slaughter and as a sheepe before her shearer is dumbe so he openeth not his mouth and then pray that the Lord would endue vs with meekenesse and patience in suffering And when we see a sheepe going astray we may meditate on the state of a sinner going astray like a lost sheepe yea on our owne wandring from the commaundements of the Lord and pray with Dauid saying k Psal 119. 17â— I haue gone astray like a lost sheepe O Lord seeke thy seruant Such like meditations as these to stirre vp our deuotion may be taken from these and other creatures and workes of God on earth Thirdly from the waters and things therein we may 3 In the waters haue meditations to raise our affections on high as when we see and consider how euerie little brooke runs into the greater riuer and all riuers runne into the Sea whence they came as Solomon saith l Eccles 1. 7. All the riuers run into the Sea yet the Sea is not full vnto the place whence the riuers come thither they returne againe this should cause vs to thinke on our mortalitie and to meditate that euen as the riuers runne into the Sea whence they came so doe all men returne to the earth whence they came and this meditation should put vs in minde of our last end and make vs to consider how we euen hasten to our graue and then we should pray that we may be carefull to remember our last end and thinke much and often of the place whence we came and whither we are going When we see fishes caught with the angle or taken in the net vnawares as they are securely swimming and seeking their prey this may cause vs to meditate on the suddennesse of death and how it takes many vnawares according to the saying of Solomon m Eccles 9. 12. man knoweth not his time as the fishes that are taken in an euill net and as the birds that are caught in the snare so are the sonnes of men snared in an euill time when it falleth suddenly vpon them And then we should be mooued to pray that now while we liue and haue time and space to repent we may so prepare for death that whensoeuer that day commeth it may not n Luk 21. 34. 35. 36. come vpon vs vnawares Hitherto of meditations that concerne God The second sort of meditations which may helpe and 2 Concerning our selues Two-fold further vs in prayer concerne our selues and they are of two sorts The first are taken from the consideration of our 1 In regard of our state Three-fold three-fold state Past Present and To come First in regard of the time past we may meditate and 1 Past what we were call to minde what we were how we o Ephe. 2. 3. were by nature children of wrath p Psal 51. 5. Shapen in iniquitie and conceiued in sinne The meditation whereof should cause vs to pray that we may be renued may be made children of God by adoption and grace and may be q Ioh. 3. 3. borne againe that so we may enter into the kingdome of God Secondly in regard of the time present we may seriously 2 Present what we are thinke with our selues what we are and we may find that we are first fraile brittle euen dust and ashes which should humble vs in prayer and cause vs to say 1 Fraile with Abraham r Gen. 18. 27. I haue taken vpon me to speake vnto the Lord which am but dust and ashes Secondly sinfull hauing much naturall corruption 2 Sinnefull within vs and preuailing against vs so that oftimes Å¿ Rom. 7. 19. the good that we would we doe not and the euill which we would not that we doe Which meditation should cause vs to pray with the Apostle t Ver. 24. O wretched man that I am who shall deliuer me from the bodie of this death Thirdly in regard of the time to come we may meditate 3 To come what we shall be what we shall be For we shall be In death corruptible In the resurrection glorious The one may humble vs the other may raise vs vp with consolation and both may teach vs to pray that when our bodie dieth our soule may liue and at the resurrection both soule and body may liue with God and be with the Lord for euer These and such like meditations may be taken from the consideration of our threefolde state Secondly meditations concerning our selues may be 2 In regard of our dayes and houres taken from the dayes and houres and time which God hath giuen vs here on earth We may euery day and euery houre of the day find some opportunitie for godly and diuine meditations And that Three fold In the morning In the day time and In the euening First in the morning as when we awake and see the 1 In the morning light we may meditate on the u Joh. 1. 9. true light which lighteth euery man that commeth into the world And pray that we may x 1. Cor. 15. 34. awake to righteousnesse and that the Lord would lighten our darknesse that we may come out of the darknesse of ignorance to the true light When we rise from our beds we may meditate on our two-fold rising from the death of sinne in this life and from our graues at the last day and then pray that we may no longer lye dead in our sinnes but may rise from the death of sinne to the life of righteousnesse and that we may haue our y Reu. 20. 6. part in the first resurrection so that the second death may haue no power ouer vs but when we z Dan. 12. 2. awake out of the dust of the earth we may rise to euerlasting life And when we put on our apparrell we may fitly meditate on the putting on of the a Ephe. 4 24. new man and pray that we may b Rom. 13. 14. put on the Lord Iesus Christ and may c Colos 3. 12. put on bowells of mercies kindnesse humblenesse of minde meekenesse long-sufferiâ—â— Such meditations as these we may haue in the morning Secondly in the day time in our affaires and buisinesse 2 In the day time in the world euery man in his place in his vocation and calling may haue some good cogitations and diuine meditations as the husbandman when hee is plowing his ground may meditate on the plowing and d Iere. 4. 3. breaking vp of the fallow ground of the heart and when he soweth his seed may thinke on the e Luk. 8. 11. seed of Gods word and then pray that his owne heart may be like good ground fitted and prepared to receiue the seed of Gods word that it may enter into his heart may take deepe rooting there and bring forth the fruit of good workes So also in the day time when we are walking going in the way or trauelling we may fitly
