beseech thee saue my enemies from thy wrath and forgiue them that haue offended thee like as I would bee forgiuen in those things whereby I haue offended thee Giue mee grace to order my life O Lord and the workes of my bodie soule with resolued intent neuer to offend thee whereby I may receiue the reward of thy infinite ioy and eternall felicitie O Lord Iesus Christ grant mee whatsoeuer thy diuine wisdome knoweth most expedient for mee and that this miserable life is not worthy to obtaine Grant at the houre of my death I neuer fall from thee when as I shall bee accused for my hainous offences and sinnes committed against thy omnipotent Maiestie I beseech thee breake my froward heart and make it obedient vnto thee Lord keepe me from sudden death and preserue mee so by thine almightie hand and grant me sweete Father to haue a contempt of this World that I may with a iâ—yfull heart come into thy blessed presence Let the remembrance of thy death make mee ioifull wherby I may endure temptations tribulations and make mee so to loue thee that I may come to inherite that ioifull immortall and glorious life most excellent blisse and endlesse felicitie which is ordained in thy heauenlie Kingdome and for thy seruants prepared Lord grant me these supplications which I haue made to thee at this present grant me here in this Pilgrimage a gracious life and â— blessed ending free from debt and deadly sinne and after my death bring mee to euerlasting life there to haue an endlesse blisse and felicitie Amen A Prayer to GOD for hiâ— great goodnesse vnto Man O My Soueraigne Lord Iesu the very true Son of Almightie God that sufferedst death for my sake I beseech thee Lord haue mercie on mee that am a wretched sinner but yet thy creature For thy tender passion keepe me from all perils bodilie and ghostlie and especiallie from all things that may turne to thy displeasure And with all my heart I thanke thee most mercifull Lord for the great mercies which thou hast shewed me in the great dangers which I haue beene in as well in soule as in bodie and that thy grace and endlesse mercie hath alway kept and saued mee since the houre of my birth vnto this day Lord I beseech thee let thy mercie be continued towards mee and for my great offences vnkindnesse wretched and sinfull life Lord â— humblie aske pardon for the same at thy Almightiâ— hands And I thanke thee moâ—â— gracious Lord for thy greâ—â— benefits and graces which thou hast so largely bestowed on me before many other Creatures who haue betteâ— deserued then I. Lord I doe here meekeliâ— prostrate my selfe in heart aâ— it becommeth thy seruant promising neuer to offenâ— thee more tendering all honour and praise to thy holiâ— name who liuest raigne one God World withoâ—â— end Amen A Prayer to GOD to deliâ—er vs from our ghostlie Enemies MOst deare Lord and Sauiour Iesus Christ I beseech thee of thy benigne goodnesse and mercie to protect saue keepe and defend me against the assaults of my ghostlie enemies for I haue no other trust hope nor succour but thee alone Grant me therefore most gracious Father to dread loue thee aboue all things in this present life and after this life ended to enioy the Kingdome prepared for all true beleeuers Further I beseech thee that thou wilt vouchsafe out of thy great mercie and clemencie to shew thy bountifull goodnesse vpon me anâ— to forgiue me all my sinnes and grant that I may perseuere euerlastinglie in alâ— goodnesse and serue thee aright that after this life â— may raigne with thee in euerlasting glorie Worlâ— without end Amen A Prayer to GOD daâ—lie to be saide O My most blessed Lord the wel spring of pity and Fountaine of endlesse mercie I humbly beseech thee to giue mee grace so to spend this my transitory life in vertuous and godly exercises that when the day of my death shal come though I feele paine in my body yet I may feele comfort in my soule and with a faithfull hope of thy mercie imbrace thy messenger so contentedlie that I may wâ—llingly thorow thy grace and strength depart out of this vale of misâ—riâ— in loue towards thee and charitie towards the World that I may hasten me to that glorious Counâ—rey wherein thou hast purchased mee an inheritance for euer with thy most precious bloud O my sweete Sauiour and Lord Iesus Christ I beseech thee while thou doest suffer mee to liue in this World be so gracious a Father as to giue vnto me a contrite and cleane heart quiet and patient a bodie chaste humble and obedient to follow thy will and alwaies ready to do thee seruice To thee O God bee alâ— praise which hast â—ermitteâ— mee to accomplish thiâ— worke grant O â—ordâ— iâ— may bee to thee acâ—eptable to my soule healthfâ—l and to others profitable through Iesus Christ our Lord. Amen A Prayer to be vsed at all times O Heauenly Lord and Omnipotent Father the patterne of all goodnes and follower of all vertues most stoute ouerthrower of all wickednesse and sharpest rooter vp of vices mercifullie behold my frailety and pronenesse to euill Helpe me with thy superâ—al power that I may learne â—o despise all earthly pleaâ—â—res and the vanities thereâ—â— and loue all celestiall and â—eauenly things Make mee resist all sinne which stands betweene thy â—aiesty and my weake spiâ—â—t ready to ouerthrow mee â—â— thy mercies were not assiâ—â—ant to my poore soule Make me to withstand all â—â—mptations firmely to imâ—race vertue to eschew all â—orldlie honours and carâ—all delights and to bewaile â—â—ine offences committed in â—y sight I beseech thee restraine my â—â—bridled desires with thy â—â—uing hand whereby I may â—â—staine from a leude and â—ose life and accustome my selfe with goodnesse to thâ— end that by thy benefit anâ— gift of grace by the true woâ—shipping and seruing of thâ— Omnipotent Maiestie I maâ— possesse the Crowne of eueâ—lasting life in thy Kingdomeâ— prepared for thine â—leâ— World without end Amen A Prayer to bee daily saide vnto our Lord Iesus Christ O Maker of Heauen anâ— Earth King of Kingâ— Lord of Lords which of nothing diddest make mee tâ— thine Image and likenessâ— and didst redeeme mee witâ— thine owne blood when I sinner was not worthy tâ— name to call or with heâ— to thinke vpon thee Humbly I desire meekâ—ie pray thee that thou gentâ—ie wilt behold mee thy sinâ—ull and wreâ—ched seruant O haue mercie on mee thou which â—adst mercy on the woman of Canaan vpon Mary Magdalen vpon the â—ublican vpon the thiefe â—anging on the Crosse Vnto thee I confesse Lord â—y sinnes which if I would cannot hide from thee Haue mercy Lord on me or I am a wretched sinner â—hich haue sore offended â—ee in pride couetousnsse â—luttony letchery vaingloâ—â—e hatred enuie adulterie â—â—est lying backbiting â—orting dissolute and wanâ—â—n laughing idle words â—aring tasting sleeping â—orking and many more waies
Come ye blessed c. Go ye cursed c. THE SOVLES Alarum-bell WHEREIN THE sicke Soule through the horror of conscience being awakened from security by the sight of sinne hath recourse to GOD by MEDITATION and PRAYER By H. Thompson Watch pray lest ye fal into temptation Mat. 26. At London printed by Io. Beale 1618. TO THE RIGHT HONOVRABLE Sir Ivlivs Caesar Knight one of his Maiesties most Honourable Priuie Counsell Henry Thompson wisheth increase of grace and all spirituall gifts by Iesus Christ our Lord. THe chiefe and principal thing Right Honourable appertaining to euerie worthy personage which thing it is good to see that your Honour doth well consider is to walke in the Garden of humility whereto the â—igh 〈◊〉 direct way is to passe by 〈◊〉 of Vertue whose 〈◊〉 is anchored and lincked to the feare and loue of GOD. For as by the one 〈◊〉 couered the multitude of sinnes so by the other is obtained blessednesse wisedome and knowledge Dauid that noble King and Prophet after hee had long trauelled and passed through the Gate of Vertue entred the faire and pleasant Garden of Humilitie and his walking and continuance therein so much pleased God that hee saide of him by the mouth of his Prophet I will set vp thy seede after thee which shall proceede out of thy bodie And now knowing most Honourable Knight the great loue and affection which your Honor euer hath and doth beare to vertue and godlinesse I was thereby moued the more boldlie after I had gathered together this small-handfull of flowers named The Soules Alarum-Bel to dedicate the same to your Honour as the fruite of my labours nothing doubting but that they shall bee acceptable vnto you and shelter themselues vnder your fauourable sure protection And I thought good to set forth a Treatise of this nature the rather because meditation is the key that openeth to vertue and all godlines for the encrease of vertue and godly liuing leading all them that follow it to tread in the right and true pathe which our Sauiur Christ hath prescribed vnto vs in his holy Gospell I most humbly beseeche your Honour to accept it as my good will towards you a shew of thankefulnesse but no satisfaction for the great fauours and kindnesses which my friends and I haue receiued from your Honour So crauing your honourable patience pardon herein if any thing haue escaped me for want of knowledge or learning