A Perfume against the noisome Pestilence, prescribed by Moses unto Aaron. Num. 16. 46. Written by Roger Fenton, Preacher of Gray's Inn. ¶ Imprinted at London by R. R. for William Aspley. 1603. To the Christian Reader. THese times of God's visitation do beg that at my hands which otherwise, in this writing age, might very well have been spared: the publishing of some few Meditations concerning the times, for the instruction and comfort of such as shall now stand in need of the same. And albeit it seemeth to me a matter of great difficulty to prescribe forms of private prayer for others, since I have not the scantling of any one's affection but mine own: yet because this Treatise promiseth somewhat in that kind: I have annexed three supplications: which if they may fit thy devotion (gentle reader) I shall be right glad: If not, I wish thee that which may together with all spiritual comfort in life and death, to the glory of God in Christ jesus our Lord, R. F. August. 9 1603. A Perfume against the noisome Pestilence prescribed by Moses unto Aaron. Num. 16. 46. Take the Censer and put fire therein of the Altar, put Incense thereon, and go quickly to the congregation, and make an atonement for them: for there is wrath gone out from the Lord. The plague is begun. THis plague as it is a general judgement zeasing upon all sorts, and sparing none: so it is inflicted for a general sin, as appeareth by the remedy; in that the atonement is made for the whole congregation. And who must make the atonement but Aaron himself, the party offended? advised by Moses; against whom also all the multitude of the children of Israel murmured, and made insurrection, verse 41. 42. This atonement is prescribed by Moses, and put in execution by Aaron, after this manner. 1 He taketh the Censer, a hallowed vessel for that purpose, kept in the holiest place of the Tabernacle, Heb. 9 4. 2. He put fire therein to dissolve the odours, not common fire, but taken from the Altar, where it burned continually, to signify how ready God is to answer us by fire, and to accept our devotions, if we be not slack in bringing of them. 3. He putteth Incense thereon, Incense compounded of sweet Spices; to wit, Myrrh, clear Gum, Galbandum, Exod. 30. 34. and pure Frankincense, composed after the Art of the Apothecary: bruised and beaten to powder, to make a more fragrant smell. This is the atonement which must be made with expedition; because wrath is gone out from the Lord, therefore there is no delaying: and to prove that wrath is gone out, he useth a sensible demonstration in that the plague is begun. Of which context, that we may so dispose, as may be most easy for our understanding; we propound in the first place, the judgement itself which now beginneth to be made sensible unto us: Secondly we inquire of the cause thereof; and how it begun? in that wrath is gone out from the Lord. In the third place we add the remedy; the atonement made according to the prescript of Moses, Take the Censer, etc. 1. The word which commonly is used in Scripture for the pestilence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 16. 25. Num. 14. 12. Deut. 28. 21. 2. Sam. 24 13. is derived from a verb that signifieth to speak, as some think, because, where it is, every one speaketh of it, inquireth after it, how it increaseth, what remedies there be for it, what preservatives against it, what be the symptoms, & qualities of it: wherefore since it is a thing so well known, as every one is able to discourse of it; I shall need to speak the less. Only thus much in a word: since we have so long hardened our hearts against the voice of God, speaking unto us; it seemeth now that he will indeed speak with us, in a judgement so quick, that unless some speedy atonement be made with all expedition; he is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word and a blow: that since we would not hear him, we shall now feel him, for the word which Moses here useth (properly translated Plague) signifieth Smiting: and such a smiting as is fearful and terrible for impenitent sinners to think upon. Fearful, because it brings death with it: and without repentance a second death. Fearful, in regard of the terrors which accompany the same: for which cause David calleth it The Pestilence Psal. 91. 5 that walketh in the darkness; taking us unawares when we cannot see to avoid it: causing such woeful lamentations of distressed souls, that perish for want of succour; such doleful griping, and tolling of Bells, as would make a sluggard watchful, or a sound man sick to hear. Fearful for the noisomeness of it, which depriveth men of the comfort of that friendly and neighbour-like visitation, which otherwise they might enjoy. Fearful, because it strikes suddenly (which made Aaron make such hast) disappointing us thereby of many blessings, which a deliberate death would endow us withal; for the perfitting of our repentance; for the better trial and exercise of our faith and patience; for the blessing of our posterity, and the more effectual informing of others, by the last words which make the deepest impression; for the liberty of our minds, in setting our houses in order, & making choice of the fittest soil where the last seed of charity might be sown. Fearful, in regard of the universality of it; sparing Luk. 16. 9 neither place nor person: for as it is a sword pointing to 1. Sam. 24 ver. 19 Psal. 91. vers. 5. the city & cutting near hand; so is it an arrow flying into the country and smiting a far of. And if any be so senseless as not to be moved with this fearful judgement, let them remember that Christ reckoneth this but amongst the beginnings of sorrow, Math. 24. 8. Mat. 24. 8 signifying that God hath yet more arrows in his quiver, and greater vengeance in store to make an end of such wretches as make no use of these beginnings. 2. That the Plague is begun, is a thing well known, but how it begun is the question. 1. Some take it to be a discommodity brought over in our merchants commodities from foreign countries. 2. Others suppose it to be a consequent of drought, and of that want of moisture which we have complained of so long. 3. Some imagine it to be a matter of course, whereas the elements gather infection continually more or less, once in certain years gathering to a head, it must needs break forth. 