atheism Close and open, anatomised. And a refuge in affliction. Being Prayers fitted for several occasions. By I. W. Master of Arts. LONDON, Printed by Thomas Harper, and are to be sold by Thomas Ellis at his house in the old Change, 1634. TO THE TRVELY Generous, and his most munificent friend and Benefactor, Master Francis Jackson, Student of the Inner Temple. Sir, IT is not unknown to yourself, how the sons of Japhet old Noahs grandchidren searching the unknown places of the world, and endeavouring to get beyond that Ne plus ultra where they have descried( gravissima passi) the Proteus like forms of men, and have with Oedipus expounded the Aenigmaes of that monstrous Sphinx: where some like Achilles valiant, others like Thirsites, base: others like Homers poor Jrus penurious: have been their objects, though their travel hath been dangerous, their pilgrimage tedious, have been requited with inane perdimus opus atque oleum, such is the estate, Sir, that sailing in this sea discovering many forms, observing divers dispositions, I found one speaking a language inarticulate, mere nature being his guide a runagate from heaven, a scorner of counsel, one which seems to be one, yet not one, denying to pay God his own, disdaining that he which gave him life should receive it: and being engaged for those souls which suffer shipwreck in this sea of misery: I could not but sand forth this child of mine to be {αβγδ}, to direct men to the harbour of salvation, and to defend them from the works of delusion. Being therefore to reduce this man to a safe harbour, and that my poor Infant be not with every little wave overwhelmed, I offer it to be guarded by your worthy protection, that Ulysses like it may bee sheltered tanquam sub clypeo Aiacis from the venomous projects of scandal. And that the world might know that as your bounty hath had a hand to give, so my thankfulness shall ever have a hand to writ Received: for benefits they say, are always best given, when they are most concealed, but thankes when they are most known: therfore I have borrowed the art of the Printer, which is the public tongue of the learned, to express myself most grateful unto you, I would be sorry to make known my own foul folly in your faire praises; I know you would check me for it, rather then cherish me in it: yet give me leave to tell you that all true happiness in this life, and eternal in the next, is wished unto you By your Beadsman, John Wingfield. TO such A READER only as I tax not. REader, those whose hearts desire is, that Israel may bee saved, I am contented should know, that I have been drawn unto this task with the bonds of a man, with the bands of love, by loving Importunity, and that by such as I could hardly deny, yet did, until they took my own weapons( I mean a saying of Saint Augustine upon this psalm) then I was not able to resist any longer. Let us look, saith that Father, into the doings of wicked men, whose number we shall find to be great, great pitty then that they should not bee anatomised and known to the world. Shall then this our censorious age( wherein nothing almost can pass without a nip) daunt a Christians courage, and make him refuse to attempt matters of public good? Shall a more fear of being misiudged, make me inexorable? What thing so wisely done, but some will tax? but setting at nought the vain censorious humour of these our times, I have yielded to the importunate svit of some godly wise friends. Different or indifferent Reader, I have not sent this. Anatomy unto thee for vainglory, nor for any good conceit or opinion that I have of it, or of myself. This I know, that it is rude, unpolished and defective in many points that might have been handled more exactly: but since I cannot do what I would, I will now do what I can: my warrant is that of Esay, Cry aloud, tell my people of their sins. I may say therefore with him, Evangelizo manu& ●cript one, that the more Atheists might bee con●erted. We may see dai●y wicked men; some fear ●o God, some serve no God. Our Saviour hath his Caveat, Beware of ●he leaven of the Pha●isees, and I say unto thee O Reader) beware of ●he wickedness of close Atheists; for they will ●ompasse heaven& earth ●o make a child of God a son of perdition, they daily endeavour night an● day, with tooth and nayle● might and main, wit● heart and hand, t● persuade Christians tha● there is no God. Suc● monsters there are in th● world, such brutish one there are among th● people, yea such Devil● on the earth, therefore saith the angel {αβγδ}: Woe t● the earth; for the devil● is come down having great▪ wrath, scien● quòd modicum tempu● habet. What shall I say? They are worse than Devils; for they have a con●ent and persuasion of the ●eart touching God I am ●itter: but I say with job, ● am full of matter, and ●he spirit within me ●ompels me: and with ●erome, Meam iniuri●m patienter tuli, impitatem contra Deum ●erre non potui, My ●wn wrongs I could have ●uried in silence, but for ●ions sake non tacebo. behold his Anatomy, red his words, mark his works, and then you will say unto me, Go up, stand upon mount Ebal,& like Boanerges a son of thunder, pronounce a● curse. Curse ye, Meros▪ bitterly,( saith the angel of the Lord.) Th● reason, because they came not up to help th● Lord. I must not spar● this generation that deny God: and if they b● still Diagorized; I mus● conclude of them; that they will never bee Christianized. He that readeth, shall find that I have here called heaven and earth, and the compacture of mans body, and each as a several argument of force enough to confirm the Deity. O had I now Ananias his gift, that after the shining of this great light from heaven and earth, and all upon the darkness of this world, I could touch the blind Atheists and make the scales fall from their eyes! O how clearly should they then seenot only that God that made them, but be ready with John himself, and his fellowes, to come and confess not with a bare {αβγδ}( wee have seen) {αβγδ} our eyes have served us to stand and gaze upon no less than even his glory. Thrice and ever happy were they then; for this is true happiness, to know him the only true God, and him whom he hath sent, Iesus Christ. From ●hence Augustine con●udes, unhappy man ●ouart, whosoever thou and, if thou know all these things, if thou know not God. Paul his reason, because this knowledge ●ath the promise of this and, and the life to come. Let us all therefore seek ●r this true knowledge ● for silver, and search ●r it as for treasure, and goody shall understand the ●are of the Lord, and ●de the knowledge of our God, to whom be glory for ever. Vale. If thou beest th● servant of th● true God. I am thy servant for God. I. W. Psal. 53. 1. AThanasius in his Epistle Athanasius de interp. psal. in ep●st▪ ad Marcel. to Marcellinus, of the interpretation of the psalms, having for many things commended the book of the psalms, as worthy of special attention and observation; he cometh at last to divide the psalms for their divers arguments, into divers Classes, and findeth amongst them some, five psalms ●●pr●●uing wicked livers. {αβγδ}, which reprove them that live wickedly, which he reckoneth to be these five: the second, 14. the 36. the 52. and the 53. And indeed( the last verse excepted, wherein there is first a prayer for the righteous, A prayer for the righteous. O give salvation unto Israel out of Sion: And A promise of joyful times. An accuser of the wicked. Their wickedness in four verses: The hand of God upon them for their wickedness. secondly a promise of joyful times that shall come unto them, When God turneth the captivity of his people, then jacob shall rejoice, and Israel shall be glad: that last verse excepted) this psalm is wholly an accuser of the wicked, the which in this order it performeth. First, it setteth down their wickedness in four verses; then the hand of God upon them, and against them, for that wickedness. In the first verse, their wickedness is in this maner set down: First, the Prophet chargeth them with it, in this first verse, and proveth it against them by the testimony of God, and of their own conscience, in the second, third, and fourth verses. He chargeth them in the His wickedness. first verse, with, wickedness both Inward & outward. Inward, in their heart: and outward in their life. And he giveth them a name fit to bear that imputation, and also challengeth them to be the onely original cause of their double wickedness. The name he gives them is, fool. Dixit insipiens, the fool hath said, the inward wickedness of the heart is close atheism, He hath said in his heart, there is no God. The outward wickedness of their lives is partly hurtful: partly unfruitful: hurtful; they have done abominable wickedness: unfruitful, non est qui faciat bonum, There is none that doth good. That all this wickedness cometh of themselves, and they onely are the Perditio tu● ex te, O Israel. original cause of their own wickedness, he sheweth saying, They have corrupted] that is, God created man holy, innocent, and righteous, but saith the Preacher Eccl 7. 