I shall according to my bounden dutte call dailie with my most humble and heartie prayers to Almighty GOD that hee will finish that good which hee hath begunne in you praying also for the prosperous preseruation of your health and posteritie long to liue in honour ioy and felicitie in this World and to send you in the World to come a ioyfull Resurrection Amen Your Honors to commande in all duty and seruice Henry Thompson The Preface to the Reader REligious Reader amongst other there bee two seuerall causes which haue instigated me to enterprise and publish this worke of Meditation partly because of mine owne exercise and commodity for the health of my soule in the World to come and the good ordering of my body here in this present troublesome Pilgrimage and partly for the vtility and profit of my natiue Countrey the aduancement and benefit whereof euery Man is bound both by nature and conscience to studie by all meanes possible to the vttermost of his power for the true leading of the soule into the right path of righteousnesse And for that purpose euery Man is bound to distribute according to the greatnes or smalnesse of the Talent ministred and lent vnto him bee it neuer so little if it may any way profit and see it doe not remaine in him as dead and frustrate but rather that it bee bestowed forth to encrease and fructifie But gentle Reader the manifold miseries and calamities of this our wretched life which are incident to our fraile flesh being duly considered doe enforce vs to seeke out the right way of Meditation for the comfort of our weake and oppressed soules ouer growne with the deluge of sinne Now if we did rightly know the aboundance of benefits which true Meditation being poured forth to GOD in zeale of heart doth bring wee would bee farre more industrious to find it and being once found and surely lodged in the secret chamber of our hearts we would be farre more desâ—rous to keepe it the thoghts of our hearts are as so many spectacles to demonstrate and make apparant vnto vs the benefit necessity force and vse of holy â—editation inciting vs both to frequency and feruency therein without which besides many other benefits which thereby wee either obtaine or lose neither can Sathan be resisted nor our faith manifested nor GOD daily honoured There be many considerations likewise therunto mouing aâ— the shortnesse of our life which is but a span and the vanity thereof the suddennesse of Christs comming in a moment the strict and fearefull account that must bee â—â—dered at the day of his appearance for 〈◊〉 〈◊〉 vngodly vncharitable and vnchristian liuing and behauiour And because holy Meditation is a mourning and desire of the Spirit to God for that which is lacking euen as the sicke man sorroweth for his health whereby being reconciled to God by faith he may enioy the thing he doth expect and craue or hath need of In what a desperate danger may wee bee thought to bee in if wee shall shew our selues slacke or carelesse in this so auailable a dutie Let vs therefore meditate in all places and at all times calling to mind the largenesse of Gods gracious loue and his louing kindnesse in Christ Iesus our Sauiour who biddeth vs aske and it shall be giuen knocke and it shall be opened And whensoeuer thou art burthened or oppressed with thy sinnes or any other misery or calamity in the World vse godly and holy meditation and be thou then fully assured the Lord will offer himselfe to be reconciled to thee if thou thy selfe be readie and faithfull to call for the same at his hands To the furthering whereof and as it were the tracing a path thereto consider that life it selfe is but the harbenger of death and we liue to die GOD that numbred the haires of our head hath unmbered our yeeres also which we cannot passe whether in middle age or in old age or in Infancy when and where and how we know not for the issue of death is in the hands of God Our end and finall dissolution is therefore concealed from vs because we should be alwayes meditating and prepared for our end and thinke euery moment vpon death which is the ende of all flesh Dauid teacheth vs to looke backe into our liues by holy meditation whereby wee may learne to redeeme the time by timely repentance Psal 90. As a Bird guideth her â—light with her traine so the life of man is best directed by a continuall meditating recourse
of paine where euery mans soule shall be rewarded according to his desarts CHAP. III. Of the Body A BODY hath length breadth thicknesse a man is nothing else but a liuely body sensible reasonable which man hath fiue wittes or senses hearing feeling seeing smelling and tasting and these senses are deuided into Animall and Rationall The Animall senses bee diffused throughout all the members of man such as bee seeing hearing smelling c. And all these are common to vs with brute beasts The Rationall faculties consiste in reason which doth make a man a Gen. 1. 28. 29. reasonable Creature who by reason may rule vnreasonable beasts all things being vnder his dominion CHAP. IIII. Of earthly pleasurs and the vanity thereof Of the comfort and commoditie which man reapes in and by knowing himselfe Of the shortnesse frailty and miseries of mans life With a remembrance of death and meditation thereof THE way to ballance our selues and our desires is to know our selues first then to know God and to fixe our whole hope confidence and desire in him who is the true fountaine and well spring of all happinesse and content within the compasse of whose mighty Protection we are no longer his then while wee walke within the boundes of his gracious directions Miserable are those and most wretched that wander and runne astray out of the armes and safegard of his omnipotencie If the Lord should forget vs as wee forget him nay if he should not remember vs sinfull Creatures a thousand times ere wee remember him once and keep vs in wee should daily and howrely wander out of the right way and perish therein But his mercy and goodnesse is aboue al his works and his great benefites are so generally extended that the wicked haue their portion therein as well as the godly his enemies as well as his friends If the Lord should reuenge our iniuries and ingratitude which wee commit in contemning his will and Commandements and deale with vs as wee deale one with another what would or should become of vs then Nothing but woe and meere confusion O let vs therefore learne from him which is the true patterne of all goodnesse and consolation in some poore measure to be like vnto our Lord and and Maister Christ Iesus from whence we deriue our name are called Christians Let vs whose Image wee carry stamped by the fingers of his owne hands let vs bee not onely shadowes but bodies mouing after his steppes that is our head let vs walke heere on earth as good Christians whereby we may shew the wicked a patterne of good life to imitate such humility and sobrietie as our Lord Iesus Christ the true and liuely patterne of all goodnesse and pietie hath walked before vs the print of whose blessed feete wee daily looke on with our eies and consider in our heartes with ioy and comfort If wee will be his Disciples wee must take vp his Crosse and follow him making it our glory that are the people of his pasture and the sheepe of his handes who neuerthelesse in simple sight grasing on the mountaines are either fleeced of the shearer growne into we oll or snatched vp by the bucher growne into flesh and the water of affliction being wrung vnto vs out of a full cup wee be exposed to the shame of the world and the windes still beate on our sayles and our liues bound vp in vexation and sorrow whilest the wicked like the bramble in confidence of their shadow Iudg. 9. 15. dare challenge to be Kings ouer the forrest And though they sayle calmely as in the Hauen and their breastes are full of milke as IOBE Iob 21. 26. speaketh and their bones of marrow and though with DAVID in the 73 PSALME wherein the property of the wicked is liuely set forth how they come not to misfortunes like other folke neither are they plagued like other men their eyes swell with fatnesse and they do euen what they liste yet let vs take comfort to our selues stay our soules on the anchor of his prouideÌ„ce as the same Prophet did although in the consideration of his chastisement all the day long euery morning yet the prosperity of the wicked hee confessed said My feete had almost slipt yea and I had sayd as they vntill I went into the Sanctuary of God then vnderstood I the end of these men namely how thou settest them in slippery places and castest them downe and destroyest them how suddenly they come to a fearefull end So when death shall make vs both euen with the Earth here is our comfort The graue shall bee to vs as a folde till our Shepheard come and to them a shambles vntill the destroyer of their soules shall receiue an endlesse commission to torment them Therefore neither the pleasures of this life nor health wealth or liberty are at the best but candied wormewood that delighteth the taste but destroyeth the stomacke without a true and sanctified vse therein that makes those happy and blessed that haue them for with all the goodly branches of delectation pleasure they cast if their Tree answer not with fruit the leaues will not protect it from the fire Cursed is he that is blessed in this world to be cursed in the world to come Here we haue the eloquence of the flesh to perswade vs the inticements of the diuell to allure vs the company of the wicked to associate vs All these to diuert our course from the place whither we are going and the World with her inticements to traine vs furthest from what wee seeke and the pride of our life to perswade vs for trifles to forgoe the interest wee haue in heauen and our branched corruption euery way ready to set vs forward being ambitious like Adam who if he may be as God there is Gen 3. 