A Perfume against the noysome Pestilence, prescribed by Moses vnto Aaron. Num. 16. 46.
Written by Roger Fenton, Preacher of Grayes Inne.
¶ Imprinted at London by R. R. for William Aspley. 1603.
To the Christian Reader.
THese times of Gods visitation doe begge that at my hands which otherwise, in this writing age, might very well haue bin 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 difficultie to prescribe formes of priuate prayer for others, since I haue not the scantling of any ones [Page] affection but mine owne: yet because this Treatise promiseth somewhat in that kinde: I haue annexed three supplications: which if they may fit thy deuotion (gentle reader) I shall be right glad: If not, I wish thee that which may togither with all spirituall comfort in life and death, to the glorie of God in Christ Iesus our Lord,
A Perfume against the noisome Pestilence prescribed by Moses vnto Aaron.
THis plague as it is a generall iudgment zeasing vpon all sorts, and sparing none: so it is inflicted for a generall sin, as appeareth by the remedie; in that the atonement is made for the whole congregation. And who must make the atonement but Aaron himselfe, the party offended? aduised by [Page] 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 maner.
1 He taketh the Censer, a hallowed vessell for that purpose, kept in the holiest place of the Tabernacle, Heb. 9. 4.
2. He put fire therein to dissolue the odours, not common fire, but taken from the Altar, where it burned continually, to signifie how ready God is to answer vs by fire, and to accept our deuotions, if we be not slack in bringing of them.
3. He putteth Incense thereon, Incense compounded of sweet Spices; to wit, Myrrhe, cleare Gumme, Galbandum, Exod. 30. 34. and pure Frankincense, composed [Page] after the Arte of the Apothecarie: brused and beaten to powder, to make a more fragrant smell. This is the atonement which must bee made with expedition; because wrath is gone out from the Lord, therefore there is no delaying: and to proue that wrath is gone out, he vseth a sensible demonstration in that the plague is begun.
Of which context, that we may so dispose, as may be most easie for our vnderstanding; we propound in the first place, the iudgement it selfe which now beginneth to bee made sensible vnto vs: Secondly we enquire of the cause thereof; and how it begunne? in that wrath is gone out from the Lord. In the third place we adde the remedie; the atonement made [Page] according to the prescript of Moses, Take the Censer, &c.
1.
The word which commonly is vsed in Scripture for the pestilence, [...] Leuit. 16. 25. Num. 14. 12. Deut. 28. 21. 2. Sam. 24 13. is deriued from a verbe that signifieth to speake, as some thinke, because, where it is, euery one speaketh of it, enquireth after it, how it encreaseth, what remedies there be for it, what preseruatiues against it, what be the symptomes, & qualities of it: wherfore since it is a thing so well knowne, as euery one is able to discourse of it; I shall need to speake the lesse. Onely thus much in a word: since we haue so long hardened our harts against the voice of God, speaking vnto vs; it seemeth now [Page] that hee will indeede speake with vs, in a iudgement so quick, that vnlesse some speedie atonement be made with all expedition; hee is but a [...] worde and a blow: that since we would not heare him, we shall now feele him, for the word which Moses here vseth (properly translated Plague) signifieth Smiting: and such a smiting as is fearefull and terrible for impenitent sinners to thinke vpon. Fearfull, because it brings death with it: and without repentance a second death. Fearefull, in regarde of the terrours which accompany the same: for which cause Dauid calleth it The Pestilence Psal. 91. 5 that walketh in the darkenesse; taking vs vnawares when we cannot see to auoide it: causing such wofull lamentations [Page] of distressed soules, that perish for want of succour; such dolefull griping, and towling of Bels, as would make a sluggard watchfull, or a sound man sicke to heare. Fearfull for the noysomnesse of it, which depriueth men of the comforte of that friendly and neighbourlike visitation, which otherwise they might enioy. Fearefull, because it strikes suddenly (which made Aaron make such hast) disappointing vs thereby of many blessings, which a deliberate death would endowe vs withall; for the perfitting of our repentance; for the better triall and exercise of our faith and patience; for the blessing of our posteritie, and the more effectuall enforming of others, by the last words which make the [Page] deepest impression; for the libertie of our minds, in setting our houses in order, & making choise of the fittest soile where the last seed of charitie might be sowne. Fearefull, in regarde of the vniuersality of it; spareing 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 citie & cutting neere hand; so is it an arrow flying into the country and smiting a farre of. And if any be so sencelesse as not to be mooued with this fearefull iudgement, let them remember that Christ reckoneth this but amongst the beginnings of sorrow, Math. 24. 8. Mat. 24. 8 signifying that God hath yet moe arrowes in his quiuer, and greater vengeance in store to make an end of such wretches as make no vse of these beginnings.
2.
That the Plague is begun, is a thing well knowne, but how it begun is the question.
1. Some take it to be a discommoditie brought ouer in our Marchants commodities from forreine countries.
2. Others suppose it to be a consequent of drought, and of that want of moisture which wee haue complained of so long.
3. Some imagine it to be a matter of course, whereas the elements gather infection continually more or lesse, once in certaine yeares gathering to a head, it must needes breake forth.