4. Some take it to be an unhappy conjunction of certain Planets, inflaming the air unnaturally. 5. Others conceive, that a huge concourse of people in some extremity of heat and drought, hath inflamed and corrupted the blood, and so it begun. But the judgement of Moses reacheth further, in that he maketh it an effect of God's wrath: for whatsoever secondary causes do concur hereunto, certain it is, that the wrath of God is the principal: which being kindled and sent forth, doth fire the rest and set them all a working. He is purblind, as the Apostle speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Pet. 1. 9 and cannot see a far off, who looketh only upon inferior causes for if the cause of this infection were elementary, why must holy fire be taken from the Altar? fire out of the chimney would purify that & perfume the air as well as any: it must be celestial fire; which argueth that the principal cause is supernal. The wrath of God once kindled is terrible: when David did but think of it, it put him into a passion like men who astonished & half frighted use to bless themselves, Psal. 2. 12. If his wrath be kindled, Psal. 2. 12 yea but a little, blessed are all they that trust in him. 'tis like Gun powder which bloweth up whole families before they live out half their days. But much more terrible is it, when wrath thus kindled is gone out from the Lord; as in this place where the plague is begun: for long it is before it go forth: therefore when it is once out, a harder matter to drive it back again. It hath a time to kindle, and a long time: for God is slow to anger. After it is kindled in the breast it hath a time to break forth, in words and threats: for He speaketh unto us in his anger before he vex us in his sore displeasure. Psal. 2. 5 After many threatenings and warn: he hath a time to prepare himself to battle, to whet his sword, and bend his bow, and make his arrows ready, Deut. 32. 23. 34. which are rusty and blunt, and all out of order. A time to open his storehouse, and unseal his treasuries, where all his plagues & instruments of death be hoarded up, & hardly drawn from him: he is more liberal of his blessing, they come from him with less ado: for he neither sealeth them in his treasure, nor locketh them in his chest, nor keepeth them in his bosom, but carrieth them in his hands: It is the opening of his hands and all things living are Psal. 145. 16. filled with plenteousness. Doubtless then, it is no small matter that hath kindled the wrath of God against us: no cords of vanity, but some cartropes of iniquity, which pull down this judgement from him. Which thing appeareth, as well by the nature of the remedy here prescribed, as by the quality of the judgement inflicted. Here is Incense to perfume and sweeten: therefore somewhat there is which stinketh in the nostrils of the Almighty, in that Aaron must dissolve such sweet Odours for the atonement. Secondly the noisomeness of the Pestilence, noteth the cause thereof to be some loathsome abominations which causeth God to turn the light of his countenance from us, as we turn our faces from persons and places infected: 1. Whether it be therefore our profaneness and neglect of God's service: which Moses thought sufficient to cause God to meet us with the pestilence, Exod. 5. 3. 2. Or whether it be our hypocritical worship of God dissembling with him in our hearts as the Isralites did, for which they should die of the Pestilence, jero. 42. ●0. vlt. 1. 3. Or whether it be our light account of the sacrament, and the unworthy receiving thereof which caused such a mortality amongst the Corinthians. 1. Cor. 11. 30. 4. Or whether our overmuch confidence in secondary causes (in that God of his mercy hath laid the corner stone, and united kingdoms together) make us to number the people as David did, and secure ourselves in the strength thereof; which causeth God by this kind of judgement to subtract (as fast as we multiply) from Dan to Bersheba. 5. Or whether our stubbornness in not making use of former visitations hath brought greater upon us as upon the Israelites in Amos. 4. for God hath proceeded in the same order with us as with them. First sending us famine, as ver. 6. after that drought whereof we have long complained, as vers. 7. thirdly want of fruit this last year, as vers. 9 and now the Pestilence, verse 10. and if for all this we will not turn unto him, there remaineth worse behind; war, and the overthrow of Sodom. verse 11. 6. Or whether the toleration of such unclean and notorious harlots as keep about this place, have infected the City: for the Plague ceaseth not in Israel till Phineas had done judgement upon those adulterous persons, Num. 25. 8. Unto which you may add those wanton attires and unseemly fashions wherein our women disguise themselves: whose ornaments do beautify their Egyptian Temples (not Temples of the holy Ghost) but where some Crocodile or poysenfull serpent doth inhabit, whose gallant bushes of such curious and costly hair do hang out to testify that their Wine is of the Vine of Sodom, and Grapes of Gomorah, commonly sold at the sign of the Painted face and naked breast. These creatures when they think themselves most sweet and fine, then be they most loathsome and ugly in the sight of God and honest men. 7. Or whether some treacherous conspiracy plotted and intended by some murmuring malcontents for insurrection against Moses and Aaron, to the great peril or overthrow of Church or commonwealth, as it was in this place, verse 41. 8. Or whether the blasphemies of affected Atheists hath poisoned our air: for while they be suffered to breath in a Christian commonwealth, they must needs infect us, since in the judgement of a Heathen Prince, to blaspheme the true God was accounted most filthy abomination; insomuch as he decreed their houses to be made a jakes, who spoke any plasphemie against the God of Shadracke, Meshake, and Abedmago. Dan. 3. 29. Whether these, or all these together, certes some loathsome and abominable sins they be, which have brought so noisome a judgement amongst us, which must be perfumed by the incense of sweet odours. 