5. no command can restraine him vaine-glorious like Esau who if hee may haue a Gen. 33. 1. traine of men at his heeles will soone digest the losse of his birth-right and so byvsury if our bags may thereby be made fuller the word of God shall nâ—t restraine vs from it If the sonnes of men shall take the diuell at his word which the Sonne of God did not when the diuell tempted him and shewed him â—ll the Kingdomes of the Earth and the glory thereof All these will I giue thee if thou wilt fall downe and worship me and for the glory of the world which he shall shew and cannot giue shal fall downe and worship him If he shew honors preferment pleasure riches saying as this I will giue thee though the minions and louers of the world that seeke for their heauen vpon earth shal be ready to betray their soules as Iudas betraied Christ with his Haile Master shall bee ready to imbrace him to serue him to serue themselues yet with the Sonne of God after his fasting be thou so strong in thy strength as he was in his
enemies which see vs and we not them for the diuels which are most crafâ—y cruell and most mighty 〈◊〉 number and strength doe practise nothing thinke vppon nothing else then how they may tempt deceiue hurt and cast men downe headlong into hell fire The holy and blessed Angels also do many times fight against sinfull men for who burnt Sodâ—me and 〈◊〉 with the inhabitants thereof with fire and brimstone the Angels Who slew the fourescore and fiue thousand men in the Host of Senacharib The Angels Who afflicted the Aegyptians with those plagues mentioned in Exod The Angels Who assisted Ioshua against the Cananites and Iebusites Gods Angels Not onely the Angels but God himselfe also somtimes sheweth himselfe towards man as towards an enemyâ— which causeth holy Iob to say Why dost thou hide away thy face and takest me for thine enemy What meaneth this O Lord God Thou also which was wâ—nt to bee my Father and Keeper hast now bidden a battell against me And beside all these things there is yet a ciuill and internall warre which man hath with in his owne bowels continually for what man is hee which feeleth not the striuings and contentions of his affections will sense and reason in so much that man himselfe doth afflict himselfe and vnderstandeth it not and is a greater enemy to himselfe then any other man can be For who doth greater harme to thee then thou dost to thy selfe Who more then thy selfe letteth thee and turneth thee away from thy felicity Who then seeth not how truely it is said Man that is borne of a Woman is of short continuance and full of miseries Who seeth not that Man is set in the very center of the spheare that miseries may fall vpon him from euery part or as the white in a but that the arrowes and darts of all miseries may be directed vnto him But let vs see what followeth He shooteth forth like a flower and is cut downe whereby he teacheth that mans life is fraile and transitory A flower verily is a comely and beautifull thing and yet for all that it is nothing because there is nothing found more fading and vanishing euen so man during the time of his childhood and â—lourishing youth seemeth to be of a wonderfull comelinesse but his beauty is of small price because it is more brittle then the glasse seeing that 〈◊〉 carrieth alwaies the cause of death in his veines and bowels Mans fading away is such and so sudden oftentimes 〈◊〉 〈◊〉 〈◊〉 bee no reason giuen of his death for many haue gone to bed well in the euening that in the morning are found dead and many very suddenly haue drouped downe in the high wayes streets as they haue walked about their affaires And this is no wonder if wee consider the substance of mans body which being a building compact of greene clay is easily ouerthrowne with a small puffe of wind How commeth it to passe that Clockes are so easily stopped from their course Is it not because they are made by art and skill with so many wheeles that if one bee stayed all the rest be letted If this befall Clockes that haue wheeles of iron and steele how much more easilie may it come to passe in the humane Clocke of life the wheeles and engines whereof are not of iron but of clay Therefore let vs not wonder at the frailety of mans body but at the foolishnesse of mans minde which vpon so fraile a foundation is wont to erect and build such lofty Towers Yet there is another misery which is signified to vs by the comparison of a flower namely the deceitfulnesse of mans life which indeed is the greatest misery for as feined vertue is double iniquity so counterset felicity is a twofold misery and calamity If this present life would shew it selfe to bee such as it is indeede the miserie thereof should not greatly hurt vs but it doth now greatly damnifie vs because it is false and deceitfull and being foule it maketh a very faire and glorious shew being euer mutable it will seeme to bee stable and constant being most short it beareth vs in hand that it is continuall that so men being deceiued may beleeue that they shall haue time to fulfill all their lusts and yet time and space enough to repent them Holy Iob concludeth this sentence thus Hee vanisheth also as a shadow and neuer continueth in one stay To make this more plaine behold consider the ages of man and thou shalt euidently perceiue the alterations of humane life Child-hood is weake as well in minde as bodie flourishing youth is weake in minde but strong in body ripe and manly age both in mind and body old age strong in minde but weake in body crooked old age is in this twice a child weake both in mind and bodie therefore hee flieth as it were a shadow and neuer continueth in one stay Moreouer there is another thing to bee considered in man He is now wise now foolish now merry now sad now in health now sick now strong now weake now rich now poore now he loueth anon hee hateth now hee hopeth by and by hee feareth one while hee laughes another while hee weepes now he wil anon â—e will not To conclude the Moone nor any other thing that is mutable sheweth not so many changes to â—s as doe the daily almost sudden alterations of men yet for all this they liue as men in a fâ—enzie which know not their miseries Although they know they must not â—epose their hope and assurance in the present things of this life yet doe they not remoue the thoughts of their minde their counsels their workes and endeuours vnto the happinesse of the life to come and if it were possible they would make the place of their 〈◊〉 and banishment their Countrey and inheritance but in vain doe they desire this for death commeth and playeth the last Pageant shutting vp and finishing the life of all calamities But the errour of man for the most part through his frailety being indued with onely vanity it selfe is such that it makes him forget the end of his life which he ought to haue alwaies before his eyâ—â— and his pride and ambition with his carefulnesse for the body in following the vaine lusts thereof is such that it makes him forget what hee is and his end If hee would but duely consider what hee shall be after a few daies his manner of liuing would bee peraduenture more humble and temperate for who would haue a high looke a proud stomack if he would but with the eyes of his mind behold what manner of one shortly after he shall be when hee is laide in his graue Who would then worship his belly for a god or yet build his gay Towers vpon the sand when he truly weigheth and ballanceth himselfe that the same must in a shorâ— time bee wormes-meate Who will be so in loue with the pride of this World being the chiefest downefall