4. Some take it to be an vnhappie coniunction of certaine [Page] Planets, inflaming the ayre vnnaturally.
5. Others conceaue, that a huge concourse of people in some extremitie of heat and drought, hath inflamed and corrupted the bloud, and so it begun.
But the iudgement of Moses reacheth further, in that he maketh it an effect of Gods wrath: for whatsoeuer secondarie causes doe concurre herevnto, certaine it is, that the wrath of God is the principall: 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 farre off, who looketh onely vpon inferiour causes for if the cause of this infection were elementary, why must holy fire be taken [Page] from the Altar? fire out of the chimney would purifie that & perfume the ayre as well as any: it must be celestiall fire; which argueth that the principall cause is supernall.
The wrath of God once kindled is terrible: when Dauid did but thinke of it, it put him into a passion like men who astonished & halfe frighted vse to blesse themselues, 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 vp whole familes before they liue out halfe their dayes.
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 goe forth: therefore when it is [Page] once out, a harder matter to driue it backe againe. It hath a time to kindle, and a long time: for God is slowe to anger. After it is kindled in the breast it hath a time to breake forth, in words and threats: for Hee speaketh vnto vs in his anger before he vex vs in his sore displeasure. Psal. 2. 5 After many threatnings and warnings: he hath a time to prepare himselfe to battell, to whet his sword, and bend his bow, and make his arrowes ready, Deut. 32. 23. 34. which are rustie and blunt, and all out of order. A time to open his storehouse, and vnseale his treasuries, where all his plagues & instruments of death be horded vp, & hardly drawne from him: he is more liberall of his blessing, they come from him with lesse adoe: for he neither sealeth them in his treasure, [Page] nor locketh them in his chest, nor keepeth them in his bosome, but carieth them in his hands: It is the opening of his hands and all things liuing are Psal. 145. 16. filled with plenteousnesse.
Doubtlesse then, it is no small matter that hath kindled the wrath of God against vs: no cordes of vanitie, but some Cart-ropes of iniquitie, which pull downe this iudgement from him. Which thing appeareth, as well by the nature of the remedie here prescribed, as by the qualitie of the iudgement inflicted.
Here is Incense to perfume and sweeten: therefore somewhat there is which stincketh in the nosthrils of the Almightie, in that Aaron must dissolue such sweete Odoures for the atonement. Secondly the noisomnesse [Page] of the Pestilence, noteth the cause thereof to bee some loathsome abhominations which causeth God to turne the light of his countenance from vs, as we turne our faces from persons and places infected:
1. Whether it be therfore our prophanenesse and neglect of Gods seruice: which Moses thought sufficient to cause God to meete vs with the pestilence, Exod. 5. 3.
2. Or whether it be our hipocriticall worship of God dissembling with him in our hearts as the Isralites did, for which they should dye of the Pestilence, Iero. 42. [...]0. vlt. 1.
3. Or whether it be our light accoumpt of the sacrament, and the vnworthy receiuing thereof which caused [Page] such a mortalitie amongst the Corinthians. 1. Cor. 11. 30.
4. Or whether our ouermuch confidence in secondary causes (in that God of his mercie hath laid the corner stone, and vnited kingdomes together) make vs to number the people as Dauid did, and secure our selues in the strength thereof; which causeth God by this kinde of iudgement to substract (as fast as we multiplie) from Dan to Bersheba.
5. Or whether our stubbernesse in not making vse of former visitations hath brought greater vpon vs as vpon the Israelites in Amos. 4. for God hath proceeded in the same order with vs as with them. First sending vs famine, as ver. 6. after that drought wherof we haue long complained, [Page] as vers. 7. thirdly want of fruite this last yeare, as vers. 9. and now the Pestilence, verse 10. and if for all this we will not turne vnto him, there remaineth worse behinde; warre, and the ouerthrowe of Sodom. verse 11.
6. Or whether the toleration of such vncleane and notorious harlots as keepe about this place, haue infected the Citie: for the Plague ceaseth not in Israel till Phineas had done iudgement vpon those adulterous persons, Num. 25. 8.
Vnto which you may adde those wanton attyres and vnseemelie fashions wherein our women disguise themselues: whose ornaments do beautifie their Aegyptian Temples (not Temples of the holy Ghost) but where some Crocodile [Page] or poysenfull serpent doth inhabite, whose gallant bushes of such curious and costlie haire doe hang out to testifie that their Wine is of the Vine of Sodome, and Grapes of Gomorah, commonly solde at the signe of the Painted face and naked brest. These creatures when they thinke themselues most sweete and fine, then be they most loathsome and vgly in the sight of God and honest men.
7. Or whether some treacherous conspiracie plotted and intended by some murmuring male-contents for insurrection against Moses and Aaron, to the great perill or ouerthrow of Church or common-wealth, as it was in this place, verse 41.
8. Or whether the blasphemies [Page] of affected Atheists hath poysoned our ayre: for while they be suffered to breath in a Christian common-wealth, they must needs infect vs, since in the iudgement of a Heathen Prince, to blaspheme the true God was accompted most filthie abhomination; insomuch as he decreed their houses to bee made a Iakes, who spake anye plasphemie against the God of Shadracke, Meshake, and Abedmago. Dan. 3. 29.