3. And what is Aaron that he should make an atonement for so great matters? a sinful man like one of us. He was but a shadow, the true Priest is the son of God our blessed Saviour, by whose only virtue the atonement made even by Aaron himself was made acceptable unto God. 1. First this Priest of the High God, in the fullness of time took the Censer, when he assumed our human nature into the personal union of his deity, when he hallowed and sanctified that earthen vessel to offer Incense therein unto his Father. 2. He put fire in this Censer, not sparingly, but in such quantity as he had like to have burnt up Censer and all, john 2. 17. The zeal of thine house joh. 2. 17. hath consumed me. That fervent affection also which he carried to mankind, was fire enough to dissolve Odours for a thousand worlds. It hath been observed, that as the Son of God when he became man made choice of the worthier sex, that such a sacrifice might be without the least note of imperfection: so one the other side did he vouchsafe to be conceived of a woman without a Father, that he might suck from her such tenderness of affection as that sex could derive upon him. And yet he received more than she could give; forsomuch as her nature was sinful, and sin doth naturally harden the heart and dull the affection▪ Christ therefore who received all but sin, must needs have his love and affection much more quickened towards man: for whose sake it pleased him to be humbled with such passions. 3. Human affection is fervent for the time, but unconstant, like earthly fire, sometimes in, and sometimes out. Peter his love was hot enough when he would die with Christ; but it would not hold: but Christ hath kindled his affection from the Altar, from a perpetual fire which never went out. human love savoureth of the earth be it never so pure, except the holy Ghost do sanctify it from above. Peter spoke from love and from an hearty kind affection to his master, I make no doubt; willing him to favour himself that such miseries might not befall him; but his love was not taken from the Altar, it seemeth by Christ his answer to have been kindled from hell rather get thee behind me Satan. But Christ in whom the holy Ghost dwelleth bodily, is full of celestial fire. 4. Whereupon he putteth Incense, offering up prayer unto his Father an atonement for his whole Church; Incense compounded of sweet Odours, artificially compounded of such divine meditations as are recorded in the 17. chapter of Saint John, in that excellent prayer made by Christ, for the entire mystical body, himself and his members. These spices were bruised, broken, & beaten to powder, to the end they might send up a more odoriferous smell, into the nostrils of his heavenly Father. Were not the thoughts of his heart broken, when lamenting over Jerusalem in this manner. If Luk. 19 42. thou hadst known at the least in this thy day those things which belong unto thy peace, there cometh a sob and cutteth away the rest of the sentence, and as if his mind were broken in the midst betwixt compassion and indignation, he concludeth: but now are they hid from thine eyes. Were not his divine Meditations interrupted, and sore bruised, when he stood in a mammering what to say, backward and forward: when he saith, and again unsaith, How is my john. 12. 27. soul troubled, what shall I say? Father save me from this hour; but therefore came I into this hour: Father glorify thy name. Nay were not the passions of his heart beaten to powder, in that bitter agony and bloody conflict, where he striveth till he sweat, and sweateth till he bleed: so bruised and broken in heart, that an Angel must comfort the Lord of life. 5. This sweet Incense is an atonement to his Father: but for whom? for the congregation of men, who murmured▪ conspired, and made insurrection against him; for his enemies and bloody persecutors. Yea the first Incense of prayer which he offered upon the cross, was for those who nailed him to the cross, Father forgive them, for they wot not Luk. 23. 34. what they do: and not for them only, but for all mankind was this atonement made, who pierced the eternal God before he had a side to pierce, Zacher. 12. 10. and Zak▪ 12. 10. because we cannot conceive how our sin should pierce a spirit, or our ill doing extend unto God more than our well doing, Psal. 16. 2. Therefore Psal. 16. 2 God is incarnate, and hath taken our flesh upon him, that man might conceive, and see, and look upon him whom he hath pierced. Notwithstanding this atonement made once for all; yet we see wrath is gone out from the Lord, and the plague is begun amongst us: Aaron with his Censer, and all the ceremonies of the Levitical Priesthood be vanished, what remedy remaineth then for us? Much every way: for albeit the aaronical Priesthood be taken away, and the true Priest ascended up on high out of sight: yet notwithstanding by virtue of his mediation there is a continual intercourse between the Throne of God & his Church militant here upon earth: for his heavenly inspirations, and our holy desires are as so many ascending, and descending Angels of commerce between God and us And as teaching bringeth us to know the truth of God, so prayer testifieth that we acknowledge his Goodness to be the only fountain of all blessings: wherefore as there is nothing to which God is more prone, and inclinable then to communicate his goodness; insomuch as the Prophet saith, he doth expect and wait that he may have mercy: so there is Esa. 30. 18 no part of our service can be more acceptable unto God than this of prayer, which drawing mercy from him, showeth so happy a concurrence between his will and our wishes. It is with our gracious and merciful Father in this case, as with a full breast, which acheth for desire to give Milk: then welcome is the hungry child that can suck the best. This duty lieth principally upon the Ministers of the Gospel, who as public persons do stand and speak in the presence of God for the people: for as it was enjoined Aaron and his sons to bless the people in the name of God; and to offer prayers unto God in the name of the people: so was the same practised in the primitive Church (as Saint Paul witnesseth) by the Minister of this function: 1. Cor. 14 16. whose Prayers and thanksgivings the people by their joyful acclamation did ratify: Wherefore the Archeministers of the Gospel, the Acts. 6. 