31 Their heart hath sought out many inventions: Man hath sought sin, and made himself sinful, by a voluntary apostasy: And the guiltiness of all his inward and outward wickedness lighteth upon himself, as the author therof. Let us now consider the occasion, and then proceed to the proof. Nabal in Hebrew signifies Stultum, a fool, and also The accusation, fool. Hominem vilem& abiectum, a vile and base fellow. again, this word Nabal is derived of Nabal which signifieth Cadere, to fall: he is fallen. Lastly, this word Nabal hath great affinity with Nebhelah, which sigfies Cadaver, a dead, putrefied, rotten, stinking carcase, the which I shall prove this fool to be hereafter. But this, this is the name that the Prophet gives unto The Prophet his meaning: By fool not the natural Idiot. them, whom he chargeth with so much wickedness. By which name he meaneth not either the natural idiot, born with a weak brain; or the Mad-man, whose brain hath been weakened, with some after accident. It is a true observation of St. basil; Insipientem dicit non cum qui demens, said malo ingenio praeditum: Not him whose mind is crazed, whose wit is weakened, but him that hath an evil mind, that is, witty to do evil, but hath no dexterity for goodness; him the Prophet calls Nabal the fool. And surely such men there are, and always were, that being crafty to do evil, were dull-headed, and heavy hearted to do good. Such the Prophet ieremy speaks of. jer. 4. 21. Bernard de consid: ad Eug l 4 Ante omnia Sapientes sunt ut faciant male, bonum autem facere nesciunt. This fool is unregenerate. My people is foolish, they haue not known me, they are foolish children, and have no understanding, Sapientes erunt ad malifaciendum, said been faciendi ignorants: They will be wise to do evil; but to do well, they have no knowledge. Yea, by the fool in this place, is understood, every man, and every child of man that is unregenerate, that remaineth in his natural corruption, in whom as yet the Spirit of sanctification hath begun no good work pertaining to his new birth. Of this mind is Tremellius, who Tremellius. This ●oole is a natural man, abusing his reason like a madman saith that the fool here is homo physicus, the natural Man abusing his reason, ad insaniam, like a mad-man to accomplish his own will in things uncomely. And truly the Apostle Paul takes from the natural man all understanding of things pertaining to God& goodness, and what he leaves him when he is deprived of understanding, judge ye. He saith in the first Epistle that he wrote to the Corinthians 1 Cor. 2. 14 that is, saith a good interpreter, homo non alia quam He understandeth not the things of God. naturali animi luke praeditus, a man whose mind is enlightened with no other light then the light of Nature, this Man {αβγδ}, he understandeth not, non percipitea,( as some read it) he perceives not those things of the spirit of God, that is, those things wherein Gods Spirit instructeth the Elect out of the word: for so Theodoret interpreteth Theod A reason why he understandeth not: because they are spiritually discerned. the things of the spirit, Doctrinā Spiritus. Now( saith Paul) he cannot know them, & reddit rationem, his reason is, Because they are Spiritually discerned, that is, by an enlightened understanding. Now if the natural Man be deprived of the power to understand the doctrine of God,( excuse him who can) he will bee found a fool in the estimation of God. As the rich man,( saith ●ulgent in Epist. an Gal. Luke 16. Augustine) spoken of in the gospel of St. Luke, was poor in all his pomp, mourning in all his mirth. So is the natural man, although he be wise in his generation,( yea wiser ●hen the child of ●ight) yet this is but foolishness with God. The name is an unpleasant name, and we bear it not willingly at any mans hand, especially given us in earnest. But whether wee be willing or no, the holy Ghost here calls so many God is no accepter of persons. of us fools, as remain in the estate of natural men, not englightened An OPEN ATHEIST, publicly arraigned, and convicted. By I. W. Master of Arts. LONDON, Printed by Thomas Harper, 1634. Psal. 53. 1. They have corrupted, and done abominable wickedness, there is none that doth good. THus in this verse David accuseth the wicked: in the next, three, he proveth against them his accusation. And in the fift, sheweth the hand of God upon them, and against them for that wickedness. In the accusation of this verse he calleth them fools, whom he accuseth, he accuseth these fools of wickedness inward in heart, and outward in life, and maketh them the onely authors of that double wickedness. Of the name I have spoken: whence I took occasion briefly to move the understanding of religion, and practise of godliness, that you might clear your names from the imputation of foolishness, because as Salomon saith, The fear of the Lord is the beginning of wisdom. You have seen the sin itself so closely carried[ non est deus] there is no God where wee shewed what it was by Interpreters thought not to be, namely, no resolved and concluded denial of God. For many have desired to be persuaded in their harts that there was no God, and have pleased themselves in thinking so, and have hearkened to the discourses of others that haue disputed against God, and have endeavoured to persuade others that could never persuade themselves, and have reioyced to propound arguments concluding against God subtly and probably framed, whereunto it pleased them, if men have answered weakly. Yet was there never any searching spirit, or any other of whatsoever stamp of wickedness that could silence his own conscience, and make his heart to subscribe to this degree of atheism. For their conscience is Consistorium a consistory, because they are convented, accused, and condemned: and besides the law of nature, which( as the Apostle saith) Rom. 2. 