Whether these, or all these togither, certes some loathsome and abhominable sinnes they be, which haue brought so noysome a iudgement amongst vs, 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 sinfull man like one of vs. He was but a shadow, the true Priest is the sonne of God our blessed Sauiour, by whose onely vertue the atonement made euen by Aaron himselfe was made acceptable vnto God.
1. First this Priest of the High God, in the fulnesse of time tooke the Censer, when he assumed our humane nature into the personall vnion of his deitie, when he hallowed and sanctified that earthen vessell to offer Incense therein vnto his Father.
2. He put fire in this Censer, not sparingly, but in such [Page] quantitie as he had like to haue burnt vp Censer and all, Iohn 2. 17. The zeale of thine house Ioh. 2. 17. hath consumed me. That feruent affection also which he carryed to mankinde, was fire enough to dissolue Odours for a thousand worldes. It hath beene obserued, that as the Sonne of God when hee became man made choise 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 conceaued of a woman without a Father, that hee might suck from her such tendernesse of affection as that sex could deriue vpon him. And yet he receiued more then she could giue; forsomuch as her nature was sinfull, and sinne doth naturally harden the hart [Page] and dull the affection▪ Christ therefore who receiued all but sinne, must needes haue his loue and affection much more quickned towardes man: for whose sake it pleased him to bee humbled with such passions.
3. Humaine affection is feruent for the time, but vnconstant, like earthly fire, sometimes in, and sometimes out. Peter his loue was hotte enough when hee would dye with Christ; but it would not holde: but Christ hath kindled his affection from the Altar, from a perpetual fire which neuer went out. Humane loue sauoureth of the earth bee it neuer so pure, except the holy Ghost doe sanctifie it from aboue. Peter spake from loue and from an harty kinde affection [Page] to his maister, I make no doubt; willing him to fauour himselfe that such miseries might not befall him; but his loue was not taken from the Altar, it seemeth by Christ his answer to haue beene kindled from hell rather get thee behind me Sathan. But Christ in whom the holy Ghost dwelleth bodily, is full of celestiall fire.
4. Wherevpon he putteth Incense, offering vp prayer vnto his Father an atonement for his whole Church; Incense compounded of sweete Odours, artificially compounded of such deuine meditations as are recorded in the 17. chapter of Saint John, in that excellent prayer made by Christ, for the entire mysticall body, himselfe and his members. These spices were brused, broken, & beaten [Page] to powder, to the end they might send vp a more odoriferous smell, into the nosthrils of his heauenly Father. Were not the thoughts of his heart broken, when lamenting ouer Hierusalem in this maner. If Luk. 19. 42. thou haddest knowne at the least in this thy day those things which belong vnto thy peace, there commeth a sob and cutteth away the rest of the sentence, and as if his minde were broken in the midst betwixt compassion and indignation, hee concludeth: but now are they hid from thine eyes. Were not his deuine Meditations interrupted, and sore brused, when hee stood in a mammering what to say, backward and forward: when hee saith, and againe vnsaith, How is my Iohn. 12. 27. soule troubled, what shall I say? [Page] Father saue me from this houre; but therefore came I into this houre: Father glorifie thy name. Nay were not the passions of his heart beaten to powder, in that bitter agonie and bloudie conflict, where he striueth till he sweate, and sweateth till he bleed: so brused and broken in hart, that an Angell must comfort the Lord of life.
5. This sweete Incense is an atonement to his Father: but for whome? for the congregation of men, who murmured▪ conspired, and made insurrection against him; for his enemies and bloudie persecutors. Yea the first Incense of prayer which he offered vpon the crosse, was for those who nailed him to the crosse, Father forgiue them, for they wotte not Luk. 23. 34. what they doe: and not for [Page] them onely, but for all mankinde was this atonement made, who pierced the eternall God before he had a side to pierce, Zacher. 12. 10. and Zak▪ 12. 10. because wee cannot conceiue how our sinne should pierce a spirit, or our ill dooing extend vnto God more then our well dooing, Psal. 16. 2. Therefore Psal. 16. 2 God is incarnate, and hath taken our flesh vpon him, that man might conceaue, and see, and looke vpon 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 vs: Aaron with his Censer, and all the ceremonies of the Leuiticall Priesthood be vanished, what remedy remaineth then for vs? [Page] Much euery waye: for albeit the Aaronicall Priesthood be taken away, and the true Priest ascended vp on high out of sight: yet notwithstanding by vertue of his mediation there is a continuall entercourse betweene the Throne of God & his Church militant here vpon earth: for his heauenly inspirations, and our holye desires are as so many ascending, and descending Angels of commerce betweene God and vs And as teaching bringeth vs to know the truth of God, so prayer testifieth that wee acknowledge his Goodnesse to be the onely fountaine of all blessings: wherefore as there is nothing to which God is more prone, and inclinable then to communicate his goodnesse; insomuch as the Prophet saith, [Page] he doth expect and waite that he may haue mercy: so there is Esa. 30. 18 no part of our seruice can be more acceptable vnto God then this of prayer, which drawing mercie from him, sheweth so happy a concurrence betweene his will and our wishes. It is with our gratious and mercifull Father in this case, as with a full breast, which aketh for desire to giue Milke: then welcome is the hungrie childe that can sucke the best.