3. twelve Apostles, separating others for other employments, reserved themselves wholly for Prayer and the ministery Verse 4. of the word, conjoining those two ghostly exercises together; as if they whose care and charge over the people, is manifold more, then common persons, should have a double portion in this duty of Prayer for the people: which very duty imposed upon them, is a special seal and confirmation, that the self same divine love which hath made choice of the instrument, will thereby effect his good work, in blessing his people, and accepting their prayers and unfeigned devotions: but so much the rather, if the Minister himself do lift up pure hands in prayer. 1. Tim. 2. 8. Wherefore our great desire is, that as we for the people, so they for us would pray with David, Let thy Priests (O Lord) be clothed with righteousness, Psal. 132. 9 so shall thy Saints rejoice and sing. Which oblation that it may be the more effectual, and acceptable unto God; for external incense, we must take unto us the Censer of the Sacrament, those hallowed mysteries which represent, and exhibit unto us the precious body of our blessed Saviour, which never cometh empty of heavenly fire taken from the Altar: for it is Ioh 6. 63 the spirit that quickeneth, the flesh profiteth nothing: Whereby our odours of devotion being perfectly kindled and dissolved, our Incense shall ascend even as pillars of smoke in his presence and cover the mercy seat. Yet for all this let the people take heed how by conferring the burden of this duty upon the Minister, they do any way seek to exonerate or ease themselves: for concerning the spiritual function of offering this Incense of prayer we are all of us Priests at large. A chosen generation and ●. Pet. ●. ● Reu. ●. 10 royal Priest hood, ordained and made Priests unto God by the Lamb which now sitteth upon the Throne. 1. Let every one therefore bring his Censer, that is▪ his heart unto the Lord, a hallowed & sanctified vessel for this purpose, to offer up incense of prayer unto God, a vessel laid up in the holy of holies, in the heavenly tabernacle, where Christ Heb▪ ●●. Co●o. 3. 2 sitteth at the right hand of God. 2. Let him put fire in the censer, the fire of zeal that he may be fervent in Prayer; for the wrath of God waxeth hot, and our high Priest hath taught us by his own example in his agony when the hand of God is upon us, Luk. 22. ●●. then to pray more earnestly. 3. But alas we know not what nor how to pray: happily we shall pray for life, because that is sweet unto us, or for our household and friends, for that they are dear unto us, or some such like petition which flesh & blood in this case shall reveal unto us: neither do we know in these extremities how to limit our prayers according to the will of our heavenly father: neither will our earthly fire of carnal zeal carry the smoke of our incense high enough to cover the Luk. 16. 13 mercy seat, besides every blast of wind, every idle & wandering cogitation will be ready to disperse it into the air before ever it come near the clouds wherefore we must beg some holy fire from the Altar: & desire God with David, that he would direct our prayers in his sight like Incense, that they might ascend directly without interruption▪ whereof assurance is made by the Apostle, Rom. 8. 20. The spirit also helpeth our infirmities, for we know not what to may as we ought, but the spirit itself maketh ●ou●d to God for v● with 〈…〉 to be expressed. 4 Upon this holy fire must we put incense: that is, power out our souls before God, and our prayers in his presence: not casting forth unreverently before his throne our so●d affection, or what ever our heart lusteth: nor presenting before such a majesty, whatsoever our foolish conceit doth suggest for the present: but our incense must be compounded or sweet odours, and artificially made after the skill of the Apothecary. Choice and select Meditations are to be provided by mature premeditation, composed according to the prescript of our Lord and master; who hath not only given v● general directions, and rules of supplication▪ but also framed for us a general sum, an exact form, and most perfect pattern of all prayer. These Odours must be bruised or beaten to powder▪ A sacrifice of God 〈◊〉 a troubled spirit, a contrite and broken heart Psal ●●. 17. O God wilt not thou despise. It is no small grief which breaks the heart, no sleight humiliation which brings us to dust and powder. We say we are sorry for our sins; but we cannot weep: sorry, but we eat and drink never the less: we sigh and say our prayers, and by and by as cheerful and light hearted as ever before. These sudden qualms be far from that humiliation and contrition which the Scripture calleth the breaking and the ●enting of joel. ●. 13 the heart: for can we persuade ourselves▪ it is no greater torment Gal▪ ●. 24 Rom. ●. 29. than so, to have our flesh mortified yea and crucified: or can we assure our consciences that we do indeed circumcise the foreskin of our hearts, unless we feel them bleed within us? God prophesied by Zacherie of true penitents, that after they had looked upon him whom they had pierced, and duly considered how their sins had offended the Almighty, they should lament for him, as one mourneth for his only son: and Zach▪ 12. 10. great reason; that as our sins had pierced him, so sorrow for sin should pierce us: & as we caused him to give his son, his only son unto death for us, so our mourning should not be slight & superficial, but as one mourneth for his only son. To the end our incense may be beaten smaller, our Saviour Christ hath commanded us to join prayer with fasting, which maketh our Incense both to ascend higher, & to smell sweeter: for 〈◊〉 doth not only elevate the mind in divine meditation, which was the effect of Moses his fast in the mount: but in depriving our flesh of her ordinary food, we do work revenge upon ourselves for offending such a gracious God, and withal give unfeigned testimony, that ourselves we condemn as the only causes of our own misery. Thus displeasing ourselves we & our incense are more pleasing unto God: judging & condemning ourselves, we shall not be judged; 2. Cor 7. 