15. is written in their hearts, which Bullinger saith, is the verdict of the conscience, it will check them, and not suffer them to sleep securely in this degree of atheism. Yet do we not hereby discharge the fool of the imputed wickedness of his heart, neither gainsay the Prophet which saith, The fool in his heart denieth God,& truly, nullum genus ●odie est hominum tetrius: there is not a worse kind of men living then a close Atheist. Let us then show what their atheism is that they are charged with. August. upon this P●al. hath this saying, Rarum hominum genus est, qui dicantin cord suo, Non est deus: at vero in aliointellectu discusso invenitur esse in pluribus, quod in paucis& raris,& pene nullis esse putabatar, that sort of men, saith he, is seldom to bee found, which saith in their hearts ther is no God, but take these word in another sense, and then that number shall be found verified in many, which was supposed to be in few, and those seldom seen; or almost none at all: and then he calls out a number of Atheists, saying, Prodeant in medium qui male vivunt, insp●ciamus facta flagitiosorum, f●ci●orosorum, sceleratorum quorum magna turba est. Let them that are of wicked lives, stand forth, let us look into the doings of wicked, and naughty men, whose number we shal find to be great, and of these he saith, Is●i tales sunt, ut dicant in cord suo, Non est deus, such are these that say in their heart there is no God. So that in Saint Augustines opinion, every impenitent sinner is a denier of God: for he that feareth not in the sight of God to do wickedly, is as one that acknowledgeth no God, yea though he were withall a cunn●ng Hypocrite, that had learned& could say much of God. And of this mind is the Doctor of the Gentiles, who saith, they profess that they know God, but by their works they deny him, and are abominable and disobedient unto every good work, reprobate. For either they remember not God at all, as it is said of them, Psal. 10. 4. the ungodly is so proud that he careth not for God: non est deus in conspectu eius, neither is God in all his thoughts: or else they seek to suppress every remembrance of him, as they are reported to say, job 21. 14. they say unto God, depart from us, wee desire not the knowledge of thy ways: or if they continue to remember God, then they conceive falsely and wickedly of him, either that he seeth not, or seeing, marketh not, or marking, regardeth not, that it misliketh him not what they do, or if he misliketh, will never punish, loving their iniquity no less then themselves do in the Psal. 10. vers. 11. he hath said in his heart, that God hath forgotten, he hideth his face and will never see. After, in the same psalm 10. verse 13. Wherefore doth the wicked contemn God? he saith in his heart, Thou wilt not regard. And in the Psalm 94. vers. 6. They slay the widow and the stranger, and murder the fatherless, Yet they say, Non vid bit dominus, the Lord shall not see, neither will the God of jacob regard it. They de●y the knowledge of God and his government in all the degrees thereof, in his observation of all things, his mislike of all things, and his upright iustice in condemnation of evil, and denying his knowledge, rule and iustice they deny God: yea some go so far, that they do not onely either forget or contemn the iustice of God, and promise themselves immunity in their sin, but they think their works please God, and that they are in favour, and may expect reward. Moses speaks of men. Deut. 29. 19. that when they hear the words of the curse, yet bless themselves in their hearts saying, we shal haue peace, though we walk according to the stubborness of our own heart. David produceth God complaining o● their impiety, Psa, 50 21. Haec fecisti,& tacui, these things hast thou done, and I held my tongue, therfore thou thoughtst that I was like he,( that is) that thy dongs pleased, and I delighted as much therein as thyself, for so doth S. August inte●pret those words,( that I was like thee) in his book de ovibus, saying, Revera, hoc cogitant mali, quum multa fecerant mala,& mali sibi accidere nihil vident, non tantum placentipsis sua facta mala, said etiam deo placere putant, in tantum procedit impietas, ut& deum similem. sibi existimet impius contemptor,& cum deus adducat eum docendo, monendo, hortando corripiendo, ad similitudinem suam, non solum, non sequitu● similitudinem dei, said deum un● addueere ad similitudin● suam, that is, verily thu● think the wicked with themselves, when they haue committed many wicked acts,& yet see no harm to happen unto them for so doing, they do not only please themselves in their own wickedness▪ but further persuade themselves, that the same is pleasing to God. So far forth proceeds the impiety of this wicked contemner of Almighty God, that he doth think God to be like unto himself,& when God doth endeavour to draw him unto his own likeness by instructions, admonitions, exhortations and corrections, he w●ll not onely not bee brought to Gods likeness, but would haue God to bee like him: This, Augustine takes to be the meaning of Davids words( thou thoughtest that I was like thee) that is, thou thoughtest thy sins pleased me. Yea some expect prosperity and a blessing upon their most desperate sins, as the Prophet Malachi noteth their words, Mal. 3. 15. W●e count the proud blessed, even they that work wickedness are set up,& they that tempt God, even they are delivered, these were the words of the wicked, which God complaineth of, as words of stoutness against him. Men of this opinion deny God. I apply unto you that which S. Cyprian spake of some in his time: walking in darkness they suppose they have the light; they hold the night for day, and destruction for salvation, that while they fain and device an opinion, somewhat like to be true, they may annihilate the truth itself by their subtleties. Let me report unto you August. his words concerning these men, Qui putat deo placere facta mala, non eum putat deum: si enim deus est, justus est, si justus est, displicet ei iniustitia, displicet iniquitas: tu autem quum putas ei placere iniquitatem, negas deum. He that thinks his wicked deeds please God, thinks him to be no God, for if he be God, he is just, if he be just, surely thē is unrighteousness and iniquity unpleasing to him: therefore( saith this good Father) while thou thinkest iniquity to be pleasing unto God, deniest God. Thus we see, that though men cannot with all their cursed endeavour grow unto an argued resolution in their hearts that there is no GOD, because their conscience, which the learned both old and new haue called forum, a court o● iudgement will at one time or other condemn them& strongly reply against them,( Paul saith, Rom. 2. their conscience doth witness to them)& make them aclowledge both the being, power, and government of God: yet while they do not know God aright,& seek to drown such knowledge of him as they haue, while they do not fear nor walk in his laws, but contemn him and follow their own lusts, thinking either that he seeth no●, or marketh not, or m●sliketh not, yea, liketh well their doing, and will reward them with prosperity, they are guilty of this impured wickedness,& say in their hearts there is no God. To fear no God, is to deny God: for God is greatly to be feared. Deus charitas est,& per odium negatur, charitas christus, sapientia, est justitia, v●ritas, sanctitas, fortitudo,& his similia per insipientiam negatur sapientia, per iniquitatem iustitia per mendacium veritas, per turpitudinem sanctitas, per imbecillitatem animi fortitudo,& quotiescunque vincimur vitijs atque peccatis, toties▪ deum negamus; sicut a contrario quoties boniquid agimus, toties deum confitemur: that is chiefly as often as we suffer ourselves to be overcome of 'vice, and yield unto sin, so often wee deny God( saith this good Father) as on the contrary, as often as wee do good, so often wee are said to aclowledge or confess God. But( saith the Prophet) wickedness saith to the wicked man( even in my heart) that there is no fear of God before his eyes: his own rooted wickedness prompteth him in his heart to fear no God, as if there were no God to bee feared: and whiles he feareth none, he obeyeth none, but securely transgresseth the Law of God, and becometh an Atheist. For truly( saith hilary) Quum quis transgrediturlegem dei, deum negat. he that transgresseth the Law of God, denieth GOD: And if he go further in wickedness to think that God likes it, or doth not mislike it, he proceedeth further in atheism: Augustine saith. Quum dicis in cord tuo, favet iniquitatibus meis deus, nihil aliud dicis, quam quod non est deus: when thou sayest in thy heart, God doth favour mine iniquities, this is as much as if thou didst say,( There is no God.) This discourse may serve as