This dutie lieth principallie vpon the Ministers of the Gospell, who as publique persons doe stand and speake in the presence of God for the people: for as it was enioyned Aaron and his sonnes to blesse the people in the name of God; and to offer prayers vnto [Page] God in the name of the people: so was the same practised in the Primatiue Church (as Saint Paul witnesseth) by the Minister of this function: 1. Cor. 14 16. whose Prayers and thankesgiuings the people by their ioyfull acclamation did ratifie: Wherefore the Archeministers of the Gospell, the Acts. 6. 3. twelue Apostles, seperating others for other imployments, reserued themselues wholye for Prayer and the Ministerie Verse 4. of the worde, conioyning those two ghostlye exercises together; as if they whose care and charge ouer the people, is manifolde more, then common persons, should haue a double portion in this dutie of Prayer for the people: which verye dutye imposed vppon them, is a speciall [Page] seale and confirmation, that the selfe same deuine loue which hath made choise of the instrument, will thereby effect his good worke, in blessing his people, and accepting their prayers and vnfained deuotions: but so much the rather, if the Minister himselfe doe lift vp pure hands in prayer. 1. Tim. 2. 8. Wherefore our great desire is, that as wee for the people, so they for vs would pray with Dauid, Let thy Priests (O Lorde) be cloathed with righteousnesse, Psal. 132. 9. so shall thy Saints reioyce and sing. Which oblation that it may be the more effectuall, and acceptable vnto God; for externall incense, we must take vnto vs the Censer of the Sacrament, those hallowed mysteries which represent, and exhibite vnto vs the [Page] precious body of our blessed Sauiour, which neuer commeth emptie of heauenly fire taken from the Altar: for it is Ioh 6. 63 the spirit that quickneth, the flesh profiteth nothing: Whereby our odours of deuotion being perfectly kindled and dissolued, our Incense shall ascend euen as pillers of smoake in his presence and couer the mercie seate.
Yet for all this let the people take heed how by conferring the burthen of this dutie vpon the Minister, they doe any way seeke to exonerate or ease themselues: for concerning the spirituall function of offering this Incense of prayer we are all of vs Priests at large. A chosen generation and [...]. Pet. [...]. [...] Reu. [...]. 10 royall Priest hood, ordained and made Priests vnto God by the [Page] Lambe which now sitteth vpon the Throne.
1. Let euery one therefore bring his Censer, that is▪ his hart vnto the Lord, a hallowed & sanctified vessell for this purpose, to offer vp incense of praier vnto God, a vessell laid vp in the holy of holies, in the heauenly tabernacle, where Christ Heb▪ [...] [...]. Co [...]o. 3. 2 sitteth at the right hād of God.
2. Let him put fire in the cē ser, the fire of zeale that he may be feruent in Prayer; for the wrath of God waxeth hot, and our high Priest hath taught vs by his own exāple in his agony whē the hand of God is vpō vs, Luk. 22. [...]. then to pray more earnestly.
3. But alas we knowe not what nor how to pray: happily we shall pray for life, because that is sweet vnto vs, or for our houshold and friends, for that [Page] they are deere vnto vs, or some such like petitiō which flesh & blood in this case shall reueale vnto vs: neither do we know in these extremities how to limit our praiers according to the wil of our heauenly father: neither will our earthly fire of carnall zeale carye the smoake of our incense high inough to couer the Luk. 16. 13 mercy seat, besides euery blast of winde, euery idle & wandring cogitation wil be ready to disperce it into the ayre before euer it come neere the clouds wherefore we must beg some holy fire frō the Altar: & desire God with Dauid, that he wold 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, [Page] for we know not what to may as we ought, but the spirit it selfe maketh [...]ou [...]d to God for v [...] with [...] to be expressed.
4 Vpon this holy fire must we put incence: that is, powre out our soules before God, and our prayers in his presence: not casting forth vn [...]uerently before his throne our so [...]d affection, or what euer our hart lusteth: nor presenting before such a maiestie, whatsoeuer our foolish conceite doth suggest for the present: but our incense must be compounded or sweete odours, and artificially made after the skill of the Apothecary. Choise and select Meditations are to be prouided by mature premeditation, composed according to the praescript of our Lorde and master; who hath not onely [Page] giuen v [...] generall directions, and rules of supplication▪ but also framed for vs a generall summe, an exact forme, and most perfit patterne of all prayer.
These Odours must bee brused or beaten to powder▪ A sacrifice of God [...] a troubled spirit, a contrite and broken hart Psal [...]. 17. O God wilt not thou despise. It is no small griefe which breakes the hart, no sleight humiliation which brings vs to dust and powder. We say we are sorrie for our sinnes; but we cannot weepe: sorrie, but we eate and drinke neuer the lesse: we sigh and say our prayers, and by and by as cheerefull and light harted as euer before. These sudden qualmes be farre from that humiliation and contrition which the Scripture calleth [Page] the breaking and the [...]enting of Ioel. [...]. 13 the heart: for can we perswade our selues▪ it is no greater torment Gal▪ [...]. 24 Rom. [...]. 29. then so, to haue our flesh mortified yea and crucified: or can we assure our consciences that we doe indeed circumcise the foreskin of our harts, vnlesse we feele them bleed within vs? God prophesied by Zacherie of true penitents, that after they had looked vpon him whom they had pierced, and duly considered how their sinnes had offended the Almightie, they should lament for him, as one mourneth for his onely sonne: and Zach▪ 12. 10. great reason; that as our sinnes had pierced him, so sorrow for sinne should pierce vs: & as we caused him to giue his son, his onely sonne vnto death for vs, so our mourning should not be slight & superficiall, but as one [Page] mourneth for his onely sonne.