of mans ioy and felicity in the World to come or yet with money that he would runne after it like a mad man by Sea and Land as it were through fire and water If man did but vnderstand himselfe aright and that he must leaue all his worldly delights behind him sauing onely his winding-sheete if this were carefully thought vpon and diligently considered al our errors would soone be corrected God telleth vs of this vanitie in many places of his word to the end we might the more earnestly seeke a better course and more happie life The Prophet desireth of God that hee may learne to number his dayes that hee may apply his heart vnto wisdome for vnlesse we thinke vpon death wee cannot apply and fashion our selues to a godly life Yea wee find daily in our selues by experience that the forgetfulnesse of death makes vs apply our hearts to all kind of vanitie The holy men of old time were wont in such wise to keepe an account of their daies that aboue all things they might apply their hearts to wisedome Of all Arithmeticall rules this is the hardest To number our dayes Men can number their heards and droues of Cattle they can reckon the reuenues of their mannours and Farmes they can with a little paines number and tell their Coine and yet they are perswaded that their daies are infinite and innumerable and therefore doe neuer beginne to number them One saith vpon the view of another Surely yonder man looketh by his countenance as if hee would not liue long or yonder woman is old her daies cannot be many Thus we can number other mens daies and yeeres and vtterly forget our owne It is therefore true wisedome to number our owne daies and like skilfull Geometricians to measure all our actions all our studies all our thoughts all our desires and all our counsels by the departure of others out of this life as the ende whereto wee must all come and so direct the course of our life which God hath giuen vs that at the last we may come to the Hauen of rest Wee cannot nor ought not to doubt but that the diuell a most cruell enemie of mankind laboureth all that hee can to take away from vs the wholsome remembrance of our death which by a most euident demonstration setteth before our eyes the breuity of our life the misery of our flesh the deceits of the world the vanitie of things present and whereunto all humane beauty and the vniuersall glory of the World shall come at the last How then is it possible that we should at any time forget death a thing which by no manner of meanes wee can shun and auoide If a light suspition of some losse either of our goods or of honour doth preuaile so greatly with vs that many times it taketh from vs our sleepe what might the meditation of most assured dâ—â—th 〈◊〉 which to flesh and bloud is more terrible then all other terrors beside Therefore as they which in open games of actiuitie as of shooting wrestling and such like doe long before the day come thinke vpon the same and doe exercise their hand and bow spending and consuming many arrowes at the marke that in the day of triall for the best game they may shoot neerest the mark and as Fencers which are to play their prizes of triall do daily trie their strength and exercise themselues bending the whole course of their minds how they may best foyle their enemies that when the day commeth they may haue honour and triumph euen so ought wâ—e to doe for whom a greater reward without all comparison is set if we die well and if otherwise it come to pass we shall bee punished with vnspeakable shame and reproach to the downefall and vnrecouerable ruine of our soules As they who are to runne a horse race doe often leade the Horses vp and downe the running place that they may see and be acquainted with all the stones vneuen places and other impediments in the same that when the day commeth they may finish the race without stay or stop euen so we who whether wee will or no must measure and passe the race of death shall doe very well if now in our mind and memory we frame this race and doe diligently consider all those things which are in the same especially seeing the way is most obscure full of sundry impediments and so perillous that there are very few which finish the same happily they who slip and stumble in it shall neuer more find any hope of saluation Therefore that wee may begin where this most bloudy battell hath his originall wee ought diligently to consider the same namely that then death doth especially come when men doe least thinke of it Hereupon the Apostle Paul saith The day of the Lord shall come as a theefe in the night and in the Apocalyps Behold I come as a theefe Now theeues haue this property that they break open houses to steale when men are most fast asleepe and when they least suspect any such thing Herevpon the Prophet Amos â—ath these words In that â—ay will I cause the Sunne to 〈◊〉 downe at noone and I will â—arken the Earth in the cleere â—ay That is to say when men thinke it to be the high â—â—one of their age when â—hey thinke that they haue â—et many yeeres to liue when their mind is occupied â—bout their gaine about â—heir affaires about their hoâ—ours buildings marriages and pleasures when they say â—nto their soule Soule thou â—ast much goods laied vp in â—tore for thee for many yeeres â—ate drinke rest and be mercy then it shall suddenly bee said to them Behold death is at the doore Thou foole this night shall thy life bee taken away from thee and whose are then those things which thou hast gotten Then death vnlooked for frustrateth all our counsels cutting off the webs of our deuices and with one stroke hee casteth downe and layeth flat on the ground all those Towers which are builded in the aire What a wound doth the heart of the sinner which loueth this present life receiue when the Phisicion saith vnto him Thou must from henceforth thinke no more of lifâ— but of death First of all those things which he loued in time past offer themselues vnto him from the which he shall be pulled away and separated by death whether he will or no. The body shall die but once but the heart shall die so often as the things bee in number which he loued Then in very deed shall the most cleere light bee turned into darkenesse because those things which were aforetime occasions of great ioy shall be now horrible vexations and torments It is a most sweete and pleasant thing to them which liue to see their louing and faithfull friends to remember their honours to thinke vpon the pleasures past and to come but all these things in the time of death shall be as swords as forments and most bitte◠〈◊〉 〈◊〉 be
miserable estate of the wounded man with thy pitâ—ifull eye camest vnto him madest cleane his wounds pouredst in wine and oileboundest them vp settest him vpon his beast and carâ—ied him into the Inne and neuer leftest him till hee was perfectly whole O most louing Sauiour vouchsaâ—e with thy merciful eye to looke vpon my wretched estate which without thy helpe must needs perish my wounds are deadly and not able to be healed of any â—ither in Heauen or in Earth but of thee alone whâ— art the true Phisician and heaâ—est those that are contrite in heart my whole head is sick and the â—eart is very hâ—aâ—ie from the sole of the foot vnto the crowne of the head there is no whole part in all our body but all are wouÌ„ds botches soares and stripes which can neuer bee healed bound vp mollified nor eased with any ointment except thou puttest to thy helping hand Let it therefore please thee of thy great goodnesse to cleanse my wounds to poure in the wine and oile of spirituall gladnesse to binde them vp and neuer to leaue mee till thou hast made me perfectly whole and brought me into thy Heauenly Kingdome Heale thou mee O Lord and I shall bee healed saue thou mee and I shall bee saued Thou art that most tender Father who receiuedst home again with imbracing armes that lost Sonne which had wasted all his goods with riotous liuing so soone as he returned vnto thee and did repent him of his disorder confessed his sinne and humbled himselfe in thy fight thou hadst compassion on him thou didst fall on his necke and kissed him thou didst command thy seruants to bring forth that best garment and put it on thy Son and to put a ring on his finger and shooes on his feete thou gauest commandement to fetch the fat Calfe to kill saying Let vs eate and be merry for this my Son was dead and is aliue againe hee was lost and now is found Shew this thy fauour O most gentle Father to mee thy Childe who haue vngodlily bestowed those good and gracious gifts which thou both louingly and liberallie gauest vnto me This my prodigall and licentious liuing sore grieueth me and I am heartilie sorrie that I haue so grieuously offended thy Fatherly goodnesse notwithstanding according to thy olde wonted goodnesse I most humbly beseech thee for thy name sake to haue mercy on me to forgiue me my sinnes and to receiue me againe into thy sauour take away froâ— me all my old beggarlie rags of sinne and put on me that new garment of innocencie that precious ring of faith wherewith I am maned vnto thee and those most godly shoes of that Euangelicall peace that I may walke from henceforth in the wayes of thy holy Commandements and doe that which is pleasant in thy sight Giue me grace vnfeinedlie to repent and to amend my life that the Angels in Heauen may reioice at my conuersion and so wash mee from my sinnes more and more that at the last I may be cleane and appeare beauâ—â—full in my Heauenly Fathers sight thorow thee my onely Sauiour who with the Father and the Holy Ghost â—iuest and raignest one true and euerlasting GOD world without end Amen A generall Prayer for all kind of sinnes AH Lord the most puissant GOD we in Baptisme giuing ouer our selueâ— vnto thee and vnto thy holy Religion protesting openlâ— in the face of thy holy Congregation to forsake Sathaâ— with all his pompes anâ— workes to renounce thâ— World and all the vainpleasures thereof to mortifie thâ— flesh and all the lusts of it and from