1●. & revenging ourselves upon ourselves, we shall prevent the greater judgement of God. If public fasts upon the occasion of this general visitation▪ should appear manifestly by the rules of Physic, not to stand with safety of some weaklings, in a time of infection: then let them perform it privately, that our Father which seethe them in secret, may relieve them openly. For albeit our gracious God in regard of our fears, and infirmities, doth dispense with the manner of his worship in some cases, as he dispensed with David, who should have gone to Gibeon to ask counsel of God, but only that he was afraid of the sword of the Angel ●. Chro. ●● 30. ●. Thes. 5. 27. of the Lord: yet for the substance of his worship we are never dispensed withal. If we should seriously think of these things, and practise upon ourselves to purpose, we should not only prevent the Prophet his complaint, that we hang down our heads like a Esa. ●●. ● Bulrush, which boweth in a storm, and after standeth prick up, as before: but we should find such alteration in ourselves as we should have small list to commit the same sins again. Yea the very remembrance of them would make us to love ourselves the worse while we lived. 5. And as for prayer, all times are convenient, so is it a general duty to be performed for all persons: for the whole congregation of what condition soever, Let prayers be made for all men, for Kings, and for all 1. Tim. 2. 1. that be in authority: for our enemies, and them that rise up against us, as in this place against Aaron: for as prayer is a benefit which none so poor but is able to bestow; so there is none so rich but standeth in need of it; and again, as it is in the power of every one to give; so is it not in the power for any one to refuse it, though through maliciousness they will not vouchsafe to accept any thing at our hands, yea though they be set on mischief against Moses & Aaron: yet Aaron his Incense shall stay the plague that is begun amongst them. But while we seriously reflect upon ourselves, all that hath been said will not comfort us: for we have neither censer, nor fire nor odours for the purpose. Our hearts which should be hallowed & sanctified vessels for this holy action, laid up in the holy place of the tabernacle; they are daily and hourly profaned & polluted by common & unclean use. Our fire the most of it is kindled either from the earth or a worse place, for Satan is ever casting his firebrands at us, or else blowing with the bellows of one temptation or other: and if we can beg any heavenly fire from the Altar, we have so many humorous affections, as be ready evermore to quench the same. Our odours stink, the imaginations Gen. 5. 6. of our hearts be only evil continually, & if good motions be inspired from above, there is such a damp of thoughts arising in our Luk. 24. 38. hearts to meet with them as must needs choke them. Yea that excellent compound of prayer made by our Saviour Christ himself for our use, if it once pass through our polluted lips we mar it in saving of it. And to say the truth, our consciences do accuse us, and our sins do witness, that we are the offenders who have kindled this wrath of God against us; and shall we now take our Censers and offer Incense? so did Moses bid the rebellious people in the 17. verse of this Chapter; Take every one their Censer and put Incense Num. 16. 17. thereon before the Lord: two hundredth and fifty Censers: but this is the next way to kindle the wrath of God more against us, to consume us as it did them, 35. verse. It is true, if we be obstinate in our rebellions: but otherways though Aaron himself have sinned; yet we read that he may take the Censer as well for himself as for others, and it shall be so accepted that the smoke of the Incense shall Levit. 16. 13. cover the mercy Seat, that is upon the testimony: So he shall not die. And against all our infirmities and imperfections which can be alleged, we are relieved abundantly, in the 8. of the Revelation the 3. verse. A● Revel. 8. 3 Angel stood before the Altar having a golden Censer, and much Odours was given unto him, that he should offer with the prayers of all Saints. Our high Priest made not an end of praying for us upon the Cross: but as he is a Priest for ever, so he prayeth for ever without end, It is God that justifieth, Rom. 8. 34. who shall condemn? it is Christ which is dead, or rather risen again, who is also at the right hand of God, and maketh request for us, and as we ever sin, so the Apostle saith, He Heb. 7. 25 ever liveth to make intercession for us. There he standeth before the Altar in the presence of his father with a golden Censer: for his precious body which hath been so often tried as gold in the fire of persecution, is now glorified in the heavens, which before was an earthen vessel. In which censer there wanteth no fire, for he hath carried all his affections & bowels of compassion with him into heaven, neither may we think that he carrieth less zeal or love in his breast towards mankind now sitting in glory, then bleeding in the garden, or dying upon the cross. It was the effect of the thief his petition, Lord remember Luk. 23. 42. me when thou comest into thy kingdom, now in the midst of torment I know thou canst not forget us, since thou art partaker of the same misery with us: but wilt thou remember me when all is past, and thou come into thy kingdom; when thy body is glorified, & all tears wiped from thine eyes, shall not those pitiful affections be also wiped from thine heart? no verily though he be ascended above the heavens & stand behind the wall, though the heavens be Cant. 2. 9 drawn like a Curtin, or stand like a brazen wall between, that we cannot behold our beloved with bodily eyes, yet even now also doth he look through the grate upon us, with no less pitiful compassion then when he hanged upon the cross: for when that bloody enemy Saul made a breach into his Church, it affected him as much, as if his own person had been assaulted afresh, Saul, Saul, why dost thou persecute me? I am jesus of Nazareth Acts. 9 4. whom thou persecutest. When the blessed martyr Steven stood at the bar in great distress, than did he behold our Saviour standing at the right hand of his Father, as Saint john Act. 7. 55. Reu 8. 