To the end our incense may be beaten smaller, our Sauiour Christ hath commanded vs to ioine praier with fasting, which maketh our Incense both to ascēd higher, & to smel sweeter: for [...] doth not only eleuate the minde in deuine meditation, which was the effect of Moses his fast in the mount: but in depriuing our flesh of her ordinary food, we do worke reuēge vpō our selues for offending such a gratious God, and withall giue vnfained testimonie, that our selues we cōdemne as the only causes of our own misery. Thus displeasing our selues we & our incense are more pleasing vnto God: iudging & condemning our selues, we shall not be iudged; 2. Cor 7. 1 [...]. & reuēging our selues vpō our selues, we shall preuent the greater iudgment of God.
If publike fasts vpon the occasion of this generall visitation▪ should appeare manifestly by the rules of Phisicke, not to stand with safetie of some weaklings, in a time of infection: then let them performe it priuatly, that our Father which seeth them in secret, may releeue them openlie. For albeit our gratious God in regarde of our feares, and infirmities, doth dispense with the maner of his worship in some cases, as he dispensed with Dauid, who should haue gone to Gibeon to aske counsel of God, but onely that he was afraide of the sworde of the Angell [...]. Chro. [...] 30. [...]. Thes. 5. 27. of the Lorde: yet for the substance of his worship we are neuer dispensed withall. If we should seriously thinke of these things, and practise vpon [Page] our selues to purpose, wee should not onely preuent the Prophet his complaint, that wee hang downe our heads like a Esa. [...]. [...] Bull-rush, which boweth in a storme, and after standeth pricke vp, as before: but wee should finde such alteration in our selues as wee should haue small list to commit the same sinnes againe. Yea the very remembrance of them would make vs to loue our selues the worse while we liued.
5. And as for prayer, all times are conuenient, so is it a generall dutie to be performed for all persons: for the whole congregation of what condition soeuer, Let prayers be made for all men, for Kings, and for all 1. Tim. 2. 1. that be in authoritie: for our enimies, and them that rise vp against vs, as in this place [Page] against Aaron: for as prayer is a benefit which none so poore but is able to bestow; so there is none so rich but standeth in need of it; and againe, as it is in the powre of euery one to giue; so is it not in the power for any one to refuse it, thogh through malitiousnesse they will not vouchsafe to accept any thing at our hands, yea though they be set on mischiefe against Moses & Aaron: yet Aaron his Incense shall stay the plague that is begun amongst them.
But while we seriously reflect vpon our selues, all that hath bin said will not comfort vs: for we haue neither censer, nor fire nor odours for the purpose. Our harts which should be hallowed & sanctified vessels for this holy action, laid vp in the holy place of the tabernacle; they [Page] are daily and hourely prophaned & polluted by common & vncleane vse. Our fire the most of it is kindled either from the earth or a worse place, for Sathan is euer casting his firebrands at vs, or els blowing with the bellowes of one temtation or other: and if we can beg any heauenly fire from the Altar, we haue so many humerous affections, as bee ready euermore to quench the same. Our odours stinke, the imaginations Gen. 5. 6. of our harts be only euill continually, & if good motions be inspired frō aboue, there is such a damp of thoughts arising in our Luk. 24. 38. harts to meet with thē as must needs choake them. Yea that excellent compound of prayer made by our Sauiour Christ himselfe for our vse, if it once passe through our polluted lips we marre it in saving of it.
And to say the trueth, our consciences doe accuse vs, and our sinnes doe witnesse, that we are the offendors who haue kindled this wrath of God against vs; and shall wee now take our Censers and offer Incense? so did Moses bid the rebellious people in the 17. verse of this Chapter; Take euery one their Censer and put Incense Num. 16. 17. thereon before the Lorde: two hundreth and fiftie Censers: but this is the next waye to kindle the wrath of God more against vs, to consume vs as it did them, 35. verse.
It is true, if we be obstinate in our rebellions: but otherwaies though Aaron himselfe haue sinned; yet we read that he may take the Censer as well for himselfe as for others, and it shall be so accepted that [Page] the smoake of the Incense shall Leuit. 16. 13. couer the mercie Seat, that is vpon the testimonie: So he shall not dye.
And against all our infirmities and imperfections which can be alledged, we are releeued aboundantly, in the 8. of the Reuelation the 3. verse. A [...] Reuel. 8. 3 Angell stood before the Altar hauing a golden Censer, and much Odours was giuen vnto him, that he should offer with the prayers of all Saints.
