dye that in Mount Sion there is no death for he that beleeueth in Christ shall neuer die And if thou desirest to liue without doubt the life eternall whereunto this death is but a passage surpasseth all There doe all the faithfull departed hauing ended their miseries liue with Christ in ioyes and thither shall all the godly which suruiue be gathered out of their troubles to enioy with him eternall rest The spirituall sigh on the fift thought O Lord thou seest the malice of Satan who not contenting himselfe 〈…〉 all the daâ—es and nights of our life to seek our destruction shewes himselfe most bâ—siest when thy children are weakest and neerest to their end O Lord reprooue him and preseâ—ue my Soule Hee seekes to terrifie me with death which my sins haue deserued but let thy holy spirit comfort my soule with the assurance of eternall life which thy blood hath purchased Asswage my pain encrease my patience and if it be thy blessed will end my troubles for my soule beseecheth thee with olde blessed Simeon Lâ—rd now let me thy seruant depart in peace according to thy word The sixth thought THink with thy selfe what a blessing God hath bestowed vpon thee aboue many millions of the world that whereas they are either Pagans who worship not the true GOD or Idolaters who worship the true GOD falsely Thou hast liued in a true Christian Church and hast grace to dye in the true Christian faith and to be buried in the sepulchres of Gods seruants who all waite for the hope of Israel the raising of their bodies in the resurrection of the iust The spirituall sigh vpon the sixt thought O Lord Iesus Christ who art the resurrection and the life in whom whosoeuer beleeueth shall liue though hee were dead I beleeue that whosoeuer liueth and beleeueth in thee shall neuer dye I know that I shall rise againe in the resurrection at the last day for I am sure that thou my Redeemer liuest And though that after my death wormes destroy this body yet I shall see thee my Lord and my God in this flesh Grant therefore O CHRIST for thy bitter death and passions sake that at that day I may bee one of them to whom thou wilt pronounce that ioyfull sentence Come yee blessed of my Father inherit the Kingdome prepared for you before the foundation of the world The seauenth thought THinke with thy selfe how Christ endured for thee a cursed death and the wrath of God which was due vnto thy sinnes and what terrible paines and cruell torments the Apostles and Martyrs haue voluntarily suffered for the defence of Christs faith when they might haue liued by dissembling or denying him how much more willing shouldest thou be to depart in the faith of Christ hauing lesse paines to torment thee
life When therefore thou perceiuest thy soule departing from thy body pray with thy tongue if thou canst else pray in thy heart and minde these words fixing the eyes of thy soule vpon Iesus Christ thy Sauiour A Prayer at the yeelding vp of the Ghost O Lambe of God which by thy blood hast taken away the sinnes of the world haue mercy vpon me a sinner Lord Iesu receiue my spirit Amen When the sicke party is departing Let the faithfull that are present kneele downe and commend his Soule to God in these or the like words O Gratious God and mercifull father who art our refuge and strength and a very present helpe in trouble lift vp the light of thy fauorable countenance at this instant vpon thy seruant that now commeth to appeare in thy presence Wash away good Lord all his sinnes by the merits of Christ Iesus blood that â—hoâ— may neuer bee laide to his charge Increase his faith preserue and keepe safe his soule from the danger of the Diuell and his wicked Angels Comfort him with thy holy spirit cause him now to feele that thou art his louing Father and that hee is thy childe by Adoption and Grace Saue O Christ the price of thine owne blood and suffer him not to be lost whom thou hast bought so dearely Receiue his Soule as thou didst the penitent theefe into thy heauenly Paradise Let thy blessed Angels conduct him thither as they carried the soule of Lazarus and grant vnto him a ioyfull resurrection at the last day O 〈◊〉 heare vs for him and heare thine owne Sonne our onely Mediator that sits at thy right hand for him and vs all euen for the merits of that bitter death and passion which he hath suffered for vs In confidence whereof we now recommend his soule into thy fatherly hands in that blessed prayer which our Sauiour hath taught vs in all times of our troubles to say vnto thee Our Father c. Thus farre of the Practise of Piety in dying in the Lord. Now followeth the Practise of Piety in dying for the Lord. THE Practise of Piety in dying for the Lord is termed Martyrdome Martyrdome is the testimony which a Christian beareth to the doctrine of the Gospell by enduring any kinde of death to inuite many and to confirme all to embrace the truth thereof To this kinde of death Christ hath promised a crowne Be thou faithfull vnto the death and I will giue thee the crowne of life Which promise the Church so firmely beleeued that they termed Martyrdome it selfe a crowne and God to animate Christians to this excellent prize would by a prediction that Stephen the first Christian Martyr should haue his name of a crowne Of Martyrdome there are three kindes First Sola voluntate in will onely as Iohn the Euangelist who being boyled in a Cauldron of oyle came out rather annointed then sod and dyed of old age at Ephesus Secondly Solo opere in deede onely as the innocents of Bethleem Thirdly Voluntate opere both in will and deede as in the Primitiue Church Stephen Polycarpus Ignatius Laurentius Romanus Aâ—tiochianus and thousands And in our daies Cranmer Latimer Hoâ—per Ridley Farrar Bradford Philpot Sanders Glouer Tailor and others innumerable whose fierie zeale to Gods truth brought them to the flames of Martyrdome to seale Christs faith It is not the cruelty of the death but the innocency and holinesse of the cause that maketh a Martyr neither is an erronious conscience a sufficient warrant to suffer Martyrdome because Science in Gods word must direct conscience in mans heart for they who killed the Apostles in their erronious consciences thought they did God good seruice And Paul of zeale breathed out slaughters against the Lords Saints Now whether the cause of our Seminary Priests and Iesuits be so holy true and innocent as that it may warrant their conscience to suffer death to hazzard their eternall saluation thereon let Pauls Epistle written to the Ancient Christian Romans but against our new Antichristian Romanes bee iudge And it will plainely appeare that the doctrine which Saint Paul taught to the ancient Church of Rome is ex diametro opposite in â—6 fundamentall points of true Religion to that which the new Church of Rome teacheth and maintaineth For Saint Paul taught the Primitiue Church of Rome 1 That our election is of Gods free grace and not ex operibus praeuisit Rom. 9.11 Rom. 11.5.6 2 That we are iustified by faith only without good works Rom. 3.20.28 Rom. 4.2 c. Rom. 1.17 3 That the good works of the Regenerate are not of their owne condignity meritorious nor such as can deserue heauen Rom. 8.18 Rom. 11.6 Rom. 6.23 4 That those bookes onely are Gods Oracles and Canonicall Scripture which were committed to the custody and credit of the Iewes Rom. 3.2 Rom. 1.2 Rom. 16.16 such were neuer the Apocrypha 5 That the holy Scriptures haue Gods authority Rom. 9.17 Rom. 4.3 Rom. conferd Rom. 11.3.2 conferd with Gal. 3.22 Therefore aboue the authority of the Church 6 That all aswell Laity as Clergy that will be saued must familiarly read or know the holy scriptures Rom. 15.4 Rom. 10.1.2.8 Rom. 16.26 7 That all Images made of the true God are very Idols Rom. 1.23 and Rom. 2.22 conferd 8 That to bowe the knee religiously to an Image or to vvorship any Creature is meere Idolatry Rom. 11.4 and a lying seruicâ— Rom. 1.25 9 That we must not pray vnto any but to GOD onely in vvhom we beleeue Rom. 10.13.14 Rom. 8.15.27 therefore not to Saints and Angels 10 That Christ is our onely Intercessor in Heauen Rom. 8.34 Rom. 5.2 Rom. 16.27 11 That the onely Sacrifice of Christians is nothing but the spirituall sacrificing of their Soules and Bodies to serue GOD in holinesse and righteousnesse Rom. 12.1 Rom. 15.16 Therefore no reall sacrificing of Christ in the Masse 12 That the religious worship called dulia as well as lâ—tâ—iâ— belongeth to God alone Rom. 1.9 Rom. 12.11 Rom. 16.18 conferd 13 That all Christians are to pray vnto God in their owne natiue language Rom. 14.11 14 That wee haue not of our selues in the state of corruption freewill vnto good Rom. 7.18 c. Rom. 9.16 15 That Concupiscence in the Regenerate is sinne Rom. 7.7.8.10 16 That the Sacraments doe not conferre grace ex opere operato but signe and seale that it is conferred already vnto vs. Rom. 4.11.12 Rom. 2.28.29 17 That euery true beleeuing Christian may in this life be assured of his saluation Rom. 8.9.16.35 c. 18 That no man in this life since Adams Fall can perfectly fulfill the Commandements of God Rom. 7.10 c. Rom. 3.19 c. Rom. 11.32 19 That to place Religion in the difference of meates and dayes is superstition Rom. 14 3.5.6.17 23. 20 That the imputed righteousnesse of Christ is that onely that makes vs iust
before the Holy Ghost proceeding from both This Order serues to set forth vnto vs two things first the manner how the Trinitie worketh in their externall actions as that the Father worketh of himselfe by the Sonne and the holy Ghost the Sonne from the Father by the holy Ghost the holy Ghost from the Father and the Sonne Secondly to distinguish the first and immediate beginning from vvhich those externall and common action do flow Hence it is that for as much as the Father is the fountaine and originall of the Trinitie the beginning of all externall working the Name of God in relation and the title of Creator in the Creede are giuen in a speciall manner to the Father Our Redemption to the Sonne and our Sanctification to the person of the Holy Ghost as the immediate agents of these actions And this also is the cause why the Sonne as he is Mediator referreth all things to the Father not to the Holy Ghost and that the Scripture so often saith that we are reconciled to the Father This diuine order or oeconomie excepted there is neyther first nor last neyther superioritie nor inferioritie among the three Persons but for Nature they are coessentiall for Dignitie coequall for Time coeternall The whole diuine Essence is in euery one of the three Persons but it was incarnated onely in the second Person of the Word and not in the Person of the Father or of the Hâ—ly Ghost for three reasons First that GOD the Father might the rather set forth the greatnesse of his loue to Mankinde in giuing his first and onely begotten Son to be incarnated and to suffer death for mans saluation Secondly that hee vvho was in his Diuinitie the Son of GOD should be in his Humanitie the Sonne of Man lest the name of Sonne should passe vnto another vvho by his eternall natiuitie was not the Sonne Thirdly because it vvas meetest that that Person who is the substantiall Image of his eternal Father should restore in vs the spirituall Image of GOD which we had lost In the Incarnation the God-head was not turned into the Man-hood nor the Man-hood into the God-head but the God-head as it is the second Person or Word assumed vnto it the Man-hood that is the whole nature of man body and soule and all the naturall properties and infirmities therof sinne excepted The second Person tooke not vpon him the Person of man but the Nature of man So that the humane nature hath no personall subsistence of it owne for then there should be two Persons in Christ but it subsisteth in the Word the second Person for as the soule and body makes but one Person of Man so the God-head and Man-hood makes but one Person of Christ. The two natures of the God-head and Man-hood are so really vnited by a Personall vnion that as they can neuer be separated asunder so are they not confounded but remaine still distinguished by their seuerall and essentiall proprieties which they had before they were vnited As for example the infinitâ—nesse of the Diuine is not communicated to the humanâ— nature nor the finitenesse of the Humane to the Diuine nature Yet by reason of this personall vnion there is such a communion of the proprieties of both natures that that which is proper to the one is sometimes attributed to the other Nature As that God purchased the Church with his owne bloud And that he will iudge the world by that man whom he hath appointed Hence also it is that though the Humanitie of Christ be a created and therefore a finite and limited nature and cannot be euery where present by actuall position or locall extension according to his naturall being yet because it hath communicated vnto it the personall subsistence of the Sonne of God which is infinite and without limitation and is so vnited with God that it is no where seuered from God the body of Christ in respect of his personall being may rightly bee said to be euery where 3 The Actions by which the three Persons be distinguished THe Actions are of two sorts either Eternall respecting the Creatures and those are after a sort common to euery one of the three Persons or Internall respecting the Persons onely amongst themselues and are altogether incommunicable The Externall and communicable Actions of the three Persons are these The creation of the World peculiarly belonging to God the Father The redemption of the Church to God the Sonne And the sanctification of the Elect to God the holy Ghost But because the Father created and still gouerneth the World by the Sonne in the holy Ghost therefore these external actions are indifferently in Scripture oftentimes ascribed to each of the three Persons and therefore called communicable and diuided Actions The Internall and incommunicable Actions or proprieties of the three Persons are these 1 To beget and that belongeth onely to the Father who is neither made created nor begotten of any 2 To be begotten and that belongeth only to the Sonne who is of the Father alone not made nor created but begotten 3 To proceede from both and that belongeth onely to the holy Ghost who is of the Father and the Sonne neither made created nor begotten but proceeding So that when wee say that the diuine essence is in the Father vnbegotten in the Sonne begotten and in the Holy Ghost proceeding wee make not three Essences but onely shew the diuers maners of subsisting by which the same most simple eternall vnbegotteÌ„ Essence subsisteth in each Person namely that it is not in the Father by generation that it is in the Sonne communicated from the father by generation and in the holy Ghost communicated from both the Father and the Sonne by proceeding These are incommunicable Actions and doe make not an Essentiall accidental or rationall but a reall distinction betwixt the three Persons So that he who is the Father in the Trinity is not the Son he who is the Son in the Trinity is not the Father hee who is the holy Ghost in the Trinity is neither the Sonne nor the Father but the Spirit proceeding from both though there is but one and the same Essence common to all three As therefore wee beleeue that the Father is God the Sonne is God and the holy Ghost is God so we likewise beleeue that God is the Father God is the Sonne and God is the holy Ghost But by reason of this reall distinction the Person of the one is not nor neuer can be the person of the other The three Persons therefore of the Godhead doe not differ from the Essence but formally but they differ really one from an other and so are distinguished by their hypostaticall proprieties As the Father is God begetting God the Sonne the Sonne is God begotten of God the Father and the holy Ghost is God
man hath conflicted vvith long sicknesse and hauing endured the brunt of paine should now expect some ease in comes Death Natures slaughter-man Gods curse and Hels purueyor and lookes the olde man grimme and blacke in the face and neither pitying his age nor regarding his long-endured dolours will not be hyred to forbeare eyther for siluer or gold nay he will not take to spare his life skin for skin and all that the olde man hath but batters all the principall parts of his body and arrests him to appeare before the terrible Iudge And as thinking that the olde man will not dispatch to goe with him fast enough Lord how many darts of calamities doth he shoot through him stitches aches crampes feauers obstructions rhewmes flegme collicke stone wind c. Oh what a ghastly sight it is to see him then in his bed when Death hath giuen him his mortall wound what a cold sweat ouer-runnes all his body what a trembling possesseth all his members the head shooteth the face waxeth pale the nose blacke the neather law-bone hangeth down the eye-strings breake the tongue faltreth the breath shortneth and smelleth earthy the throate ratleth and at euery gaspe the heart-strings are ready to breake asunder Now the miserable Soule sensibly perceiueth her earthly body to beginne to dye for as towards the dissolution of the vniuersall frame of the great world the Sunne shall be turned into darknesse the Moone into bloud and the Stars shall fall from heauen the Ayre shall be full of stormes flashing Meteors the Erath shall tremble and the Sea shall roare and mens hearts shall faile for feare expecting the end of such sorrowfull beginnings So towards the dissolution of man which is the little world his Eyes which are as the Sunne and Moone lose their light and see nothing but bloud-guiltinesse of sinne the rest of the Senses as lesser Starres doe one after another faile and fall his Minde Reason and Memorie as heauenly powers of his Soule are shaken with fearefull stormes of despaire and first flashings of Hell-fire his earthly body beginnes to shake and tremble and the humours like an ouer-flowing Sea roare and rattle in his throate still expecting the wofull ends of these dreadfull beginnings Whilest he is thus summoned to appeare at the great Assizes of Gods Iudgement behold a Quarter-Sessions and Gaole-deliuery is held within himselfe where Reason sits as Iudge the Diuell puts in a Bill of inditement as large as that Booke of Zacharie wherein is alledged all thy euill deeds that euer thou hast committed and all the good deedes that euer thou hast omitted and all the curses and iudgements that are due to euery sinne Thine owne Conscience shall accuse thee and thy Memory shall giue bitter euidence and Death stands at the Barre ready as a cruell Executioner to dispatch thee If thou shalt thus condemne thy selfe how shalt thou escape the iust condemnation of God who knowes all thy misdeeds better then thy selfe Faine wouldest thou put out of thy minde the remembrance of thy wicked deeds that trouble thee but they flow faster into thy remembrance and they will not be put away but cry vnto thee Wee are thy workes and we will follow thee And whilest thy Soule is thus within out of peace and order thy children wife and friends trouble thee as fast to haue thee put thy goods in order some crying some crauing some pittying some cheering all like Flesh-flies helping to make thy sorrowes more sorrowfull Now the Diuels who are come from hell to fetch away thy soule beginne to appeare to her and wait as soone as she comes forth to take her and carry her away Stay she would within but that shee feeles the body beginne by degrees to dye and ready like a ruinous house to fall vpon her head Fearefull shee is to come forth because of those Hell-hounds which wait for her comming Oh shee that spent so many dayes and nights in vaine and idle pastimes would now giue the whole world if she had it for one howres delay that shee might haue space to repent and reconcile her selfe vnto GOD. But it cannot be because her Body which ioyned with her in the actions of sin is altogether now vnfit to ioyne with her in the exercise of repentance Repentance must be of the whole man Now she seeth that all her pleasures are gone as if they had neuer beene and that but onely torments remaine which neuer shall haue end of being Who can sufficiently expresse her remorse for her sinnes past her anguish for her present miserie and her terror for the torments to come In this extremitie shee lookes euery where for help and shee findes her selfe euery way helplesse Thus in her greatest miserie desirous to heare the least word of comfort shee directs this or the like speech vnto her Eyes O Eyes who in times past were so quicke-sighted can yee spie no comfort nor any way how I might escape this dreadfull danger But the Eye-strings are broken they cannot see the Candle that burneth before him nor discerne whether it be day or night The Soule finding no comfort in the Eyes speakes to the eares O earaes who were wont to recreate your selues with hearing new pleasant discourses and Musickes sweetest harmonie can you heare any newes or tydings of the least comfort for mee The Eares are eyther so deafe that they cannot heare at all or the sense of hearing is growne so weake that it cannot endure to heare his dearest friends to speake And why should those eares heare any tydings of ioy in Death who could neuer abide to heare the glad Tydings of the Gospell in his life The Eare can minister no comfort Then shee intimates her griefe vnto the Tongue O Tongue who wast wont to brag it out vvith the brauest where are now thy bigge and daring words now in my greatest need canst thou speake nothing in my defence Canst thou neyther daunâ— these Enemies with threatning wordes nor entreat them vvith faire speeches Alas the Tongue two dayes agoe lay speechlesse it cannot in his greatest extremitie either call for a little drincke or desire a friend to take away with his finger the flegme that is ready to choake him Finding here no hope of helpe shee speakes vnto the feete Where are yee O feet which sometime were so nimble in running can you carry me no where out of this dangerous place The feete are stone dead already If they be not stird they cannot stirre Then shee directs her speech vnto her hands O hands who haue beene so often approued for manhood in peace and warre and wherewith I haue so often defended my selfe and offended my foes neuer had I more need then now Death lookes mee grimme in the face and kils mee Hellish fiends waile about my bed to deuoure mee helpe now or I perish for euer Alas the hands are so weake and doe so tremble that they cannot reach to the mouth