a good warning to teach us to fly sin. I dare say for all here present that hear me this day, that not any one dareth say there is no God,& many that shall read this title( of the Atheist) will bee ready to say, Is there any such? that dare say, or dare think, that there is ●o God? neither is there any would be judged an Atheist and a denier of God, but rather we will challenge to be esteemed and name good Christians, and worshippers of God. Let me tell you,& tel you that it is truth, and let these few lines witness against you: the hypocrite is a close Atheist: the loose wicked man is an open Atheist, the secure, bold, and proud ●ransgressour is an Atheist: he that will not be taught& reformed, is an Atheist. O man, thou that thinkest God sees not thy works, thou art ●n Atheist: thou that thinkest not to come to iudgement for thy works, thou that sayest in thy heart( if it and left till then) I shall do well enough; thou that say●st, Si deus omnes puniret ●●●entes, quando ad me ve●ier? ●f God hath a list to punish ●ll offenders, wh●n will he come to me; and ●o every one that evil doth and thinks to prosper in the sight of God, as Nathan said to david, Thou art the man so I to every one of these, quisquis fuerit, quintus fuerit, whosoever he shall bee, how great soever, thou that thus dost, art an Atheist, thou that thus thinkest, ar● an Atheist: And this is the fault of too many of us, that while we profess to know God, by vorkes, do deny him( as Paul speaketh) and wanting his fear, depart and go from him, as jeremy speaketh. Thus much briefly for the inward wickedness of the heart, that he chargeth this close fool withall, fools indeed to say in their hearts there is no God: and because they are foolish, their wickedness bursteth forth, and they have corrupted) and thus I am fallen upon the next words,( They have corrupted.) These words show from whence all their wickedness issueth from, a voluntary desertion of their own hearts corrupting themselves. But in this place wee will skip over these words, that wee may come to take a view of the outward wickedness of their lives, that he chargeth them with; and when wee have seen both the inward and outward, then will we search out the root& original cause of all. The outward wickedness of their lives, is set down in the last words of the verse, they have done abominable wickedness, there is none that doth good.] In which words the Prophet maketh two branches of their outward wickedness. 1 The first branch beareth their presumptuous sin, in the evil that they have done, in these words[ they have done abominable wickedness. 2 The second branch beareth their slothful sin in the neglect of all good duties, in these word●[ there is none that doth good. First is their presuming sin, in the evil that they have done which he calleth W●ckednesse, in regard of the form and nature of the act on being contrary to Gods law, to holinesse, to righteousness, mercy, and faithfulness, and he calleth them( abominable wickedness) that is, execrable, deserving presently to be detested and abhorred of all that heareth it: and he ca●leth them so, in regard of the measure and excess of the sin, and the high pride and intemperancy of the heart that doth them, there is not a sin of any nature, but it is as big as one of Herods worms, which devoured his bowels. For sin, in the height& excess therof becometh abominable, whichin the lowest measure is unlawful and uncomely. As the fornication of Sichem with Dinah, was wicked and uncomely: but the dealing of the Beniamites with the Le vites wife was abominable. The lying of the Egyptian midviues was not right, howsoever God blessed them for their mercy and love shewed to the seed of Israel. But when men of Belial swore falsely against Naboth,& false witnesses rose up against the life of the Lord Iesus, lying in them became abominable. Now in that he makes their actions abominable wickedness, he noteth a difference between fools and men made wise unto salvation; between men unregenerate,& those whose hearts God( in some measure) hath sanctified. Both commit actions which for their form are wicked, because they are contrary to the law of God. but only the actions of the unregenerate, whose hearts God hath not renewed, are abominable. They continue in sin, and become by continuing abominable, while the other returneth unto God daily, and the unregerate grow to the habit and custom of iniquity, and thereby become abominable while the regenerate are stayed by modesty,& even lessen that which they haue done, by the humility and sorrow of their contrite heart. One principal difference which maketh the wickedness of the unregenerate abominable, is, they go, persevere, and retract none of their doings: while the regenerate, stayeth, retracteth and repenteth, Greg. Rom. in job: Reproborum proprium esse solet semper prava agere,& nunquam quae agerint retractaereomne enim quod ficiciunt, caeca mente pertranseunt, nisi quum puniti fuer ●t non agnoscunt. At contra, electorum est actus s●os quoti●ie ab ipso cogitationis ●onte discutere. It is the property of the wicked always to be exercised in evil, and never to return from their wickedness which they haue done: for their minds being blinded, they lightly let pass by every thing that they do, neither aclowledge their sins, but when they haue been punished for thē: whereas( on the contrary) the elect and regenerate daily examine, and find out their actions by a serious consideration with themselves. A second thing making their wickedness abominable is, that they take pleasure in evil,& go on with delight: while the regenerate mourn for the evil they do,& exercise their hearts with that sorrow that Paul speaketh of {αβγδ}. Godly sorrow causeth repentance unto salvation, not to be repented of. The same father saith of the unregenerate, Mortis suae negotium ridentes peragunt Another mind and gesture of the godly Paul sheweth us in himself, whom the consideration of his sinfulness made to c●y out, writing to the Romans miserego homo! O wretched man that I am, who shall deliver me from the body of this death? Thirdly, this maketh their wickedness abominable, that they will not be brought to aclowledge their guiltiness before God, but they will hid it, extenuate it, or post it over to others; and if that cannot help them, in the end confess it with despair; and their sorrow Paul calls {αβγδ} the sorrow of the world, which, if God preventeth not, it is their way to desperation: for the Apostle saith, that {αβγδ}, it worketh death. This was in that abominable wicked one, I mean Iudas. In text it is written of him, {αβγδ} he repenting: but this Bernard calls crudelis& desperata penitentia. Thus do all abominable sinners when they repent. While the regenerate ingenuously confesseth and poureth his soul forth in secret, that there might be an healing of his infirmities, and a washing away of al their sins with the true tears of repentance, as David confessed before Nathan,& Peter wept bitterly. Impijs non est sic: with these fools it is not so: they follow the fashion of Saul, culpas aliquando negando tegunt, saith Greg. Rom. aliquando in alios transferunt, tegunt quidem negando, quum later possunt: said dum quasi in aperto deprehensitenentur, quod negare nequcant, aliis ascribunt. And this is impudency in sin, while thou thinkest thou canst prevail, to excuse it with lying, when thou canst hid it no longer, to put the blame upon others,& in no case yield thyself faulty against God, and at last if the fault bee found in thee, to despair; confessing( as Iudas did) when his master was condemned. For even such men( saith Greg.) confess their sins, said deflere contemnunt, their hard heart cannot melt into tears of contrition, for their hearts are harder then the stones. We read that the rock tender●d w●t●r unto Moses at the third stroke: but the stony hearts of these men receive many stroke from the Prophets of God,& will not sand forth the tears of repentance. Are they not like the Smiths anvil, the more they are strike, the more hard they are grown? like unto that abominable wicked one( I mean Pharaoh) who would not relent, albeit God had inflicted so many great and grievous plagues. And such were the Israelites, of whom the Prophet jeremy speaketh, Thou hast smitten them, but they have not sorrowed, that is, they have sinned so long, that now they are past feeling. But the regenerate, culpas quas vocibus confessionis aperiunt, districtae animadversionis fletibus insequuntur, they confess their faults, and pursue themselves for them with tears of sharp indignation, knowing that initium salutis, the first step of repentance is notitia peccati, the finding out and acknowledgement of sin. This wee may see by david, who being overtaken by committing wickedness, as soon as he saw what he had done, he was mightily troubled,& cried out, Ps. 51. 