Our high Priest made not an end of praying for vs vpon the Crosse: but as he is a Priest for euer, so he prayeth for euer without end, It is God that iustifieth, Rom. 8. 34. who shall condemne? it is Christ which is dead, or rather risen againe, who is also at the right hand of God, and maketh request for vs, and as we euer [Page] sinne, so the Apostle saith, He Heb. 7. 25 euer liueth to make intercession for vs. There he standeth before the Altar in the presence of his father with a golden Censer: for his pretious body which hath bin so often tryed as golde in the fire of persecution, is now glorified in the heauens, which before was an earthen vessell. In which censer there wanteth no fire, for he hath caried al his affections & bowels of cōpassion with him into heauen, neither may we thinke that he carieth lesse zeale or loue in his brest towardes mankinde now sitting in glory, then bleeding in the gardē, or dying vpon the crosse. It was the effect of the theefe his petition, Lord remē ber Luk. 23. 42. me when thou cōmest into thy kingdom, now in the midst of torment I know thou canst not [Page] forget vs, since thou art partaker of the same misery with vs: but wilt thou remēber me whē all is past, and thou come into thy kingdom; when thy body is glorified, & all teares wiped from thine eies, shall not those pittifull affections be also wiped from thine hart? no verily though he be ascended aboue the heauens & stand behind the wall, though the heauens be Cant. 2. 9. drawne like a Curtin, or stand like a brazen wall betweene, that we cannot behold our beloued with bodily eies, yet euē now also doth he looke through the grate vpon vs, with no lesse pittiful compassion then when hee hanged vpon the crosse: for when that bloudie enemie Saul made a breache into his Church, it affected him as much, as if his owne person [Page] had been assaulted afresh, Saul, Saul, why doest thou persecute me? I am Iesus of Nazareth Acts. 9. 4. whome thou persecutest. When the blessed martyr Steuen stood at the barre in great distresse, then did he beholde our Sauiour standing at the right hand of his Father, as Saint Iohn Act. 7. 55. Reu 8. 3. doeth here see him standing before the Altar; who is wont to sit at the right hand of the maiestie in the highest places; but when his Chucrh is troubled, then doth hee stand vp and make intercession for the same, such is his sympathie and compassion towards vs.
Vpon this heauenly fire doth he powre sweete odours, and offereth them to his Father, togither with the prayers of Saints. So then here is our comfort, though our Censers [Page] be vncleane; yet our prayers are offered in his golden Censer before they be presented vnto God: and though they be in themselues neuer so vnworthy, yet are they sweetned and perfumed by the sweete odours of Christ: in whome there is more vertue to purifie and reforme them, then is or can be corruption in our nature to infect them.
Therefore (to conclude) since we are not able of our selues, as of our selues, to 2. Cor. 3. 5. thinke a good thought; let vs desire the holy spirit by his celestiall inspirations, to raise holie desires in vs: and since those desires when they are at the holyest, must needes smell of the caske; let vs humbly entreate our Sauiour Christ to take them out of our naughtie [Page] vessels, and offer them in his golden Censer, to perfume them with his sweete odours, to present them in his owne name for vs: so shall they be a sweete sauour vnto God the Father, to whome with his beloued Sonne and blessed spirit (what euer become of vs) be giuen all glorie, powre, and dominion, world without ende:
Amen.
A Prayer for this time of visitation.
O Eternall and euer-liuing God, Creatour and disposer of all things in heauen & earth, wee thy poore creatures bound in dutie to giue thee humble thankes for that great benefite of our [Page] creation, whereby thou didst raise vs out of the dust, aboue other creatures, to bee made conformable to thine owne selfe: doe acknowledge here before thy deuine and vnspotted Maiestie, to our shame and confusion, that by our owne onely default wee haue vtterly depriued our selues, not onely of the comfort of that most excellent benefite, but of all power to be dulye thankefull for the same.
Wee haue blemished thine honour, defaced thine Image, brought a [Page] cursse vpon our selues, and miserable thraldome vpon the rest of thy good creatures. Wee haue left our selues nothing but miserie and wretchednesse, shame and nakednesse; nothing but mortalitie, terrours of death, fearefull expectation of iudgements, and euerlasting confusion.
And albeit there be left vnto vs some reliques of vnderstanding, as the candle-light of nature for direction, by which we are able to discerne some few things vnder heauen▪ yet when wee consider how [Page] some of our brethren, made of the same mould, are borne into the worlde naturall fooles, and starke ideods; who by due might challenge as much as the best of vs: wee are thereby driuen to confesse, that this small remnant of thine image is deriued vnto vs, not by any right of inheritance, but onelye by the indulgence of such a faithfull creatour, who in the middest of thy iudgementes doest remember mercie.
Yet cursed creatures that wee are, no sooner [Page] doe wee receiue a good guift of nature from thee, but wee arme our selues thereby the more to worke mischiefe: turning sweetenesse into poyson, and imploying all the naturall powers and faculties of soule and bodye as instrumentes and weapons of vnrighteousnesse vnto wickednesse.
Insomuch, as if thou shouldest not by thy prouident power binde in that bagge of poyson, and restraine the roote of bitternesse within vs, but shouldest suffer [Page] it to sproute out into the seuerall branches, wee should too too soone bewraye what monsters we are.