3. doth here see him standing before the Altar; who is wont to sit at the right hand of the majesty in the highest places; but when his Chucrh is troubled, then doth he stand up and make intercession for the same, such is his sympathy and compassion towards us. Upon this heavenly fire doth he power sweet odours, and offereth them to his Father, together with the prayers of Saints. So then here is our comfort, though our Censers be unclean; yet our prayers are offered in his golden Censer before they be presented unto God: and though they be in themselves never so unworthy, yet are they sweetened and perfumed by the sweet odours of Christ: in whom there is more virtue to purify and reform them, than is or can be corruption in our nature to infect them. Therefore (to conclude) since we are not able of ourselves, as of ourselves, to 2. Cor. 3. 5. think a good thought; let us desire the holy spirit by his celestial inspirations, to raise holy desires in us: and since those desires when they are at the holiest, must needs smell of the cask; let us humbly entreat our Saviour Christ to take them out of our naughty vessels, and offer them in his golden Censer, to perfume them with his sweet odours, to present them in his own name for us: so shall they be a sweet savour unto God the Father, to whom with his beloved Son and blessed spirit (what ever become of us) be given all glory, power, and dominion, world without end: Amen. A Prayer for this time of visitation. O Eternal and everliving God, Creator and disposer of all things in heaven & earth, we thy poor creatures bound in duty to give thee humble thanks for that great benefit of our creation, whereby thou didst raise us out of the dust, above other creatures, to be made conformable to thine own self: do acknowledge here before thy divine and unspotted Majesty, to our shame and confusion, that by our own only default we have utterly deprived ourselves, not only of the comfort of that most excellent benefit, but of all power to be duly thankful for the same. We have blemished thine honour, defaced thine Image, brought a curse upon ourselves, and miserable thraldom upon the rest of thy good creatures. We have left ourselves nothing but misery and wretchedness, shame and nakedness; nothing but mortality, terrors of death, fearful expectation of judgements, and everlasting confusion. And albeit there be left unto us some relics of understanding, as the candlelight of nature for direction, by which we are able to discern some few things under heaven▪ yet when we consider how some of our brethren, made of the same mould, are borne into the world natural fools, and stark idiots; who by due might challenge as much as the best of us: we are thereby driven to confess, that this small remnant of thine image is derived unto us, not by any right of inheritance, but only by the indulgence of such a faithful creator, who in the midst of thy judgements dost remember mercy. Yet cursed creatures that we are, no sooner do we receive a good gift of nature from thee, but we arm ourselves thereby the more to work mischief: turning sweetness into poison, and employing all the natural powers and faculties of soul and body as instruments and weapons of unrighteousness unto wickedness. Insomuch, as if thou shouldest not by thy provident power bind in that bag of poison, and restrain the root of bitterness within us, but shouldest suffer it to sprout out into the several branches, we should too too soon bewray what monsters we are. Thus are we by nature plunged into the depth of woe, and exposed unto all misery: so that if all the plagues under heaven should zease upon our bodies, and send our souls headlong into those hellish torments; we do unfeignedly acknowledge, that thou in thy judgements might thereby reap honour, and we our most just deservings. Yet notwithstanding for all this, we are encouraged to approach to thy throne of mercy, as to a most gracious God, and our loving Father in jesus Christ (O blessed be that son who hath taught us to call thee Father) in whose only name and mediation we come unto thee, beseeching thee upon our vnseigned repentance to be reconciled unto us. We repent, O Lord help our impenitency, we are out of love with ourselves, we detest ourselves for offending such a gracious God: we are sorry for our sins, and heartily sorry that we cannot be more sorry: yet accept our endeavours, O Lord, and pardon our infirmities. Teach us more and more by thy holy spirit to make the true use and application of the merits of thy son, to our souls and consciences. Let his humanity encourage us with confidence to come unto thee in the name of our elder brother. Let his holy conception daily purify our original corruption wherein we were conceived and borne; that it never bring forth more of this corrupt and bitter fruit, as it hath done in the course of our lives. We have multiplied many actual transgressions and foul offences against thy divine majesty: but yet thy son did never transgress in all his life: he was obedient to every jot and tittle of thy law for our sakes: look upon his righteousness. We were slaves unto Satan, but his passion hath redeemed us: bound with the chain of sins, but his condemnation before Pilate hath absolved us: borne to eternal death; but quickened by his death to everlasting life: cursed creatures we were, but his cross hath blessed us: polluted and unclean, but his blood hath washed us. Let all the lusts and affections therefore of our old man be buried with him, that we may be renewed in spirit by virtue of his resurrection: and so shall we have the lot of our heavenly inheritance daily more and more confirmed unto us, by his ascension: and we secured of all blessings meet and convenient for the militant estate of thy kingdom, by his session at the right hand of the Majesty. Yea these wounds of our consciences which do now seem to bleed afresh under thy heavy hand of visitation, shall be suppled and healed up by the sovereign unction of thy gracious spirit descending upon thy Church, and distilling from the head to every lively member of the same. And seeing thou hast yielded thus far unto us (most gracious Lord) we hope further that thou wilt not deny us any temporal blessings which may stand with thy glory and our comfort. Then let this great death & mortality which now reigneth be swallowed up in the death and passion of our blessed Saviour: Let his sweet Incense make a speedy atonement for us: Let it appease thy wrath which is gone out against us, and stay this plague that is begun amongst us. O Lord, we have deserved a thousand plagues we confess, but we are sorry for it: Hold thy hand therefore (good father) and we will do