Peter giueth this exhortation i 1 Pet. 2. 12. Hauing your conuersation honest among the gentiles that whereas they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation After this manner we are to praise God and to testifie our thankfulnesse 2 Reasons to perswade to thanksgiuing vnto God for his benefits and for all his goodnesse and mercies towards vs. In the second place I am to vse reasons to perswade to this dutie of thanksgiuing and they are these First The Scripture exhorteth to it saying k Psal 50. 14. 15. Offer 1 The Scripture exhorteth to it vnto God thanksgiuing and pay thy vowes to the most high and call vpon me in the day of trouble I will deliuer thee and thou shalt glorifie me Againe the Psalmist exhorteth those that are deliuered from diuers calamities and afflictions l Psal 107. 8. to praise the Lord saying k O that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men So the Apostle exhorteth saying m Coloss 3. 17. Whatsoeuer ye doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God and the Father by him Secondly Examples of good men may mooue vs to 2 Good men haue practised it imitate them in their thankfulnesse to God Dauid in sundrie Psalmes praiseth God saying in one place n Psal 103. 1. 2. Blesse the Lord O my soule and all that is within me blesse his holy name Blesse the Lord O my soule and forget not all his benefits And againe he saith o Psal 116. 12. 13. What shall I render vnto the Lord for all his benefits towards me I will take the cup of saluation and call vpon the name of the Lord. And againe he saith p Ver. 17. I will offer to thee the sacrifice of thankesgiuing and will call vpon the name of the Lord. Hezekiah prayseth God after that he was recouered of his sicknesse saying q Isa 38. 19. the liuing the liuing he shall prayse thee as I doe this day the father to the children shall make knowne thy truth When our Sauiour Christ had restored a blind man to his sight it is said that he r Luk. 18. 43. followed him glorifying God and all the people when they saw it gaue prayse vnto God Thirdly the Creatures may teach vs thankefulnesse 3 The very creatures in their kinde doe prayse God and mooue vs to prayse God for the verie Creatures in their kinde and manner doe prayse God and obey his will the Sunne keepeth his course and the Moone obserueth her seasons her full and change as saith the Psalmist Å¿ Psal 104. 19. He appointed the Moone for seasons the Sunne knoweth his going downe The birds and feathered fowles prayse God in singing and keeping their time as sayth the Prophet Ieremie t Iere. 8. 7. the Storke in the heauen knoweth her appointed times and the turtle and the crane and the swallow obserue the time of their comming the u Psal 33. 9. earth stands fast as God hath commaunded neither is it x Psal 104. 5. remooued for euer And the sea ouer flowes not the bankes which God hath set to keepe it in as it is also said of the great and deepe waters of the Sea y Ver. 9. thou hast set a bound that they may not passe ouer that they turne not againe to couer the earth And the Creatures doe not onely iustruct vs in this dutie of thankfulnesse to God by their obedience but the creatures which we haue the vse and benefit of for food and raiment and other necessarie vses doe as is obserued teach vs our dutie of thankfulnesse vnto God in three words z Accipe râ—dde caue accipe beneficium redde debitum caue nisi reddideriâ— supplicium Ludon Granat lib. 1. par 1. receiue restore beware that is receiue this benefit and blessing from God restore vnto God that which is due render him thankes and prayse for it and take heede beware of punishment if thou be vnthankfull vnto God for his benefits Fourthly Thankesgiuing and praysing God for benefits receiued is profitable vnto vs For first to prayse God for benefits receiued is a meanes to preserue and 4 It is profitable for vs to prayse God for continue those blessings which we haue alreadie receiued God is pleased to blesse his blessings vnto vs because we blesse and prayse him for his blessings Secondly thankesgiuing to God for former blessings 1 To praise God for blessings receiued is a meanes to preserue and blesse them vnto vs. is a meanes to procure more blessings yea increase of blessings as it was said to that seruant that had gained fiue talents a Mat. 25. 