the damnation of hell This fulnesse of cursednesse is either particular or generall Particular or that which in a lesse measure of fulnesse lighteth vpon the Soule immediately as soone as shee is separated from the body For in the very instant of dissolution she is in the sight and presence of God For when she ceaseth to see with the organe of fleshly eyes she seeth after a spirituall manner like Stephen who saw the glory of GOD and Iesus standing at his right hand or as a man who being blinde-borne and miraculously restored to his sight would see the Sunne which hee neuer saw before And there by the testimonie of her owne Conscience Christ the righteous Iudge vvho knoweth all things maketh her by his omnipresent power to vnderstand the doome and Iudgement that is due vnto her sinnes and what must be her eternall state And in this manner standing in the sight of Heauen not fit for her vncleannesse to come into Heauen shee is said to stand before the throne of God And so forthwith she is carried by the euill Angels who came to fetch her with violence into Hell where shee is kept as in a Prison in euerlasting paines and chaynes vnder darknesse vnto the Iudgement of the great day But not in that extremitie of torments which she shall finally receiue at the last day The generall fulnes of cursednesse is in a greater measure of fulnesse which shall be inflicted vpon both thy Soule and Body when by the mighty power of Christ the supreame Iudge of heauen and earth the one shall be brought out of Hell and the other out of the Graue as Prisoners to receiue their dreadfull doome according to their euill deedes How shall the Reprobate by the roaring of the Sea the quaking of the Earth the trembling of the Powers of Heauen and terrours of heauenly Signes be driuen at the worlds end to their wits end Oh vvhat a vvofull Salutation will there be betwixt the damned Soule and Body at their revniting at that terrible day O sincke of Sinne O lumpe of Filthinesse will the Soule say vnto her Body how am I compelled to re-enter vnto thee not as an habitation to rest but as a Prison to be tormented together How doest thou appeare in my sight like Iephtes Daughter to my greater torment Would God thou hadst perpetually rotted in thy graue that I might neuer haue seene thee againe How shall wee be confounded together to heare before God Angels and Men laid open all those secret sinnes which wee committed together Haue I lost Heauen for the loue of such a stinking Carrion Art thou the flesh for whose pleasures I haue yeelded to commit so many Fornications O filthy Bâ—lly how became I such a foule as to make thee my God How madde was I for momentanie ioyes to incurre these torments of eternall paines yee Rockes and Mountaines why skirpe yee so like Rams Psal. 114.4 and will not fall vpon mee to hide mee from the face of him that comes to sit on yonder Throne for the great day of his wrath is come and vvho shall be able to stand Apoc. 6.16.17 Why tremblest thou thus O Earth at the presence of the Lord and vvilt not open thy mouth and swallow mee vp as thou diddest Korah that I be seene no more O damned Furies I would yee might vvithout delay teare me in pieces on condition that you vvould teare me vnto nothing But whilest thou art thus in vaine bewailing thy miserie the Angels hale thee violently away from the brincke of thy Graue to some place neere the Tribunall seate of Christ where being as a cursed Goate separated to stand beneath on earth as on the left hand of the Iudge Christ shall rippe vp all the benefits he bestowed on thee and the torments hee suffered for thee and all the good deedes which thou omitted and all the vngratefull villanies which thou didst commit against him and his holy Lawes Within thee thine owne conscience more then a thousand witnesses shall accuse thee the Diuels vvho tempted thee to all thy lewdnesse shall on the one side testifie vvith thy Conscience against thee and on the other side shall stand the holy Saints and Angels approuing Christs Iustice and detesting so filthy a creature Behinde thee an hydeous noyse of innumerable fellow-damned Reprobates tarrying for thy company Before thee all the world burning in flaming fire Aboue thee an irefull Iudge of deserued vengeance ready to pronounce his sentence vpon thee Beneath thee the fiery sulphureous mouth of the bottomlesse pit gaping to receiue thee In this wofull estate to hide thy selfe will be impossible for on that condition thou vvouldest wish that the greatest Rocke might fall vpon thee to appeare will be intollerable and yet thou must stand forth to receiue with other reprobates this thy sentence Depart from mee yee cursed into euerlasting fire prepared for the Diuell and his Angels Depart from mee there is a separation from all ioy and happinesse Yee cursed there is a blacke and direfull Excommunication Into fire there is the crueltie of paine Euerlasting there is the perpetuitie of punishment Prepared for the Diuell and his Angels Here are thy infernall tormenting and tormented companions O terrible Sentence from which the condemned cannot escape which being pronounced cannot possibly be with-stood against which a man cannot except and from which a man can no where appeale So that to the damned nothing remaines but hellish torments which knows neyther ease of paine nor end of time From this Iudgement-seate thou must be thrust by Angels together vvith all the damned Diuels and Reprobates into the bottomlesse Lake of vtter darknesse that perpetually burnes with fire and Brimstone Whereunto as they shall be thrust there shall be such weeping woes and wailing that the cry of the company of Core Dathan Abiram when the earth swallowed them vp was nothing comparable to this howling nay it vvill seeme vnto thee a Hell before thou goest into hell but to heare it Into vvhich bottomlesse Lake after that thou art once plunged thou shalt euer be falling downe and neuer meet a bottome and in it thou shalt euer lament and none shall pittie thee thou shalt alwaies weepe for the paine of fire and yet gnash thy teeth for the extremitie of colde thou shalt weepe to thinke that thy miseries are past remedie thou shalt weepe to thinke that to repent is to no purpose thou shalt weepe to thinke how for the shadowes of short pleasures thou hast incurred these sorrowes of eternall paines thou shalt weepe to see how that weeping it selfe can nothing preuaile yea in weeping thou shalt weepe more teares then there is water in the Sea for the water of the Sea is finite but the weeping of a Reprobate shall be infinite There thy lasciuious Eyes shall be afflicted vvith sights of ghastly Spirits thy curious Eares shall be
qualities but the same still in substance And howsoeuer sinne and corruption makes a man in this state of mortality lower then Angels yet surely when God shall thus Crowne him with glory and honour I cannot see how man shall be any thing inferiour to Angels For are they Spirits So is Man also in respect of his soule yea more then this they shall haue also a spirituall Body Fashioned like vnto the glorious body of the Lord Iesus Christ in whom mans nature is exalted by a personall vnion into the glory of the Godhead and indiuiduall society of the blessed Trinity An honor which he neuer vouchsafed Angels And in this respect man hath a prerogatiue aboue them Nay they are but spirits appointed to be ministers vnto the Elect and as many of them who at the first disdained this office and would not keep their first standing were for their pride hurled into hell This lesseneth not the dignity of Angels but extols the greatnesse of Gods loue to Mankinde But as for all the Elect who at that second and sodaine comming of Christ shall be found quicke and liuing The fire that shall burne vp the corruption of the world and the workes therein shall in a moment in the twinkling of an eye ouertake them as it findes them either grinding in the mill of prouision or walking in the fields of pleasure or lying in the bed of ease and so burning vp their drosse and corruption of mortall make them immortall bodies and this change shall be vnto them in stead of death Then shall the Soule with ioyfulnesse greete her body saying Oh well met againe my deare sister How sweet is thy voice how comely is thy countenance hauing lyen hid so long in the clifts of the rockes and in the secret places of the graue Thou art indeed an habitation fit not onely for me to dwell in but such as the Holy Ghost thinkes meete to reside in as his Temple for euer The Winter of our affliction is now past the storme of our misery is blowne ouer and gone The Bodies of our Elect Brethren appeare more glorious then the Lilly flowers on the earth the time of singing Halleluâ—ah is come and the voyce of the Trumpet is heard in the Land Thou hast beene my Yoâ—ke-fellow in the Lords labours and companion in persecutions and wrongs for Christ and his Gospels sake now shall we enter together into our Masters ioy as thou hast borne with mee the crosse so shalt thou now weare with mee the Crowne as thou hast with mee sowed plenteously in teares so shalt thou reape with mee aboundantly in ioy O blessed aye blessed be that GOD who vvhen yonder reprobates spent their whole time in Pride fleshly lusts eating drinking and profane vanities gaue vs grace to ioyne together in watching fasting praying reading the Scriptures keeping his Sabboths hearing Sermons receiuing the holy Communion relieuing the Poore exercising in all humilitie the workes of Pietie to God and vvalking conscionably in the duties of our calling towards men Thou shalt anone heare no mention of thy sinnes for they are remitted and couered but euery good worke vvhich thou hast done for the Lords sake shall be rehearsed and rewarded Cheere vp thy heart for thy Iudge is flesh of thy flesh and bone of thy bone Lift vp thy head behold these glorious Angels like so many Gabriels flying towards vs to tell vs that the day of our Redemption is come and to conuey vs in the clouds to meete our Redeemer in the Ayre Loe they are at hand arise therefore my Doue my Loue my faire One and come away and so like Roes or young Harts they runne with Angels towards Christ ouer the trembling mountaines of Bâ—ther 6 Both quicke and dead being thus reuiued and glorified shall forth-with by the ministery of Gods holy Angels be gathered from all the quarters and parts of the world and caught vp together in the Clouds to meet the Lord in the Ayre and so shall come with him as a part of his glorious traine to iudge the Reprobates and euill Angels The twelue Apostles shall sit vpon twelue Thrones next Christ to iudge the twelue Tribes who refused to heare the Gospell preached by their Ministerie And all the Saints in honour and order shall stand next vnto them as Iudges also to iudge the euill Angels and earthly-minded men And as euery of them receiued grace in this life to be more zealous of his glory and more faithfull in his Seruice then others so shall their glory and reward be greater then others in that day The place whither they shall be gathered vnto Christ and where Christ shal sit in Iudgement shall be in the Ayre ouer the valley of Iehosaphat by mount Oliuet neere vnto Ierusalem East-ward from the Temple as it is probable for foure reasons 1 Because the holy Scripture seemes to intimate so much in plaine wordes I will gather all Nations into the valley of Iehosaphat and pleade with them there Cause thy mightie ones to come downe O Lord let the Heathen be wakened and come vp to the valley of Iehosaphat for there will I sit to iudge all the Heathen round about Iehosaphat signifieth the Lord will iudge And this valley was so called from the great victory vvhich the LORD gaue Iehosaphat and his people ouer the Ammonites Miabites and Inhabitants of Mount Seir. Which victory was a Type of the finall victory which Christ the supreame Iudge shall giue his Elect ouer all their Enemies in that place at the last day as all the Iewes interprete it See Zach. 14.4 5. Psal. 51.1.2 c. all agreeing that the place shall be thereabouts 2 Because that as Christ was there-abouts crucified and put to open shame so ouer that place his glorious Throne should be erected in the Ayre when hee shall appeare in Iudgement to manifest his Maiestie and glory for it is meete that Christ should in that place iudge the world with righteous Iudgement where he himselfe was vniustly iudged and condemned 3 Because that seeing the Angels shall be sent to gather together the Elect from the foure windes from one end of heauen to the other It is most probable that the place whither they shall be gathered to shall be neere Ierusalem and the valley of Iehosaphat which Cosmographers describe to be in the middest of the superficies of the Earth I the termini a quibus be the foure parts of the World the terminus ad quem must be about the Center 4 Because the Angels tolde the Disciples that as they saw Christ ascend from Mount Oliuet which is ouer the valley of Iehosaphat so hee shall in like maner come downe from Heauen This is the opinion of Aquinas and all the Schoolemen except Lombard and Alexander Hales 7 Lastly when Christ is set in his glorious
which a wise Merchant will purchase though it cost him all that hee hath Mat. 13. Alexander hearing the report of the great riches of the Eastern country diuided forth-with among his Captaines and Souldiers all his Kingdome of Macedonia Hephoestion asking him what hee meant in so doing Alexander answered that he preferred the riches of India whereof hee hoped shortly to be Master before all that his Father Philip left him in Macedonia And should not Christians then preferre the eternall riches of Heauen so greatly renowned vvhich they shall enioy ere long before the corruptible trash of the earth which last but for a season Abraham and Sarah left their owne Country and possessions to looke for a Citie whose builder and maker is God and therefore bought no land but onely a place of buriall Dauid preferreth one day in this place before a thousand else-where yea to be a doore-keeper in the house of God rather then to dwell in the richest tabernacles of wickednesse Elias earnestly besought the Lord to receiue his soule into his Kingdome and went willingly though in a fiery Chariot thither Paul hauing once seene heauen continually desired to be dissolued that hee might be with Christ. Peter hauing spyed but a glimpse of that eternall glory in the Mount wished that hee might dwell there all the dayes of his life saying Master it is good for vs to be here How much better doth Peter now thinke it to be in heauen it selfe Christ a little before his death prayeth his Father to receiue him into that excellent glory And the Apostle witnesseth that for the ioy which was set before him he endured the Crosse and despised the shame If a man did but once see those ioyes if it were possible hee would endure an hundred deaths to enioy that happinesse but one day S. Augustine saith that he would be content to endure the torments of hell to gaine this ioy rather then to lose it Ignatius Paules Scholler being threatned as hee vvas going to suffer vvith the crueltie of torments answered with great courage of Faith Fire Gallowes Beasts breaking of my bones quartering of my members crushing of my body all the torments of the Diuell together let them come vpon me so I may enioy my Lord Iesus and his Kingdome The like constancie shewed Polycarpe who could not by any terrors of any kinde of death be moued to deny Christ in the least measure With the like resolution answered Basil his persecutors when they would terrifie him with death I will neuer said hee feare death which can doe no more then restore mee to him that made me If Ruth left her owne country and followed Naomi her Mother in Law to goe and dwell with her in the Land of Canaan which was but a type of heauen onely vpon the fame which she heard of the God of Israell though shee had no promise of any portion therein how shouldest thou follow thy holy mother the Church to go vnto Christ into the heauenly Canaan wherin God hath giuen thee an eternall inheritance assured by an holy Couenant made in the words of God signed with the bloud of his Sonne and sealed with his Spirit and Sacraments This shall be thine eternall happinesse in the Kingdome of heauen where thy life shall be a communion with the blessed Trinitie thy ioy the presence of the Lambe thy exercise singing thy ditty Alleluiah thy consorts Saints and Angels where youth flourisheth that neuer waxeth olde Beautie lasteth that neuer fadeth loue aboundeth that neuer cooleth health continueth that neuer slaketh and life remaineth that neuer endeth Meditations directing a Christian how to apply to himselfe without delay the fore-said knowledge of GOD and himselfe THou seest therefore O man how wretched and cursed thy state is by corruption of nature without Christ insomuch that whereas the Scriptures doe liken wicked men vnto Lyons Beares Buls Horses Dogges and such like sauage Creatures in their liues it is certaine that the condition of an vnregenerated man is in his death more vile then a Dogge or the filthiest Creature in the world for the Beast being made but for mans vse when hee dyeth endeth all his miseries with his death But man endued with a reasonable and an immortall Soule made after Gods Image to serue God when hee ends the miseries of this life must account for all his misdeedes and begin to endure those miseries that neuer shall know end No creature but man is liable to yeeld at his death an account for his life The bruite Creatures not hauing reason shall not be required to make any account for their deedes and good Angels though they haue reason yet shall they yeeld no account because they haue no sinne And as for euill Angels they are without all hope already condemned so that they neede not make any further accounts Man onely in his death must be Gods accountant for his life On the other side thou seest O Man how happy and blessed thy estate is being truely reconciled vnto GOD in Christ in that through the restauration of Gods Image and thy restitution into thy soueraigntie ouer other Creatures thou art in this life little inferiour to the Angels and shalt be in the life to come equall to the Angels yea in respect of thy Nature exalted by a personall vnion to the Sonne of God and by him to the glory of the Trinitie superiour to the Angels a Fellow-Brother with Angels in spirituall grace and euerlasting glory Thou hast seene how glorious and perfect GOD is and how that all thy chiefe blisse and happinesse consisteth in hauing an eternall communion with his Maiestie Now therefore O impenitent Sinner in the bowels of Christ Iesus I entreat thee nay I coniure thee as thou tenderest thy owne saluation seriously to consider with mee how false how vaine how vile are those things which still retaine and chaine thee in this wretched and cursed estate wherein thou liuest and doe hinder thee from the fauour of God and the hope of eternall life and happinesse Meditations on the hinderances which keepe backe a sinner from rhe practise of Pietie THose Hinderances are chiefely seauen I. An ignorant mistaking of the true meaning of certaine places of the holy Scripture and some other chiefe grounds of Christian Religion The Scriptures mistaken are these 1 Ezek. 33.14.16 At what time soeuer a sinner repenteth him of his sinne I will blot out all c. Hence the carnall Christian gathereth That he may repent when hee will It is true Whensoeuer a sinner doth repent GOD will forgiue but the text saith not that a sinner may repent whensoeuer he will but when GOD will giue him grace Many saith the Scripture when they would haue repented were reiected and could not repent though they sought it carefully with teares What comfort yeelds this Text to thee who hast not repented nor knowest whether thou shalt
obtaine eternall life For good workes are the true fruits of a true faith which apprehendeth Christ and his obedience vnto Saluation And no other faith auaileth in Christ but that which worketh by loue And but in the act of Iustification that Faith which onely iustifieth is neuer onely but euer accompanied with good workes as the Tree with his fruits the Sun with his light the Fire vvith his heate and Water with his moisture and that faith which doth not iustifie her selfe by good workes before Men is but a dead Faith which vvill neuer iustifie a mans soule before God But a iustifying faith purifieth the heart and sanctifieth the whole man throughout II. From the doctrine of Gods eternall Predestination and vnchangeable decree hee gathereth that if hee be predestinated to be saued hee cannot but be saued if to be damned no meanes can doe any good Therefore all vvorkes of Piâ—tie are but in vaine but hee should learne that God hath predestinated to the means as well as to the end Whom therefore GOD hath predestinated to be saued which is the end hee hath likewise predestinated to be first called iustified and made conformable to the image of his Son which is the meanes And they saith Peter who are elect vnto saluation are also elect vnto the sanctification of the spirit If therefore vpon thy calling thou conformest thy selfe to the Word and Example of Christ thy Master obeyest the good motions of the holy Spirit in leauing sinne and liuing a godly life then assure thy selfe that thou art one of those who are infallibly predestinated to euerlasting saluation If otherwise blame not Gods predestination but thine owne sinne and rebellion Doe thou but returne vnto God and God will gratiously receiue thee as the Father did the prodigall Sonne and by thy conuersion it shall appeare both to Angels and Men that thou didst belong to his Election If thou wilt not why should God saue thee III. When a carnall Christian heares that man hath not free-will vnto good he looseth the reynes to his owne corrupt will as though it lay not in him to bridle or to subdue it Implicitely making God the authour of sinne in suffering man to runne into this necessitie But hee should know that GOD gaue Adam free-will to stand in his integritie if hee would but man abusing his free-will lost both himselfe and it Since the Fall Man in his state of corruption hath Free-will to euill but not to good for in this state we are not saith the Apostle sufficient to think a good thought And God is not bound to restore vs what wee lost so wretchedly and make no more care to recouer againe But as soone as a man is regenerated the Grace of God freeth his will vnto good so that hee doth all the good things hee doth with a Free-will for so the Apostle saith that God of his owne good pleasure worketh both the will and the deede in vs who as the Apostle expoundeth cleance our selues from all filthinesse of the flesh and spirit and finish our sanctification in the feare of God And in this state euery true Christian hath Free-will and as hee increaseth in grace so doth his will in freedome for when the Sonne shall make vs free then shall wee be free indeede and where the Spirit of the Lord is there is libertie for the holy Spirit drawes their mindes not by coaction but by the cordes of Loue Can. 1.4 by illuminating their mindes to know the truth by changing their hearts to loue the knowne truth and by enabling euery one of them according to the measure of grace which hee hath receiued to doe the good which he loueth But thou wilt not vse the freedome of thy will so farre as GOD hath freed it for thou dost many times wilfully against Gods Law to the hazard of thy Soule that which if the Kings Law forbad vnder the penaltie of death or losse of thy worldly state thou wouldest not doe Make not therefore thy want of free-will vnto good to be so much the cause of thy sinne as thy want of a louing heart to serue thy heauenly Father IIII. When the naturall man heares that no man since the fall is able to fulfill the Law of God and to keepe all his Commandements He boldly presumes to sinne as others doe hee contents himselfe with a few good thoughts and if hee be not altogether as bad as the worst hee concludes that hee is as truely regenerate as the best And euery voluntary refusall of doing good or withstanding euill he counts the impossibilitie of the Law But he should learne that though since the Fall no man but Christ who was both God and man did or can perfectly fulfill the whole Law yet euery true Christian as soone as hee is regenerated begins to keepe all Gods Commandements in truth though hee cannot in absolute perfection Thus with Dauid they apply their hearts to fulfill Gods Commandements alwayes vnto the end And then the Spirit of grace vvhich was promised to be more aboundantly poured forth vnder the Gospel helpeth them in their good endeuours and assisteth them to doe vvhat he commands them to doe And in so doing GOD accepteth their good will and endeuour in stead of perfect fulfilling of the Law supplying out of the merits of Christ who fulfilled the Law for vs whatsoeuer wanteth in our obedience And in this respect S. Iohn saith that Gods commandements are not burdenous And S. Paul saith I am able to doe all things through the helpe of him that strengthneth me And Zâ—chary and Elizabeth are said to walkâ— in all the Commandements of the Lord without reproofe Hereupon CHRIST commends to his Disciples the care of keeping his Commandements as the trueest testimonie of our loue vnto him So farre therefore doth a man loue Christ as he makes conscience to walk in his Commandements and the more vnto Christ is our loue the lesse will our paines seeme in keeping his Law The Lawes curse which vnder the Olde Testament was so terrible is vnder the New by the death of Christ abolished to the regenerate The rigor which made it so vnpossible to our nature before is now to the new borne so mollified by the Spirit that it seemes facile and easie The Apostles indeede pressed on the vnconuerted Iewes and Gentiles the impossibilitie of keeping the Law by abilitie of nature corrupted But when they haue to doe with regenerated Christians they require to the Law which is the rule of righteousnesse true obedience in word and deede the mortifying of their members the crucifying of the flesh with the affections and lusts thereof resurrection to newnesse of life walking in the spirit ouercomming of the world by faith So that though no man can say as CHRIST which of you can