henceforth to diâ— vnto sinne liue vnto righteousnesse and to leade â— new life Ah Lord this our couâ—nant and bargaine made vnto thee wee keepe not bâ—â— too much wretchedly we breake in transgressing thy holy Commandements In stead of performing our seruice due vnto thee we serue Sathan leauing the fulfilling of thy Commandements we obey our owne will The World and the flesh so rage and raigne in vs that we can â—carcely breathe forth any godlinesse By mouth wee professe thee but with our deeds we denie thee wee promise to worke in thy Vineyard but we loiter and worke not In name wee are Christiâ—ns but in deede wee are Saâ—hans bondmen the Worlds â—laues and most vile seruants â—nd drudges to the flesh Oh Lord too too wretâ—hed is our state and except â—hou shortly helpest we are like vtterly to perish the ragiâ—g slouds of all kinde of sinne haue so preuailed and almost ouerwhelmed vs. O most gentle Sauiour wee â—aue a will such as it is to doe good but wee find no power nor strength in our soules to â—eâ—forme it That good thing which wee would wee doe not but the euill doe wee which wee would not do For we know that in vs that is in our flesh dwelleth no good thing And no maruell for wee are by nature the Children of wrath wee are begotten conceiued and borne in sin our senses wits and deuices are euill euen from our yong age vpward Our heart is vncleane wicked froward leude and vnsearchable wee are not able to think a good thought of our selues wee aâ—e vnprofitable seruants by oâ—rites fleshly and all that nought is yea wâ—e are the very bâ—nd-slaue of sin for euery one that committeth sinne is the seruant of sinne O most sweete Sauiour helpe vs for the glory of thy name Thou camest downe from the right hand of thy Father into this vale of misery to saue that which was lost saue me therefore good Lord which wander abroad like a sheepe destitute of a shepheard suffer not thy blessed body to bee broken and thy precious bloud to be shed for vs in vaine Thou by thy death valiantly conqueredst him that had power of death deliuer me therefore from his raging tyrannie and make mee thy faithfull and obedient seruant Suffer mee not to loue the World neither the things that are in the World seeing that all that is in the World as the lust of the flesh the lust of the eyes and pride of life is not of thee O Father but of the World and the World vanisheth away and the lusts thereof but he that fulfilleth the will of God abideth for euer Suffer me not to be ouercome with the boyling concupiscence of the Flesh which euer lusteth against the Spirit and is not obedient to the Law of God â—eâ—ther can bee but giue thâ—â— grace to kill and crucifie the â—lesh with the appetites and â—usts thereof that I may liue â—nd walke in the spirit and beâ—ome a new Creature let not sinne raigne in my mortall bodie that I should thereunto oâ—ey in the lusts of it neither â—â—â—â—er thou mee to giue my â—embers as instruments of vnâ—ighteousnesse vnto sinne but â—o giue my members as instruments of righteousnesse vnto â—â—ee And as heretofore I gaue â—y selfe vnto vncleannesse and â—o iniquitie So let mee now â—â—om henceâ—orth giue my selfe â—â—to holinesse that â— may bee â—â—ctified Kill in
God with the eye of contemplation first know thy selfe poore in miserie and then know God rich in mercie first know thy selfe groning and backe broken vnder the burthen of sinne and then know God easing and refreshing thee thus laden first know thy selfe Deaths free-hold possession and then know God the breaker and bruser of the Serpents head first know thy selfe to bee the weake subiect of all mortalitie and then know God in the donation of his Spirit the earnest-penny of mans immortalitie Man must know that hee is no long liuing creature that as soone as he is borne he is coupled with famine with thirst with heat with cold and many more infirmities And for his death hee may bee compared to snowe quickly come and as quickly gone or like to a rose at morning faire at euening withered Therefore seeing wee are so suddenly gone here to day to morrow vanished man must first know from whence he is and then let him blush for shame secondly where hee is then lament with grones thirdly whither he will and then tremble with feare At his naked natiuity hee laments with crying at his worldly entertainment trembles with feare for his doubtfull end what shall become of him O let man blush for shame he is flesh and therefore farre from God let him lament with grones that he is in the world for therefore is he wide of heauen let him tremble with feare that hee must die hee being obuious to the iawes of hell To bee briefe man must know himselfe aright both within and without behinde before and on all sides before his peruerse and ouerthwart nature will know the right way to follow God in his steps But on the contrary man is prone to euill and to the sweet and pleasing remembrance of that which is bad on this side lacke of patience in aduersitie on that side too much pride and haughtinesse in prosperitie nay what vice is it that man wants on euery side wounds and nothing but wounds imprinted stamped in his soule and fraile flesh by the custome of sin yet vpon his repentance hee shall finde God aboue him powerfull beneathe him plentiful before him watchfull behinde him wonderfull on this side bountifull on that side carefull and on euery side mercifull mercifull in forgetting mercifull in forgiuing our sinnes and the onely pathway to perfection Heraclitus a Heathen in superstition a Philosopher in profession on a time triumphing as it were with himselfe how hee had spent the day cried out with a loud voice The honour of the well-spent day is this I haue souâ—ht my selfe which of al knowledge next to God is most necessary for man in knowing himselfe knowes God It is an hard thing to be tongue-tide in secrecy to dispose the time rightly or to suffer iniuries patientlie it is an hard thing to tolerate aduersity with quietnesse and as hard a thing it is to bee a good Man The hardest lesson that a man can learne is to know himselfe what is the stile of Mastership in Arts if a man perfectly knowes not himselfe Knowledge puffeth vp but selfe-knowledge puâ—leth downe Knowledge is so far wide of true knowledge that in ignorance of God it crieth with Pharoah Exo. 5. But selfe-knowledge plunged in the depth of its owne knowledge aspireth to know the true knowledge of God Exod. 18. Iethro confesseth the Lord is greater then all Gods Knowledge mounteth vpon the wings of pride boasteth with Lucifer I will make the starres my foote-â—toole But selfe-knowledge couered with the veile of humilitie falleth downe with Iob and worshippeth knowledge But selfe-knowledge is not hasty in pace nor multiloquious in words keeping time in going and obseruing a meane in speaking and at once breakes vp the chest of his heart vnto the Lord for his mercifull fauour herein Aristotle by nature coueted knowledge and that itching desire of Eue as soone as she was out of the shell testifieth no lesse for the hope of much knowledge shee lost her selfe in ignorance swallowing as shee thought the bait of knowledg which turned in the end to the bane of ignoraÌ„ce Yet if knowledge suffer a difference and men beare more then an indifferent minde vnto it there is none more pleasing none more profitable then this selfe-knowledge pleasing in respect of God profitable in respect of man Gen. 28. It is the ladder of Iacob that reacheth from earth to Heauen that Geometricall square that squareth out Man at a spanlength and then measureth Psal 39. God the Alpha and Omega vvhich filleth Heauen and Earth that Arithmeticall Calendar of Mans age that first declareth his time to be threeâ—â—ore yeeres and ten and then vvith Moses ascendeth the Mount to take a suruey of Gods eternitie The deeâ—er Man vvadeth into the sâ—lfe-knovvledge the neerer he shall arriue to God himselfe It shall bee more then Thomas his Credo to conceiue God inwardly Ioh. 20. then to thrust thy finger into his side it shall be more then the Centurions Mat. 27. testimonie to acknowledge him in thy heart then before the multitude to confesse him vvith the lippes it shall be more then Simeons Nunc Dimittis to take hold of him in a troubled spirit then to imbrace his infancie in the flesh it shall bee more then Philips sufficit to view Iohn 14. him in thy selfe then to behold him in the heauens Looke not on the superficies and outside of thy selfe saith the Poet but rather let thy conscience bee thy looking-glasse whereby thou maiest dresse and attire thy selfe fit for heauen that will tel thee how to get the wedding robe by innocencie of life that wil teach thee how to put it on by a liuely faith that will tell thee what his progenitors haue been that will teach thee what thy state is now that will tell the histories of Adam that will tell the lessons of thy selfe that will tell thee that Adam brought sinne into the world that will tell thee therfore how thou maist study the law of God we must study it because it is a school master to bring vs vnto Christ and there like a true Naturalist shalt thou finde the causes of thy sinne hanging vpon record and there like a true Historian reade what others haue done before thee how thou maiest study the Law by reading it with a glosse of the Gospell is because the Gospell is a true interpretation of saluation briefly that will tell thee how thou wast borne vnder infestuous Planets this will teach thee how thou must bee borne againe vnder that Prince of Planets the Sunne of righteousnesse Iob. 3. Defend thy selfe from that which will not teach thee law and learn true perfect knowledge of God whereby thou maiest betake thy selfe wholly vnto him that hee may betake himselfe wholly vnto thee and that thou maiest striue to be bathed in the remission of sinnes rather then to be drenched in the sea of desperation Man and his waies are