21. well done thou good and faithfull seruant thou hast beene faithfull ouer a few things I will make thee ruler ouer many things so he that is thankefull to God for the gifts and graces which he hath alreadie receiued and vseth 2 To praise God for former blessings is a meants to procure more blessings them wel shall haue not onely the same continued but likewise more gifts and more graces added Now seeing that thankesgiuing is a dutie commaunded seeing that good men haue practised the same yea seeing that the very creatures doe stirre vs vp to thankfulnesse and seeing that it is so profitable vnto vs The consideration hereof serues greatly to reproue all those Vse who are vnthankfull vnto God for benefits receiued Euen Against those which are vnthankfull vnto God for benefits receiued amongst men it is a hateful thing for a man to proue vnthankfull and it s a grieuous thing for a man to doe well to him that will neuer giue him thanks much more odious and hatefull a thing it is for vs to be vnthankeful vnto our God for all his benefits it is a grieuous thing to the Lord to see vs daily receiue his blessings and not lift vp our hearts nor open our mouthes to prayse the Lord and giue him thankes And they are to be reckoned in the number of vnthankfull people who hauing receiued blessings from the God of heauen doe daily sin against him who in stead of opening their mouthes to prayse God doe open their mouthes wide to blaspheme God and in stead of seruing the Lord in holines and righteousnesse all the dayes of their life doe spend all or most part of their dayes in vngodlinesse and vnrighteousnesse This was the great plea that the Lord had against Israell b Isa 1. 2. 3. Heare O heauens and giue eare O earth for the Lord hath spoken I haue nourished brought vp children and they haue rebelled against me The Oxe knoweth his owner and the Asse his Maisters crib but Israel doth not know my people doth not consider One of those â—enne Lepers which came to Christ to be
either to pray vnto God or to praise God Secondly the word of God if we meditate thereon 2 Concerning the word of God will stirre vs vp to praier whether we meditate on the law or the Gospell If on the law and the iudgements threatned against impenitent sinners the consideration thereof may moue vs to pray that we may haue grace to repent vs of our sinnes that so we may escape those iudgments threatned against vs and if we meditate on the Gospell and consider the promises of mercie and saluation made to all that truly beleeue and repent the consideration thereof may mooue vs to pray that we may haue grace to beleeue and to repent that so we may be partakers of those sweete and comfortable promises Thirdly meditations vpon the workes of Creation 3 Concerning the workes of Creation may stirre vs vp to Inuocation and calling vpon the name of the Lord either to pray to God for some blessing or to praise God for his goodnesse whether we consider the things created In heauen or In Earth or Threefold In the Seas and waters For so the Psalmist hath distinguished the workes of Creation p Psal 146. 6. Which made heauen and earth the Sea and all that therein is Touching the First The workes of creation in the 1 In the heauens heauens may stirie vs vp to call vpon the name of the Lord. As when we thinke on the Angels in heauen consider how they are q Heb. 1. 14. Ministring Spirits ready to r Psal 103. 20. doe his commandements hearkning to the voice of his word It should cause vs to pray that we also may endeauoure to lead such an angelicall life here on earth as that we be carefull to doe the will and obey the commandement of the Lord as the Angells doe When we looke vp to the heauens aboue see the firmament and behold the Sunne the moone and the starres those glorious lights the beholding thereof may cause vs to praise God for giuing vs sinfull men such glorious-bright-shining lampes to lighten vs in this vale of miserie as also to pray that after this life ended we may shine in the heauens as those glorious lights now shine for Daniel saith ſ Dan. 3. They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starrs for euer and euer And our sauiour Christ saith t 〈◊〉 13. 43. Then shall the righteous shine forth as the sunne in the kingdome of their father When we looke vp and see the cloudes we may meditate on Christs second u Mat 24. 34. Commming in the cloudes of heauen and how we shall be x 1 Thes 4. 17. caught vp in the cloudes and then pray that we may be ready and prepared * Versab to meete the Lord in the aire that so we may euer be with the Lord. When we heare it thunder and see the lightning flash in our faces we should meditate on the mighty voice of the Lord and the sound of the last y Vers 16. trumpe which shall cause the dead to rise as also of the suddainnesse of Christs second comming to iudgement compared to z Mat. 24. 27. lightning and then pray that we be not found sleeping but a Luk. 12. 36. 37 watching like to good seruants which Watch and wait for the Lords comming When we see the dew raine falling vpon the earth and perceiue that thereby the drie earth is refreshed bringeth forth hearbes and grasse and corne for the vse of man and beast we may meditate on the dew of grace and the sweete and comfortable raine of Gods word dropping vpon the hearts of men and refreshing their soules and then pray that as the raine falling vpon the earth maketh it fruitfull so the word of God dropping vpon our hearts may soften our hard and stonie hearts and make vs fruitfull in good workes When we consider the b Math. 6. 26. Foules of the aire how they sow not neither doe they reape nor gather into barnes and yet as our sauiour Christ saith Your heauenly father feedeth them we may meditate on the prouidence of God of his goodnesse prouiding for all liuing creatures and then pray that we may rest vpon God and depend vpon his prouidence for the things of this present life as foode and raigment and all other things needfull for the preseruation of our life c 1 Pet. 5. 7. Casting all our care on God and praying that we may d Math. 6. 