minde is resolued through the assistance of his grace to amend thy faults And then hauing washed thy selfe and adorned thy body with apparell which beseemeth thy calling and the Image of GOD which thou bearest shut thy chamber-doore and kneele downe at thy bed-side or some other conuenient place and in reuerent manner lifting vp thy heart together with thy hands and eyes as in the presence of GOD who seeth the inward intention of thy soule offer vp vnto God from the Altar of a contrite heart thy Prayer as a Morning Sacrifice through the mediation of Christ in these or the like wordes A Prayer for the Morning O Most mighty and glorious GOD full of incomprehensible power and Maiestie whose glory the very Heauen of Heauens is not able to containe looke downe from heauen vpon me thine vnworthy Seruant who here prostate my selfe at the foote-stoole of thy Throne of Grace But looke vpon mee O Father through the merits and mediation of Iesus Christ thy beloued Sonne in whom onely thou art well pleased For of my selfe I am not worthy to stand in thy presence or to speake with mine vncleane lips to so holy a God as thou art For thou knowest that in sin I was conceiued and borne and that I haue liued euer since in iniquitie so that I haue broken all thy holy Commandements by sinfull motions vncleane thoughts euill wordes wicked workes omitting many of those duties of pietie which thou requirest for thy seruice and committing many of those vices which thou vnder the penaltie of thy displeasure hast forbidden Here thou maist confesse vnto God thy secret sinnes which doe most burden thy conscience with the circumstances of the time place person and manner how it was committed saying But more especially O Lord I doe here with griefe of heart confesse vnto thee c. And for these my sinnes O Lord I stand here guiltie of thy curse with all the miseries of this life and euerlasting torments in hell fire when this wretched life is ended if thou shouldest deale vvith mee according to my deserts Yea Lord I confesse that it is thy mercy which endureth for euer and thy compassion which neuer failes that is the cause that I haue not beene long agoe consumed But with thee O Lord there is mercy and plenteous redemption In the multitude therefore of thy mercy and confidence in Christs merits I entreate thy diuine Maiestie that thou wouldest not enter into iudgement with thy Seruant neyther be extreame to marke what I haue hitherto done amisse for if thou doest then no flesh can be iustified in thy sight nor any liuing stand in thy presence But be thou mercifull vnto mee and wash away all the vncleannesse of my sinne with the merits of that precious bloud which Iesus Christ hath shed for me And seeing that hee hath borne the burden of that curse which was due to my transgressions O LORD deliuer me from my sinnes and from all those Iudgements which hang ouer my head as due vnto mee for them And separate them as farre from thy presence as the East is from the West burie them in the buriall of Christ that they may neuer haue power to rise vp against mee to shame me in this life or to condemne me in the world which is to come And I beseech thee O Lord not onely to wash away my sinnes with the bloud of thine immaculate Lambe but also to purge my heart by thy holy spirit from the drosse of my natural corruption that I may feele thy spirit more and more killing my sinne in the power and practise thereof so that I may with more freedome of minde and liberty of will serue thee the euerliuing God in righteousnesse and holinesse this day And giue me grace that by the direction and assistance of the same thy holie spirit I may perseuere to be thy faithfull and vnfained seruant vnto my liues ende that when this mortall life is ended I may be made a partaker of immortality and euerlasting happinesse in thy heauenly kingdome In the meane time O Lord whilest it is thy blessed will and pleasure that I may continue to spend and end that small number and remnant of daies which thou hast appointed for me to liue in this vale of misery Teach mee so to number my daies that I may apply my heart vnto wisdome and as thou dost adde daies vnto my life so good Lord I beseech thee adde repentance and amendment to my daies that as I growe in yeeres so I may encrease in grace and fauour with thee and all thy people And to this end giue vnto me a supply of all those graces which thou knowest to be wanting in me and necessary for me with an increase of all those good gifts whervvith thou hast already endued me that so I may be the better enabled to leade such a godly life and honest conuersation as that thy name may thereby be gloryfied others may take good example by me and my soule may more cheerefully feed on the peace of a good conscience and bee more replenished with the ioy of the holy Ghost And heere O Lord according to my bounden duty I giue thee most humble and hearty thankes for all those blessings which of thy goodnesse thou hast bestowed vpon mee And namely for that thou hast of thy free loue according to thine eternall purpose elected me before the foundation of the world was laid vnto saluation in Iesus Christ for that thou hast created mee after thine owne Image and hast begunne to restore that in mee vvhich vvas lost in our first Parents for that thou hast effectually called me by the working of thy spirit in the preaching of the Gospell and the receiuing of thy Sacraments to the knowledge of thy sauing grace and obedience of thy blessed will for that thou hast bought and redeemed me vvith the blood of thine onely begotten Sonne from the torments of Hell and thrall of Satan for that thou hast by faith in Christ freely iustified me vvho am by nature the childe of wrath for that thou hast in good measure sanctified mee by thy holy spirit and giuest me so large a time to repent together with the meanes of repentance I thanke thee likewise good Lord for my life health wealth foode raiment peace prosperity and plenty and for that thou hast preserued me this night from all perils and dangers of body and soule and hast brought me safe to the beginning of this day And as thou hast now vvakened my body from sleepe so I beseech thee waken my soule from sinne and carnall security and as thou hast caused the light of the day to shine in my bodily eies so good Lord cause the light of thy word and holy spirit to illuminate my heart and giue me grace
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
thy haste be neuer so much or thy businesse neuer so great yet goe not about it nor out of thy dores till thou hast at least vsed this or the like short prayer A briefe Prayer for the Morning O Merciful father for Iesus Christ his sake I beseech thee forgiue me all my knowne and secret sins which in thought word or deede I haue coÌ„mitted against thy diuine Maiesty And deliuer me from al those iudgements which are due vnto mee for them and sanctifie my heart with thy holy spirit that I may hence foorth leade a more godly and religious life And heere O Lord I praise thy holy name for that thou hast refreshed me this night with moderate sleepe and rest I beseech thee likewise defend me this day from all perils and dangers of body and soule And to this end I commend my selfe and all my actions vnto thy blessed protection and gouernment beseeching thee that whether I liue or die I may liue and die to thy glory and the saluation of my poore soule which thou hast bought with thy precious bloud Blesse me therefore O Lord in my goying out and comming in and grant that whatsoeuer I shall thinke speake or take in hand this day may tend to the glory of thy name the good of others and the comfort of mine owne conscience when I shall come to make before thee my last accounts Grant this O heauenly father for Iesus Christ thy Sonnes fake In whose blessed name I giue thee thy glory and beg at thy hands all other graces which thou seest to be needfull for mee this day and euer in that praier which Christ himselfe hath taught me saying Our Father which art in heauen c. Meditations directing a Christian how he may walke all the day with God like Enoch HAuing thus begâ—n keep all the day after as diligent a watch as thou canst ouer all thy thoughts words and actions which thou maiest easily doe by crauing the assistance of Gods holy spirit and obseruing these few rules First for thy thoughts 1 BE carefull to suppresse euery sinne in the first motion Dash Babylons children whilest they are young against the stones Tread betimes the Cockatrice egge lest it breake out into a Serpâ—nt Let sinne be to the heart a stranger not a home-dweller Take heede of falling oft into the same sin lest the custome of sinning take away the conscience of sinne and then shalt thou waxe so impudently wicked that thou wilt neither feare God nor reuerence man 2 Suffer not thy minde to feedde it selfe vpon any imagination which is either vnpossible for thee to doe or vnprofitable if it be done but rather thinke of the vvorlds vanitie to contemne it of death to expect it of iudgement to auoide it of hell to escape it and of heauen to desire it 3 Desire not to fulfill thy minde in all things but learne to deny thy selfe those desires though neuer so pleasing to thy nature which being attained will draw either scandall on thy Religion or hatred to thy Person Consider in euery thing the ende before thou attempt the Action 4 Labour daily more and more to see thine owne misery through vnbeleefe selfe-loue and wilfull breaches of Gods law and the necessity of Gods mercy through the merits of Christs passion to be such that if thou wert demanded What is the vilest creature vpon the earth thy Conscience may answere mine owne selfe by reason of my great sinnes And that if on the other side thou wert asked What thou esteemest to be the most precious thing in the world Thy heart might answere One drop of Christs blood to wash away my sinnes And as thou tendrest the saluation of thy soule liue not in any wilfull filthinesse For true faith and the purpose of sinning can neuer stand together 5 Approue thy selfe to be a true seruant of Christ not onely in thy generall calling as in the frequent vse of the Word and Sacraments but also in thy particular in making conscience to eschue euery knowne sinne and to obey God in euery one of his commandements like Iosiah who turned to God with all his heart according to all the Law of Moses And Zacharie and Elizabeth who walked in all the commandements of God without reproofe But if at any time through frailty thou slippest into any sinne Lye not in it but speedily rise out of it by vnfained repentance Praying for pardon til thy conscience be pacified thy hatred of sinne increased and thy purpose of amendement confirmed 6 Beware of affecting popularitie by adulation the end neuer proues good And though attayned by due desert yet mannage it wisely lest it prooue more dangerous then contempt For States desire but to keepe downe whom they contemne for their vnworthinesse but to cut off whom they enuy for their greatnessâ— He therefore is truely prudent who considering the premises neither affecteth nor neglecteth popularity But in any wise take heede of harbouring a discontented minde for it may worke thee more woe then thou art aware of It is a speciall mercy in the multitude of so many blessings as thou doest enioy to haue some crosses God giues thee many blessings lest through want being his childe thou shouldest despaire And hee sends thee some crosses lest by too much prosperity playing the foole thou shouldest presume Many who haue mounted to great dignities would haue contented themselues with meaner had they knowne their great dangers Loue therefore competencie rather then eminencie And in all thy will haue euer an eye to Gods will least thy self-action turnes to thine owne destruction Happy the man who in this short life is least knowne of the world so that hee doth truely know God and himselfe Whatsoeuer crosse therefore thou hast to discontent thee remember that it is lesse then thy sinnes haue deserued Count therefore Christ thy chiefest ioy and sinne thy greatest griefe estimate no want to the want of Grace nor any losse to the losse of Gods fauour And then the discontentment for outward things shall the lesse perplexe thine inward minde And as oft as Sathan shall offer any motion of discontentment to thy minde remember Saint Pauls admonition Wee brought nothing into this World and it is certaine that wee can carry nothing out And hauing foode and raiment let vs be therewith content But they that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition Pray therefore with wise Agur O Lord giue me neyther pouertie nor riches feede mee with foode conuenient for mee least I be too full and deny thee and say Who is the Lord Or least I be poore and steale and take the Name of my God in vaine 7 Bestow no more thought vpon worldly things then thou needes must for the discharge of thy place and the maintenance of thine estate but still
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
nights in the graue hath sanctified and as it were warmed it for the bodies of his Saints to rest and sleepe in till the morning of the resurrection So that now vnto the faithfull Death is but a sweet sleepe and the graue but Christs bed where their bodies rest and sleepe in peace vntill the ioyfull morning of the Resurrection day shall dawne vnto them Let therefore thy bed-cloathes represent vnto thee the mould of the earth that shall couer thee thy shâ—etes thy winding sheete thy sleepe thy death thy waking thy resurrection And being laid downe in thy bed when thou perceiuest sleep to approach say I will lay mee downe and sleepe in peace for thou Lord onely makest mee dwell in safety Thus religiously opening euery Morning thy heart and shutting it vp againe euery Euening with the word of God and praier as it were vvith a locke and key and so beginning the day with GODS worship continuing it in his feare and ending it in his fauour thou shalt be sure to finde the blessing of GOD vpon all thy daies labours and good endeauours and at night thou mayest assure thy selfe thou shalt sleepe safely and sweetly in the armes of thy heauenly Fathers prouidence Thus farre of the Piety which euery Christian in priuate ought to Practise euery day Now followeth that which he being a Housholder must practise publikely with his Family Meditations for Houshold Piety 1 IF thou be called to the gouernment of a Familie thou must not hold it sufficient to serue GOD and liue vprightly in thine owne person vnlesse thou cause all vnder thy charge to doe the same with thee For the performance of this dutie God was so well pleased with Abraham that he would not hide from him his counsell For saith GOD I know him that he will command his sons and his houshold after him that they keepe the way of the Lord to doe righteousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him And Abraham had 318. men seruants which were thus borne and Catechized in his house With whose helpe hee rescued also his Nephew Lâ—t from the captiuity of his enemies And religiously valiant Iosuah protesteth before all the people that if they all would fall away from the true worship of GOD yet that hee and his house would serue the Lord. And GOD himselfe giues a speciall charge to all householders that they do instruct their Family in his word and traine them vp in his feare and seruice These words which I command thee this day shall be in thy heart and thou shalt whâ—â— them continually vpon thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp c. Thou shalt feare the Lord thy God and serue him Dauid according to this Law had so ordered his Family That no deceitful person should dwell in his house but such as would serue God and walke in his way And religious Hester had taught her Maydes to serue GOD in fasting and prayer And the more to further thy family in the zeale of Religion settle euer thy chiefest affection on those whom thou shalt perceiue to be best addicted to true religion This also will turne to thine owne aduantage in a double respect First GOD will the rather blesse and prosper the labour and handy worke of such godly Seruants For Laban perceiued that God blessed him for Iacobs sake And Potiphar saw that the Lord made all that Ioseph did to prosper in his hand yea when innocent Ioseph vvas cast into prison his Keeper saw that whatsoeuer he did the Lord made it to prosper and therefore the Keeper committed all the charge of the Prisoners into Iosephs hand Secondly the truer a man doth serue God the faithfuller he will serue thee 2 If euery Housholder were thus carefull according to his duetie to bring vp his Children and Familie in the seruice and feare of God in his owne house then the house of God should be better filled and the Lords Table more frequented euery Sabbath day and the Pastors publike preaching and labour would take more effect then it doth The streetes of Townes and Cities would not abound with so many drunkards swearers whoremongers prophane scorners of true Pietie and Religion Westminster-Hall would not be so full of contentions wrangling suites and vnchristian debates and the Prisons vvould not be euery Sessions so full of theeues robbers traytors and murtherers But alas most Housholders make no other vse of their Seruants then they doe of their beasts Whilest they may haue their bodies to doe their seruice they care not if their Soules serue the Diuell Yet the common complaint is that faithfull and good seruants are scarce to be found True but the reason is because there are so many prophane and irreligious Masters for the example and instruction of a godly and religious Master will make a good and a faithfull seruant as may witnesse the examples of Abraham Ioshua Dauid Cornelius c. who had good seruants because they were religious masters such as were carefull to make their seruants Gods seruants It is the chiefe labour and care of most men to raise and to aduance their house yet let them rise vp earely lye downe late and eate the bread of carefulnesse all vvill be but in vaine for except the Lord build a house that is raise vp a familie they labour in vaine For GOD hath sealed this as an irreuocable Decree that he will poure his wrath vpon the Families that call not vpon his Name yea God will take the wicked and plucke him out of his Tabernacle and roote him out of the land c. Yea when his iniquities are full he will make the Land to spue out euery Canaanite Religion then and the Seruice of God in a Family is the best building and surest entailing of house and Land to a man and his posteritie for the righteous man shall inherit the land and dwell therein for euer As therefore if thou desirest to haue the blessing of God vpon thy selfe and vpon thy familie eyther before or after thine owne priuate deuotion call euery morning all thy familie to some conuenient roome and first eyther reade thy selfe vnto them a Chapter in the word of God or cause it to be read distinctly by some other If leasure serue thou maist admonish them of some remarkeable good notes and then kneeling downe with them in reuerent sort as is before described pray with them in this manner Morning Prayer for a Familie O Lord our GOD and heauenly father who art the onely Creator Gouernour of Heauen and Earth and all things therein contained we confesse that wee are vnworthy to appeare in thy sight and presence considering our manifold sinnes vvhich wee haue committed
against Heauen and before thee and how that wee haue beene borne in sinne and doe daily breake thy holy Lawes and Commandements contrary to our knowledge and Consciences albeit that we know that thou art our Creator who hast made vs our Redeemer who hast bought vs with the bloud of thine onely begotten Sonne and our Comforter who bestowest vpon vs all the good and holy graces which wee enioy in our soules and bodies And if thou shouldest but deale with vs as our vvickednesse and vnthankfulnesse haue deserued what other thing might vve O Lord expect from thee but shame and confusion in this life and in the vvorld to come wrath and euerlasting condemnation Yet O Lord in the obedience of thy Commandement and in the confidence which wee haue in thy vnspeakeable and endlesse mercy in thy Sonne our Sauiour Iesus Christ we thy poore Seruants appealing from thy Throne of Iustice where wee are iustly lost and condemned to thy throne of Grace where mercy raigneth to pardon abounding sinne doe from the bottome of our hearts most humbly beseech thee to remit and forgiue vnto vs all our offences and misdeedes that by the vertue of the precious bloud of IESVS CHRIST thine innocent Lambe which hee so aboundantly shed to take away the sinnes of the world all our sins both originall and actuall may be so clensed and washed from vs as that they may neuer be laid to our charge nor neuer haue power to rise vp in Iudgement against vs. And we beseech thee good Father for Christ his death and passions sake that thou wilt not suffer to fall vpon vs that fearefull curse and vengeance which thy Law hath threatned and our sins haue iustly deserued And for as much O Lord as wee are taught by thy word that Idolaters Adulterers couetous men contentious persons drunkards gluttons and such like inordinate liuers shall not inherite the kingdome of God poure the grace of thy holy spirit into our harts whereby we may be enlightened to see the filthinesse of our sinnes to abhorre them and may be more and more stirred vp to liue in newnesse of life and loue of thy Maiestie so that vvee may daily encrease in the obedience of thy word and in a conscionable care of keeping thy Commandements And now O Lord vvee render vnto thee most heartie thanks for that thou hast elected created redeemed called iustified and sanctified vs in good measure in this life and giuen vs an assured hope that thou vvilt glorifie vs in thy heauenly Kingdome vvhen this mortall life is ended Likewise vve thanke thee for our life health wealth libertie prosperitie and peace especially ô Lord for the continuance of thy holy Gospell among vs and for sparing vs so long and granting vs so gracious a time of Repentance Also vve praise thee for all other thy mercies bestowed vpon vs more especially for preseruing vs this night past from all dangers that might haue befallen our soules or bodies And seeing thou hast now brought vs safe to the beginning of this day vve beseech thee protect and direct vs in the same Blesse and defend vs in our going out and comming in this day and euermore Shield vs O LORD from the temptations of the Diuell and grant vs the custodie of thy holy Angels to defend and direct vs in all our wayes And to this end wee recommend our selues and all those that belong vnto vs and are abroad from vs into thy hands and almightie tuition Lord defend them from all euill prosper them in all graces and fill them with thy goodnesse Preserue vs likewise this day from falling into any grosse sinne especially those vvhereunto our natures are most prone Set a watch before the doore of our lips that vve offend not thy Maiestie by any rash or false oathes or by any lewde or lying speeches giue vnto vs patient mindes pure and chast hearts and all other graces of thy Spirit vvhich thou knowest to be needfull for vs that vvee may the better be enabled to serue thee in holinesse and righteousnesse And seeing that all mans labour without thy blessing is in vaine blesse euery one of vs in our seuerall places and callings direct thou the works of our hands vpon vs euen prosper thou our handy-worke for except thou guide vs vvith thy grace our endeuours can haue no good successe And prouide for vs all things which thou O Father knowest to bee needfull for euery one of vs in our soules and bodies this day And grant that wee may so passe through the pilgrimage of this short life that our hearts being not setled vpon any transitorie things which we meete with in the way our soules may euery day bee more and more rauished with the loue of our home and thine euerlasting Kingdome Defend likewise O Lord thy vniuersall Church and euery particuler member thereof especially wee beseech thee to continue the peace and prosperity of these Churches and Kingdomes wherein wee liue Preserue and defend from all euils and dangers our gracious King the Queene our hopefull Prince Charles together with the Princely Palsgraue of Rhene and religious Princesse Elizabeth his wife Multiply their daies in blisse and felicity and afterwards crowne them with euerlasting ioy and glory Blesse all our Ministers and Magistrates with all graces needful for their places and gouerne thou them that they may gouerne vs in peace and godlinesse And of thy mercy O Lord comfort all our brethren that are destressed sicke or any way comfortlesse especially those who are afflicted either with an euill conscience because they haue sinned against thy word or for a good conscience because they will not sinne against thy truth Make the first to know that not one drop of the blood of Christ was a drop of vengeance but all drops of grace powerfull to procure pardon vpon repentance for the greatest sinnes of the chiefest sinner in the world And for the other let not O Lord thy long sufferance either too much discourage them or too much encourage their enemies but grant them patience in suffering and a gracious and speedy deliuerance which way may stand best with their comfort and thy glory Giue euery one of vs grace to be alwaies mindefull of his last end and to be prepared with faith and repentance as with a wedding garment against the time that thou shalt call for vs out of this sinnefull world And that in the meane while we may so in all things and aboue all things seeke thy glory that when this mortall life is ended wee may then be made partakers of immortality and life eternall in thy most blessed and glorious Kingdome These and all other graces which thou O Father seest to be necessary for vs and for thy whole Church wee humbly begge and craue at thy hands concluding this our imperfect prayer in that absolute forme of prayer which Christ himselfe hath taught vs saying Our Father c. After Prayers let euery one of thy Houshold taking