3. My sin is ever before me, that is, continually in my sight. Many other things might be said to set out the abomination of these fools, and unregenerate persons. But to us it may bee more profitable to harken to the words of exhortation when wee are warned to abstain from wickedness, that wee grow not to bee abominable in it, for many of us are over far gone already. Some swear abominably, some curse and rail abominably, some are abominable in their drunkenness, some are abominable in fornication, in their pride, in the reuenge of their hearts,& in al other sins O let us, let us in the fear of God take heed to the growth of sin, let us resist sin in the beginning, while it is breeding, and not suffer it to grow into habit and custom. For if sin once grows to habit or custom, needs must it become abominable,& conclude with final impenitency,& the end of that must be final destruction. If we give way at any time, any way, unto this close atheism, wee must know that we entertain the fore runner of abominable wickedness. It is like a serpent if it get in the head, the whole body will easily follow: let us kill sin in the egg, in the conception; else it will prove a cockatrice. A plant may easily bee plucked up while it is young; but if it be well grown,& well rooted, it cannot be rooted up without much digging: So it is with sin. It is said of those that should take the Babylonish children and dash their head against the stones, that they were blessed: we may say that they are most blessed, who kill sin in the infancy, in the womb, before it be brought forth, lest it bring forth wickedness, the wages whereof is death, not the death of the body, in separating the body from the soul: for the reward of all these( that are abominable in the sight of God) is the lake that burneth with fire and brimstone, which is the second death, Reu. 21. 8. And this is the death of the soul, in separating the soul from God. Oh woeful wages of abominable wickedness! Happy, O terque quaterque beati, happy, thrice& ever happy were all these that are abominable in wickedness, if they might go unpaid. But the justice of God is such, that he will render vengeance in flaming fire to all those that forget God▪ what saith Salomon? harken unto my words, keep thy hart with aldiligence: because wickedness will dwell in our hearts, Rom. 7. 20. but let it not reign. Rom. 6. Let us evermore abhor these their abominable actions done, that we may avoid their hell●sh passion, which is their portion, with which we will leave these ahominable fools, with their wickedness acted; and come to the second branch of their outward wickedness which is their duties neglected: and that in these words there is none that doth good. Now it will appear, that fruitfulness of sinful action, and barrenness of good action, makes up the fullness of all outward wickedness. The fruits of their sinful actions wee haue seen. And now follows the b●rrennesse of their goodne●●. And how can it bee otherwise, but that where there is most fruitfulness of 'vice and wickedness, there should be withall barrenness of all virtue and goodness? for, what fellowship hath righteousness with unrighteousness?( saith Paul) 2 Cor. 6. 14 what communion hath light with darkness? the answer is negative, none. The abominable wickedness which they had done, was unrighteousness and darkness:& good works which they did not, were righteousness& light; and therefore no marvell that good works could not be found, where abominable wickedness occupied& had possessed the whole man before. Saint jerom of those words of the Apostle before saith, exempla valde contrari● proponens, ostendit nemine● posse esse justum simul& in justum: being first unjust b● committing abhominabl● wickedness, how could they after be just by doing goo● works, while they retaine● still their first habit o● wickedness? Sins of abominable wickedness are done suasor● diabolo, by the devils instigation: for he is the tempter that seeketh to turn u● all out of the way, even tha● great read Dragon that persecuted the woman. Rev▪ 12. and good works ar● done( suasore Deo) by th● good motions of God. Augustine shall conclude this ●oint, Gods will to goodness is the first efficient cause of goodness, and mans will prove to evil, the first cause of wickedness. It is God that hath shewed us the way of ●ighteousnesse, and riseth early, sending his servants to invite us to walk therein: Now who can at once be a disciple to two contrary teachers, and profit in the school of either of them? Mat. 6. 24. The Lord Iesus saith, No man can serve two masters, duobus inter se repugnantibus( saith Beza) for otherwise, plures inter se prorsus consentientes pro uno dicuntur. But God and the devil, are du● inter se repugnantes, two opposites: the one calling unto holiness as he is God most holy, saying, Be ye holy, for I am holy: let us then be like the four beasts in Ezechiel: they went whither the spirit lead th●m. Now the other calling them unto uncleanness, being a most unclean spirit, that is he that ruleth in the children of disobedience, Eph. 2. 2. therefore no man can serve together two such masters, but( as the Lord saith) Either he shall hate the one and love the other▪ or he shall lean to the one, and despise the other. Wee cannot with Elias worship jehovah, and with Ieza●el offer sacrifice to Baal: we cannot ●ith Sidrach, Meshach and ●bednego honor the God of ●eauen,& with Nebuchad●ezzar worship the golden ●mage. For what concord ●ath Christ with ●eli●l? The answer is neg●tive, None: and opposition between ●ese two is most hostile To ●onclude then; no man can ●gether cleave unto satan ● doing abominable wicked●es,& unto God also in do●g good wo●ks. Chrysost▪ on ●att. saith, Quando hic tibi ●peret castita●ē▪ ●llo s●ortati●em quando hic castigationem ●ent●●s, ille ebriet●tem ●tque de●ias. Where God ●ō●ands ●astivy, the devill commends ●horedom, God would have us use fasting and temperance, the devill contrarily would haue thee to bee ● drunkard& delicious person: how can they both b● served? These two branches o● wickedness, the one bearing the sins of acted evil, the other bearing the sins of neglected virtue, you see how they grow kindly together they cannot be partend: without the one the other withereth. Many among us tak● leave to do abominable wi●kednes,& yet think to hav● and hold good place amon● good works. O time, th● worst of all times! as if the should go to school to Belial in the forenoon,& to Christ in the afternoon;& worship Baal with ahab one time, and the Lord wit● jehu another: build up the temple with Zerubbabel, and pull it down with the Aramites; to bless for Israel, and curse for Balak: to cry Hosanna to day, and Crucifige to morrow. Alas, those works of thine, which thou esteemest good, become evil, while thou delightest in abominable wickedness. Herods retaining Herodias, made sinful all the obedience that he yielded in other things to the preaching of John. Dead flies( saith Salomon) Prou. 10. 