33. First seeke the kingdome of God and his righteousnesse that all needfull thing may be added vnto vs. Thus meditations to stirre vp our deuotion may be taken from things aboue Secondly from things on earth as when we looke 2 On the earth vpon trees consider how some trees beare good and plentifull fruite others either no fruite or bad fruite we may meditate on the seuerall sorts of men in the world and thinke with our selues how good men are like good trees doing good and bringing forth in their liues the fruit of holinesse and righteousnesse contrariwise that wicked men are like bad trees yeelding either no fruite or no good fruite who either liue Idly and are vnprofitable members doing no good or bringing forth e Isa 5. 4. wilde grapes liue wickedly and doe naughtily offending God and wronging men then pray that we may be good trees bringing forth good fruite because Iohn Baptist saith f Math. 3. 10. Euery tree which bringeth not forth good fruite is hewen downe and cast into the fier When we looke vpon the grasse in the field or flowers in the garden we may be put in mind of our mortalitie and shortnesse of life for as the Prophet Esay sayth g Isa 40. 6. All flesh is grasse and all the goodlinesse thereof as the flower of the field The grasse withereth the flower fadeth And when we are thus meditating on our mortalitie and shortnesse of life then we should pray that we may at all times be readie and prepared for the day of our death for we are but as the grasse and as the flower we know not how soone we may be cut downe pluckt vp and withered when we thinke or looke on beasts and cattell they may stirre vp our deuotion as when we perceiue the h Isa 1. 3. Oxe knowing his owner and the asse his masters crib as saith the Prophet we should pray that the Lord would make vs obedient and thankfull vnto God lest we be worse then the Oxe or the asse When we see a Lambe brought to the slaughter and the sheepe lying vnder the hand of the shearer dumbe we may meditate on the meeknesse patience of Christ our Sauiour in suffering for as the Prophet Esay saith i Isa 53. 7. he was oppressed he was afflicted yet he opened not his mouth he is brought as a Lambe to the
A drawing of the heart vp vnto God ibid. Vse Against hasty rash praying p. 339. 2. Attention standing in three things 1. Attending to the matter of prayer p. 340. 2. Hauing respect to the sence ibid. 3. The heart must bee fixed vpon God ibid. Vse Against those who in praying giue liberty to their wandring thoughts ibid. 3. Humility chap. 14. two-fold 1. Outward shewed by outward gestures of 1. Standing p. 341. 2. Kneeling p. 342. 3. Lifting vp the hands ibid. 4. Looking vp to Heauen c. ibid. Vse Consolation to sicke persons and lame people pag. 343. 2. Inward ibid. Vse Against those who giue vnto God onely outward worship p. 344. 7. To pray in faith Chap. 16. Vse Against those who in praying are weak-hearted and doubtfull of being heard pag. 355. 8. To pray according to the will of God pag. 356. Standing in two things 1. Asking spirituall things simply and temporall things conditionally pag. 356. 2. Referring our will to Gods will pag. 357. Vse Against those who consider not whether the things which they pray for be according to Gods will ibid. 9. To pray in the Name of Christ pag. 359. Vse 1. To conclude our Prayers in the Name of Christ ibid. Vse 2. Against those who relie vpon the intercession of Saints pag. 360. Vse 3. Consolation That praying in the Name of Christ God will grant our lawfull requests ibid. 4. The auoyding of vaine repetitions p. 100. two-fold 1. Battologie p. 345. 2. Polylogie ibid. And vaine repetition is to be auoyded For 1. It is but lip-labor p. 345. 2. It is heathenish ibid. 3. God doth not therefore the sooner heare them p. 346. 4. It is not needfull ibid. Vse To reprooue 1. Those who tie themselues to an often repeating of the same prayers ibid. 2. Those who in their conceiued prayers vse often repetitions ibid. 5. Feruency Chap. 15. Vse To make vs more earnest in prayer p. 349. 6. Persenerance pag. 351. Vse 1. To wait vpon the Lord for help and deliuerance p. 353. Vse 2. Against those who are impatient in their trouble and will not stay the Lords leisure Where is shewed how the Lord oftâ—n deferreth the granting of our requests 1. To exercise vs in praying p. 354. 2. That wee may receiue the blessings of the Lord with greater ioy and thankefulnesse ibid. 8. The efficacie and power of Prayer Chap. 17. Two-fold For praier auaileth much 1. Extraordinarily And that 1. In the heauens As 1. In the Firmament pag. 362. 2. In the regions of the Ayre As in 1. The vppermost region ibid. 2. The lower regions ib. 2. In the waters ibid. 3. In the earth pag. 363. 4. In hell ouer the euill spirits ibid. 2. Ordinarily Two-fold In regard of 1. The Bodie and that 1. Remouing euils Twofold 1. Common calamities ibid. 2. Priuate afflictions pag. 364. 2. Procuring good p. 365. 2. The Soule and that 1. Remouing euils As 1. Our sinnes pag. 365. 2. Temptations pag. 366. 3. The terror of death and Iudgement ib. 2. Procuring good As 1. Mercie and forgiuenes ib. 2. All graces necessarie for saluation ibid. 3. Increase of grace ibid. Vse To vse prayer in time of neede as a sure defence pag. 367. 9. The helpes and furtherances of Prayer Chap. 18. And they are three 1. Gods holy Spirit And the Spirit helpeth vs three wayes 1. Teaching vs to pray aright pag. 368. 2. Causing vs to attend to the things which we pray for pag. 369. 