no more so. Less of thy judgement (sweet jesus) less of thy judgement, and more of thy grace, that we may make the true use of thy judgements: so shall our happy deliverance minister matter of praise and thanksgiving in thy holy congregation, to the eternal glory of thy blessed name, and comfort of thine elect children. These things, and whatsoever our unperfect prayers are not able to express, which thou in wisdom knowest to be needful for us and expedient for thy whole Church, we humbly beg at thy hands for jesus Christ his sake, thy beloved Son and our only Saviour and redeemer. Amen. ¶ Another directed by the line of the Lords Prayer, to the same purpose. O LORD our GOD most Our Father. gracious and merciful, we give thee humble thanks, for that thou hast vouchsafed to give us leave to come so near thy Majesty, as in the name of children to call thee Father. We are astonished (O Lord) at this great mercy, that thou wilt acknowledge us for thine own children, who are so unlike the father: ugly and deformed as Mephibosheth; disobedient and profligate runagates, who like the Prodigal son have spent our time and wasted all thy good gifts and blessings in the vanities of this wretched world: disloyal, unnatural, rebellious as Absalon, who by our obstinacy, and unkind acts, by our most cruel and wicked attempts against so tender and loving a Father, have deserved a thousand untimely deaths. Yet notwithstanding David could be no more tender in affection and love towards Absalon, than thou art over us thy ungracious and wicked children. He desired to have died for his Son: but thou hast given thine only Son, a thousand times more precious in thy sight, than Absalon could be in David's, to die for us. How shouldst thou not then with him give us all things? since by him thou hast made us sons, we hope that in him thou wilt deny us nothing. And albeit we do now feel to our great grief, that we have grievously offended thee, and that thou art highly displeased with us; yet we hope this thy correction, will prove but the chastisement of a fatherly affection: for thou art not Which art in Heaven. like earthly fathers, who change their affections as themselves are corruptible, but thou art in Heaven, the same for ever, and thy years do not fail. Thou art the Father of lights, in whom there is no mutability nor shadow of change. Those whom thou lovest, thou lovest unto the end: but alas we have changed, we have started aside like a broken Bow: we have gone away, and therefore is the light of thy countenance turned from us. Yea our sins have made such a thick cloud that it cannot shine upon us. And because we have so abused thy patience, and presumed too far upon thy fatherly kindnesses, therefore now it pleaseth thee to teach us, that thou art in Heaven, and we upon the earth: that thou canst humble us at thy pleasure, and make us by thy judgements even to tremble before thy footstool. Teach us therefore (Gracious GOD) so to comfort ourselves by thy mercies, that we never presume to offend: and so to humble our selves in the consideration of our sins and thy judgements, that we never despair of thy favour: Assuring ourselves that thou art both able and willing as well to raise us up as to beat us down: For thou art in Heaven, and canst do what thou wilt. And as the heaven is above the earth, so is thy glory to be preferred Hallowed be thy name. before the happiness of all the creatures in the world. Glorify thy name (O heavenly Father) and teach us evermore to consecrate the first fruits of our desires, and petitions, to the hallowing and sanctifying of the same. Sanctify us by thy holy spirit, that we may sanctify it, who have blemished the same by our former wicked lives, whereby we have given thee just cause to glorify thyself in our confusion: but thou dost always affect more glory out of mercy then judgement. Be merciful therefore O Lord in these our miseries: deliver us from the power of death and the contagion of this noisome pestilence, and teach us by thy fatherly affection hereafter with more sincerity to hollow, and sanctify thy blessed name. So shall a Crown of glory be set upon our heads, by the coming of thy kingdom. Thy kingdom come. A worthy gift: worthy for such a father to give, though we most unworthy to receive it: yet it is thy fatherly pleasure to give us a kingdom, to make us heirs and fellow heirs with thy son jesus, who carrieth the sceptre in heaven for us, and reigneth within us by his holy spirit, till he have subdued all his enemies under him: which that we may enjoy give us grace to do thy will: Thy will be done. for it is not every one that saith Lord, Lord; but he that doth thy will which shall enter into thy kingdom. Give us grace to do, and patience to suffer thy good will and pleasure, whatsoever it be: so shall thy will▪ be done every way, by us, and with us, to the hallowing of thy name, and enlarging of thy kingdom: and that not with murmuring and grudging, but most willingly by us In earth as it In earth as it is heaven. is in Heaven, where Angels and Cherubins do thy will, flying with all chieerfulness and alacrytie, where the Sun is ready either to stay his course, or to go back again, even against nature, at thy commandment. Make us then, as the sheep of thy hands, both to obey thy voice willingly, and patiently to suffer thy good pleasure. Then wilt thou be our Shepherd and defender, and we shall want nothing: then shall the petition of nature be acceptable unto thee Our daily Give us this day, etc. bread, and all necessaries for this present life shall by thy fatherly providence be ministered unto us. Give unto us we pray Bread. thee, in this time of weakness and visitation, the staff of bread to strengthen our bodies, and strength of body to digest our bread. We pray for no dainties (good father) but for bread, desiring neither riches nor poverty; but a sufficient mean of our Our bread. own that we may not be chargeable but rather helpful unto others. Enlarge our bowels of compassion towards our poor brethren which perish for want of succour, that our bread in these distressed times may be made common as our prayers are common. And so long as it pleaseth thee to extend our mortal lives, so long make a supply of daily electuaries for the preservation or the D●●●● bread. same. Let our ordinary