Thus are we by nature plunged into the depth of woe, and exposed vnto all miserie: so that if all the plagues vnder heauen should zease vpon our bodies, and send our soules headlong into those hellish torments; we doe vnfainedly acknowledge, that thou in thy iudgements might thereby reape honour, and we our most iust deseruings.
Yet notwithstanding [Page] for all this, we are encouraged to approach to thy throne of mercie, as to a most gracious God, and our louing Father in Iesus Christ (O blessed be that sonne who hath taught vs to call thee Father) in whose onely name and mediation we come vnto thee, beseeching thee vpon our vnseigned repentance to be reconciled vnto vs.
Wee repent, O Lorde helpe our impenitencie, wee are out of loue with our selues, we detest our selues for offending such a gratious God: we are sorrie [Page] for our sinnes, and hartilie sorrie that wee cannot bee more sorrie: yet accept our endeuours, O Lorde, and pardon our infirmities.
Teach vs more and more by thy holye spirite to make the true vse and application of the merites of thy sonne, to our soules and consciences. Let his humanitie encourage vs with confidēce to come vnto thee in the name of our elder brother. Let his holy conception dayly purifie our originall corruption wherein wee were conceaued [Page] and borne; that it neuer bring forth more of this corrupt and bitter fruite, as it hath done in the course of our liues. We haue multiplyed manye actuall transgressions and foule offences against thy diuine maiestie: but yet thy sonne did neuer transgresse in all his life: he was obedient to euery iote and tittle of thy lawe for our sakes: looke vppon his righteousnesse. We were slaues vnto Sathan, but his passion hath redeemed vs: bound with the chaine of sinnes, but his condemnation before Pilate [Page] hath absolued vs: borne to eternall death; but quickned by his death to euerlasting life: cursed creatures we were, but his crosse hath blessed vs: polluted and vncleane, but his bloud hath washed vs.
Let all the lusts and affections therefore of our olde man be buried with him, that wee may be renewed in spirit by vertue of his resurrection: and so shall wee haue the lotte of our heauenly inheritance daylye more and more confirmed vnto vs, by his ascention: and we secured [Page] of all blessings meete and conuenient for the militant estate of thy kingdome, by his session at the right hand of the Maiestie.
Yea these woundes of our consciences which do now seeme to bleed afresh vnder thy heauie hand of visitation, shall be suppled and healed vp by the soueraigne vnction of thy gracious spirit descending vpon thy Church, and distilling from the head to euery liuely member of the same.
And seeing thou hast yeelded thus farre vnto vs [Page] (most gracious Lorde) we hope further that thou wilt not denie vs any temporall blessings which may stand with thy glorie and our comfort.
Then let this great death & mortalitie which nowe reigneth bee swallowed vp in the death and passion of our blessed Sauiour: Let his sweete Incense make a speedie attonement for vs: Let it appease thy wrath which is gone out against vs, and stay this plague that is begun amongst vs.
O Lorde, we haue deserued a thousand plagues [Page] wee confesse, but wee are sorrie for it: Holde thy hand therefore (good father) and we will doe no more so.
Lesse of thy iudgement (sweete Iesus) lesse of thy iudgment, and more of thy grace, that wee may make the true vse of thy iudgements: so shall our happie deliuerance minister matter of praise and thankesgiuing in thy holy congregation, to the eternall glorye of thy blessed name, and comforte of thine elect children.
These thinges, and whatsoeuer our vnperfect [Page] prayers are not able to expresse, which thou in wisdome knowest to be needfull for vs and expedient for thy whole Church, we humbly begge at thy hands for Iesus Christ his sake, thy beloued Sonne and our only Sauiour 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 mercifull, we giue thee hū ble thankes, for that thou hast vouchsafed to giue [Page] vs leaue to come so neere thy Maiestie, as in the name of children to call thee Father.
Wee are astonished (O Lorde) at this great mercie, that thou wilt acknowledge vs for thine owne children, who are so vnlike the father: vglie and deformed as Mephibosheth; disobedient and profligate runagates, who like the Prodigall sonne haue spent our time and wasted all thy good gifts and blessings in the vanities of this wretched worlde: disloyall, vnnaturall, rebellious as Absolon, [Page] who by our obstinacie, and vnkinde actes, by our most cruell and wicked attempts against so tender and louing a Father, haue deserued a thousande vntimelye deaths.
Yet notwithstanding Dauid could bee no more tender in affection and loue towards Absolon, then thou art ouer vs thy vngracious and wicked children.
Hee desired to haue dyed for his Sonne: but thou haste giuen thine onely Sonne, a thousand times more pretious in [Page] thy sight, then Absolon could be in Dauids, to dye for vs. How shouldst thou not then with him giue vs all things? since by him thou hast made vs sonnes, wee hope that in him thou wilt denie vs nothing.
And albeit wee doe nowe feele to our great griefe, that we haue greeuouslie offended thee, and that thou art highlye displeased with vs; yet wee hope this thy correction, will prooue but the chastisment of a Fatherlie affection: for thou art not Which art in Heauen. like earthly fathers, who [Page] change their affections as themselues are corruptible, but thou art in Heauen, the same for euer, and thy yeares doe not faile.