3. Stirring vp the heart to pray with sighes and groanes ibid. Vse 1. Before we pray to craue â—he assistance of Gods holy Spirit pag. 369. Vse 2. Consolation That the good Spirit of God helpeth vs to pray ibid. 2. Religious fasting Chap. 19. Wherein 3. things 1. The right manner of obseruing a true fast To which 4. things are required 1. To fast from all meat pag. 370. 2. To abstaine from all sinne pag. 371. 3. To be exercised in doing of good ibid. Which is two-fold To doe 1. Workes of pietie ibid. 2. Workes of charity p. 372 4. To fast in secret ibid. 2. The right end of fasting Two-fold 1. To tame the flesh ibid. 2. To humble the soule pag. 373. 3. How fasting is a helpe to Prayer 2. wayes 1. Stirring vp our deuotion ibid. 2. Helping to get the masterie ouer some great sinne ibid. Vse Against those who cannot endure to fast pag. 374. 3. Diuine Meditations Chap. 20. considered two wayes 1. Generally p. 376. 2. Particularly twofold concerning 1. God three-fold concerning 1. The Attributes of God As his 1. Eternitie ibid. 2. Power pag. 377. 3. Iustice ibid. 4. Mercie ibid. 5. Patience ibid. 6. Wisdome p. 378. 2. The word of God ibid. 3. The woorks of the creation Three-fold In the 1. Heauens pag. 379. 2. Earth pag. 380. 3. Waters pag. 381. 2. Our selues twofold in regard of 1. Our state Three-fold 1. Past What we were pag. 382. 2. Present What we are pag. 383. 3. To come What we shall be ibid. 2. Our dayes and houres threefold 1. In the morning ibid. 2. In the day time pag. 384 3. In the euening ibid. Vse Against those who haue their thoughts much vpon earthly things and little on heauenly things pag. 385. 10. Motiues and perswasions to Prayer Chap. 21. And they are foure 1. Testimonies of Scripture pag. 386. 2. Examples ibid. 3. The necessitie of Praier Foure-fold 1. Our want is verie great pag. 387. 2. We are in continuall feare of perils and dangers pag. 388. 3. Except a man exercise himselfe to Prayer he is dead being aliue ibid. 4. The want of prayer is a marke of wicked and vngodly men pag. 389. 4. The benefit of Prayer Threefold 1. Gods promise to heare our Prayers pag. 389. And God heareth our Prayers two wayes 1. Giuing vs sometimes the same things which we desire p. 390. 2. Not granting vs the same things which we desire but giuing vs some thing else better for vs. ibid. 2. Prayer is a great helpe in trouble conâ—idered two wayes 1. Generally pag. 391. 2. Particularly As 1. In time of Warre p. 392. 2. In captiuitie ib. 3. In famine pag. 393. 4. In the plague pestilence ib. 5. In temptation ibid. 6. In sicknesse ib. 7. To cure the soule pag. 394. 3. Saluation p. 394. Vse 1. Against those who in time of trouble seeke not vnto the Lord but either trust in lawfull meanes or seeke helpe by vnlawfull meanes pag. 394. Vse 2. To giue our selues deuoutly to prayer pag. 395. Good Reader the literall faults escaped in Printing thine owne vnderstanding may teach thee how to correct the materiall faults any whit altering the sence are these following LIb. 1. Page 11. line 16 they for he pag. 18. l. 23. in the end of the line blot out in p. 21. l. 26. riâ—us for gloriâ—us p. 26. l. 20. they for to and l. 33. read a wicked p. 32. l. 14. r. outward worship p. 37. l. 24. formely for formerly p.
euen in the last dayes in which as the Apostle hath foretold d 2. Tim. 3. 1. 2. perillous times shall come wherein men shall be louers of their owne selues couetous c. And to the end that men may perceiue whether their hearts be frozen ouer with the cold ice of vncharitablenesse or whether the Sunne of righteousnesse hath shined vpon them and warmed their hearts with loue and Markes of vncharitablenesse charitie I will shew wherein this coldnesse of charitie chiefly consisteth It argueth a coldnesse of charitie First to deferre the poore to put them off and bid them come againe another time when a man hath now 1 To deferre the poore to giue them This Solamon reprooues e Pro. 3. 28. Say not vnto thy neighbour goe and come againe and to morrow I will giue when thou hast it by thee Secondly to giue an almes or beneuolence with an 2 To giue almes with an vnwilling mind vnwilling mind not with a free and chearfull heart Against this the Apostle speakes * 2. Cor. 9. 7. euery man according as he purposeth in his heart so let him giue not grudgingly or of necessitie for God loueth a chearefull giuer Thirdly to turne away the face and to stop the eare 3 To stop the eare at the cry of the poore at the cry of the poore to giue them nothing but suffer them to depart emptie not to giue them so much as scraps or crummes though they were neuer so greatly distressed This was the sinne of Diues for f Luk. 16. 20. 21 Lazarus lying at his gates full of sores desired to be fed with the crummes that fell from the rich mans cable But theâ—rs no mention that he had either bread or crummes but the dogs came and licked his sores Diues had his dogs and they were fed but the poore begger can get no reliefe Ahab the King in a great drought commaunded Obadiah his seruant to g 1. King 18. 5. goe into the land vnto all fountaines of water and vnto all brookes to see if he could find grasse to saue the horses and mules aliue Ahab had not so much care of the poore people of the land to saue them aliue from perishing in the famine as he had of the beasts to â—aâ—e his horses and mules aliue Diues is dead and Ahab iâ— dead but they haue left manie like-condition'd children behinde them For there are many whose charitie towards the poore is so frozen and icie cold that they make more account of their dogs and horses then of the poore and are more carefull to looke well to their dogs and horses to feede and pamper them then to relieue the poore that crie for hunger Fourthly to chide the poore to giue them euill 4 To chide the poore words and so to send them away emptie argues a great coldnesse of charitie Herein men are like to churlish Nabal Dauid in great necessitie sent his seruants to aske some reliefe of that rich wealthie man they aske in the name of Dauid but Nabal answered Dauids seruants and said Who is Dauid And who is the sonne of losse h 1 Sam. 25. 