vs complaint to him that is the great Shepheard of soules as hee is a Physition he will cure thee as hee is a Shepâ—eard hee will number thee with his flocke sinnes-saluing plaster is to reueale our wickednesse Well may wee confesse our offences but hide them wee cannot by such our confession the Diuell is preuented of his seuere accusation which ancient malice would coÌ„mence against vs. To anatomize exenterate sinne to poure it forth vpon the Altar of repentance before God will not onely take away the occasion of plea from the accuser but also reconcile vs to the whole fauour of that High Commission Beleeuing Niniâ—iâ— wrapt and confounded in sorrow was soone turned out of her mourning gowne of sackecloth and ashes and was girded about with a faire sindon of Gods eternall sauor but harde-hearted Sodome swelling in the pride of her strength is stript of all her beautifull attire and nakedly left in the base ashes of â—er owne destruction Therefore I will confesse with Dauid against my selfe my wicâ—ednesse Psal 32. vnto the Lord. It is â—ot an vsurpation to turne â—udge to cal an Assise to exâ—mine mine owne soule to â—roduce my thoughts as acâ—users of my conscience as 〈◊〉 thousand witnesses to aâ—erre and confound the gilt â—f sinne but these shall preâ—ent that latter and fearefull examination how wee haue spent our time how we haue imployed our wealth how we haue ruled our appetites how we haue mortified our desires how wee haue vsed and bestowed all good gifts and graces of the holy Spirit Nay we shall neuer haue cause to feare that dolefull distaste which Abraham cast in Diues teeth Sonne remember Lu. 16. how thou in thy life time receiuedst pleasure disporting thy time in wanton dalliance solacing thy selfe in pleasing pastimes braue in apparell glittering in gold high in honour delicate in fare defending pride to bee but a point of gentry gluttony a part of good fellowship wantonnesse a tricke of youth because thou hast inclosed and taken in all pleasures to thy selfe vpon earth thou shalt now take vp thy â—ents and reape a plentifull haruest in Hell Meete with â—he day of Iudgement saith Augustine before it come â—ooke about before hand â—repare thy selfe to enter an â—ction against thy selfe for â—o presumption will serue â—e that seeth his house run 〈◊〉 ruine and will not at the â—â—rst or second breach seeke 〈◊〉 reparations striues to â—ake rubbish of a good â—â—ilding And he that traâ—â—ls in a leaking shippe and â—ill not in the beginning â—oke to empty it sayles for â—ught but to drowne himâ—â—fe To morrow to morrow 〈◊〉 the voice of presumption 〈◊〉 who can tell whether he 〈◊〉 liue till to morrow God saith Augustine hath sealed a pardon to him that truly repents but none to him that deferres and saies he will repent And hee that is not fit for his conuersion to day will bee lesse ready to morrow for on the morrow he will bee the same man againe and sing the same song againe languishing still in delay trifling out the time till God in whose hands only are the moments of times shut and barre him out from all time and leaue him to paines without time for so abusing the precious date of time To morrow to morrow is an vncertaine time though the times bee certaine in themselues yeâ— are they most vncertaine vnto man as he knew not hiâ— beginning so he is ignorant of his ending much like to little birds who on their â—earch looke about to flie this way or that way yet before they take their flight they are preuented by the shaft Death is a common â—tate-searcher both of old and young striking as well Dauids young sonne before he was seauen dayes old as 2 Sam. 22. that ancient of dayes Methusalem that liued nine hundred sixtie nine yeeres Lest the Kingdome of Sathan should bee established in vs by frequency of sinning therefore let vs breake off delay putting no trust in old age but as Saint Paul saith Heb. 3. â—uen in this very instant while it is named to day let us repentantly crie to God and call to him to forgiue vs our leude and mispent time and let vs giue our sinnes leaue to die before vs it is good riddance of a painefull pardon for it is little better then desperatioÌ„ to giue free liberty to thy youthfull wil to range abroade vpon confidence of repentance in thy last and least part of thy life For alas what can helpelesse old age helpe when all the strength of the body all the faculties of the mind all the parts and passions are not onely daunted and out-dared with sickenesse but also worne out with a multitude of yeeres as age-spent Dauid is not able to retaine heate of himselfe but Abishai the Shunamite must cherish him An old man is halfe deathes man destitute of all good meanes to conuersion vnfit to fast vnable to pray vnapt to watch or to any other exercise What voice is there more lamentable theâ— that of Milo when seeing the young Champions striuing each with other to obtaine the Conquest he cried out with teares looking on his withered armes My bloud is dead my veines wrinckled my sinewes shrunke to nothing The counsell of the Wise-man may be a present Memorandum to euery man Let vs remember Eccles 12. our Creator in the dayes of our youth while the euill dayes come not That is in our prosperity of streÌ„gth in our hopefull youth in the vigor and lustinesse of our yeeres before forgetfull old age ouertake vs. Let vs betake our selues to him that tooke vs out of the dust and created vs after his own likenesse otherwise it were an euerlasting blemish of ingratitude and a most infamous stampe of iniustice to hope for the receite of eternall glory to receiue at one instance an Angels inheritance to enioy for nothing a place with Christ and not to tender the best of thy selfe to God his Father If it were polâ—ution to the Altar to offer the lame and sicke with what face then canst thou present that little short and maimed peece of seruice which limping old age will affoord Hee which is the Childe of many yeeres is no doubt the Father of many sinnes for life the longer it is the more sinfull it is If in the oblation of burnt offerings and peace offerings the young Lambes without Leuit. 1. blemish were elected for the sacrifice if the chiefe fat of the Ramme made the Exod. 29. sweetest sauour vnto the Lord then stands it against the rule of decencie and good manners to serue in Leuit. 3. Gods messe with the bare leane and rotten bones of sinnes that haue lien rotting in the pit of corruption as many sâ—â—re yeeres as did Lazarus dayes in the graue If no man were admitted to stand before Nabuchadnezzar but children that were Dan. 1. 4. most beautifull how dare any man shuffle himselfe into Gods presence disiointed crooked old aged
onely Sauiour so loue thee that all mine affections may bee set on thee alone and so embrace true godlinesse that our whole life may be a cleere mirrour of all vertue and goodnesse so shall wee through thy mercie bee found worthy guests of this thy Table and receiue these holy mysteries to the saluation of our soules Yea so shall we be well assured of the remission and forgiuâ—nesse of all our sinnes By the breaking of thy blessed bodie and the shedding of thy precious blood our consciences shall bee quiet our hearts shall be filled with all true and spirituall ioy we shall triumph ouer Sathan sinne death hell and desperation wee shall be partakers of all the fruites and merites of thy blessed passion bee made one body with thee fellow-heires in euerlasting glorie O Lord God let it so come to passe for the honour of thy name Amen A Thankesgiuing after the receiuing of the Communion VVEe thanke thee O Heauenly Father for the blessed passion and glorious death of thy dearely beloued Sonne our Lord and Sauiour Iesus Christ by whose holy wounds we faithfully beleeue and are assuredly perswaded that thy wrath is not onelie pacified towardes vs buâ— that thou also are now become our most mercifull Father and hast freelie forgiuen vs all our sinnes Restore vnto vs thy heauenlie grace and make vs sonnes and heires of thine eternal glorie And because wee should not doubt of thy Fatherlie goodnesse rewards vs 〈◊〉 in the deâ—th of thy 〈◊〉 the same Son Christ 〈◊〉 Lord hath lâ—â—t vnto vs not onely his holy Word but also a blessed memorial of his death and passion set forth 〈◊〉 the holy bâ—â—ad and wine which weat this present haue receiued both for a remembrance of the breaking of his blessed body and the sâ—edding of his