through Iesus Christ our Lord and onely Sauiour Amen After euery meale be carefull of thy selfe and Familie as Iob was for himselfe and his Children Iob 1.4 least that in the chearefulnesse of eating and drinking some speech hath slipped out which might be eyther offensiue to God or iniurious to Man And therefore with the like comely gesture and reuerence giue thankes vnto God and pray in this manner BLessed be thy holy name O Lord our GOD for these thy good benefits wherewith thou hast so plentifully at this time refreshed our bodies O Lord vouchsafe likewise to feede our soules with the spirituall foodâ— of thy holy Word and spirit vnto life euerlasting Lord defend and saue thy vvhole Church our gracious King Queene our Noble Prince the Prince Palatine of Rhene and the Lady Elizabeth his Wife Forgiue vs our sinnes and vnthankefulnesse passe by our manifold infirmities make vs all mindfull of our last ends and of the reckoning that wee are to make to thee therein And in the meane while grant vnto vs health peace and truth in Iesus Christ our Lord and onely Sauiour Or thus BLessed be thy holy name O Lord for these thy good benefits vvherewith thou hast refreshed vs at this time Lord forgiue vs all our sinnes and frailties saue defend thy whole Church our King Queene and royall posteritie and grant vs health peace and truth in Christ our onely Sauiour Amen Or thus WE giue thee thanks O heauenly Father for feeding our bodies so gratiously with thy good Creatures to this temporall life beseeching thee likewise to feede our soules with thy holy Word vnto life euerlasting Defend O Lord thine vniuersall Church the King Queene and their royall Posteritie and graunt vs continuance of thy grace and mercy in Christ our onely Sauiour Amen The Practise of Pietie at Euening At euening when the due time of repairing to rest approacheth call together againe all thy Family Reade a Chapter in the same manner that was prescribed in the morning Then in the holy imitation of our Lord and his Disciples sing a Psalme But in singing of Psalmes eyther after Supper or at any other time obserue these Rules Rules to be obserued in singing of Psalmes 1 BEware of singing diuine Psalmes for an ordinary recreation as doe men of impure spirits vvho sing holy Psalmes intermingled with prophane Ballads They are Gods word take them not in thy mouth in vaine 2 Remember to sing Dauids Psalmes with Dauids spirit 3 Practise Saint Pauls rule I will sing with the spirit but I will sing with the vnderstanding also 4 As you sing vncouer your heads and behaue your selues in comely reuerence as in the sight of God singing to God in Gods owne words But be sure that the matter makes more melodie in your hearts then the Musicke in your eares for the singing with a grace in our hearts is that which the Lord is delighted withall according to that olde verse Non vox sed votum non musica chordula sed cor Non clamans sed amans psallit in aure Dei T' is not the voyce but vow Sound hart not sounding string True zeale not outward show That in Gods eare doth ring 5 Thou maist if thou thinke good sing all the Psalmes ouer in order for all are most diuine and comfortable But if thou vvilt chuse some speciall Psalmes as more fit for some times and purposes and such as by the oft vsage thy people may the easilier commit to memorie Then sing In the Morning Psal. 3.5.16.22.144 In the Euening Psal. 4.127.141 For mercy after a sinne committed 51.103 In sicknesse or heauinesse Psal. 6.13.88.90 91.137.146 When thou art recouered Psal. 30.32 On the Sabbath day Psal. 19.92.95 In time of ioy Psal. 80.98.107.136.145 Before Sermon Psal. 1.12.147 The 1. and 5. Part of the 119. After Sermon any Psalme which concerneth the chiefe argument of the Sermon At the Communion Psal. 22.23.103.111.113 For spirituall solace Psal. 15.19.25.46.67.112.116 After wrong and disgrace receiued Psal. 42.69.70.140.144 After the Psalme all kneeling downe in reuerend manner as is before described let the Father of the Familie or the chiefest in his absence pray thus Euening Prayer for a Familie O Eternall GOD and most graciour Father wee thine vnworthy Seruants here assembled doe cast downe our selues at the foote-stoole of thy grace acknowledgeing that wee haue inherited our Fathers corruption and actually in thought word and deed transgressed all thy holy commandements So that in vs naturally there dwelleth nothing that is good for our hearts are full of secret pride anger impatiency dissembling lying lust vanity prophanenesse distrust too much loue of our selues and the world too little loue of thee and thy Kingdome but empty and voide of faith loue patience and euery spirituall grace If thou therefore shouldest but enter into iudgement with vs and search out our naturall corruptions and obserue all the cursed fruits and effects that we haue deriued from thence Satan might iustly challenge vs for his owne and wee could not expect any thing from thy Maiestie but thy wrath and our condemnation which we haue long agoe deserued But good Father for Iesus Christ thy deare Sonnes sake in whom onely thou art well pleased and for the merits of that bitter death and bloody passion which wee beleeue that he hath suffered for vs haue mercy vpon vs pardon and forgiue vs all our sinnes and free vs from the shame and confusion which are due vnto vs for them that they may neuer seaze vpon vs to our confusion in this life nor to our condemnation in the world which is to come And forasmuch as thou hast created vs to serue thee as all other creatures to serue vs so wee beseech thee inspire thy holy Spirit into our hearts that by his illumination and effectuall working we may haue the inward sight and feeling of our sinnes and naturall corruptions and that wee may not be blinded in them through custome as the Reprobates are but that wee may more and more loath them and be heartily grieued for them endeauouring by the vse of al good meanes to ouercome and get out of them Oh let me feele the power of Christs death killing sinne in our mortall bodies and the vertue of his resurrection raising vp our soules to newnesse of life Conuert our hearts subdue our affections regenerate our mindes and purifie our nature and suffer vs not to be drowned in the streame of those filthy vices and sinfull pleasures of this time wherewith thousands are caried headlong to eternall destruction but dayly frame vs more and more to the likenesse of thy Sonne Iesus Christ that in righteousnesse and true holinesse wee may so serue and glorifie thee that liuing in thy feare and dying in thy fauour we may in thine appointed time attaine to the blessed resurrection of the iust vnto eternal life In the meane while O Lord increase our faith in the sweet
promises of the Gospell and our repentance from dead workes the assurance of our hope in thy promises our feare of thy name the hatred of all our sinnes and our loue vnto thy children especially those whom we shall see to stand in neede of our helpe and comfort That so by the fruits of piety and a righteous life we may bee assured that thy holy spirit doth dwell in vs and that wee are thy children by grace and adoption And grant vs good Father the continuance of health peace maintenance and all other outward things so farre forth as thy diuine wisdome shall thinke meet and necessary for euery one of vs. And heere O Lord according to our bounden dutie we confesse that thou hast beene exceeding mercifull vnto vs all in things of this life but infinitely more mercifull in the things of a better life and therefore wee doe heere from our very soules render vnto thee all humble and hearty thankes for all thy blessings and benefits bestowed vpon our soules bodies acknowledging thee to be that Father of lights from whom we haue receiued all these good and perfect gifts and vnto thee alone for them wee ascribe to be due all glory honour and praise both now and euermore But more especially wee praise thy diuine maiesty for that thou hast defended vs this day from all perils and dangers so that none of those iudgements which our sinnes haue deserued haue fallen vpon any one of vs. Good Lord forgiue vs the sinnes which this day wee haue committed against thy diuine Maiesty and our Brethren and for Christ his sake be reconciled vnto vs for them And wee beseech thee likewise of the same thine infinite goodnesse and mercy to defend and protect vs and all that belong vnto vs this night from all danger of fire robbery terrours of euill Angels or any other feare or perill which for our sinnes might iustly fall vpon vs. And that wee may be safe vnder the shadow of thy wings we heere commend our bodies and soules and all that wee haue vnto thine Almighty protection Lord blesse and defend both vs and them from all euill And whilest wee sleepe doe thou O Father who neuer slumbrest nor sleepest watch ouer thy children and giue a charge to thy holy Angels to pitch their tents round about our house and dwelling to guard vs from all dangers That sleeping with thee wee may in the next morning be wakned by thee and so being refreshed with moderate sleepe we may be the fitter to set foorth thy glory in the conscionable duties of our callings And we beseech thee O Lord to bee mercifull likewise to thy whole Church and to continue the tranquillity of these Kingdomes wherin we liue turning from vs those plagues which the crying sinnes of this Nation doe cry for Preserue our religious King Iames from all dangers and conspiracies blesse and prosper the Queene our hopefull Prince Charles The Princely Palsgraue of Rhene and the gracious Princesse Elizabeth his deare wife all our Magistrates and Ministers all that feare thee and call vpon thy name all our Christian brethren and sisters that suffer sickenesse or any other affliction or misery especially those who any where doe suffer persecution for the testimony of the holy Gospell grant them patience to beare thy crosse and deliuerance when and which way it shall seeme best to thy diuine wisdome And Lord suffer vs neuer to forget our last endes and those reckonings which then we must render vnto thee In health and prosperity make vs mindefull of sickenesse and of the euill day that is behinde that these things may not ouertake vs as a snare but that we may in good measure likewise Virgins be found prepared for the comming of Christ the sweet bridegroome of our soules And now O Lord most holy and iust we confesse that there is no cause why thou who art so much displeased with sinne shouldest heare the praier of sinners but for his sake onely who suffered for sinne and sinned not In the onely mediation therefore of thine eternall Sonne Iesus our Lord and Sauiour wee humbly begge these and all other graces which thou knowest to be needfull for vs shutting vp those our imperfect requests in that most holy praier vvhich Christ himselfe hath taught vs to say vnto thee Our Father c. Thy grace O Lord Iesus Christ thy loue O heauenly Father thy comfort and consolation O holy and blessed Spirit be with vs and remaine with vs this night and for euermore Amen Then saluting one another as becommeth Christians who are the vessels of Grace and temples of the holy Ghost Let them in the feare of God depart euery one to his rest vsing some of the former priuate meditations for Euening Thus farre of the Householders publike practise of Piety with his Family euery day Now followeth his practise of Piety with the Church on the Saboth day Meditations of the true manner of practising Pietie on the Sabbath day ALmighty God will haue himselfe worshipped not onely in a priuate manner by priuate persons and Families but also in a more publike sort of all the godly ioyned together in a visible Church that by this meanes he may be knowne not onely to be God and Lord of euery singular person but also of the Creatures of the whole vniuersall world Quest. But why doe not we Christians vnder the new keepe the Sabbath on the same seauenth day vvhereon it was kept vnder the Old Testament I answere because that our Lord Iesus who is the Lord of the Sabbath and whom the Law it selfe commands vs to heare did alter it from that seauenth day to this first day of the vveeke whereon wee keepe the Sabbath For the holy Euangelist notes that our Lord came into the middest of the holy assembly on the two first dayes of the two weekes immediately following his Resurrection and then blessed the Church breathed on the Apostles the holy Ghost and gaue them the ministeriall Keyes and power of binding and remitting sinnes And so it is most probable he did in a solemne manner euery first day of the weeke during the fortie dayes hee continued on earth betweene his Resurrection and Ascention for the fiftieth day after being the first of the weeke the Apostles were assembled during which time hee gaue Commandements vnto the Apostles and spake vnto them those things which appertaine to the Kingdome of God that is instructed them how they should throughout the Churches vvhich were to be conuerted change the Sabbath to the Lords day the bodily sacrifices of beasts to the spirituall sacrifices of praise prayer and contrite hearts the Leuiticall Priesthood of the Law to the Christian Ministry of the Gospell the Iewish Temples and Sinagogues to Churches and Oratories the olde Sacraments of Circumcision and Passeouer to Baptisme and the Lords Supper c. as may appeare by the like phrase Acts 19.8 and Acts 28.23
day had his Barne and all his Corne therein burnt with fire from Heauen the next night after Also a certaine Nobleman prophaning the Sabbath vsually in hunting had a child by his wife with a head like a dogge and with eares and chaps crying like a hound A couetous flaxe-wife at Kinstat in France An. 1559. vsing with hir maids to work at her trade on the Lords day it seemed vnto them that fire issued out of the Flaxe but did no harme the next Sabbath it tooke fire indeed but was quickely quenched but not taking warning by this the third Sunday after it tooke fire againe burnt the house and so scorched the wretched woman with 2. of her children that they died the next day but through Gods mercy a childe in the cradle was taken out of the fire aliue and vnhurt On the 13 of Ianuary Anno Dom. 1582. being the Lords day the Scaffolds fell in Paris Garden vnder the people at a Beare-baiting so that 8. were suddenly slaine innumerable hurt maimed A warning to such who take more pleasure on the Lords day to be in a Theatre beholding carnall sports then to be in the Church seruing God with the spirituall woâ—â—â—s of Piety Many fearefull examples of Gods iudgements by fire haue in our daies been shewed vpon diuers Towns where the prophanation of the Lords day hath beene openly countenanced Stratford vpon Auon was twice on the same day-twelue-moneth being the Lords day almost consumed with fire chiefly for prophaning the Lords Sabbaths and for contemning his Word in the mouth of his faithfull Ministers Teuerton in Deuonshire whose remembrance makes my heart bleed was often times admonished by her godly Preacher that GOD vvould bring some heauie Iudgement on the Towne for their horrible prophanatâ—â—n of the Lords day occasioned chiefely by their Market on the day following Not long after his death on the third of Aprill Anno Domini 1598. GOD in lesse then halfe an houre consumed with a sodaine and fearefull fire the whole Towne except onely the Church the Court-house and the Almes-houses or a few poore peoples dwellings vvhere a man might haue seene 400. dwelling houses all at once on fire and aboue 50. persons consumed with the flame And now againe since the last Edition of this Booke on the fift of August last 1612. 14. yeeres since the former fire the vvhole Towne was againe fired and consumed except some 30. houses of poore people with the â—choole-house and Almes-houses They are blinde vvho see not in â—his the Finger of GOD. God grant them grace when it is next built to change their Market-day and to remoue all occasions of prophaning the Lords day Let other townes remember the Towre of Siloe Lâ—ke 13.4 and take warning by their neighbours chastisements feare Gods threatnings Ierem. â—7 27 and beleeue Gods Prophets if they will prosper 1 Chron. 20.20 Many other examples of Gods Iudgements might be alledged but if these are not sufficient to terrifie thy hart from the wilfull prophanation of the Lords day proceede in thy prophanation it may be the Lord will make thee the next example to teach others to keepe his Sabbathâ— better Hee punisheth some in this life to signifie how hee vvill plague all wilfull transgressoâ—â— of his Sabbaths at the last day Thus vvee haue proued that the Commandement of the Sabbath is Morall and that the change of it from the seauenth to the first day of the weeke vvas instituted by the authoritie of Christ and of his Apostles But as in promulgating of the Law diuers Ceremonies peculiar to the Iewes were annexed the rather to bind that people to the more carefull performance thereof as to the first Commandement their deliuerance from Aegipt shadowing their redemption from Hell to the fift Commandement length of dayes in Canaan typing eternall life in heauen to the sixt Commandement abstinence from bloud and things strangled figuring the care to abstaine from all kinde of Murther and to the whole Law the Ceremonie of Partchment-Lace putting them in mind to keepe within the limits of the Law So likewise to the fourth Commandement were added some Ceremonies vvhich peculiarly belonged to the Iewes and to no other people as first the double Sacrifices appointed for them on the Sabbath day shadowing how GOD will be serued on the Sabbath with greater obedience then on the vveeke dayes Secondly the rigid and strict ceasing from making of fire dressing of meate and all bodily labour both remembring them of their full deliuerance by Moses conduct from the fiery Furnaces and slauery of Egipt vpon that day as also shadowing vnto them the eternall Redemption of their soules from Hell by the death of Christ. Thirdly the keeping of the Sabbath vpon the precise seauenth day in order of the creation shadowing to the Iewes that Christ by his death and resting on their Sabbath in the graue should bring them rest and ease from the burden and yoake of the Legall Ceremonies which neyther they nor their Fathers were able to beare Acts 15.10 Col. 2.16.17 And howsoeuer in Paradise before mans Fall the keeping of the Sabbath on the seauenth day of the creation was not a Ceremonie but an Argument of perfection yet after the fall it became Ceremoniall and subiect to change in respect of the restauration by Christ. As mans life before the Fall being immortall became afterwards mortall and nakednesse being an ornament before became afterwards a shame and Marriage became a type of the Mysticall vnion betwixt CHRIST and his Church Ephes. 6. And to fulfill these Ceremonies added for the Iewes sake vnto the Sabbath Christ at his death rested in the graue all the Iewish Sabbath day and by that rest fulfilled all those ceremoniall accessaries Now as the ceasing of the Ceremonies annexed to the 1.5 6. Commandements and to Marriage did not abolish those Commandements and Marriage nor cause them to cease from being the perpetuall rules of Gods worship and mans righteousnesse no more did the abrogating of the Ceremonies annexed to the Sabbath abolish the moralitie of the Commandement of the Sabbath so that though the Ceremonies be abolished by the accesse of the Substance and the Shadow ouer-shadowed by the Body which is Christ yet the holy rest which was commanded and kept before eyther the Iewes were a people or those Ceremonies annexed to the Sabbath still continueth as Gods perpetuall Law whereby all the posteritie of Adam are bound to rest from their ordinarie businesse that they may wholy spend euery seauenth day in the solemne worship and onely seruice of GOD their Creator and Redeemer but in the substance of the fourth Commandement there is not found one word of any Ceremonie The chiefe obiections against the moralitie of the Sabbath are three 1 That of Paul to the Galathians Ye obserue dayes and moneths and times and yeeres c. But there the Apostle condemnes not the morall
recompence mee according to my desert the earth as weary of such a sinfull burthen should open her mouth and swallow mee vp like one of Dathans family into the bottomlesse pit of hel For if thou didst not spare the naturall branches those Angels of glorious excellency but hurledst them downe from the heauenly habitations into the paines of hellish darkenesse to be kept vnto damnation when they sinned but once against thy Maiesty and didst expell our first Parents out of Paradice when they did but transgresse one of thy lawes Alas what vengeance may I expect who haue not offended in one sinne onely heaping dayly sinne vpon sinne without any true repentance drinking iniquity as it were water euer powring in but neuer powring out any filthynesse and haue trangressed not one but all thy holy lawes and commandements Yea this present day which thou hast straightly commanded mee to keep holy to thy praise and worship I haue not so religiously kept and obserued nor prepared my soule in that holynesse and chastitie of heart as was fit to meete thy blessed Maiesty in the holy assembly of thy Saints I haue not attended to the preaching of thy word nor to the administration of thy Sacraments with that humility reuerence and deuotion that I should For though I was present at those holy exercises in my body yet Lord I was ouertaken with much drowsinesse and when I was awake my minde was so distracted and carried away with vaine and wordly thoughts that my soule seemed to bee absent and out of the Church I haue not so duely as I should meditated with my selfe nor conferred with my Family vpon those good instructions which we haue heard and receiued out of thy holy word by the publike Ministry For default whereof Sathan hath stolne the most part of these instructions out of my heart and I wretched creature haue forgotten them as though they had neuer beene heard And my family doth not thriue in knowledge and sanctification vnder my gouernment as they should Though I know where many of my poore brethren liue in want and necessitie and some in paine and comfortlesse yet I haue not remembred to relieue the one with my almes nor the other with consolations but I haue feasted my selfe and satisfied mine owne lusts I haue spent the most part of the day in idle talke vaine sports and exercises Yea Lord I haue c. And for all these my sinnes my conscience cries guilty thy law condemnes me and I am in thy hand to receiue the sentence and curse that is due to the wilfull breach of so holy a commandement But what if I am by thy Law condemned yet Lord thy Gospell assures me that thy mercy is aboue all thy workes that thy grace transcendes thy Law and thy goodnesse delighteth there to raigne vvhere sinnes doe most abound in the multitude therefore of thy mercies and merits of Iesus Christ my Sauiour I beseech thee O Lord who despisest not the sighing of a contrite heart nor desirest the death of a penitent sinner to pardon and forgiue me all those my sins and all the errours of this day and of my whole life and free my soule from that curse and iudgement which is due vnto mee for them Thou that didst iustifie the contrite Publican for foure words of confession and receiuedst the Prodigall childe when hee had spent all the stocke of thy grace into fauour vpon his repentance pardon my sinnes likewise O Lord and suffer me not to perish for my trangressions Oh spare me and receiue me into thy fauour againe Wilt thou O Lord reiect me who hast receiued all Publicans harlots and sinners that vpon repentance sued to thee for grace Shall I alone bee excluded from thy mercy Farre be it from me to thinke so For thou art the same GOD of mercy vnto mee that thou wast vnto them and thy compassions neuer faile Wherfore O Lord deale not with mee after my merits but according to thy great mercy Execute not thy seuere iustice against mee a sinner but exercise thy long sufferance in forbearing thine owne creature I haue nothing to present vnto thee for a satisfaction but onely the bloudy wounds and bitter death and passion which thy blessed Sonne my onely Sauiour hath suffered for mee Him in whom onely thou art well pleased I offer vnto thee for all my sinnes wherewith thou art displeased Hee is my Mediatour the request of whose bloud speaking better things then that of Abel thy mercy can neuer gaine-say Illuminate my vnderstanding and sanctifie my heart with thy holy spirit that may bring to my remembrance all those good and profitable lessons which this day and at other times haue beene taught me out of thy holy word that I may remember thy commandements to keepe them thy iudgements to auoyde them and thy sweet promises to relye vpon them in time of misery and distresse And now O Lord I resigne my selfe to thy most holy will Oh receiue mee into thy fauour and so draw me by thy grace vnto thy selfe that I may as well be thine by loue and imitation as by calling and creation And giue me grace so to keepe holy thy Sabbaths in this life as that when this life is ended I may with all thy Saints and Angels celebrate an eternall Sabbath of ioyes and praise to the honour of thy most glorious name in thy heauenly Kingdome for euermore Amen And then calling thy family together shut vp the Sabbath with the Meditations and Prayers before prescribed for thy Family And the Lord will giue thee that night a more sweet and quiet rest then ordinary and prosper thee the better in all the labours of the weeke following Thus farre of the ordinary practise of Piety both in priuate and publike Now followeth the extraordinary Practise of Piety whereby God is glorified in our liues THe extraordinary practise of Piety consists eyther in Fasting or in Feasting 1 Of the Practise of Pietie in Fasting There are diuers kindes of Fasting First a constrained Fast as vvhen men eyther haue not foode to eate as in the Famine of Samaria or hauing foode cannot eate it for heauinesse or sickenesse as it befell them who were in the Ship with Saint Paul This is rather Famine then Fasting Secondly A naturall Fast which wee vnder-take Physically for the health of our body Thirdly A ciuile Fast which the Magistrate enioyneth for the better maintenance of the Common-wealth that by vsing Fish as well as Flesh there may be greater plenty of both Fourthly A miraculous Fast as the fortie dayes fast of Moses and Elias the types and of Christ the substance This is rather to be admired then imitated Fiftly A daily Fast when a man is carefull to vse the creatures of GOD with such moderation that hee is not made heauier but more cheerefull to serue God and