10. 11. There be many seruants now adayes that breake away euery man from his maister Shall I then take my bread and my water and my flesh that I haue killed for my shearers and giue â—â— vnto mâ—n whom I know noâ— whâ—â—â—â— they be Thus with Nabal to answere the poore euen such as arâ— poore in deed and such as we are bound in charitie to relieue when they aske not in the name of Dauid but in the name of the sonne of Dauid Christ Iesus and to send them away emptie is to giue them a silly almes and argues great coldnesse of charitie By these things euery one may try what his charitie is And if any one be yet vncharitable if his heart will not be softned for all this I further offer to his consideration this meditation Diues for his coldnesse of charitie is alreadie in hell his soule is tormented in hel-fire And Diues is in hell in torments i Non ideò damnatus quod aliena tulerit sed quod egenti paâ—peri sua nâ—n tribuerit Aug. not as is obserued for taking away from the poore that which was theirs but for not giuing to the poore of his owne And at the day of the Resurrection of all flesh Diues and all the companie of vnmercifull men shall both in soule and body together be cast into euerlasting fire as is euident by the words of Christ the Iudge who hauing set all the wicked and vnmercifull men at his left hand will say vnto them k Mat. 25. 41. 42. 43. depart from me ye cursed into euerlasting fire prepared for the Deuill and his Angels For I was an hungred and yee gaue me no meat I was thirstie and ye gaue me no drinke I was a stranger and ye tooke me not in naked and ye cloathed me not sicke and in prison and ye visitted me not So that not onely the committing of great sinnes of vnrighteousnesse against our brethren as taking away from them by violence or any manner of wrong-dealing their lands liuings houses fields or oppressing them with heauie burdens c. but the verie omitting of the necessarie duties of charitie not giuing part of that portion which God hath giuen vs to the relieuing of the poore the verie stopping of our eares at the cry of the poore the closing of out hands against the poore and the shutting vp of the bowels of compassion from them that are in miserie and distresse is able to cast soule and bodie into hell Secondly seeing that workes of mercie and deedes 2 Against the neglect and want of Hospitalitie of charitie are testimonies of true iustifying and sauing faith this iustly reprooues the want of hospitalitie and the great decay of auncient house-keeping In these daies we may see many great and faire houses but in few of them any good house-keeping Great houses haue both strait and wide gates but seldome open many chimnies but few fires Now that Hospitalitie ought to be maintained the Scripture is verie plaine for it S. Paul exhorteth all Christians generally as their abilitie will reach to l Rom. 12. 13. distribute to the necessitie of Saints and to be giuen to hospitalitie St Peter also exhorteth vs to m 1 Pet. 4. 9. vse hospitalitie one to another without grudging And in particular a Byshop is charged by S. Paul to be n 1. Tim. 3. 2. giuen to hospitalitie If we looke into the liues of the Patriarches and holy men in former Ages we shall find them giuen to hospitalitie Abraham sitting in his tent dore seeth three men trauelling on their iourney seeing them he o Gen. 18. 2. c. ranne to meete them and intreated them earnestly to come into his tent to eat meat with him So did Lot vse hospitalitie he gaue intertainment
glasse Moreouer in this heauenly Cittie and bleâ—â—ed place there is no darknesse but all light For as S. Iohn saith againe t Verse 23. The Cittie had no neede of the Sunne neither of the Moone to shine in it for the glory of God did lighten it and the Lambe is the light thereof Such is the excellency of the place of happinesse prepared for the righteous after this life Secondly the eternall blessednesse of the righteous is 2 The greatnesse of their happinesse to be considered in regard of the greatnesse of their happinesse which is vnspeakeable For as the Apostle saith u 1 Cor. 2. 9. Eye hath not seene nor care heard neither haue entred into the heart of man the things which God hath prepared for them that loue him But the greatnes of that eternal happinesse of the blessed ones in the kingdome of heauen euen of all the faithfull and true beleeuers of all true penitent sinners which haue repented of their sins and are washed from their wickednesse will appeare the For more if we consider it in these particulars 1 They shall be partakers of glory First they shall be partakers of glory in heauen they shall be glorious So S. Paul saith x Phil. 3. 20. 21. The Lord Iesus Christ shall change our vile bodie that it may be fashioned like vnto his glorious body And our Sauiour Christ saith y Math. 13. 43. The righteous shall shine forth as the Sun in the kingdome of their Father Secondly they shall see God in his glory they shall 2 They shall see God in his glory enâ—oy the cleare vision of God Our Sauiour Christ saith z Math 5. 