moâ—â— prâ—â—inâ—â— blood 〈◊〉 also for the quietnâ—sse of our â—â—onscience and â—â—â— the 〈◊〉 of the remissiâ—â— of our â—â—â—nes through faithâ—â—â—â—â— We 〈◊〉 thee O Heaâ—â—enly Father that we be neuer vnmindefull of this thy exceeding great kindnessâ— not vnthankefull for thy maâ—ifolde blessings vnspeakable mercies declared vnto vs in the glorious death of thy welbeloued Sonne but so worke thou in vs through thy holy Spirit that wee may be made worthy members of that bodie whereof thy Sonne and our Sauiour Christ Iesus is the head And that we may so faithfullie beleeue in thee and so â—eruently loue one another alway liuing in thy feare and in the obedience of thy holy law and blessed will that wee being fruitfull in all godly and Christian workes may traine our liues according to thy good pleasure in this transitorie World and after this fraile and short life obtaine the true and immortal life where thou with thy dearely beloued Sâ—nne our Lord and Sauiour Iesus Christ and the Holy Ghost that most sweete Comforter liuest and raignest one true God in all honour glorie World without end Amen A Prayer to be saide at the receiâ—ing of the mysterie of Christs Bâ—die in the Communion O Heauenly and blessed Father â—â—render vnto thoe most hearty thankes for all thy benefits which thou hast shewed vnto mee a most wretched sinner but especially for that most sweete smelling sacrifice which thy onely begotten Son offered vnto thee on the Altar of the Crosse by giuing his most pure and vndefiled bodie vnto the death for the redemption of Mankinde in remembrance whereof according to thy wellbeloued Sonnes ordinance I now receiue this holie bread most entirely beseeching thee that I may both be partaker of the merites of thy deare Sonnes Body-breaking and also leade a life worthy so great a benefit to the glorie oâ— thy name Amen A Prayer to be saide at the receiuing of the mysterie of Christs bloud in the holy Communion O Blessed and mercifull Father thy loue towards mee sinful Creature is so exceeding great and vnspeakable that I cannot but giue vnto thee most humble thankes namely for the shedding of the most precious bloud of thy deare Sonne Iesus Christ by the vertue whereof thy wrath stored vp against me wretched sinner is pacified my ransome is paide the Law is fulfilled mine enemies are ouercome put to flight In remembrance of this so noble a victorie and of so great a benefit I am come vnto this Table O merciful Father to drinke of this Cup desiring thee that as my outward man is comforted by the drinking of this wine so likewise my inward man may bee comforted and made strong by true faith in the precious blood of thy most deare Sonne O Lord and my Heauenlie Father giue me thy holy Spirit which may so rule gouerne my heart that I neuer bee vnthankefull nor forgetful of this thine exceeding great kindnes but so traine my life according to thy blessed will that whatsoeuer I doe speake or thinke may bee vnto the glory of thy most blessed name and the health of my soule through Iesus Christ our Lord. Amen A Morning salutation to GOD for wisedome for grace and forgiuenesse of sinnes MY Soule O Lord hath desired thee in the night season and I haue also waited for thee in spirit and minde all the morning beseeching thee that thy presence which I sore haue longed for may expell from me all my sinne Lord water the secrets of my heart with thy manifolde graces and mightily enâ—â—â—â—e the same with thy loue And now my most sweete Lord Iesus Christ I rise and come early to thee in the morning and pray thee from the bottome of my heart that thou wilt hearken vnto my prayers and godlie requests which I doe most humbly in heart offer vnto thee for thou art the wisdome the eternall brightnesse and verie figure of the substance of the Father who hast created all things of nothing And because thou wouldest bring againe Man to the pleasure of Paradise thou camest downe from Heauen into this vale of miserie and by thy holie conuersation thou hast shewed and trod him the path thereunto and for ransome of all Man-kinde thou wouldest bee offered to thy Father as a most immaculate Lambe Open by thy Holy Spirit my stony and hard heart that with the eies of a perfect beliefe â— may alwaies behold thee who art King of Kings and Lord of Lords Giue mâ— wisâ—dome truly to consider of thy â—eath and passion that thereby I may profit in thee onely who art as a Booke of charitie for me Grant mee that I be vtterlie destitute of all vanities that now I be not he whom heretofore I haue beene but doe thou alwaies abide in me that so linked vnto thee I neuer sâ—verue or decline from thee Send downe good Lord thy wisedome from the seate of thy Maiestie that shee may labour and be with mee that I may know what is acceptable in thy sight that my heart and senses may bee enlightened whereby I may vnderstand how to bee a true follower of thy Precepts O my Lord and Sauiour Iesus Christ who art most sweete vnto mee
weakenesse to bid him depart and say him Nay It is Matt. 16. 20. but a bitter recompence to buy the pleasures at so deare a rate as at the price of the soule in euerlasting confusion for our life is short and fading and but the length of a shanne and if thou thinke it more take the Counters into thy hands and see what reckoning thou canst make of it What is past grieues thee with the remembrance thereof because so much of thy time is spent what is present burdeneth thee with the weight thereof because in sweat and soare study and trauell thou doest waste thy time what is to come troubleth thee with the vncertainty of it lest the graue do swallow thee before thou see it Yea make thine account as thou oughtest and thou shalt find it swifter then the Weauers shuttle Iob 7. 6 and speedier then a post on the wings of the wind Iob 9. 25. Then in consideration of this and whatsoeuer hath beene spoken to the vnâ—lothing of our nakednesse and humbling vs before God to the pulling off our robes of leuity and lightnesse and the preparing our bodies to the graue and our soules to this insuing exercise of holy meditation to the daunting of all flesh All must come and the houre may be neere but it cannot be farre off and howsoeuer wee forget it it will bee sure to remember vs. Therefore let vs know that here as Pilgrimes and strangers wee wander hauing no abiding City but wee seeke for one to come But wee must not seeke to find it here nor suffer the vaine applause of the world and the vainer conceit of our selues to make vs forget where wee liue remembring that wee are of our selues but as trees turned vpwards hauing no sap from the Earth but refreshed and moistened with the deaw of Heauen Let vs so prouide for our iourney that wee misse not the Ciâ—y wee seeke for Let vs so runne our race that we obtaine the victorie and reward we runne for and therefore if thou expect in thy labour blessing in thy peace continuance in affliction comfort in thy death triumph in thy iudgement ioy respect in thy life sobâ—iety in thy calling honesty in thy pleasures iudgement in thy sorrowes in thy life religion If God be not with thee to direct thee that thou stray not to correct thee that thou presume not to sustaine thee that thou famish not to pardon thee that thou despaire not to support thee that thou stumble not to strengthen thee that thou fall not and to sanctifie thee that thou sinne not and to glorifie thee that thou perish not If the Lord thorowout the whole course of thy life and in thy death be not present and powerfull to thee thou faintest in the one and failest in the other and desperation enuironeth thee on euery side for where the Lord keepeth not watcheth not but turneth away his face all the miseries in the World then will lay their siege Therefore to him let vs day and night send vp our supplications and prayers vnfainedly without ceasing like incense into the aire whereby that mercifull and louing Sauiour of mankind may continue his goodnesse towards vs and giue vs that what we want to support vs by his grace to direct vs by his Spirit and so leade vs thorowe this exemplarie World of sinne and wickednesse with our eyes so looking forward fixed on him that we let not temptations in at their windowes so captiuating our desires vnto the omnipotency of his Maiesties will that with Lot we may be righteous in a City in a World of vncleannesse that so wee may saue our soules at the last though we lose all the vaine pleasures in the World besides The losse of 〈◊〉 soule would more 〈◊〉 Sathan then 〈◊〉 sorroweth for the daâ—nation of his owne but Christ our louing Sauiour he being ouâ— onely and chiefe Precursor into Heauen euen vnto his last breath being not vnmindfull of his little flocke did as Abraham vnto Isa ackâ— as Dauid vnto Salomon as Tobias vnto his son bequeathed vnto his a few small houres before his glorification his best and principall legacy being eternall life confirming it vnto them in his last and latest prayer made for his Apostles This is life eternall that we know thee to bee the onely very God without beginning or ending and whom thou hast sent Iesus Christ That wee know him who he is and Rom. 11. what he is 1 Who he is euen the