to doe the duties of his calling This is specially to be obserued of Ministers and Iudges Sixtly A religious Fast which a man voluntarily vndertakes to make his body and soule the fitter to pray more feruently vnto GOD vpon some extraordinarie occasion And of this fast onely wee are to treate The Religious Fast is of two sorts eyther priuate or publike 1 Of a priuate Fast. THat vvee may rightly performe a priuate Fast foure things are to be obserued first the Author secondly the Time and Occasion thirdly the Manner fourthly the Ends of priuate Fasting 1 Of the Author The first that ordained Fasting was God himselfe in Paradise and it was the first Law that God made in commanding Adam to abstaine from eating the forbidden fruit GOD would not pronounce nor write his Law without Fasting and in his Law commands all his people to Fast. So doth our Sauiour Christ teach all his Disciples vnder the New Testament likewise By religious Fasting a man comes neerest the life of Angels and to do Gods will on earth as it is done in heauen Yea Nature seemeth to teach man this duty in giuing him a little mouth and a narrower throaete for Nature is content with a little Grace with lesse Neyther doth Nature and Grace agree in any one act better then in this exercise of religious Fasting for it strengtheneth the memory and cleareth the minde illuminateth the vnderstanding and bridleth the affections mortifieth the flesh and preserueth chastitie preuenteth sicknesse and continueth health it deliuereth from euils and procureth all kinde of blessings By breaking this Fast the Serpent ouer-threw the first Adam so that hee lost Paradise But by keeping a Fast the second Adam vanquished the Serpent and restored vs into Heauen Fasting was she who couered Noâ—h safe in the Arke whom Intemperance vncouered and left starke naked in the Vineyard By fasting Lot quenched the flame of Sodome whom drunkennesse scorched with the fire of Incest Religious Fasting and talking vvith GOD made Moses face to shine before men when Idolatrous eating and drinking caused the Israelites to appeare abhominable in the sight of GOD. It rapt Elias in an Angelicall Coach to Heauen when voluptuous Ahab was sent in a bloudy Chariot to Hell It made Herod beleeue that Iohn Baptist should liue after death by a blessed resurrection when after an intemperate life hee could promise nothing to himselfe but eternall death and destruction O diuine Ordinance of a diuine Author 2 Of the Time The holy Scripture appoints no time vnder the new Testament to fast but leaues it vnto Christians owne free choyse Rom. 14.3 1 Cor. 7.5 to fast as occasions shall be offered vnto them Mat. 9.15 As when a man becomes an humble and earnest suiter vnto God for the pardon of some grosse sinne committed or for the preuention of some sinne whereunto a man feeles himselfe by Sathan sollicited or to obtaine some speciall blessing which hee wants or to auert some Iudgement which a man feares or is already fallen vpon himselfe or others or lastly to subdue his flesh vnto his spirit that hee may more cheerefully poure forth his Soule vnto God by prayer Vpon these occasions a man may fast a day or longer as his occasion requires and the constiâ—uâ—ion of his body and other needfull affayres will permit 3 Of the manner of a priuate Fast. The true manner of performing a priuate Fast consists partly in outward partly in inward actions The outward Actions are to abstaine for the time that wee fast First from all worldly businesse and labour making our fasting day as it were a Sabbath day Leuit. 23.28 for worldly businesse will distract our mindes from holy deuotion Secondly from all manner of foode yea from bread and water so farre as health will permit 1 That so we may acknowledge our owne indignitie as being vnworthy both of life all the meanes for the maintenance thereof 2. That by afflicting the body the soule which followeth the constitution thereof may be the more humbled 3. That so wee may take a godly reuenge vpon our selues for abusing our libertie in the vse of Gods Creatures 4. That by the hunger of our bodies through want of these earthly things our Soules may learne to hunger more eagerly after spirituall and heauenly foode 5. To put vs in minde that as vvee abstaine from foode which is lawfull so wee should much more abstaine from Sinne which is altogether vnlawfull Thirdly from good and costly Apparell that as the abuse of these puffes vs vp with pride so the laying aside their lawfull vse may witnesse our humilitie And to this end in auncient times they vsed especially in publike Fasts to put on Sacke-cloath or other course apparell The equitie hereof stil remaineth especially in publike Fasts at what time to come into the Assembly vvith starched bands crisped haire braue apparell and decked with â—lowers or perfumes argueth a Soule that is neyther humbled before GOD nor euer knew the true vse of so holy an exercise Fourthly from the full measure of ordinary sleepe That thou maist that vvay also humble the body and that thy soule may watch and pray to be prepared for the comming of Christ. And if thou vvilt breake thy-sleepe earely and late for worldly gaine how much more shouldest thou doe it for the seruice of God And if Ahab in imitation of the godly did in his fast lie in Sacke-cloath to breake his sleepe by night what shall wee thinke of those vvho on a fasting day will yeeld themselues to sleepe in the open Church Fiftly and lastly from all outward pleasures of our senses So that as it was not the throate onely that sinned so must not the throate onely be punished and therefore vve must endeuour to make our eyes as at all times so especially on that day to fast from beholding vanities our eares from hearing mirth or Musicke but such as may moue to mourne our nostrils from pleasant smels our tongues from lying dissembling and slandering yea the vse of the Marriage bed must be omitted in a religious reuerence of the diuine Maiestie That so nothing may hinder our true humiliation but that all may be signes that vve are vnfainedly humbled Thus much of the outward manner 2 The inward manner of Fasting consists in two things 1. Repentance 2. Prayer Repentance hath two parts 1. Penitencie for sinnes past 2. Amendement of life in time to come This penitency consists in 3. things First an inward insight of sinne and sense of miserie Secondly a bewailing of thy vile estate Thirdlie an humble and particuler confession of all thy knowne sinnes 1 Of the inward insight of sinne and sense of miserie This sense and insight will be effected in thee First by considering thy sinnes especially thy grosse sinnes according to the circumstances of the time when place where
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
of their life When any blessing is to be obtained the Pastors must lay open to the people the necessitie of that blessing and the goodnesse of GOD vvho giueth such graces for the good of men The People must deuoutly pray vnto GOD for bestowing of that Grace and that hee would blesse his owne meanes to his owne glory and the good of his Church And when the holy Exercise is done let euery Christian haue a special care according to his abilitie to remember the poore And whosoeuer when iust occasion is offered vseth not this holy exercise of Fasting hee may iustly suspect that his heart neuer yet felt the power of true Christianitie So much of Fasting Now followeth the exercise of holy feasting 2 Of the Practise of Piety in holy Feasting HOLY Feasting is a solemne thankesgiuing appointed by authority to be rendred vnto God on some speciall day for some extraordinary blessings or deliuerances receiued Such among the Iewes was the Feast of the Passeouer to remember to praise God for their deliuerance out of Egypts bondage or the feast of Purim to giue thankes for their deliuerance from Hamans conspiracie Such among vs are the 5. of August to praise God for deliuering our gracious King from the bloudy conspiracy of the Traiterous Gowries And the 5. of Nouember to praise God for the deliuerance of the King and the whole State from the Popish Gunpowder Treason Such feasts are to be celebrated by a publike rehearsall of those speciall benefits by spirituall Psalmes and daunces by mutuall feasting and sending presents euery man to his neighbour and by giuing gifts to the poore But forasmuch as the benefit of our Redemption was the greatest that man needed from God or that God euer bestowed vpon man and that the Lords Supper is left by our Redeemer as the chiefest memoriall of our Redemption euery Christian should account this holy Supper his cheefest and ioyfullest feast in this world And seeing that as it ministreth to worthy partakers the greatest assurance which they haue of their saâ—â—ation so it pulleth temporall Iudgements on the bodies and without Repentance eternall damnation on the soules of them who receiue it vnworthily Let vs see how a Christian may best fit himselfe to be a due partaker of so holy a feast and to be a worthy guest at so sacred a Supper Meditations concerning the due manner of practising Piety in receiuing the holy Supper of the Lord. THough no man liuing is of himself worthy to be a guest at so holy a banquet yet it pleaseth GOD of his grace to accept him for a worthy receiuer who endeauoureth to receiue that holy mystery with that competent measure of reuerence that he hath prescribed in his word He that would receiue this holy Sacrament with due reuerence must conscionably performe 3. sorts of duties First those which are to beâ— one before he receiueth Secondly those that are to be done in the receiuing Thirdly those that are to be done after that hee hath receiued the Sacrament The first is called Preparation the second Meditation the third Action or Practise 1 Of Preparation That a Christian ought necessarily to prepare himselfe before he presume to be a partaker of the holy Communion may euidently appeare by 5. reasons First because it is Gods commandement For if hee commanded vnder the paine of death that none vncircumcised should eate the paschall Lambe nor any circumcised vnder 4. daies preparation how much greater preparation doth hee require of him that comes to receiue the Sacrament of his body and bloud which as it succeedeth so doth it exceed by many degrees the Sacrament of the Passeouer Secondly because the example of Christ teacheth vs so much for he washed his Disciples feet before hee admitted them to eate of his Supper Signifying how thou shouldest lay aside all vnpurenesse of heart and vncleannesse of life and be furnished with humility and charity before thou presumest to taste of his holy Supper Thirdly because it is the counsell of the holy Ghost Let euery man examine himselfe and so let him eate c. And if a man when he is to eate with an earthly Prince must consider diligently what is before him and put a knife to his throate rather thâ—n commit any rudenesse How much more oughtest thou to prepare thy soule that thou maiest behaue thy selfe with all feare and reuerence when thou art to feast at the holy Table of the Prince of Princes Fourthly because it hath beene euer the practise of all Gods Saints to vse holy preparation before they would meddle with diuine Mysteries Dauid would not goe neere to Gods Altar till he had first washed his handes in innocency Much lesse shouldest thou without due preparation approach to the Lords Table Ahimelech would not giue nor Dauid and his men would not eate the shew-bread but on condition that their vessels were holy how much lesse shouldest thou presume to eate the Lords bread or rather the bread which is the Lord vnlesse the vessell of thy heart bee first clensed by repentance And if the Lord required Ioshuah as he had done Moses before to put off his shooes in reuerence of his holinesse who was present in that place where hee appeared with a sword in his hand for the destruction of his enemies how much rather shouldst thou put off all the affections of thine earthly conuersation when thou commest neere that place where Christ appeareth to the eye of thy faith with woundes in his hands and side for the redemption of his friends And for this cause it is said That the Lambes wife hath made her selfe ready for his mariage Prepare therefore thy selfe if thou wilt in this life be betrothed vnto Christ by Sacramentall grace or in heauen married vnto him by eternall glory Fiftly because that God hath euer smitten with fearefull iudgements those who haue presumed to vse his holy ordinances without due feare and preparation God set a flaming sword in a Cherubins hand to smite our first Parents being defiled with sinne if they should attempt to goe into Paradise to eate the Sacrament of the tree of life Feare thou therefore to be smitten with the sword of Gods vengeance If thou presumest to goe to the Church with an vnpenitent heart to eat the Sacrament of the Lord of life God smote 50000. of the Bethshemites for looking irreuerently into his Arke and kild Vzza with sudden death for but rash touching of the Arke and smote Vziah with a Leapry for medling with the Priests office which pertained not vnto him The feare of such a stroake made Ezechias so earnestly to pray vnto God that he would not smite the people that wanted time to prepare themselues as they should to eate the Passeouer and it is said that the Lord heard Ezechiah and haled the people intimating that had it not beene for Ezechias prayer the Lord had smitten the people
for their want of due preparation And the man vvho came to the Marriage-feast without his wedding-garment or examining of himselfe vvas examined of another and thereupon bound hand and foote and cast into vtter darkenesse Mat. 22.12 And Saint Paul tels the Corinthians that for vvant of this preparation in examining and iudging themselues before they did eate the Lords Supper God had sent that fearefull sicknesse among them wherof some were then sicke others weeke and many falne asleepe that is taken away by temporall dâ—â—th Insomuch that the Apostle saith that euery vnworthy receiuer eaâ—es his owne Iudgement temporall if he repents eternall if he repents not and that in so hainous a measure as if he were guilty of the very body and blood of the Lord whereof this Sacrament is a holy signe and seale And Princes punish the indignity offered to their great seale in as deep a measure as that which is done to their owne Persons whom it representeth and how hainous the guiltinesse of Christs bloud is may appeare by the misery of the Iewes euer since they wished his bloud to be on them and their Children But then thou wilt say It were safer to abstaine from comming at all to the holy Communion Not so for God hath threatned to punish the wilful neglect of his sacraments with eternal damnation both of body and soule And it is the Commaundement of Christ Take eate doe this in remembrance of mee and he vvill haue his Commandement vnder the penaltie of his Curse obeyed And seeing that this Sacrament was the greatest token of Christs loue which hee left at his end to his friends whom he loued to the end Therefore the neglect and contempt of this Sacrament must argue the contempt and neglect of his loue and bloud-shedding then which no sinne in 〈◊〉 account can seeme more hainous Nothing hinders vvhy thou maist not come freely to the Lords Table but because thou hadst rather vvant the loue of God then leaue thy filthy sinnes Oh come but come a guest prepared for the Lords Table seeing they are blessed who are called to the Lambes Supper O come but come prepared because the efficacie of this Sacrament is receiued according to the proportion of the Faith of the Receiuer This preparation consists in the serious consideration of three things first of the Worthinesse of the Sacrament which is tearmed â—o discerne the Lords Body secondly of thine owne Vnworthinesse vvhich is to iudge thy selfe thirdly of the meanes whereby thou maist become a worthy Receiuer called communication of the Lords body 1 Of the worthinesse of the Sacrament THE worthinesse of this Sacrament is considered three vvayes first by the Maiestie of the Author ordaining secondly by the Preciousnesse of the Parts whereof it consisteth thirdly by the Excellencie of the Ends for which it vvas ordained 1 Of the Author of the Sacrament The Author was not any Saint or Angell but our Lord Iesus the eternall Sonne of God for it pertaineth to Christ onely vnder the New Testament to institute a Sacrament because hee onely can promise and performe the grace that it signifieth And we are charged to heare no voyce but his in the church How sacred should vvee esteeme the Ordinance that proceedeth from so diuine an Author 2 Of the parts of the Sacrament The parts of this blessed Sacrament are three first the Earthly signes signifying secondly the diuine Word sanctifying thirdly the heauenly graces signified First the earthly Signes are Bread and Wine in number two but one in vse Secondly the diuine Word is the word of Christs Institution pronounced with praiers and blessings by a lawfull Minister The Bread and Wine without the word are nothing but as they were before but when the Word commeth to those Elements then they are made a Sacrament and GOD is present with his owne ordinance and ready to performe whatsoeuer hee doth promise The diuine wordes of blessing doe not change or annihilate the substance of the bread and wine for if their substance did not remaine it could be no Sacrament but it changeth them in vse and in name For that which was before but common bread and wine to nourish mens Bodyes is after the blessing destinated to an holy vse for the feeding of the Soules of Christians and where before they were called but Bread and Wine they are now called by the name of those holy things which they signifie The body and bloud of Christ the better to draw our minds from those outward Elements to the heauenly graces vvhich by the sight of our bodies they represent to the spiritual eyes of our faith Neyther did CHRIST direct these wordes This is my Body this is my Bloud to the Bread and Wine but to his Disciples as appeares by the vvordes going before Take yee eate yee Neyther is the Bread his Body but in the same sense that the Cup is the New Testament viz. by a Sacramentall Metonymie And Marke notes plainely that the wordes This is my Bloud c. was not pronounced by our Sauiour till after that all his Disciples had drunken of the Cup. Mar. 14.23.24 And afterwards in respect of the naturall substance thereof hee cals that the fruit of the vine which in respect of the spirituall signification thereof he had before tearmed his Bloud verse 25. After the manner of tearming all Sacraments And Christ bids vs not to MAKE him but to doe this in remembrance of him and hee bids vs eate not simply his body but his body as it was then broken and his bloud shed which Saint Paul expounds to be but the Communion of Christs body and the communion of his bloud that is an effectuall pledge that vvee are partakers of Christ and of all the merits of his body and bloud And by the frequent vse of this Communion Paul will haue vs to make a shew of the Lords death till he come from heauen and till vve as Eagles shall be caught vp into the Ayre to meete him who is the blessed Carkeis and life of our soules Thirdly the spirituall graces are likewise two the Body of Christ as it was with the feeling of Gods anger due to vs crucified and his bloud as it was in the like sort shed for the remission of our sinnes They are also in number two but in vse one viz. whole Christ with all his benefits offered to all and giuen indeede to the faithfull These are the three internall parts of this blessed Sacrament the Signe the Word and the Grace The Signe without this Word or this Word without the Signe can doe nothing and both conioyned are vnprofitable without the Grace signified but all three concurring make an effectuall Sacrament to a worthy Receiuer Some receiue the outward signe without the spirituall grace as Iudas who as Austen saith receiued the bread of the Lord but not the Bread
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