1. cause to stink& putrifie the ointment of the Apothecary: Tremelius reads muscarum mortuarum una, one will do it. God punished the Angels in heaven for one breach, Adam for one morsel, miriae for one slander, Moses for one angry word, Hezechiah for once showing his treasures to the ambassadors of Babel, Ananias and Saphira for once lying to the holy Ghost. But no dead fly can so corrupt and cause to putrifie the Apothecaries ointment, as the mixture of abominable doth corrupt virtues. One predominant 'vice is able to disgrace many virtues: how much more then, when sin reigneth in mens mortal bodies,& they give themselves to abominable wickedness, how much more then is it unpossible for them to deserve praise with God for good works? The commandements of God given us, are some affirmative, some negative. The negative also includes the affirmative,& the affirmative includes the negative, and every commandement forbiddeth abominable wickedness,& commandeth goodness. If thou wilt serve God in doing his commandements, eschew the evil, and do the good: perform both or thou failest in both. For as in obedience to God, to eschew evil, and to do good, go together, as the Prophet Esay saith▪ Esa. 1. 6. Cease to do evil, learn to do well: So in disobedience,& rebel●ion against God both fail together, and he that gives himself to do abominable wickedness, cannot be a doer of good. Thus much of their outward wickedness in both the branches therof in these words, They have done abominable wickedness, there is none that doth good. Now let us go back to the words in the midst of the ver which show whence all the inward and outward wickedness floweth:[ They haue corrupted] that is, when God made them free from abominable wickedness, and every way fit to do good, they by a voluntary defection from God corrupted themselves in such sort, that from thenceforth they were prove to all abominable wickedness, untoward to all goodness, to[ all] because the seed of all sins is in every mans heart by nature, so they were to themselves, authors of their own sinfulness. The history of Adam& Eue's innocency by creation( which was Gods work)& of their sinfulness by their voluntary defection( whic● was their own work) you know well, having oft heard in Genesis. God created them in his own image, that is, as Paul saith, in holiness& righteousness, and by the temptation of satan, the woman first yielded, the man next consented, and against the commandements both did eat of the forbidden fruit, and sinned: this was by the devil, of themselves, without God, and against God: such was the conception& birth of sin among men, the devil begat it, and men brought it forth. Hereof Gregory saith, Primi hoins rectitudinem antiquus host is quatuor ictibus fregit. The old enemy of mankind( the devil) impaired mans righteousness and integrity by four assaults or stroke. The first stroke, Eua delectata est, eve delighted. The second stroke, Adam consensit, Adam gave consent to the woman. The third stroke,( quia etiam requisitus, confiteri culpam per audaciam noluit.) was that Adam being bidden to aclowledge his fault, most impudently would not so do, but turned it over to his wife, or rather to God that gave him his wife, and that was the fourth strkeo. And as the conception began in our first parents, so it is continued in their posterity, and by every one of us is conceived& brought forth in ourselves. Gregory finds in every of us serpentem suadentem, while the devil doth suggest: he finds Evam delectatam, wh●le our sinful flesh is delighted with evil: he finds Adamum consentientem, while the soul is carried away with the delight of the flesh: and he finds audaciam denegantem, while the spirit a little accustomend to sin grows bold, and excuseth itself. So findeth he the original of sin in ourselves, corrupting ourselves: and therewith agreeth the Scripture, clearing God for being any thing to blame for our sinfulness, and laying the whole fault on man himself. So Eccl. 7▪ 31. Salomon saith, only lo, this have I found, that God made man righteous, but they haue sought out many inventions, though many other things were hidden from him, this yet he found clearly. To the same effect Moses hath an excellent saying, in his fift book. I will publish the name of the Lord, give ye glory unto our God, al his ways are iudgment, God is truth& without wickedn●sse, just and righteous is he▪ but they haue corrupted themselves toward him by their 'vice, not being his children, but a froward generation. In God was no wickedness, therfore he could infuse none into men, but they corrupted themselves towards him by their own defection: this is that he saith in my text, they have corrupted. The use is, that wee give glory to God, laying no blame upon him: but where the branches of wickedness grow, either in doing bad deeds, or in neglecting good offices, we lay the fault upon ourselves,& seek to amend by voluntary repentance, what wee haue marred by voluntary defection. Thus much for this 1. ver. wherein calling them fools, he charges the wicked, both with inward and outward wickedness, whereof themselves were the only authors by their own voluntary defection. Thus you haue red what this fool hath said, what he hath acted: he hath said in his heart, there is no God: he hath done abominable wickedness, he does no good, his ways are corrupted, but we haue not so learned of the Lord Iesus, wee read the gospel, beleeue the gospel, and therefore profess the gospel. Let our conversation be as becometh the gospel of Iesus Christ. Let us walk worthy of the Lord, let us confess God with our mouths, let us believe in God in our hearts, glorify him in our works, and in all things serve him that hath made us, that hath redeemed us, that preserveth us, and will glorify us. Amen. FINIS. ZOAR: OR, PRAYERS A Refuge in affliction, Lord bee merciful unto me a sinner. Gen. 10. Is it not a little one, and my soul shall live. A morning Prayer: O Lord my God, most mighty, most glorious, and in mercy abundantly gracious: I thy seruant desire this morning and evermore to bless thy holy and heavenly name for all thy blessed mercies, first and last afforded me in the Lord Iesus. In particular I bless thee for thy safe protection and providence over me this last night past, in keeping me alive of thy goodness and mercy to this hour and day. O Lord, as I live by thee, give me all thy grace to live unto thee, and to the praise of thy blessed name And I entreat thy majesty to bless me all this day, and evermore to come. Lord save me from bodily perils, and that by the watch of thy good Angels: save me especially from sinning against thee, and that by the power& residence of grace in my soul. Thus bless me in body and soul in this life, that so I may haue the surer hope of everlasting salvation in the life to come. And good Father grant that I may labour& strive against all corruption and sin, but most especially against those evils which haue most defiled my soul, let me fly all occasions of them, and use al holy helps against them, and in the might& strength of thine all-sufficient grace, vouchsafe me daily victory over them. O that I could say with thy seruant Paul, I thank God concerning sin I die daily. And good Lord so bless me with thy grace, that I may cheerfully and constantly go on in the performance of all duties as thou hast appointed for me to walk in, grant that the concupiscence of the flesh, the pride of life may never corrupt and defile me, but let evermore my conversation be holy and heavenly; keep me also from idleness, grant I may be found always exercised in the duties of my calling, that when my Lord and Master cometh, being found thus vigilant, I may enter with him into the ioy of the Lord. Thus gracious God give me to walk in holinesse and uprightness before thee, that so I may both save my own soul, and those that are