principall and singular essence from whom and by whom all things were created all things are preserued all things shall be dissolued 2 What hee is great in wisdome and therefore knoweth powerfull in strength and therefore can plentifull in loue and therefore will crowne those which hee knoweth and know those euerlastingly which hee loueth and loue those most tenderly which know and acknowledge him By his knowledge he will rule by his strength defend by his loue embrace all that know and acknowledge him that know him after a long and earnest seeking him and acknowledge him by a most gracious and happy finding him seeking him among their miseries finding him in his mercies seeking him in the croud and preasse of their sinnes finding him in the top of his Crosse seeking Him in finding our selues finding him in seeking our selues As wee desire to know and find God so wee must endeuour by all means possible to know and seeke out our sâ—lues and make a true inquisition about our selues before wee can attaine and reach vnto the right knowledge of him that made vs. For God being as he is without beginning and ending and not subiect to definition or Description must be shadowed per posteriora because hee hath not priora he being primum principium the primary cause principall ground of euery principle yea that principium principiorum that illimited wonderfull and vnsearchable Alpha must bee Apoc. 1. comprehended and knowne by his effects It is meere dotage in Philosophie to search out causes of Principles when they are Principles they haue not precedent causes and therefore those things that borrow not their proofe demonstration from fore-running causes their brightnesse and luster must appeare by their effects Since then God in regard of his being which is without ending is incompreheÌ„sible and void of all demonstration mans frailtie must labour to know him by his effects and works For the inuisible wisdome of God is seene by the creation of the world and if in any creature the perfect Art of Gods omnipotencie may be comprehended it is in nothing more then in man vpon whom he hath set the stampe of his owne image Man therefore must know him giue him that due reuerence of honor which pertains to the omnipotencie of his Maiestie for in knowing GOD man knowes himselfe as being his workmanship Therefore wee ought to loue and know him as our Maâ—er Creator Redeemer First know thy selfe with the eye of experience then know
a hard matter to bee passed away from those things which doe not so neerely touch man how bitter I pray you will the separation be of soule body two such kind louing familiars who haue alwaies liued sweetly together euen from the mothers wombe surely they cannot bee separated without great griefe If the Oxe doe commonly lowe and mourne when his yoke-fellow which was wont to draw with him is taken away how will euery one of vs mourn when the soule shall be separated from the body Then will they with teares repeate their sinnes againe and againe and cry out O death bitter death doest thou 〈◊〉 separate vs And when the cogitation of so sharpe a separation is deepely setled in our minds then griefe followeth grief and sorrow commeth vpon sorrow for then it commeth presently to mind what a miserable condition the body and soule shall be in after the separation When a man beginneth to recount with himselfe that his body after a few houres shall be buried in a graue or darke tombe hee cannot cease from wondering at so abiect and miserable a condition What the body that now liueth which seeth heareth speaketh shall â—it bee made after one houre in a moment blinde deafe dumbe without spirit without life It shall haue then in stead of a large Pallace a base Sepulcher in stead of a soft bed the hard ground for delights rottennesse for sweete smels stinkes and in stead of seruants and familiar friends wormes And thus this cogitation of the graue will very sore trouble and terrifie a man in these extremities yet notwithstanding euery man feareth much more when he beginneth to consider what condition remaineth for the soule When Man beholdeth that eternitie and that new Region vnknowne to al men liuing which he then alone naked is to enter and when he vnderstandeth that there is to bee found in the same both euerlasting glory and perpetuall paine and miserie and knoweth not of which he shall take his part it cannot bee told with how great feare with what carefulnesse and with what exceeding sorrow hee shall be tormented when he perceiueth plainely that after two houres hee shall be either in eternall ioyes or in euerlasting paines Is not this a crosse very heauy surpassing all other crosses this vncertainty of a blessed or cursed estate which after a small time the sinner expecteth the remembrance of his sins and feare of the iust iudgement of God without hope of remission or faith in Christ is a hell to the mind not to be expressed For by how much the Kingdome which he desireth is of largenesse and by how much the firy furnace which he feareth is terrible by so much the greater shall this perturbation be considering also that Angels shall come to carry the faithfull vp into Heauen and infernall spirits to carry the wicked and infidels into hell But there is yet a farre greater perturbation then this namely that he shall call to mind the accouÌ„t which he is to make to God of all his words deeds and thoughts for of it self 〈◊〉 is a horrible thing to thinke vpon the day of iudgement the which horror will wonderfully and extremely vexe disquiet the Diuels themselues for as so long as we liue they set forth vnto vs the mercy of God and doe also commend the same and doe striue all that they can to keepe vs from meditating of his iustice iudgements euen so now on the contrarie they extenuate and make his mercy insufficient and doe set before our eies the greatnesse and seuerity of the Lords iustice Then will the sinner beginne to tremble and fal into desperation and will beginne to reason thus with himselfe If God for the sinnes of others spared not his onely Sonne will he spare me which am guilty of so many sinnes If this be done in the green tree what shall befall that which is seare and drie If the Prophets if the Apostles if the Martyrs after they liued godly so many yeeres entred not into the Kingdome of Heauen without tribulations what other place can bee left for mee but that of hell fire which know no good that I haue done If the Scripture be true which saith He will render to euery man according to his workes what should I which haue done so many horrible and great wickednesses looke for but eternall torments If that of the Apostle bee true as in deed it is when he saith That which a man soweth that shall he reape what shall hee reape but eternall death which hath made so cursed a so wing Iâ— no polluted thing shall enter into the Kingdome of God how shal I which am altogether filthy and vncleane haue hope to make so happy and blessed an entrance Then all his sinnes which he committed with so greater desire and facility when hee liued shall violently inuade the sinfull man like an hoast of enemies then the feare of punishment will open the eyes which sleeping security in sinne before had shut then ambition pride thefts murthers adulteries fornications gluttonies drunkennesse lying periury idle words vncleane thoughts negligent slacknesse and all that naughty is will come to remembrance O how heauy and grieuous will they then seeme to be which now seem so light and are done with so much sweetnes and pleasure How greatly will they then torment the minde of the sinner Who is able to expresse that last agonie wherein the soule fighteth with sore and painefull sicknesse with the temptations of diuels with feare of the iudgement to come and all this at one instant Then commeth that last perturbation the failing of all the senses as the fore-runner of death approaching which vehemently terrifieth At what time the breast swelleth the speech groweth hoarse faint and hollow the eyes sinke the nose beginneth to be sharpe the countenance waxeth pale the feete die and the arteries send forth a cold sweate These things which do thus appeare outwardly are grieuous and full of horror but they are without all comparison more greeuous horrible which are felt inwardâ—â— for as Saint 〈◊〉 writeth of blessed 〈◊〉 saying Though hee had many yeeres serued God yet did hee feare at the time of his departure What shall they doe who many yeeres haue serued the Diuell and their execrable wickednesses and who haue prouoked God vnto wrath whither shall they goe whose helpe shall they craue what counsell shall they take If they look vpward they shall see the drawne sword of Gods Iustice if downeward they shall see a gulfe gaping and hell fire there if the time past they shall see all things vanished away like a shadow if the time to come they shall behold the eternitie of Worlds which shall last without end Who can bee able to resist and abide the assault of the diuels who will bee then busiest in their desire to bestirre them with all their might and maine What shall then sinfull men doe which are left in this estate Returne they cannot and