right vnto eternall life when this is ended And counteth all the good or ill that is done vnto vs as done vnto his owne person Secondly their floweth from Christs nature into our nature vnited to him the liuely spirit and breath of grace which renueth vs to a spirituall life and so sanctifieth our mindes wils and affections that wee dayly growe more and more conformable to the Image of Christ. Thirdly hee bestoweth vpon them all sauing graces necessary to attaine eternall life as the sense of Gods loue the assurance of our election with regeneration iustification and grace to doe good workes till we come to liue with him in his heauenly kingdome This should teach all true Christians to keepe themselues as the vndefiled members of Christs holy body and to beware of all vncleanenesse and filthynesse knowing that they liue in Christ or rather that Christ liueth in them From this vnion with Christ sealed vnto vs by the Lords Supper Saint Paul draweth arguments to withdraw the Corinthians from the pollution both of Idolatry 1 Cor. 10.16 and Adultery 1 Cor. 16.15.16 c. Lastly from the former Communion twixt Christ and Christians there flowes an other communion twixt Christians among themselues Which is also liuely represented by the Sacrament of the Lords Supper in that the whole Church being many doe all communicate of one bread in that holy action We being many are one bread and one body for wee are all partakers of that one bread that as the bread which we eate in the Sacrament is but one though it be confected of many graines so all the faithfull though they be many yet are they but one mysticall body vnder one head which is Christ. Our Sauiour praied 5. times in that prayer which hee made after his last Supper that his Disciples might bee one to teach vs at once how much this vnity pleaseth him This vnion betwixt the faithfull is so ample that no distance of place can part it so strong that death cannot dissolue it so durable that time cannot weare it out so effectual that it breeds a feruent loue betwixt those who neuer saw one anothers face And this coniunction of Soules is termed the Communion of Saints which Christs effecteth by 7. speciall meanes First by gouerning them all by one and the same holy Spirit Secondly by enduing them all with one and the same faith Thirdly by shedding abroad his owne loue into all their hearts Fiftly by regenerating them all by one and the same Baptisme Sixtly by nourishing them all with one and the same spirituall foode Seauenthly by being one quickning Head of that one Body of his Church vvhich hee reconciled to GOD in the body of his flesh Hence it vvas that the multitude of Beleeuers in the Primitiue Church 〈◊〉 of one heart and of one soule in truth affection and compassion And this should teach Christ 〈◊〉 to loue one another seeing they are all members of the same holy and mysticall body vvhereof Christ is Heâ—d And therefore they should haue all a Christian Sympathie and fellow-feeling to reioyce one in anothers ioy to condole one in anothers griefe to beare vvith one anothers infirmitie and mutually to relieue one anothers wants Of the fourth end of the Lords Supper 4 To feede the Soules of the faithfull in the assured hope of life euerlasting for this Sacrament is a Signe and pledge vnto as many as shall receiue the same according to Christs Institution that hee vvill according to his promise by the vertue of his crucified body and bloud as verily feede our soules to lie eternall as our bodies are by Bread and Wine nourished to this temporall life And to this end Christ in the action of the Sacrament really giueth his very body and bloud to euery faithfull Receiuer Therefore the Sacrament is called the Communion of the Body and Bloud of the Lord. And communication is not of things absent but present neyther were it the Lords Supper if the Lords Body and Bloud vvere not there Christ is verily present in the Sacrament by a double vnion vvhereof the first is spirituall twixt Christ and the worthy Receiuer the second is Sacramentall twixt the body and bloud of Christ and the outward Signes in the Sacrament The former is wrought by meanes that the same holy Spirit dwelling in Christ and in the Faithfull incorporateth the Faithfull as Members vnto Christ their Head and so makes them one vvith Christ and pertakers of all the Graces Life Holinesse and eternall Glory vvhich is in him as sure and as verily as they heare the wordes of the promise and are partakers of the outward Signes of the holy Sacrament Hence it is that the vvill of Christ is a true Christians vvill and the Christians life is Christ vvho liueth in him Gal. 2.20 If you looke to the things that are vnited this Vnion is essentiall If to the Truth of this Vnion it is reall If to the manner how it is wrought it is spirituall It is not our Faith that makes the Body and Bloud of Christ to be present but the Spirit of Christ dwelling in him and vs. Our Faith doth but receiue and apply vnto our Soules those heauenly graces which are offered in the Sacrament The other being the Sacramentall Vnion is not a Phisicall or locall but a spirituall coniunction of the earthly Signes vvhich are Bread and Wine vvith the heauenly Graces which are the Body and Bloud of Christ in the act of receiuing as if by a mutuall relation they vvere but one and the same thing Hence it is that in the same instant of time that the worthy Receiuer eateth vvith his mouth the Bread and Wine of the Lord hee eateth also vvith the mouth of his Faith the very Body and Bloud of Christ. Not that Christ is brought downe from Heauen to the Sacrament but that the holy Spirit by the Sacrament lifts vp his minde vnto Christ not by any locall mutation but by a deuout affection so that in the holy contemplation of Faith hee is at that present with Christ and Christ with him And thus beleeuing and meditating how Christ his Body vvas crucified and his precious Bloud shed for the remission of his sinnes and the reconciliation of his Soule vnto GOD his Soule is hereby more effectually fed in the assurance of eternall Life then Bread and Wine can nourish his body to this temporall life There must be therefore of necessitie in the sacrament both the outward signes to be visibly seene with the eyes of the body and the Body and Bloud of Christ to be spiritually discerned with the Eye of Faith But the forme how the Holy Ghost makes the Body of Christ being absent from vs in place to be present vvith vs by our vnion S. Paul tearmes A great Mysterie such as our vnderstanding cannot worthily comprehend The Sacramentall Bread and
oath of fidelity to serue the one onely true God and to admit no other propitiatory sacrifice for sinnes but that one reall sacrifice which by his death Christ once offered and by which he finished the sacrifice of the Law and effected eternall redemption and righteousnesse for all beleeuers And so to remaine for euer a publike marke of profession to distinguish Christians from all sects and false religions And seeing that in the Masse there is a strange Christ adored not hee that was borne of the Vigin Marie but one that is made of a wafer Cake and that the offering vp of this breaden-god is thrust vpon the Church as a propitiatorie sacrifice for the Quicke and the dead all true Christians vpon the danger of wilfull periury before the Lord chiefe-Iustice of heauen and earth are to detest the Masse as that Idoll of indignation which is most derogatory to the all-sufficient World-sauing-merits of Christs death and passion For by receiuing the Sacrament of the Lords Supper we al sweare that all reall sacrifices are ended by our Lords death and that his body and bloud once crucified and shed is the perpetuall food and nourishment of our Soules 2. How to consider thine owne vnworthinesse A Man shall best perceiue his owne vnworthinesse by examining his life according to the tenne Commandements of Almighty GOD. Search therefore what duties thou hast omitted and what vices thou hast committed contrary to euery one of the Commandements remembring that without repentance and Gods mercy in Christ the Curse of God containing all the miseries of this life and euerlasting torments in Hel fire when this is ended is due to the breach of the least of Gods commandements And hauing taken a due surueigh both of thy sins miseries retire to some secret place and there putting thy selfe in the sight of the Iudge as a guilty malefactor standing at the Barre to receiue his sentence bowing thy knees to the earth smiting thy breast with thy fists and bedewing thy cheekes with thy teares confesse thy sins and humbly aske him mercie and forgiuenesse in these or the like wordes An humble Confession of sins to be made vnto God before the receiuing of the holy Communion O GOD and heauenly Father when I consider the goodnesse which thou hast euer shewed vnto me and the wickednesse which I haue committed against heauen and against thee I am ashamed of my selfe and confusion seemes to couer my face as a vaile for which of thy commandements haue I not transgressed Oh Lord I stand heere guilty of the breach of all thy holy Lawes For the loue of my heart hath not so entirely cleaued vnto thy Maiesty as to vaine and earthly things I haue not feared thy iudgements to deterre me from sinnes nor trusted to thy promises to keepe from doubting of my temporall or from despairing of mine eternall state I haue made the rule of thy diuine worship to be what my minde thought fit not what thy word prescribed finding my heart more proane to remember my blessed Sauiour in a painted picture of mans deuise rather then to behold him crucified in his Word and Sacraments after his owne ordinance Where I should neuer vse thy name whereat all knees doe bow but with religious reuerence nor any part of thy worship without due preparation and zeale I haue blasphemously abused thy holy name to rash and customary oathes yea I haue vsed oathes by thy sacred name as false couers of my filthy sinnes And I haue been present at thy seruice oft times more for ceremony then conscience and to please men more then to please thee my gracious GOD. Where I should sanctifie thy Sabath day by being present at the publike exercises of the Church and by meditating priuately on the word and workes of GOD and by visiting the sicke and relieuing of my poore brethren Alas I haue thought those holy Exercises a burden because they hindred my vaine sports yea I haue spent many of thy Sabbaths in my owne prophane pleasures without being present at any part of thy diuine worship Where I should haue giuen all due reuerence to my Naturall Ecclesiasticall and Politique Parents I haue not shewed that measure of duetie and affection to my Parents which their care and kindnesse hath deserued I haue not had thy Ministers in such singular loue for their workes sake as I ought but I haue taunted at their zeale and hated them because they reproued mee iustly And I haue carryed my selfe contemptuously against my Magistrates Ministers though I knew that it is thine ordinance that I should be obedient vnto them Where I should be slow to wrath and ready to forgiue offences and not suffered the Sunne to goe downe vpon my wrath but to doe good for euill louing my very enemies for thy sake I alas for one sory word haue burst out into open rage harbouring thoughts of mischiefe in my heart I haue preferred to feede on mine owne malice rather then to eate of thy holy Supper Where I should keepe my minde from all filthy lusts and my body from all vncleannesse O Lord I haue defiled both and made my heart a Cage of all impure thoughts and my minde a very Stie of the vncleane Spirit Yea the remedie which thou Lord hast ordained for continencie could not containe me vvithin the bounds of Chastitie for by doating on beautie whose ground is but dust Sathan hath bewitched my flesh to lust after strange flesh Where I should haue liued in vprightnesse giuing euery man his due being contented vvith mine owne estate and liuing conscionably in my lawfull calling should be ready according to mine abilitie to lend and giue vnto the poore ô Lord I haue by oppression extortion Bribes cauilation and other indirect dealings vnder pretence of my Calling and Office robbed and purloyned from my fellow Christians yea I haue deceiued and suffered Christ where I vvas trusted many a time in his poore members to stand hungry cold naked at my dore and hungry cold and naked to goe away succourlesse as hee came and when the leanenesse of his cheekes pleaded pitty the hardnes of my hart would shew no compassion Where I should haue made conscience to speake the truth in simplicitie vvithout any falshood prudently iudging aright and charitably construing all things in the best part and should haue defended the good name and credit of my neighbour alas vile wretch that I am I haue belyed and slaundered my fellow-Brother and as soone as I heard an ill report I made my tongue the instrument of the Diuell to blazon that abroad vnto others before I knew the truth of it my selfe I was so farre from speaking a good word in defence of his good name that it tickled my heart in secret to heare one that I
come vnder my roofe and that if thou didst but speake the word onely my soule should be saued Yet seeing it hath pleased the riches of thy grace for the better strengthning of my weakenesse to seale thy mercy vnto mee by thy visible signe as well as by thy visible word In all thankefull humiliâ—y my soule speakes vnto thee with the blessed Virgin Behold the handmaide of the Lord be it vnto me according to thy word Knocke thou Lord by thy word and Sacraments at the doore of my heart and I will like the Publicane with both my fists knocke at my breast as fast as I can that thou maiest enter in and if the dore will not open fast enough breake it open O Lord by thine Almighty power and then enter in and dwell there for euer that I may haue cause with Zacheus to acknowledge that this day saluation is come into my house And cast out of me whatsoeuer shall be offensiue vnto thee for I resigne the whole possession of my heart vnto thy sacred Maiestie entreating that I may not liue henceforth but that thou maist liue in mee speake in me worke in me and so to gouerne me by thy spirit that nothing may be pleasing vnto me but that which is acceptable vnto thee That finishing my course in the life of grace I may afterwards liue with thee for euer in thy kingdome of glory Grant this O Lord Iesu for the merits of thy death and bloodshedding Amen When the Minister bringeth towards thee the bread thus blessed and broken and offering it vnto thee bids thee Take eate c. Then meditate that Christ himselfe commeth vnto thee both offreth and giueth indeed vnto thy faith his very body blood with al the merits of his death and passion to feed thy soule vnto eternal life as surely as the minister offereth giueth the outward signes that feeds thy body vnto this temporall life The bread of the Lord is giuen by the Minister but the bread which is the Lord is giuen by Christ himselfe When thou takest the bread at the Ministers hand to eate it then rouse vp thy soule to apprehend Christ by faith to apply his merits to heale thy miseries Embrace him as sweetly with thy faith in the Sacrament as euer Simeon hugde him with his armes in his swadling clouts When thou eatest the bread imagine that thou seest Christ hanging vpon the Crosse and by his vnspeakeable torments fully satisfying Gods iustice for thy sinnes and striue to be as verily pertaker of the spirituall grace as of the elementall signes For the truth is not absent from the signe neither doth Christ deceiue when he saith This is my body but he giueth himselfe indeede to euery soule that spiritually receiues him by faith For as ours is the same Supper which Christ administred so is the same Christ verily present at his owne Supper not by any Papall Transubstantiation but by a Sacramentall participation whereby he doth truly feede the faithfull vnto eternall life not by comming downe out of heauen vnto thee but by lifting thee vp from the earth vnto him According to that old saying Sursum corda Lift vp your hearts and where the carkase is thither will the Eagles resâ—â—t Mat. 24 When thou seest the wine brought vnto thee apart from the bread then remember that the bloud of Iesus Christ was as verily separated from his body vpon the Crosse for the remission of thy sinnes And that this is the seale of that new couenant which GOD hath made to forgiue all the sinnes of al penitent sinners that beleeue the merits of his bloodâ—heding For the wine is not a Sacrament of Christs blood contained in his â—eines but as it was shed out of his body vpon the Crosse for the remission of the sinnes of all that beleeue in him As thou drinkest the wine and pourest it out of the Cup into thy stomacke meditate and beleeue that by the merits of that bloud vvhich Christ shed vpon the Crosse all thy sinnes are as verely forgiuen as thou hast now drunke this Sacramentall Wine and hast it in thy stomach And in the instant of drinking settle thy meditation vpon Christ as he hanged vpon the Crosse as if like Mary and Iohn thou did see him nailed and his bloud running downe his blessed side out of that gastfull wound vvhich the Speare made in his innocent heart wishing thy mouth closed to his side that thou mightest receiue that precious bloud before it fell to the dustie earth And yet the actuall drinking of that reall bloud with thy mouth vvould be nothing so effectuall as this Sacramentall drinking of that bloud spiritually by Faith For one of the Souldiers might haue drunke that and beene still a reprobate but vvhosoeuer drinketh it spiritually by Faith in the Sacrament shall surely haue the Remission of his sinnes and Life euerlasting As thou feelest the Sacramentall Wine vvhich thou hast drunke warming thy cold stomach so endeuour to feele the Holy Ghost cherishing thy soule in the ioyfull assurance of the forgiuenesse of all thy sinnes by the merits of the bloud of Christ. And to this end God giueth euery faithfull soule together with the Sacramentall bloud the holy Ghost to drinke Wee are all made to drinke into one Spirit And so lift vp thy minde from the contemplation of Christ as hee vvas crucified vpon the Crosse to consider how hee now sits in glory at the right hand of his Father making intercession for thee by presenting to his Father the vnualuable meâ—its of his death which hee once suffered for thee to appease his Iustice for the sins which thou dost daily commit against him After thou hast eaten and drunke both the Bread and Wine labour that as those Sacramentall Signes do turne to the nourishment of thy body and by the digestion of heate become one with thy substance so by the operation of Faith and the Holy Ghost thou maist become one vvith Christ and Christ with thee and so maist feele thy Communion with Christ confirmed and encreased daily more and more That as it is vnpossible to separate the Bread and Wine digested into the bloud and substance of thy body so it may be more vnpossible to part Christ from thy Soule or thy Soule from Christ. Lastly as the Bread of the Sacrament though confected of many graines yet makes but one Bread so must thou remember that though all the faithfull are many yet are they all but one Mysticall Body whereof Christ is Head And therefore thou must loue euery Christian as thy selfe and a member of thy body Thus farre of the duties to be done at the receiuing of the holy Sacrament called Meditation 3 Of the duties which we are to performe after receiuing of the holy Communion called Action or Practise THe duetie vvhich vvee are to performe after the receiuing of the Lâ—rds Supper is called Action or
Practise without vvhich all the rest will minister vnto vs no comfort This Action consists of two sorts of duties first such as wee are to performe in the Church or else after that we are gone home Those that we are to performe in the Church are either seuerall from our owne soules or else ioyntly vvith the Congregation The seuerall duties which thou must performe from thine owne Soule are three first thou must be carefull that forasmuch as Christ now dwelleth in thee therefore to entertaine him in a cleane heart and with pure affections for the most holy will be holy with the holy for if Ioseph of Arimathia when hee had begged of Pilate his dead body to burie it vvrapped it in sweete odours and fine linnen and laid it in a new Tombe how much more shouldest thou lodge Christ in a new heart and perfume his roomes vvith the odoriferous Incense of Prayers and all pure affections If God required Moses to prouide a pot of pure gold to keepe the Manna that fell in the Wildernesse what a pure heart shouldest thou prouide to retaine this diuine Manna that is come downe from Heauen And as thou camest sorrowing like Ioseph and Mary to seeke Christ in the Temple so now hauing there found him in the middest of his Word and Sacraments be carefull with ioy to carry him home with thee as they did And if the man that found but his lost Sheepe reioyced so much how canst thou hauing found the Sauiour of the World but reioyce much more Secondly thou must offer the Sacrifice of a priuate thankes-giuing vnto God for this inestimable grace and mercy for as this action is common vnto the whole Church so is it applyed particularly to euery one of the faithfull in the Church and for this particular mercy euery Soule must ioyfully offer vp a particular Sacrifice of Thankes-giuing For if the Wise-men reioyced so much when they saw the Star which conducted them vnto Christ and worshipped him so deuoutly vvhen hee lay a Babe in the Manger and offered vnto him their Gold Myrrhe and Frankinsence how much more shouldest thou reioyce now that thou hast both seene and receiued this Sacrament vvhich guideth thy Soule vnto him where hee sitteth at the right hand of his father in glory And thither lifting vp thy heart adore him and offer vp vnto him the Gold of a pure Faith the Myrrhe of a mortified heart and this or the like sweete Incense of Prayer and Thankes-giuing A Prayer to be said after the receiuing of the Communion WHat shall I render vnto thee O blessed Sauiour for all these blessings which thou hast so graciously bestowed vpon my Soule how can I sufficiently thanke thee vvhen I can scarse expresse them Where thou mightest haue made mee a Beast thou madest mee a man after thine owne Image When by sinne I had lost both thine Image and my selfe thou didst renew in mee thine Image by thy Spirit and diddest redeeme my Soule by thy bloud againe and now thou hast giuen vnto mee thy Seale and pledge of my Redemption nay thou hast giuen thy selfe vnto mee O blessed Redeemer Oh what an inestimable treasure of riches and ouer-flowing Fountaine of grace hath hee got vvho hath gained thee No man euer touched thee by Faith but thou didst heale him by Grace for thou art the Author of Saluation the remedy of all euils the medicine of the sicke the life of the quicke and the resurrection of the dead Seemed it a small matter vnto thee to appoint thy holy Angels to attend vpon so vile a Creature as I am but that thou wouldest enter thy selfe into my Soule there to preserue nourish and cherish mee vnto life euerlasting If the carkeis of the dead Prophet could reuiue a dead man that touched it how much more shall the liuing body of the Lord of all Prophets quicken the faithfull in vvhose heart he dwelleth And if thou wilt raise my body at the last day out of the dust how much more vvilt thou now reuiue my Soule vvhich thou hast sanctified with thy Spirit and purified with thy bloud Oh Lord what could I more desire or what couldest thou more bestow vpon mee then to giue me thy body for meate thy bloud for drinke and to lay downe thy Soule for the price of my Redemption Thou Lord enduredst the paine and I doe reape the profit I receiued Pardon and thou diddest beare the punishment Thy teares vvere my bathe thy wounds my weale and the iniustice done to thee satisfied for the Iudgement which vvas due to mee Thus by thy birth thou art become my Brother by thy death my ransome by thy mercy my reward and by thy Sacrament my nourishment O diuine foode by which the sonnes of men are transformed into the sonnes of God so that mans nature dyeth and Gods nature liueth and ruleth in vs. Indeede all Creatures vvondered that the Creator would be enclosed nine moneths in the Virgins wombe though her wombe being replenished vvith the Holy Ghost vvas more splendide then the starry Firmament But that thou shouldest thus humble thy selfe to dwell for euer in my heart which thou foundst more vncleane then a dung-hill It is able to make all the Creatures in heauen and earth to stand amazed But seeing it is thy free grace and meere pleasure thus to enter and to dwell in my heart I vvould to GOD that I had so pure a heart as my heart could wish to entertaine thee And who is fit to entertaine Christ or who though inuited would not choose vvith Mary rather to kneele at thy feete then presume to sit with thee at the Table Though I want a pure heart for thee to dwell in yet weeping eyes shall neuer be vvanting to vvash thy blessed feete and to lament my filthy sinnes And albeit I cannot weepe so many teares as may suffice to wash thy holy feete yet Lord it is sufficient that thou hast shed bloud enough to clense my sinfull Soule And I am fully O Lord assured that all the daintie fare wherewith the disdainfull Pharisie entertained thee at his Table did not so much please thee as those teares which penitent Mary poured vnder the table I would therefore wish vvith Ieremie that my head were a fountaine of teares that seeing I can by no meanes yeeld sufficient thankes for thy loue to mee yet I might by continuall teares testifie my loue vnto thee And though no man is vvorthy of so infinite a grace yet this is my comfort that he is worthy whom thou in fauour accountest worthy And seeing that now of thy meere grace thou hast counted mee among others thy chosen worthy of this vnspeakeable fauor sealed by thy Sacrament the assurance of thy loue and the forgiuenes of my sins O Lord confirme thy fauour vnto thy Seruant and say of mee as Isaac did of Iacob I haue blessed him therefore hee shall be blessed And that I may say vnto thee