pittance, and daily portion be ministered in due season unto us. Teach us sobriety in the daily use of thy creatures, that we glut not ourselves at once, and want another time. Teach us wisdom, that we may know how to abound and how to want, how to humble ourselves in fasting, and how to rejoice in prosperity; that we never forget the affliction of joseph. We beg not for years, or months, or many days: only give us this This day. day our daily bred: because we mean to come again to morrow, and be daily beggars at thy gate of mercy. We know it is thy fatherly goodness, that we should ask a little and often, to the end we may grow familiar with thee in prayer: and that thou mayst open the windows of heaven wider, and replenish our bodies with all plenteousness; we beseech thee to shut the mouth of hell likewise, which gapeth so wide upon us. Remove from us all these evils which deprive us of thy forenamed blessings: but especially our sins, Forgive us our trespasses, for Forgive us our trespasses. they have made this separation between thee and us: they have dishonoured thy name, blemished thy Kingdom, disannulled thy will, deprived us of many blessings, and brought thy heavy judgements upon us. Forgive, and forget good father: we confess they be our debts, we are not able to answer one of a thousand, we have forfeited our bond, nothing remaineth to us but perpetual imprisonment in utter darkness. Only let it suffice that the hand writing against us for this debt, is nailed to the Cross by thy son and our Saviour. Release us therefore of As we forgive them that trespass against us all that is past, and mollify our hearts with thy grace, that we may meite the same measure to our brethren as thou hast done unto us. But of all love leave us not thus neither, for Satan will be sure to assault us afresh with his temptations, Lead us not into temptation. to spy where we be weakest that he may re-enter with greater force, and more malice than before. Then shall the end of us be worse than the beginning: Then shall Plague and Pestilence, War and Famine, be but the beginnings of sorrow. Therefore second us by the assistance of thy gracious spirit, that we be never overtaken with any dangerous relapse into our former vile transgressions: but freed, and delivered from all evil, Deliver us from evil. both spiritual and temporal, that we may serve thee not as servants, but with that freedom of spirit which becometh thy adopted children. But especially deliver us from that great evil the Devil, the archeenimie to thee and thy Church, in whose kingdom and power all evil is included. These things grant unto us, (O gracious Saviour) not for aught in us, but for thy own For thine is thy kingdom, etc. names sake, for hereby thy kingdom shall be enlarged, thy power manifested and thy name glorified, whereunto with heart and voice we most willingly subscribe saying, Amen. A Prayer to be said by those whose houses be infected. Gracious God, who in Christ jesus art the Father of mercies, and God of all consolation: We thy poor creatures, now humbled under thy mighty hand in soul and body, entirely desire thy fatherly goodness, to pardon and forgive us all our sins, which have so poisoned and infected our souls, as the contagion thereof hath even seized upon the outward man. Cleanse and wash us we beseech thee in the blood of the Lamb, that the sting of death never have power over us unto a second death. Confirm and strengthen us in the faith of thy son against all the temptations of Satan, comfort us in thy promises against the force of death: perfect our repentance in the due examination of ourselves, and assure our consciences, by the testimony of thy spirit, that whether we live or die we shall be thine. As it is thy property always to have mercy, so have thy mercies evermore then shined most gloriously, when we stand in greatest need of them, which thing of all others hath been the greatest comfort to thy children in their greatest distress, that though they have walked through the valleys of the shadow of death, yet they have feared no evil, because thou hast ever been with them, yea thy rod and thy staff hath then been most ready for to comfort them. Dear Father, now is the time, yea the time is come wherein we long for mercy: death is at the door, in the house, it compasseth us round: we walk in the valley of the shadow of death. Give us grace that we fear no evil: for death is but a shadow, the strength and substance of it is taken away in the death of thy Son, the sting is lost in the wounds of our blessed Saviour, it may scare us a little, but cannot hurt us. And though we be compassed in, that we come not forth, though we be shut up from our neighbours, and deprived of all earthly comfort: yet be thou present with us by thy blessed spirit, and we shall not be desolate: for thou Lord alone shall make us dwell in safety. Open therefore our eyes of faith, that we may discern a greater force of spiritual soldiers with us then against us. Let thine Angels guard us in this miserable life from all evil, until they carry our souls into thy fatherly bosom. Heavenly Father, who hast made us preserve us: for thou art a faithful Creator, who delightest not in destroying the work of thine own hands. Sweet JESUS thou son of the Father, who hast redeemed us, keep us: for thou hast dearly bought us. Holy spirit of comfort, that hast taken such pains with us, dwell in us unto the end, and in the end. Blessed Trinity, Father, Son, and Holy-ghost, who have created, redeemed and preserved us thus far, leave us not at the last gasp, but hear our cries, receive our prayers, either to the restoring of us in this life to the glorifying of thy name amongst men: or, if it be thy pleasure, to the receiving of us into thy everlasting habitations. These things and whatsoever else may stand with thy good pleasure and our comfort, we beg them at thy hands (O eternal Deity) not only in the name and mediation of JESUS CHRIST, because we are unworthy to offer any thing in our own names: but also because our prayers are unperfect and earthly, we come in his very words and prescript form of Prayer, who is best acquainted with the style of heaven, and with whose name and prayer, and words thou must needs be well pleased. Our Father which art in heaven: Hallowed be thy name, etc. FINIS.