about me, for Iesus Christ his sake thy son, our Saviour, Amen. An Evening Prayer. O eternal God, most merciful Father, in Christ Iesus our Lord, I poor wretched and miserable sinner, do prostrate myself, with bended knees and heart, before thy sacred Majesty; humbly acknowledging and confessing from the bottom of my heart, my manifold sins and wickedness, which from time time, I haue committed against thee: O Lord, I haue sinned, I haue sinned O Lord; my sins are more in number than the sands of the sea, or the hairs of my head; I know not whither to fly for comfort, and help, but unto thee, O Lord, my God. To thee therefore do I come, in the name and mediation of our Lord and Saviour Iesus Christ, humbly beseeching thee for his sake to pardon and forgive all my sins which I haue committed this day, in thought, word, and dead, against thy sacred Majesty; O Lord cast them out of thy remembrance, that they may never rise up in judgement against me, to condemn me▪ and grant unto me, I humbly beseech thee good Lord, the assistance of thy holy spirit, that I may walk more zealously and sincerely, before thee, than heretofore I haue done. O make me hearty sorry as becometh thy child, for that I haue offended thee, so merciful and loving a father; frame and fashion me like to thy well-beloved son Christ Iesus our Lord and saviour, that in knowledge and true holinesse I may glorify thee. stir up, O Lord, my dull and sluggish nature to call vpon thee continually: Frame me wholly unto thy will, and make me to bee content in what estate soever it shall please thee to set me, that so I living here in this world, in thy fear, and dying in thy favour, in the end I may attain to a joyful resurrection unto eternal life. And good father bee merciful unto me in the things of this life, so far forth as thou shalt see it most meet and requisite for me; grant me if it bee thy blessed will, the continuance of the blessing of health, peace, and maintenance: and I humbly beseech thee good Lord, let me haue thy holy spirit to instruct me in all things that are needful for my calling, wherein thou hast set me, that I may live to the glory of thy holy Name, and to the benefit and comfort of my brethren. Be merciful good Lord unto thy Church uniuersall, sand help and comfort to all our brethren wheresoever, which bee in need, affliction, or misery, and comfort them that be comfortless. bless me, O Lord, with thy grace and peace, make me thankful for all thy blessings from time to time bestowed upon me, and especially for all thy blessings this day. forgive me the sins which I haue committed this day against thy sacred majesty: and as thou hast brought me to the beginning of this night, so protect, guide, and defend me, O Lord I beseech thee in the same, deliver me and all that doth belong unto me, from peril and danger, which this night may befall us; give unto my body quiet rest and sleep, watch over me, O Lord, and over my soul, and keep me from all sin and uncleanness, from all evil motions, idle fantasies, vain dreams, and sinister imaginations, and prepare me daily more and more, against the coming of thy son Christ Iesus our Lord. And now, O God, I haue commended my svit unto thee. my understanding is weak, my memory is frail, and I am not worthy to pray unto thee, more unworthy to receive the things I pray for, and therefore I commend myself and my prayers unto thee, in the name and mediation of thy son our saviour, humbly begging and craving all things else needful for me, in that form of prayer which he hath taught us, saying, Our Father, &c. A special Prayer for forgiveness of sins. O Lord, how long wilt thou re●ect my prayers which daily I poure out before thee, O Lord hear me, and show mercy: O cry unto the Lord, my soul, and say, hast thou, O Lord, cast me away for ever, or wilt thou never hereafter be● pleased with me? Haue mercy vpon me, O righteous Father, for Iesus Christs sake, that the sighing and inward groaning of my heart, may move and incline thee to hear me: graciously, O Lord, grant me thy mercy, and perform the covenant which thou hast made with me: hold thy holy hand over me, and keep me from sin, then shall I neither fear death, nor hell; and as thou hast been always merciful to penitent sinners, so now good Lord, forgive me my sins: in the zeal of my heart I beseech thee to keep me in the fear of thee, then shall I rejoice in thy mercy, for that thou hast looked vpon me, regarded my soul in distress. Keep me in thy sheepfold, O Shepherd of my soul, and let me never hereafter wander from thy ways, nor leave me in troubles. Behold, my weakness is best known unto thee: look, O Lord, vpon my sorrow, and forgive me my sins; mollify my heart, that I may turn unto thee, and walk in all thy ways, for I haue walked overlong in the way of sinners. O Lord, my prayers are poured forth before thee, let thine anger bee turned from me, and let me find favour in thy sight: look not on the hardness of my heart, but as thou always showest mercy, so now bee merciful unto me, and forgive me all my sins. Spare me, O Lord, I beseech thee, and show on me the abundance of thy mercy, which hast taught me in Christ Iesus to call vpon thee in my necessities. give me grace to aclowledge my own infirmities, that I depending vpon thy merciful goodness, may with a strong and steadfast faith, and with a penitent heart, continually call vpon thee, for thy grace, mercy, and pardon. harken, O most merciful God, for thy great mercies sake, to these my humble prayers which I make before thee, and consider, O Lord, the desires and thoughts of my heart, let my loud crying come unto thee, and let my unfeigned prayers enter into thy presence. hear me, O Lord, for I want thy help, care for my soul, save me thy servant, which trusts in thee: Haue mercy, O Lord, haue mercy vpon me, for I will never cease crying unto thee for help and mercy. In the day time I will call vpon thee, and in the night I will cry unto thee, O God of heaven, and maker of all things, hear me a most wretched creature, calling vpon thee, and take from me all my sinner, Plant in me, O heavenly father, true obedience of thy word: let not the cares of this world deceive me, and keep me from all unclean desires. Grant me grace to walk before thee with a good and pure mind, that I may receive the reward provided for thy sons and seruants. increase my faith and love, increase in me strength to overcome and stand against all temptations; let thy holy angel keep and conduct me, that I may evermore walk before thee in godliness& righteousness of life; make steadfast my faith in thy merciful promises, that I trusting in them, may haue everlasting life, through Iesus Christ thy son our Lord and saviour. Amen. A prayer against secret sins. O Almighty God and merciful Father, I am a secret sinner, and my heart is a bottomless pit of all corruptions, wilfully and foolishly, ignorantly and obstinately, haue I sinned against thee, unto whose eye all the secrets of my soul lye open, but now I come unto thee▪ as a sick man unto the physician, as an unclean man unto the well of mercy, and grace offered in the precious blood shedding of Iesus Christ. Haue mercy vpon me, O Lord, haue mercy vpon me, and forgive me all the evils that I am guilty of; give me grace to amend my life, and to become a new man, to live in thy fear, and to obey thy holy word and commandements. O Lord come into my heart, and purge me from all filthiness of the flesh, and of the spirit: enter into my soul, seal and sanctify me both within and without, and bee not angry with me a barren and dry three. I haue not so many tears as are sufficient to wash thy feet with Mary Magdelen, but thou hast shed as much of thine own blood as sufficeth to wash away all the sins of me and all the world. O Lord let thy grace supply my wants, let thy mercy pardon my sins, let thy holy spirit prepare my soul, thy merits