remembrance of me and in doing this thou shalt shew thy selfe best mindefull and thankefull for his death For as oft as yee shall eate this bread and drinke this cup yee shall shew the Lords death vntil he come And let this bee the chiefe ende whereunto both thy receiuing and liuing tendeth that thou maiest be a holy Christian zealous of good workes purged from sinne to liue soberly righteously and godly in this present world that thou maiest be acceptable to God profitable to thy brethren and comfortable vnto thine own soule Thus farre of the manner of glorifying God in thy life Now followeth the Practise of Piety in glorifying God in the time of sickenesse and when thou art called to die in the Lord. AS soone as thou perceiuest thy selfe to be visited with any sicknesse meditate with thy selfe 1 That misery commeth not forth of the dust neither doth affliction spring out of the earth Sicknesse comes not by hap or chance as the Philistimes supposed that their Mise and Emeroides came but from mans wickednesse vvhich as sparkles breaketh out Man suffereth saith Ieremie for his sinnes Fooles saith Dauid by reason of their transgressions and because of their iniquities are afflicted As therefore Salomon aduised a man to carry himselfe towards an earthly Prince If the spirit of him that ruleth rise vp against thee leaue not thy place for gentlenesse pacifieth great sins so counsell I thee to deale with the Prince of Princes If the spirit of him that ruleth heauen and earth rise vp against thee let not thy heart despaire for repentance pacifieth great sins And whosoeuer returneth in his affliction to the Lord God of Israel and seekes him he will be found of him 2 Shut too thy Chamber doore Examine thine owne Heart vpon thy bed Search and try thy wayes Search as diligently for thy capitall sinne as Ioshua did for Achan till thou findest it for albeit GOD when he beginneth to chasten his Children hath respect to all their sinnes yet vvhen his anger is incensed he chiefely taketh occasion to chasten and enter vvith them into Iudgement for some one grieuous sinne wherein they haue liued without Repentance 3 When thou hast thus considered all thy sinnes put thy selfe before the Iudgement seate of God as a fellon or murtherer standing at the Bar of an earthly Iudge and with griefe and sorrow of heart confesse vnto God all thy knowne sinnes especially thy Capitall offences wherewith GOD is chiefely displeased Lay them open with all the circumstances of the time place and manner how they were committed as may most serue to aggrauate the hainousnesse of thy sinnes and to shew the contrition of thy heart for the same Lift vp thine hand and acknowledge thy selfe before the righteous Iudge of heauen and earth guilty of eternall death and damnation for those thy hainous sinnes and transgressions And hauing thus accused and iudged thy selfe cast downe thy selfe before the Foote-stoole of his Throne of Grace assuring thy selfe that whatsoeuer the Kings of Israel be yet the GOD of Israel is a mercifull God And cry vnto him from a penitent and faithfull heart for mercy and forgiuenesse as eager and earnest as euer thou knewest a malefactor being to receiue his sentence crying vnto the Iudge for fauour and pardon vowing amendement of life and by the assistance of his Grace neuer to commit the like sinne any more All vvhich thou maist doe in these or the like words A Prayer when one begins to be sicke O Most righteous Iudge yet in Iesus Christ my gracious Father I wretched sinner doe here returne vnto thee though driuen with paine and sicknesse like the prodigall childe with want and hunger I acknowledge that this sicknesse and paine comes not by blinde chance or fortune but by thy diuine prouidence and speciall appointment It is the stroke of thy heauie hand vvhich my sinnes haue iustly deserued and the things that I feared are now fallen vpon mee Yet I doe vvell perceiue that in wrath thou remembrest mercie When I consider how many and how hainous are my sinnes and how few and easie are thy corrections Thou mightest haue strucken me with some fearefull and sodaine death vvhereby I should not haue had eyther time or space to haue called vpon thee for grace and mercy and so I should haue perished in my sinnes and beene for euer condemned in Hell But thou O Lord visitest mee vvith such a Fatherly chastisement as thou vsest to visit thy dearest children whom thou best louest giuing mee by this sicknesse both warning and time to repent and to sue vnto thee for grace and pardon I take not therefore O Lord this thy visitation as any signe of thy wrath or hatred but as an assured pledge and token of thy fauour and louing kindnes whereby thou dost vvith thy temporall Iudgements draw mee to iudge my selfe and to repent of my wicked life that I should not be condemned with the godlesse and vnpenitent vvorld For thy holy Word assures mee that whom thou louest thou thus chastenest and that thou scourgest euery Sonne that thou receiuest That if I endure thy chastening thou offerest thy selfe vnto me as vnto a sonne and that all that continue in sinne and yet escape without correction whereof all thy Children are partakers are Bastards and not sonnes and that thou chastenest mee for my profit that I may be a partaker of thy holinesse O Lord how full of goodnesse is thy nature that hast dealt with mee so gratiously in the time of my health and prosperitie and now being prouoked by my sinnes and vnthankefulnesse hast such fatherly and profitable ends in inflicting vpon me this sicknesse and correction I confesse Lord that thou doest iustly afflict my body with sicknesse for my soule was sicke before of long prosperitie and surfetted with ease peace plentie and fulnesse of bread And now O Lord I lament and mourne for my sinnes I acknowledge my wickednesse and mine iniquities are alwayes in my sight Oh what a vvretched sinner am I void of all goodnesse by nature and full of euill by sinfull custome Oh what a world of sinne haue I committed against thee whilest thy long sufferance expected my conuersion and thy blessings wooed mee to repentance Yet O my God seeing it is thy propertie more to respect the goodnesse of thine owne nature then the deserts of sinners I beseech thee O Father for thy Sonne Iesus Christ his sake and for the merits of that all-sauing death which he hath voluntarily suffered for all which beleeue in him haue mercy vpon me according to the multitude of thy mercies turne thy face away from my sinnes and blot out all mine iniquitie cast me not out of thy presence neither reward mee according to my deserts for if thou doest reiect mee who will receiue me or who will succour me if thou dost forsake mee
then meditate on three things First how graciously God dealeth with thee Secondly from what euils death wil free thee Thirdly what good death will bring vnto thee First concerning Gods fauourable dealing with thee 1 Meditate that God vseth this chastisement of thy body but as a Medicine to cure thy soule by drawing thee who art sicke in sin to come by repentance vnto Christ thy Physitian to haue thy soule healed 2 That the sorest sickenes or painefullest disease which thou canst endure is nothing if it be compared to those dolours and paines which Iesus Christ thy Sauiour hath suffred for thee when in a bloody sweat he endured the wrath of God the paines of hell and a cursed death which was due to thy sinnes Iustly therefore may he vse those words of Ieremy Behold and see if there be any sorrow like vnto my sorrow which is done vnto mee wherewith the Lord hath afflicted me in the day of his fierce wrath Hath the sonne of God endured so much for thy redemption and wilt not thou a sinful man endure a little sicknesse for his pleasure especially when it is for thy good 3 That when thy sicknes and disease is at the extreamest yet it is lesse and easier then thy sinnes haue deserued Let thine owne conscience iudge whether thou hast not deserued worse then all that thou doest suffer Murmure not therefore but considering thy manifold and grieuous sinnes thanke God that thou art not plagued with far more grieuous punishments Thinke how willingly the damned in hell would endure thy extreamest paines a 1000. yeeres on condition that they had but thy hope to be saued and after so many yeeres to be eased of their eternal torments And seeing that it is his mercy that thou art not rather consumed then corrected how canst thou but beare patiently his temporall correction seeing the ende is to saue thee from eternall condemnation 4 That nothing commeth to passe in this case vnto thee but such as ordinarily befell to others thy brethren who being the beloued and vndoubted seruants of GOD when they liued on earth are now most blessed and glorious Saints with Christ in Heauen as Iob Dauid Lazarus c. They groaned for a time as thou doest vnder the like burthen but they are now deliuered from all their miseries troubles and calamities And so likewise ere long if thou wilt patiently tarry the Lords leisure thou shalt also bee deliuered from thy sicknesse and paine either by restitution to thy former health with Iob or which is farre better by being receiued to heauenly rest vvith Lazarus 5 Lastly that God hath not giuen thee ouer into the hand of thine enemie to bee punished and disgraced but being thy louing Father he correcteth thee with his owne mercifull hand When Dauid had his wishe to choose his own chastisement hee chose rather to be corrected by the hand of GOD then by any other meanes Let vs fall into the handes of the Lord for his mercies are great and let mee not fall into the hand of man Who will not take any affliction in good part when it commeth from the hand of God from whom though no affliction seemeth ioyous for the present wee know nothing commeth but what is good The consideration heereof made Dauid to endure Shemeis cursed railing with greater patience and to correct himselfe another time for his impatiencie I should not haue opened my mouth because thou didst it and Iob to reprooue the vnaduised speech of his wife thou speakest like a foolish woman What shal we receiue good at the hand of God and not receiue euill And though the cup of Gods wrath due to our sinnes was such a horrour to our Sauiours humane nature that hee earnestly prayed that it might passe from him yet when he considered that it was reached vnto him by the hand and will of his Father hee willingly submitted himselfe to drinke it to the very dregs thereof Nothing will more arme thee with patience in thy sickenesse then to see that it commeth from the hand of our heauenly father who would neuer send it but that he seeth it to bee vnto thee both needfull and profitable The 2. sort of Meditations are to consider from what euils death will free thee IT freeth thee from a corruptible body which was conceiued in the witnesse of flesh the heare of lust the staine of sinne and borne in the blood of filthynesse a liâ—ing prison of the soule a liuely instrument of sinne â— very sacke of stinking dung the excrements of whose nostrils eares pores and other passages duely considered will seeme more loathsome then the vncleanest sinke or vault Insomuch that whereas trees and plants bring foorth leaues flowers fruits and sweet smels mans body brings foorth naturally nothing but lice wormes rottennesse and filthy stench His affections are altogether corrupted and the imaginations of his heart are onely euill continually Hence it is that the vngodly is not satisfied with prophannesse nor the voluptuous with pleasures nor the ambitious with preferments nor the curious with precisenes nor the malicious with reuenge nor the lecherous with vncleannesse nor the couetous with gaine nor the drunkard with drinking New passions and fashions doe daily grow new feares and afflictions doe still arise heere wrath lies in waite there vaine-glory vexeth heere pride lifts vp there disgrace casts downe and euery one waiteth who shall arise in the ruine of another Now a man is priuily stung with backbiters like fiery Serpents anon hee is in danger to be openly deuoured by his enemies like Daniels Lyons And a godly man where ere he liueth shall euer be vexed like Lot with Sodomes vncleannesse 2 Death brings vnto the godly an end of sinning and of all the miseries which are due vnto sinne So that after death there shall be no more sorrow nor crying neither shall there bee any more paine for GOD shall wipe away all teares from our eyes yea by death we are separated from the company of wicked men and GOD taketh away mercifull and righteous men from the euill to come So he dealt with Iosiah I will gather thee to thy Fathers and thou shalt be put in thy graue in peace and thine eyes shall not see all the euill which I will bring vpon this place And God hides them for a while in the graue vntill the indignation passe ouer So that as Paradise is the Heauen of the soules ioy so the graue may be tearmed the hauen of the bodies rest 3 Whereas this wicked body liues in a world of wickednesse so that the poore soule cannot looke out at the eye and not be infected nor heare by the eare and not bee distracted nor smell at the nostrils and not be tainted nor taste with the tongue and be allured nor touch by the hand and not be defiled and euery sense vpon euery
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
him briefly these or the like questions Questions to be asked of a sicke man that is like to die DOest thou beleeue that Almighty God the Trinity of Persons in vnity of Essence hath by his power made heauen and earth and all things therein and that he doth still by his diuine prouidence gouerne the same So that nothing comes to passe in the world nor to thy selfe but what his diuine hand and counsell had determined before to be done Doest thou confesse that thou hast transgressed and broken the holy commandements of Almighty God in thought word and deede and hast deserued for breaking his holy lawes the Curse of God which containeth all the miseries of this life and euerlasting torments in Hell fire when this life is ended if so be that GOD should deale with thee according to thy deserts 3 Art thou not sorry in thy heart that thou hast so broken his Lawes and neglected his seruice and worship and so much followed the world and thine owne vaine pleasures And wouldest thou not leade a holier life if thou wert to begin againe 4 Doest thou not from thy heart desire to be reconciled vnto GOD in Iesus Christ his blessed sonne thy Mediator who is at the right hand of God in heauen now appearing for thee in the sight of God and making request vnto him for thy Soule 5 Doest thou renounce all confidence in all other Mediators or Intercessors Saints or Angels beleeuing that Iesus Christ the only Mediator of the new Testament is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them And wilt thou with Dauid say vnto Christ Whom haue I in heauen but thee And there is none vpon earth that I desire besides thee 6 Doest thou confidently beleeue and hope to be saued by the onely merits of that bloody death and passion which thy Sauiour Iesus Christ hath suffered for thee not putting any hope of saluation in thine owne merits nor in any other meanes or creatures being assuredly perswaded that there is not saluation in any other And that there is none other name vnder heauen whereby thou must be saued 7 Doest thou heartily forgiue all vvrongs and offences done or offered vnto thee by any manner of person whatsoeuer And doest thou as willingly from thy heart aske forgiuenesse of them whom thou hast grieuously wronged in word or deede And dost thou cast out of thy heart all malice and hatred which thou hast borne to any body that thou maist appeare before the face of Christ the Prince of Peace in perfect loue and charitie 8 Doth thy Conscience tell thee of any thing which thou hast wrongfully taken and dost still with-hold from any Widow or fatherlesse children or from any other person whomsoeuer Be assured that vnlesse thou shalt restore like Zacheus those goods and Land if thou be able thou canst not truely repent and without true repentance thou canst not be saued nor looke CHRIST in the face when thou shalt appeare before his Iudgement-seate 9 Doest thou firmely beleeue that thy body shall be raised vp out of the Graue at the sound of the last Trumpet And that thy body and soule shall be vnited together againe in the Resurrection day to appeare before the Lord Iesus Christ and thence to goe vvith him into the Kingdome of Heauen to liue in euerlasting blisse and glory If the sicke party shall answere to all these questions like a faithfull Christian then let all who are present ioyne together and pray for him in these or the like words A Prayer to be said for the sicke by them who visite him O Mercifull Father who art the Lord and giuer of life and to whom belongs the issues of death we thy children here assembled doe acknowledge that in respect of our manifolde sinnes vvee are not worthy to aske any blessing for our selues at thy hands much lesse to become suiters to thy Maiestie in the behalfe of others yet because thou hast commanded vs to pray one for another especially for the sicke and hast promised that the prayers of the righteous shall auaile much with thee In the Obedience therefore of thy Commandement and confidence of thy gracious promise we are bold to become humble suiters vnto thy diuine Maiestie in the behalfe of this our deere Brother or Sister vvhom thou hast visited vvith the chastisement of thine owne fatherly hand Wee could gladly wish the restitution of his health and a longer continuance of his life and Christian Fellowship amongst vs but for as much as it appeareth as farre as wee can discerne that thou hast appointed by this visitation to call for him out of this mortall life wee submit our wils to thy blessed will and humbly entreate for Iesus Christ his sake and the merits of his bitter death and Passion which hee hath suffered for him that thou wouldst pardon and forgiue vnto him all his sinnes as vvell that wherein he was conceiued and borne as also all the offences and transgressions which euer since to this day and houre hee hath committed in thought word and deede against thy diuine Maiestie Cast them behinde thy back remoue them as farre from thy presence as the East is from the West Blot them out of thy remembrance lay them not to his charge vvash them away vvith the bloud of Christ that they may no more be seene and deliuer him from all the Iudgements which are due vnto him for his sinnes that they may neuer trouble his conscience nor rise in iudgement against his Soule and impute vnto him the righteousnesse of Iesus Christ wherby hee may appeare righteous in thy sight And in his extremitie at this time vvee beseech thee looke downe from heauen vpon him with those Eyes of Grace and compassion wherewith thou art vvont to looke vpon thy Children in their affliction and miserie Pittie thy wounded seruant like the good Samaritane for here is a sicke Soule that needeth the helpe of such a heauenly Physitian O Lord encrease his Faith that hee may beleeue that Christ dyed for him and that his bloud cleanseth him from all his sinnes and eyther asswage his paine or else encrease his patience to endure thy blessed vvill and pleasure And good Lord lay no more vpon him then thou shalt enable him to beare Heaue him vp vnto thy selfe with those sighes and groanes vvhich cannot be expressed Make him now to feele vvhat is the hope of his Calling and vvhat is the exceeding greatnesse of thy Mercy and power towards them that beleeue in thee And in his weakenesse O Lord shew thou thy strength Defend him against the suggestions and temptations of Sathan who as hee hath all his life time will now in his weakenesse especially seeke to assaile him and to deuoure him Oh saue his soule and reproue Satan command thy holy Angels to be about him to aide him to chase away
before God Rom. 4.9.17.23 21 That Christs flesh was made of the Seede of Dauid by Incarnation not of a wafer-cake by Transubstantiation Rom. 1.3 22 That all true Christians are Saints and not those whom the Pope onely doth canonize Rom. 1.7 Rom. 8.27 Rom. 15.31 Rom. 16.2 and 15. Rom. 15.25 c. 23 That Ipse Christ the God of Peace and not Ipsâ— the Woman should bruise the Serpents head Rom. 16.20 24 That euery Soule must of conscience be subiect and pay Tribute to the Higher Powers that is the Magistrates which beare the sword Rom. 13 1.2 c. and therefore the Pope and all Prelates must be subiect to their Emperour Kings Magistrates vnlesse they will bring damnation vpon their Soules as Traitors that resist God and his Ordinance Rom. 13.2 25 That Paul not Peter vvas ordayned by the grace of God to be the chiefe Apostle of the Gentiles and consequently of Rome the chiefe Citie of the Gentiles Rom. 15.15.16.19.20 c. Rom. 11.13 Rom. 16.4 26 That the Church of Rome may erre and fall away from the true Faith as well as the Church of Ierusalem or any other particular Church Rom. 11.20.21.22 And seeing the new vpstart Church of Rome teacheth in all these and in innumerable other points cleane contrary to that which the Apostles taught the Primitiue Romanes let GOD and this Epistle iudge betwixt them and vs whether of vs both standâ— in the true auncient Catholike Faith which the Apostle taught the old Romanes And whether wee haue not done well to depart from them so farre as they haue departed from the Apostles doctrine and whether it be not better to returne to S. Pauls truth then still to continue in Romes error And if this be true then let Iesuites and Seminary Priests take heede and feare least it be not faith but faction not truth but treason not religion but rebellion beginning at Tyber and ending at Tyburne vvhich is the cause of their deaths And being sent from a troublesome Apostaticall See rather then from a peaceable Apostolicall Seate because they cannot be suffered to perswade Subiect to breake their Oathes and to with-draw their Alleageance from their Soueraigne to raise rebellion to moue inuasion to stab and poyson Queenes to kill and murther Kings to blow vp whole States with Gun-powder they desperately cast away their owne bodies to be hanged and quartered and their soules saued if they belong to GOD I wish such honour to all his Saints that sends them And I haue iust cause to feare that the miracles of Lypsius two Ladyes Bluntstones Boy Garnets Straw and the Maides fiery Apron will not suffice to cleare that these men are not murtherers of themselues rather then Martyrs of Christ. And with what Conscience can any Papist count Garnet a Martyr vvhen his owne Conscience forced him to confesse that it was for treason and not for Religion that hee dyed But if the Priests of such a Gun-powder Gospell be Martyrs I maruell who are Murtherers If they be Saints who are Scythians and who are Canibals if they be Catholikes But leauing these let vs to whose fidelitie the Lord hath committed his true faith as a precious depositâ—â— pray vnto GOD that vvee may leade a holy life answerable to our holy Faith in Pietie to Christ and obedience to our King that if our Sauiour shall euer count vs worthy that honour to suffer martyrdome for his Gospels sake be it by open burning at the Stake as in Queene Maries dayes or by secret murthering as in the Inquisition house or by outragious massacring as in the Parrisian Matâ—ens we may haue Grace to pray for the assistance of his holy Spirit so to strengthen our frailty and to defend his cause as that vvee may seale vvith our deaths the Euangelicall truth which wee haue professed in our liues That in the dayes of our liues we may be blessed by his Word In the day of death be blessed in the Lord and in the day of Iudgement be the blessed of his Father Euen so grant Lord IESVS Amen A diuine Colloquie betweene the Soule and her Sauiour concerning the effectuall merits of his dolorous passion Soule LORD wherefore didst thou wash thy Disciples feet Chr. To teach thee how thou shouldest prepare thy selfe to come to my Supper S. Lord why wouldest thou wash them thy selfe C. To teach thee Humilitie if thou wilt be my Disciple S. Lord wherefore didst thou before thy death institute thy last Supper C. That thou mightest the better remember my death and be assured that all the merits thereof are thine S. Lord wherfore wouldest thou goe tâ— such a place where Iudas knew to finde thee C. That thou mightest know that I went as willingly to suffer for thy sinne as euer thou went est to any place to commit a sinne S. Lord wherefore wouldest thou beginne thy Passion in a Garden C. Because that in a Garden thy sinne tooke first beginning S. Lord wherefore did thy three select Disciples fall so fast a sleepe when thou beganst to fall into thy agony C. To shew that I alone wrought the worke of thy Redemption S. Lord why were there so many plots and snares layed for thee C. That I might make thee to escape all the snares of thy ghostly hunter S. Lord why wouldest thou suffer Iudas betraying thee to kisse thee C. That by enduring the words of dissembling lips I might there begin to expiate sin where Satan first brought it into the world S. Lord why wouldest thou be sold for 30. peeces of siluer C. That I might free thee from perpetuall bondage S. Lord why didst thou pray with such strong crying and teares C. That I might quench the furie of Gods iustice which was so fiercely kindled against thee S. Lord why wast thou so afraid and cast into such an agony C. That suffering the wrath due to thy sinnes thou mightest be more secure in thy death and finde more comfort in thy crosses S. Lord wherefore didst thou pray so oft and so earnest that the Cup might passe from thee C. That thou mightest perceiue the horror of that curse and wrath which being due to thy sinnes I was then to drinke and endure for thee S. Lord wherefore didst thou after thy wish submit thy will to the will of thy father C. To teach thee what thou shouldest doe in all thy afflictions and how willingly thou shouldest yeeld to beare with patience that crosse which thou seest to come from the iust hand of thy heauenly Father S. Lord wherefore diddest thou sweat such drops of water and bloud C. That I might cleanse thee from thy staines and bloudy spots S. Lord why wouldest thou be taken when thou mightest haue escaped thine enemies C. That thy spirituall enemies should not take thee and cast thee into the
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