8. Blessed are the pure in heart for they shall see God a 1 Cor. 13. 12. Now we see through a glasse saith S. Paul but then face to face And S. Iohn saith b 1 Ioh. 3. 2. Beloued now are we the Sonnes of God and it doth not yet appeare what we shall be but we know that when hee shall appeare we shall be like him for wee shall see him as he is When Moses was desirous to see the glory of God and said c Exod. 33. 18. 19 20. 21. 22. 23 I beseech thee shew me thy glory The Lord answered him Thou canst not see my face for there shall no man see me and liue Yet the Lord yeelded thus farre to Moses that he might see his backe parts It was a great fauour that the Lord shewed to Moses an earthly man that he might see the backe parts of God but neither Moses nor any earthly man could euer possibly see the face of God and liue But in Heauen the blessed Saints shall come into the presence of the Lord shall see the face of God and shall behold his glorie To be in the company of the holy Angels to behold the Patriarchs and Prophets to see the Apostles and all the Saints d Gloriosa sunt hac sed multo gloriâ—sius est presentâ—m Dei vultum cernere Aug. Man c. 17. These as S. Augustine saith are glorious things but it is farre more glorious to be in the presence of God and to behold his face Againe he saith * Hac est plaena beatitudo tota glorificatio hominis vidâ—re faciâ—m Dei sui Aug. Soâ—â—lo c. 36 This is the full blessednesse and the whole glorification of mâ—n to see the face of his God In the cleare vision of God stands the perfection of glorie Thirdly they shall be with Christ in glorie For so Christ hath prayed to his Father for them e Ioh. 17. 24. Father I will that they also whom thou hast giuen me be with mee where I 3 They shall be with Christ am that they may behold my glory which thou hast giuen me This was the happinesse that S. Paul so much desired I am saith he in a straight betweene two hauing a desire to f Phil. 1. 23. depart and to be with Christ which is farre better Fourthly they shall haue the company of the holy 4 They shall haue blessed company Angels the fellowship of the Patriarchs Prophets Apostles Martyrs and all the Saints of God as saith the Apostle g Heb. 12. 22. 23 Ye are come vnto mount Sion and vnto the Cittie of the liuing God the heauenly Ierusalem and to an innumerable company of Angels to the generall assembly Church of the first borne which are written in heauen and to God the iudge of all and to the spirits of men made perfect Fiftly they shall haue eternall felicity euerlasting happinesse 5 They shal haue eternal felicity and endlesse ioy S. Mathew saith h Math. 25. 46. These shall goe away into euerlasting punishment but the righteous into life eternall Of this Dauid saith i Psal 16. 11. In thy presence is fulnesse of ioy at thy right hand there are pleasures for euermore The ioyes of the eternall Cittie are eternall Sixtly In heauen they shall haue no hurtfull thing to 6 They shal haue no euill nor want any good thing annoy them and shall want no good thing to make them happie For as S. Iohn saith k Reu. 21. 3. 4. God himselfe shall bee with them and be their God And God shall wipe away all teares from their eyes and there shall be no more death neither sorrow nor crying neither shall therebe any more paine for the former things are passed away Moreouer there shall be the l Re. 22. 2. 3. 4. 5. pure riuer of water of life and the tree of life and there shall be no more curse but the throne of God and of the Lambe shall be in it and his seruants shall serue him And they shall see his face and his name shall be in their foreheads And there shall be no night there and they neede no candle neither light of the Sun for the Lord God giueth them light and they shall raigne for euer and euer In Heauen there shall bee euery good thing and there shall be no euill thing m Non enim est ibi malus neque malitia c. Aug. Man c. 6. There is as Augustine saith neither any wicked one nor any wickednesse There is no aduersarie there is no prouocation to sin there is no want no vnquietnes no discord no variance no violence no oppression there is no sorrow nor sicknesse no paine nor griefe there is no more feare of death nor Hell All these things are past but there is peace and concord loue and charity there is sweet vnity and agreement there is continuall reioycing and praising of God for euermore Now whereas repentance procures to penitent sinners blessings temporall spirituall and eternall This hath a double vse First it serues for instruction to teach and admonish vs Vse 1 To repent of our sinnes and to amend our waies if To repent of our sinnes and amend our waâ—es if we would be either hâ—pâ—ie