enrich my poverty, and thy most precious blood wash away all the spots of my life, that I may bee strengthened and filled with thy heavenly graces. For the mortification of the old man, the confirmation of my faith, and the final salvation of my soul, quicken me, O Lord, revive and renew me, that I may disclaim my old conversation, and lead a new lice: O Lord God moderate all my affections, stir up my mind, that I may always consider the bitterness of thy death, the greatness of thy love, and never forget to bee thankful unto thee. O blessed Lord preserve me from all evil thoughts, words, and deeds, and give me a patient and a quiet mind, with humble and lowly thoughts; good Lord give me grace to know myself, and to see my imperfections: set thy fear before my eyes, and 〈◇〉 thy spirit so rule my hear● 〈◇〉 all that I shall think, 〈◇〉 speak, may tend to thy glory and good of others, and th● peace of my own conscience. And to this end I commend myself and all my actions, with all that doth belong unto me, unto thy gracious d●rection and protection, praying thee to keep both them and me from all evil, and to give a blessing to all my honest labours and endeavours. Lord keep me in a readiness by faith and repentance for my last end, that whether I live or die, I may be found thy own, to thy eternal glory, and my everlasting salvation, through Iesus Christ my only saviour, in whose name I beg these mercies at thy hand, and give unto thee praise and glory in that form of prayer which he hath taught us, saying, Our Father which, &c. A Prayer for humiliation, and sorrow for sin committed. O Lord my God, and most loving Father in Iesus Christ, I confess and aclowledge that my offences are innumerable, and my sins are grown up to the heavens, so that I am ashamed to lift up my eyes to thee, admiring thy infinite mercy in forbearing to punish me: knowing that I am worthy to be swept away with sudden iudgment, having so grievously sinned against thee O Lord, and done so great evil in thy sight? Vile wretch that I am, I have wounded my own conscience, and laid myself open to the malice and envy of the devil. O Lord how have I dishonoured thee, whose favours haue been so many, and so innumerable towards me; I know not how to express my sins, and the hideous nature of them, when I think upon thy patience, and the means of grace which thou hast offered me: O Lord I see my sins, I know them to be exceeding great, I cannot so lament and grieve for them, so det●st and abhor them as I should. Strike, O gracious God, strike I beseech thee my flinty heart, make it to melt within me, at the sight of my own transgressions. Settle in me godly sorrow, which causeth repentance unto salvation: humble my soul under thy mighty hand, and suffer me not to frieze in the dregs of my own corruptions: make my head full of water, and my eyes a fountain of tears, which may run day and night. O let me take no rest; cause me to poure out my heart like water before thy face, that I may testify the grief of my soul, that I have so displeased thee. O merciful God, seeing there is mercy with thee, and that thou desirest not the death of a sinner, but rather that he should turn from his wickedness and live, give me leave to become a suitor unto thy grace, not in my own name, but in the name of thy dearest son, the only mediator and intercessor of his chosen, I most humbly beseech thee, for his sake to have mercy upon me. O Lord, one drop of thy most precious blood, will be a sovereign medicine to cure my sorrowful soul, thy stripes and wounds are of a healing nature; O then I beseech thee good Lord, purge me clean from my iniquity, and according to the multitude of thy mercy, wipe away all my uncleanness. O Lord I humbly pray and beseech thee, to think it sufficient that I have made this little show of humiliation and sorrow for my sins, and grant I may endeavour myself in the performance of these duties, and may every day renew and increase my repentance, with a deep detestation of my sins, and a fervent desire more and more earnestly strive to bee renewed in the spirit of my mind, that being so cleansed from all filthiness, both of flesh and spirit, I may attain unto perfect holinesse in thy fear through our Lord Iesus: in whose name I commend unto thee my petitions, and for whose sake thou hast promised to deny nothing to thy servant. Amen. A Prayer for a man going by Sea. O Lord of hosts, O God of Israel, who dwellest betwixt the Cherubins, how manifold are thy works, in wisdom hast thou made them all, the earth is full of thy riches: so is this great and wide sea, wherein are creeping things innumerable, both small and great beasts, there go the ships; in one of which, by thy gracious permission, I purpose to accomplish the affairs of my lawful calling; and therfore am humbly bold, in the mediation of thy Christ, and my Iesus, to beg thy powerful assistance and gracious protection of the divine majesty, to accompany me in this my voyage, and make it prosperous unto me. It is vain to rise up early, to sit up late, to compass Sea and land, unless Thou O Lord, give the blessing; lift thou up therefore the light of thy countenance upon me, and sand me thy blessing from Sion, that thy beauty may bee upon me, and establish thou the work of my hands up●n me, yea the work of my hands establish thou it. O Lord of hosts, who is a strong Lord like unto thee? or to thy faithfulness round about thee? Thou rulest the raging of the sea, when the waves thereof arise, thou stillest them. Be therefore graciously pleased so to conduct me thorough the surges of this tempestuous Ocean, that I may safely arrive at my wished port, to the glory of thy great Name, the comfort of my soul, and the encouragement of thy unworthy▪ seruant to proceed in the affairs of my calling. And gran● good Lord that whatsoever by thy blessing upon my labours, I shall acquire, like a good& faithful steward, I may religiously and charitably expend to the glory of my God, the relief and comfort of his Saints, and my distressed brethren: hear thou in heaven, O Lord, forgive the sin of thy seruant, and grant his petition, so it may stand with thy glory, and my souls health, and for the merits of the Lord Iesus; in whose name and words I conclude my imperfect prayers. Our Father, &c. A Prayer to bee used at the visitation of the sick. O almighty Lord, and heavenly Father, which hast promised to hear our requests,& the petitions of those that ask of thee in thy son our Saviour Christs name,& hast commanded us to pray one for another; we humbly beseech thee by his precious death& bloodshedding, which is the onely atonement for our sins, to be merciful to this thy sick servant. Forgive unto him his sins, O Lord: increase in him such a lively faith,& feeling of thy fatherly love towards him, that all pangs& pains of sickness, be they never so extreme, may seem nothing but thy merciful and loving calling of him from those worldly miseries, into the fellowship of the holy ones; whom the more thou lovest, the more they taste of afflictions, that being thoroughly purged from the rust of sin, they might shine the more gloriously in the kingdom of heaven. nevertheless, O most merciful Lord, for that through our frailty wee often doubt, whether in extreme pain we may feel ourselves thy children, or thee our angry judge; whereby our faith is wavering, and sore displeasing unto thee: we humbly pray thee( if it be thy holy will) to mitigate his torments,& make steadfast and perfect his faith, that he may with the more quiet mind and assured confidence cry Abba Father, in this life, and after, joyfully to receive the crown which thou hast prepared for them that continue unto the end. Thy mighty arm, O Lord, be still his defender thy mercy and loving kindness in Iesus Christ thy dear son, his salvation; thy grace and holy spirit, his comfort and consolation unto the end, and in the en● Amen.