Theefe which hanged as neere thee obtaine the like mercy C. Because I leaue whom I will to harden themselues in their lewdnesse to destruction that all should feare and none presume S. Lord wherefore didst thou cry with such a loud and strong voyce in yeelding vp the ghost C. That it might appeare that no man tooke my life from me but that I laid it downe of my selfe S. Lord wherefore didst thou commend thy Soule into thy Fathers hands C. To teach thee vvhat thou shouldest doe being to depart this life S. Lord wherefore did the vaile of the Temple rend in twaine at thy death C. To shew that the Leuiticall Law should be no longer a partition-wall betweene Iewes and Gentiles and that the way to Heauen is now open to all beleeuers S. Lord wherefore did the Earth quake and the Stones cleaue at thy death C. For horror to beare her Lord dying and to vpbraid the cruell hardnesse of sinners hearts S. Lord wherefore did not the Souldiers breake thy Legs as they did the Theeues who hanged at thy right and left hand C. That thou mightest know that they had not power to doe any more vnto mee then the Scripture had fore-tolde that they should doe and I should suffer to saue thee S. Lord wherefore was thy side opened with a Speare C. That thou mightest haue a way to come neerer my heart S. Lord wherefore ranne there out of thy pierced side bloud and water C. To assure thee that I was slaine in deede seeing my heart-bloud gushed out and the water which compassed my heart flowed forth after it which once spilt man must needes dye S. Lord wherefore ranne the bloud first by it selfe and the water afterwards by it selfe out of thy blessed wound C. To assure thee of two things first that by my Blood shedding Iustification and Sanctification were effected to saue thee secondly that my Spirit by the conscionable vse of the Water in Baptisme and bloud of the Eucharist will effect in thee righteousnesse and holinesse by which thou shalt glorifie mee S. Lord wherefore did the graues open at thy death C. To signifie that Death by my death had now receiued his deaths wound and was ouercome S. Lord wherefore wouldst thou be buried C. That thy sinnes might neuer rise vp in Iudgement against thee S. Lord wherefore wouldest thou be buryed by two such honourable Senators as Nichodemus and Ioseph of Aâ—imathia C. That the truth of my death the cause of thy life might more euidently appeare vnto all S. Lord wherefore wast thou buryed in a new sepulchre wherein was neuer man laid before C. That it might appeare that I and not another arose that by mine owne power not by anothers vertue like him vvho reuiued at the touching of Elishaes bones S. Lord wherefore didst thou raise vp thy body againe C. That thou maist be assured that thy sins are discharged that thou art iustified S. Lord wherefore did so many bodies of thy Saints which slept arise at thy Resurrection C. To giue an assurance that all the Saints shall arise by the vertue of my Resurrection at the last day S. Lord what shall I render vnto thee for all these benefits C. Loue thy Creator and become a new creature The Soules Soliloquie rauished in contemplating the Passions of her Lord. WHat hadst thou done ô my sweete Sauiour and ayâ—-blessed Redeemer that thou wast thus betrayed of Iudas sold to the Iewes apprehended as a Malefactor and led bound as a Lambe to the slaughter What euill hadst thou committed that thou shouldest be thus openly arraigned accused falsly and vniustly condemned before Annas and Caiaphas the Iewish Priests at the Iudgement-Seate of Pilate the Romane President What was thine offence or to vvhom didst thou euer wrong that thou shouldest be thus pittifully scourged with whips crowned vvith thornes scoffed with flouts reuiled with words buffeted with fists and beaten with staues O Lord what didst thou deserue to haue thy blessed face spat vpon and couered as it were with shame to haue thy garments parted thy hands and feete nailed to the Crosse to be lifted vp vpon the cursed Tree to be crucified among Theeues and made to taste gall and vineger and in thy deadly extremitie to endure such a sea of Gods wrath that made thee to cry out as if thou hadst beene forsaken of God thy Father yea to haue thy innocent heart pierced with a cruell Speare and thy precious bloud to be spilt out before thy blessed Mothers eyes Sweet Sauiour how much vvast thou tormented to endure all this seeing I am so much amazed but to thinke vpon it I enquire for thine offence but I can finde none in thee No not so much as guile to haue beene found in thy Mouth Thine enemies are challenged and none of them dare rebuke thee of sinne thine accusers that are suborned agree not in their witnesse the Iudge that condemnes thee openly cleareth thine Innocencie his Wife sends him word that shee was warned in a dreame that thou wast a iust man and therefore should take heede of doing iniustice vnto thee The Centurion that executes thee confesseth thee of a truth to be both a iust man and the very Sonne of God The theefe that hanged with thee iustifieth thee that thou hast done nothing amisse What is the cause then O LORD of this thy cruell Ignominie Passion and Death I O Lord I am the cause of these thy sorrowes my sinnes wrought thy shame mine iniquities are the occasion of thy iniuries I haue committed the fault and thou art plagued for the offence I am guiltie and thou art arraigned I committed the sinne and thou sufferedst the death I haue done the crime and thou hangest on the Crosse. Oh the deepenesse of Gods loue Oh the the wonderfull disposition of heauenly grace Oh the vnmeasurable measure of diuine mercy The wicked transgresseth and the iust is punished the guilty is let scape and the innocent is arraigned the malefactor is acquitted and the harmelesse condemned what the euill man deserueth the good man suffereth the seruant doth the fault the Master endures the stroakes What shall I say Man sinneth and God dieth O Son of God! Who can sufficiently expresse thy loue or commend thy piety or extoll thy praise I was proud and thou art humbled I was disobedient and thou becammest obedient I did eat the forbidden fruit and thou didst hang on the cursed tree I played the glutton and thou diddest fast euill concupiscence drew me to eate the pleasant apple and perfect charity led thee to drinke of the bitter cup I assaied the sweetnesse of the fruit and thou diddest taste the bitternesse of the gall Foolish Eue smiled when I laughed but blessed Mary wept when thy heart bled and dyed O my God heere I see thy goodnesse and my
tamen noÌ„ implemus eam quando peccamus â— nobis impletur quando bonum facimus Aug. Enchir. cap. 100. Rom. 9.11.13 Iom 1.21 a 1 Ioh. 3.1 b Psal. 45.7 Gen. 4.4 * Norma· Iustitiae diuinae est Dei vâ—luntas Quia enim vult ideo est Justum non quia iustum ideo vult Ephes. 1.11 d Rom. 2.5 c. 2 Th. 1.6 c. 2 Tim. 4.8 Deu. 7.9.10 * Deus principiuÌ„ sineÌ„ media rerum omnium tenens rectaque linea incedeÌ„s è vestigio habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuinae legis vindicem simul vt quicquaÌ„ saÌ„ctionuÌ„ eius praetermissum est Arist. lib. de mundo e Rom. 9.15.16 Ezek. 16.6 Psal. 103 8. c. Tit. 3.4 Semper inuenies Deum benigniorem quam te culpabiliorem Ser. 11 Ber. Vindictae gladiuÌ„ miscrecordiae oleo sâ—mper accuit Nice lib. 17. ca. 3. g Psa. 145.7.9.16 Mat. 19.17 In creaturis multa inueniuntur bona ergo creator multo magis est bonus Imò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsuÌ„ bonuÌ„ h Iosh. 13.14 Psal. 146.6 Num. 23.19 Veritas est harmonia tum intellectus verborum cum rebus tum etiam rerum ipsarum cum Idaeis in mente diuina Keckerm Veritas Dei in verbis fides Dei dicitur quod certò fiant quae ab ipso dicta sunt Item constantia quia sententiam non mutat Polan i 2 Pet. 3.9 Rom. 2.4 Gen. 15.16 Ad poenam tardus Deus est ad praemia velox Sed pensare solet vi grauiore moram k 1 Pet. 1.15 1 Thes. 4.3 Heb. 12.14 Mat. 15.8 Quanta sanctitas Dei ad cuius aspectum sancti Angeli oculos prae fua tenuitate alis velantes clamant Sanctus Sanctus Sanctus Iehoua Tzabaoah Isai 6.2.3 l Psa. 106.23 29.40.41 Num. 25.11 Jra Dei non est aliud quaÌ„ voluntas puniendi Aug. 15. de Ciuit. dei cap. 25. Anselm lib. 7 cap. 6. Cur Deus hom Furor ira in Deo non passionem mentis sed vltionis acerbitateÌ„ notant Carth. in Apo. ca. 19. m 2 Cor. 19.2 n 1 Thes. 1.10 m Gen 17.1 Psal. 115.3 Math. 11.26 Ephes. 1.11 Mat. 8.2 Deus potest omnia quae contradictionem nonimplecant Aqui 1 quaest 25. art 3.4 Omnipotentia excludit omnes defectus quae sunt im potentiae seu posse mentiri mori peccare c. n Chr. 29.11 12. 2 Sam. 7.22 Apo. 5.12.13 o 1 Chr. 29.14 hinc deus dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p Rom. 9.15 Ionas 4.11 q Luk. 19 27. Psal. 2.9 Psal 110.1 r Deus est Schaddai siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solum quia Ipse nihil desiderat sed etiam quia nihil in eo desiderari potest Creaturas fecit perfectas in suo quasque genere ergo ipse perfecti Tiâ—ê° est in se per se. Scal. Exer. 146. sect 2. Mar. 14.61 Act. 17.25 Rom. 11.35.36 1 Tim. 6.15 Mat. 25.34 Iam. 1.17 * See Mr. Wilsons Dictionarie of the Bible most profitable for this purpose Attributae omnia propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulis diuinitatis personis competunt * In deo nihil est quod non sit ipse Deus Zanch. * Omnia in diuinis sunt vnum ibi noÌ„ obuiat relationis oppositio a Attributa Dei omnia ita in ipso sunt vt sint ipsum ita insunt vt nihil antecedat nihil subsequatur sed ex intellectione nostra quae perquaÌ„ vmbratilis est alia alijs priùs animo comprehenduntur Scaliger Ex. 365. sect 6. 1) Quae de Deo dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relatione ad creaturas sic secundum accidens non exprimunt mutationem in diuina essentia sed in creaturis factam NegaÌ„tur ergo de Deo accidentia realia non autem predicata accidentalia 2) Omnia quae in Deo sunt ita insunt vt sint ipse Deus (3) Essentia diuina identificat sibi omnia quae sunt in diuinis Biel. sup 1. sent d. 1. q. 5. Exhibet omnia accipit nihil ipsum igitur bonuÌ„ est Deus ipse semper Trismeg ser. 2. Pim. * Psal. 147.19 20. Ier. 10.25 a Psal. 90.2 b 1 Kin. 8.27 c Gen. 17.1 Iob. 15.25 d Isa. 6.3 Apoc. 4.8 and 15.4 e Rom. 11.33 and 16.17 f Ex. 34.6.7 Psal. 108.4 and 103.11 and 145.8.9 g Deut. 32.4 Gen. 8.25 Psal. 145.17 h Ioh. 4.24 i Deut 32.4 k 1 Ioh. 5.7 Mat. 3.16 Mat. 28.19 2 Cor. vlt. vlt l 1 Kin. 8 27. Psal. 139.2 Ier. 23 23. m Isa. 40.26.28 Dan. 4.32 n 1 Kin. 8.39 Ier. 17.10 o Isa. 63.16 p 1 Sam. 10.19 Mat. 11.28 Mal. 1.6 Psal. 34.9 1 Ioh. 2.4 1 Ioh. 2.15 Rom. 8.28 * Si te habeam solum sanâ— ruat arduus aether Tellus rupta suo dissiliaâ—que loco * Creata omnia perfecti sunt in Deo quaÌ„ in seipsis· Dionis de diuin cap. 5. * Ama vnum illud bonum in quo omne bonuÌ„ sufficit Ansel. in prosol cap. 25. 1 Ioh. 4.8 a Ephe. 3.19 b Kemp. de-Imit Chri. cap. 1. c Eccl. 1.2.17 * Domina immò Dominus Charitas Bernr d Rom. 5.9.10 Ioh. 17.3.22 1 Cor. 15.28 Dammatus anteqaam natus Aug. a Col. 3.10 Rom. 12.2 a Ephe. 2.3 Gen. 6.5 b Rom. 12.2 Eph. 4.17 c 1 Cor. 2.14 d Phil. 2.3 e Rom. 3.12 Rom. 7.19 f Ioh. 8.44 g Gen. 6.6 h Deu. 27.26 Gal. 3.10 Psal. 119.21 i Rom. 2.4.5 Ier. 28.13 k Isa. 28.13 l Gen. 3.8.10 and 4.14 Heb. 2.15 m Rom. 1.21 24.26 n Eph. 2.2 Col. 1.13 Iob 1. Zach. 5.2 Ezech. 2.10 1 Ioh. 3.20 Luk. 12.20 Prosopopaeia The doleful lamentation of the reprobate Soule at the point of death 2 Sam. 22.5 Apoc. 21.8 Iud. ver 6. 1 Pet. 3.19 a Luk. 8.28 16.23 b Thes. 1.10 c Mat. 23.33 d Luk. 16.22 23. 1 Pet. 3.19 Iud. ver 6.7 Act. 7.5 Postquam anima de corpore est egressa subitò Iudicium Christi de se latuÌ„ cognoscit Aug. lib. 2. de anim eius orig cap. 4 Hier. Ep. ad Pannat Anima damnata continuò inuaditur á Damonibus qui crudelissime eam rapientes ad inâ—ernum deducunt Cyril Alex. in oâ—at de exit anim Mat. 5.34 and 23.22 Luk. 12.20 Luke 16.22.23 1 Pet. 3.19 Iude Ver. 7. Luke 16.24 Luk. 8.31 e 2 Pet. 2.4.9 Iude ver 6. Apo. 11.18 f Dan. 12.2 Ioh. 5.28.29 Apoc. 20.13 Mat. 24.29 Luke 21.24.25 The damned soules Apostrophe to her body at their second meeting Mat. 13.41 Mat. 24.31 h Anselm lib. Meditat. i Apoc. 6.16.17 Bonauent postill Dom. 3. post Pent. Serm. 2. Apoc. 21.8 Bonauent Mar. 9. a Ioh. 3.5 b Gal. 4.26 c Ioh. 1.13 d Gal. 4.6.7 2 Cor. 6.18 e Eph. 4.23.24 Col. 3.10 f Rom. 4.8.25 Rom. 8.1.2 1 Pet. 2.24 g Rom. 4.5.19 h 2 Cor. 5.29 i Rom. 8.33.34 k Act. 26.18 Ephes. 2.2 l Ioh. 20.17 Rom. 8.29 m Rom. 8.17 n Apo. 1.6 o Pet. 2.5 Mal. 3.17
afflictions of this present life are not worthy which all the Elect shall with the blessed Trinity enioy from that time that they shall be receiued with Christ as ioynt heires into that euerlasting Kingdome of ioy Notwithstanding we may take a scantling thereof thus The holy Scriptures set foorth to our capacity the glorie of our eternall and heauenly life after death in foure respects 1 Of the Place 2 Of the Obiect 3 Of the Prerogatiues of the Elect there 4 Of the effects of those Prerogatiues 1 Of the Place THe place is the Heauen of Heauens or the third Heauen called Paradise whither Christ in his humane nature ascended farre aboue all visible heauens The Bridgroomes chamber which by the firmament as by an azured curtaine spangled with glittering starres and glorious planets is hid that wee cannot behold it with these corruptible eyes of flesh The holy Ghost framing himselfe to our weakenesse describes the glory of that place which no man can estimate by such things as are most precious in the estimation of man And therefore likeneth it to a great and a holy City named the heauenly Ierusalem Where onely God and his people who are saued and written in the Lambes booke doe inhabite all built of pure gold like vnto cleare glasse or Chrystall the walles of Iasper stone the foundations of the wals with twelue manner of precious stones hauing twelue gates each built of one pearle three gates towards each of the foure cornerâ— of the world and at each gate an Angell as so many Porters that no vncleane thing should enter into it It is foure square therefore perfect the length the breadth and height of it are equall 12000. furlongs euery way therefore glorious and spacious Through the middest of her streets euer runneth a pure Riuer of the water of life as cleare as Christall therefore wholesome And of either side of the riuer is the Tree of life euer growing which beares twelue manner of fruits and giues fruit euery moneth therefore fruitfull and the leaues of the tree is health to the Nations therefore healthy There is therefore no place so glorious by creation so beautifull with delectation so rich in possession so comfortable for habitation For there the King is Christ the law is loue the honour verity the peace felicity the life eternity There is light without darknesse mirth without sadnesse health without sicknesse wealth without want credit without disgrace beauty without blemish ease without labour riches without rust blessednesse without miserie and consolation that neuer knoweth ende How truely may we cry out with Dauid of this Citie Glorious things are spoken of thee O thou City of God! and yet all these things are spoken but according to the weakenesse of our capacity For heauen exceedeth al this in glory so farre as that no tongue is able to expresse nor heart of man to conceiue the glory thereof as witnesseth Paul who was in it and sawe it O let vs not then dote so much vpon these woedden cottages and houses of moulding clay which are but the tents of vngodlinesse and habitation of sinners but let let vs looke rather and long for this heauenly City whose builder and maker is God which he who is not ashamed to be called our God hath prepared for vs. 2 Of the Obiect THE blisseful and glorious obiect of all intellectuall and reasonable creatures in heauen is the God-head in Trinity of Persons without which there is neither ioy nor felicity but the very fulnesse of ioy consisteth in enioying the same This Obiect wee shall enioy two waies 1 By a beatificall vision of God 2 By possessing an immediate communion with his diuine nature The beatificall vision of GOD is that onely that can content the infinite minde of man For euery thing tendeth to his center GOD is the center of the soule therfore like Noahs Doue shee cannot rest nor ioy till shee returne and enioy him All that GOD bestowed vpon Moses could not satisfie his minde vnlesse hee might see the face of GOD. Therefore the whole Church praieth so earnestly God be merciful vnto vs and blesse vs cause his face to shine vpon vs. When Paul once had seen this blessed sight he euer after counted al the riches and glory of the world in respect of it to be but dung And all his life after was but a sighing out cupio dissolui I desire to be dissolued and to be with Christ. And Christ prayed for all his Elect in his last prayer that they might obtaine this blessed vision Father I will that they which thou hast giuen me be where euen where I am To what end that they may behold that my glory c. If Moses face did so shine when he had beene with GOD but fourty daies and seene but his backe parts how shall wee shine when we shall see him face to face for euer and know him as we are known and as he is Then shall the soule no longer be termed Marah bitternesse but Naomi beautifulnesse for the Lord shall turne her short bitternesse to eternall beauty and blessednesse Ruth 1.20 The second meanes to enioy this obiect is by hauing an immediate and an eternall communion with GOD in heauen This we haue first by being as members of Christ vnited to his manhood and by the manhood personally vnited to the word we are vnited to him as he is GOD and by his Godhead to the whole Trinity Reprobates at the last day shall see GOD as a iust Iudge to punish them but for lacke of this Communion they shall haue neither grace with him nor glory from him For want of this communion the Diuels when they saw Christ cried out Quid nobis te cum What haue we to doe with thee O Sonne of the most high God But by vertue of this Communion the penitent soule may boldly goe and say vnto Christ as Ruth vnto Bâ—az Spread O Christ the wing of the garment of thy mercy ouer thine handmaide for thou art my kinsman This Communion God promised Abraham when hee gaue him himselfe for his great reward And Christ praieth for his whole Church to obtaine it This communion Saint Paul expresseth in one word saying that God shall be all in all vnto vs. Indeed God is now all in all vnto vs but by meanes and in a small measure But in heauen God himselfe immediatly in fulnesse of measure without all meanes will be vnto vs all the good things that our soules and bodieâ— can wish or desire He himselfe will be saluation and ioy to our soules life and health to our bodies beauty to our eyes musicke to our eares honey to our mouthes perfume to our nostrils meat to our bellies light to our vnderstandings contentment to our willes and delight to our hearts and what can be
lacking where GOD himselfe will be the soule of our soules Yea all the strength wit pleasures vertues colours beauties harmony goodnesse that are in men beasts fishes fowles trees hearbes and all creatures are nothing but sparkles of those things which are in infinite perfection in GOD. And in him we shall enioy them in a farre more perfect and blessed manner Hee himselfe will then supply â—heiâ— vse nay the best creatures vvhich serue vs now shall not haue the honour to serue vs then There will be no neede of the Sunne nor of the Moone to shine in that Citie for the glory of God doth light it No more will there be any neede or vse of any creature when we shall enioy the Creator himselfe When therefore wee behold any thing that is excellent in any Creatures let vs say to our selues how much more excellent is hee vvho gaue them this excellencie When wee behold the wisedome of men who ouer-rule creatures stronger then themselues out-runne the Sunne and Moone in discourse prescribing many yeeres before in what courses they shall be eclipsed let vs say to our selues how admirable is the wisedome of GOD who made men so wise When we consider the strength of Whales and Elephants the tempests of Windes terror of Thunder let vs say to our selues how strong how mighty how terrible is that GOD that makes these mighty fearefull Creatures When wee taste things that are delicately sweete let vs say to our selues oh how sweete is that GOD from vvhom all these Creatures haue receiued this sweetnesse When we behold the admirable colours which are in Flowers and Birds and the louely beauty of Women let vs say how faire is that GOD that made these so faire And if our louing GOD hath thus prouided vs so many excellent delights for our passage through this Bochim or valley of teares what are those pleasures which he hath prepared for vs when wee shall enter into the pallace of our Masters ioy How shall our Soules be there rauished with the loue of so louely a GOD So glorious is the obiect of heauenly Saints So amiable is the sight of our gratious Sauiour 3 Of the Prerogatiues which the Elect shall enioy in Heauen BY reason of this communion with GOD the elect in Heauen shall haue foure super-excellent prerogatiues 1 They shall haue the Kingdome of heauen for their inheritance and they shall be free Denizons of the heauenly Ierusalem S. Paul by being a free citizen of Rome escaped whipping but they who are once free Citizens of the heauenly Ierusalem shall euer be freed from the whips of eternall torments For this freedome vvas bought for vs not with a great summe of money but with the precious bloud of the Sonne of God 2 They shall be all Kings and Priests Spirituall Kings to raigne vvith Christ and to triumph ouer Sathan the World and Reprobates and spirituall Priests to offer vnto God the spirituall Sacrifice of Praise and Thankesgiuing for euermore And therefore they are said to vveare both Crownes and Roabes Oh what a comfort is this to poore Parents that haue many Children If they breede them vp in the feare of God to be true Christians then are they Parents to so many Kings and Priests 3 Their bodies shall shine as the brightnesse of the Sun in the Firmament like the glorious Body of CHRIST which shined brighter then the Sunne at noone when it appeared to Paul A glimpse of which glorious brightnesse appeared in the bodies of Moses and Elias transfigured with our Lord in the holy Mount Therefore saith the Apostle it shall rise a glorious body yea a spirituall body not in substance but in qualitie preserued by spirituall meanes and hauing as an Angell agilitie to ascend or descend Oh vvhat an honour is it that our bodies falling more vile then a carrion should thus arise in glory like vnto the body of the Sonne of God! 4 Lastly they together with all the holy Angels there keepe without any labour to distract them a perpetuall Sabbath to the glory honour and praise of the aye-blessed Trinitie for the creating redeeming and and sanctifying of the church and for his power wisedome iustice mercy and goodnes in the gouernment of Heauen and Earth When thou hearest a sweet Consort of Musicke meditate how happy thou shalt be when vvith the Quire of heauenly Angels and Saints thou shalt sing a part in that spirituall Alleluiah on that eternall blessed Sabbath where there shall be such varietie of pleasures and satietie of ioyes as neuer know tediousnesse in doing nor end in delighting 4 Of the effects of those prerogatiues From these prerogatiues there will arise to the Elect in heauen fiue notable effects 1 THey shall know GOD vvith a perfect knowledge so farre as Creatures can possibly comprehend the Creator For there wee shall see the Word the Creatour and in the Word all creatures that by the Word were created so that wee shall not neede to learne of the things which were made the knowledge of him by whom all things were made The excellentest creatures in this life are but as a darke vaile drawne betwixt GOD and vs but when this vaile shall be drawne aside then shall we see GOD face to face and know him as wee are knowne We shall know the power of the Father the wisdome of the Sonne the grace of the holy Ghost and the indiuisible nature of the blessed Trinity And in him we shall know not onely all our friends who dyed in the faith of Christ but also all the faithfull that euer were or shall be For 1 Chirst tels the Iewes that they shall see Abraham Isaac and Iacob and all the Prophets in the kingdome of God therefore wee shall know them 2 Adam in his innocency knew Eue to be bone of his bone and flesh of his flesh assoone as he awaked Much more then shall we know our kindred when we shall awake perfected and glorified in the resurrection 3 The Apostles knew Christ after his resurrection and the Saints which rose with him and appeared in the holy City 4 Peter Iames and Iohn knew Moses and Elias in the transfiguration how much more shall wee know one an other when wee shall be all glorified 5 Diues knew Lazarus in Abrahams bosome much more shall the Elect know one another in heauen 6 Christ saith that the twelue Apostles shall sit vpon twelue thrones to iudge at that day the 12. Tribes therfore they shal be known and consequently the rest of the Saints 7 Paul saith that at that day we shall know as wee are knowne of God and Augustine out of this place comforteth a Widow assuring her that as in this life shee saw her husband with externall eyes so in the life to come shee should know his heart and what