stones and the dust and licked vp the water that was in the trench Secondly in the lower regions as to stay the heauens from rayning a long time together and againe to open the windowes of heauen to bring downe raine Such 2 In the lower regions power had Elias also as witnesseth S. Iames d Iam. 5. 17. 18. Elias was a man subiect to the like passions as we are and he prayed earnestly that it might not raigne and it rained not on the earth by the space of three yeares and sixe moneths And he praied againe and the heauen gaue raine and the earth brought forth her fruit thus in the heauens aboue Secondly Prayer hath auailed much in the watâ—rs to stay their violent force from drowning the seruants of 2 In the waters the Lord which efficacie was in the praier of Ionah who being in the e Jon. 1. 17. Belly of the fish three dayes and three nights Yea euen f Ion 2. 1. 2. 3. 5. 10. In the deepe in the midst of the seas the flouds compassing him about all the billowes and waues passing ouer him and the weedes being wrapt about his head then he praied vnto the Lord his God out of the fishes belly And the Lord heard him and the Lord spake vnto the fish and it vomited out Ionah vpon the dry land Thirdly in the earth causing springs of waters to appeare 3 In the earth in dry places yea making the hard rocks to gush out water in abundance As at the praier of Moses for when the people murmured for want of water g Exod. 17. 4. 56. Moses cried vnto the Lord And the Lord answered him and bade him smite the rocke and there should come water out of it that the people might drinke and Moses did so in the sight of the Elders of Israel Lastly praier hath bene of force to cast out the fiercest 4 In hell ouer the euill spirits Diuells of hell when our sauiour Christ had cured the Iunatike and had cast out the Diuell which thing the disciples could not doe and demanded of Christ saying h Mat. 17. 19. 20. 21. Why could not wee cast him out Iesus said vnto them Because of your vnbeleife c. Howbeit this kind goeth not out but by prayer and fasting Thus prayer auaileth extraordinarily Secondly ordinarily a righteous mans prayer auaileth 2 Ordinarily Twofold much both for The remoouing of euill and for The procuring of good and that in regard of both 1 In regard of the Bodie and that Bodie and Soule First praier auaileth much for the remoouing of euill from the body whether it be 1 Remoouing euills from the Bodie Twofold A common calamitie or Anie priuate affliction For the First praier auaileth much to deliuer from common calamities which may hurt a mans bodie or 1 Common calamities happen to his temporall state as from the sword famine pestilence or any grieuous plague From the sword from the hand of the enemie as it deliuered Hezekiah king of Iudah from the power of Senacheriâ— King of Assyria for hauing receiued a most blasphemous Letter from the King of Assyria he i 2. Kin. 19. 14. 15 went vp into the house of the Lord and spâ—ead it before the Lord. And Hezekiah prayed before the Lord and the Lord heard his Prayer and his prayer so preuailed with the Lord that the Lord sent his Angell to fight for Hezekiah against his enemies for k Veâ— 35. it came to passe that night that the Angell of the Lord went out and sinote in the camp of the Assyrians an hundred fourescore and fiue thousand Prayer also auaileth much in the time of famine and dearth wherefore the Lord saith l Isa 41. 17. when the poore and needie seeke water and there is none and their tongue faileth for thirst I the Lord will heare them as if he had said if there be scarcitie and dearth in the land let the people pray vnto me and I will heare them So also in the time of plague and pestilence prayer auaileth much with God for the turning away of the heauy hand of the Lord thus the plague was stayed in Israel when m Num. 16. 46. 47. 48. Aaron tooke his censer and put sire therein from the Altar and put on incense and made an attonement for the people he stood betweene the dead and the liuing and the plague was stayed This sweete incense is holy and deuout Prayer ascending vp to the throne of God able to stay the plague And prayer auaileth against any other iudgement that hangeth ouer a people as the Niniuites elcaped a great iudgement threatned against them and the Lord was mooued to n Ion. 3. 8. 9. 10. turne away from his fierce anger when the Lord saw that they repented and cryed mightily vnto God Thus prayer auaileth in common calamities Secondly Prayer auaileth much in priuate afflictions 2 Priuate afflictâ—ons to helpe and deliuer vs in time of perill and danger in time of sicknesse and from the danger of death Dauid sheweth vs that being in distresse he prayed vnto the Lord and the Lord heard him o Psal 18. 6. In my distresse saith he I called vpon the Lord and cryed vnto my God he heard my vâ—ice out of his temple and my crie came before him euen into his eares And prayer is an effectuall meanes to preserue and saue in the time of sicknesse so S. Iames saith p Iam. 5. 15. the Prayer of faith shall saue the sicke and the Lord shall raise him vp by this means it pleased the Lord to saue Hezekiah's life for Hezekiah being q Isa 38. 1. 2 4. 5. sicke vnto death prayed vnto the Lord and the Lord heard his prayer and added vnto his dayes fifteene yeeres Thus praier auaileth for the remoouing of euill from the bodie and temporall state Secondly prayer also auaileth much for the procuring 2 Procuring good to the bodie of good to the bodie and temporall state for by praier it is that the Lord giueth vs things needfull for this present life as food and raiment and things conuenient for the preseruation of this life S. Iames saith r Iam. 1. 17. Euery good gift and euery perfect gift is from aboue and commeth downe from the Father of lights and againe he saith Å¿ Jam. 4. 2. 3. ye lust and haue not ye kill and desire to haue and cannot obtaine ye fight and warre yet ye haue not because ye aske not Ye aske and receiue not because ye aske amisse that ye may consume it vpon your lusts Where the Apostle sheweth that the way and meanes to obtaine good things blessings and benefits at the hands of God is by Prayer asking them of God but so as we aske aright and aske things needfull to a good end not prodigally to waste and consume them vpon our lusts Thus praier auaileth concerning the bodie and temporall