Thou art the Father of lights, in whome there is no mutabilitie nor shadowe of change. Those whome thou louest, thou louest vnto the end: but alas wee haue changed, wee haue started aside like a broken Bowe: we haue gone awaye, and therefore is the light of thy countenance turned from vs. Yea our sinnes haue made such a thicke cloud [Page] that it cannot shine vpon vs. And because we haue so abused thy patience, and presumed too farre vpon thy Fatherlye kindnesses, therefore now it pleaseth thee to teach vs, that thou art in Heauen, and wee vpon the earth: that thou canst humble vs at thy pleasure, and make vs by thy iudgementes euen to tremble before thy footstoole.
Teache vs therefore (Gracious GOD) so to comforte our selues by thy mercies, that wee neuer presume to offend: and so to humble our [Page] selues in the consideration of our sinnes and thy iudgements, that wee neuer dispaire of thy fauour: Assuring our selues that thou art both able and willing as well to raise vs vp as to beate vs downe: For thou art in Heauen, and canst do what thou wilt.
And as the heauen is aboue the earth, so is thy glorye to bee preferred Hallowed be thy name. before the happinesse of all the creatures in the world.
Gloryfie thy name (O Heauenlye Father) and teache vs euer-more to [Page] consecrate the first fruites of our desires, and petitions, to the hallowing and sanctifying of the same.
Sanctifie vs by thy holye spirite, that wee may sanctifie it, whoe haue blemished the same by our former wicked liues, whereby wee haue giuen thee iust cause to glorifie thy selfe in our confusion: but thou doest alwayes affect more glorye out of mercie then iudgement.
Be mercifull therefore O Lorde in these our miseries: deliuer vs from the [Page] power of death and the contagion of this noysome pestilence, and teach vs by thy fatherly affection hereafter with more sinceritie to hallow, and sanctifie thy blessed name. So shall a Crowne of glory be set vpon our heades, by the comming of thy kingdome. Thy kingdom come. A worthy guift: worthy for such a father to giue, though wee most vnworthy to receiue it: yet it is thy fatherly pleasure to giue vs a kingdom, to make vs heires and fellow heires with thy sonne Iesus, who carrieth the scepter in heauen for vs, [Page] and raigneth within vs by his holye spirite, till he haue subdued all his enemies vnder him: which that wee may enioy giue vs grace to doe thy will: Thy will be done. for it is not euery one that saith Lorde, Lorde; but hee that doeth thy will which shall enter into thy kingdome.
Giue vs grace to doe, and patience to suffer thy good will and pleasure, whatsoeuer it be: so shall thy will▪ bee done euerye waye, by vs, and with vs, to the hallowing of thy name, and enlarging of thy kingdome: and that [Page] not with murmuring and grudging, but most willingly by vs In earth as it In earth as it is heauen. is in Heauen, where Angels and Cherubins doe thy will, flying with all cheerfullnesse and alacrytie, where the Sunne is readie eyther to staye his course, or to goe backe againe, euen against nature, at thy commandement.
Make vs then, as the sheepe of thy hands, both to obeye thy voyce willinglie, and patientlie to suffer thy good pleasure. Then wilt thou bee our Shepheard and defender, [Page] and wee shall wante nothing: then shall the petition of nature be acceptable vnto thee Our daylye Giue vs this day, &c. bread, and all necessaries for this present life shall by thy fatherly prouidence be ministred vnto vs.
Giue vnto vs wee pray Bread. thee, in this time of weakenesse and visitation, the staffe of bread to strengthen our bodies, and strength of bodie to digest our bread.
We pray for no dainties (good father) but for bread, desiring neither ritches nor pouertie; but a [Page] sufficient meane of our Our bread. owne that we may not bee chargeable but rather helpefull vnto others.
Enlarge our bowels of compassion towardes our poore brethren which perish for wante of succour, that our bread in these distressed times may bee made common as our praiers are common. And so long as it pleaseth thee to extende our mortall liues, so long make a supplye of daylie electuaries for the preseruation or the D [...] bread. same.
Let our ordinary pittance, and daylie portion [Page] bee ministred in due season vnto vs. Teach vs sobrietie in the dayly vse of thy creatures, that wee glutte not our selues at once, and wante another time.
Teach vs wisdome, that wee may knowe how to abound and how to want, how to humble our selues in fasting, and how to reioyce in prosperitie; that wee neuer forget the affliction of Ioseph.
We beg not for yeares, or moneths, or manye dayes: onely giue vs this This day. daye our dayly bred: because wee meane to come [Page] againe to morrowe, and be daylye beggers at thy gate of mercie.
Wee knowe it is thy fatherly goodnesse, that wee should aske a little and often, to the end we may growe familier with thee in prayer: and that thou maist open the windowes of heauen wider, and replenish our bodies with all plentiousnesse; we be seech thee to shutte the mouth of hell likewise, which gapeth so wide vpon vs. Remoue from vs all these euils which depriue vs of thy forenamed blessings: but especially our sinnes, [Page] Forgiue vs our trespasses, for Forgiue vs our trespasses. they haue made this seperation betweene thee and vs: they haue dishonoured thy name, blemished thy Kingdome, disanulled thy will, depryued vs of manye blessinges, and brought thy heauye iudgementes vpon vs.
Forgiue, and forget good father: wee confesse they bee our debtes, wee are not able to answere one of a thousand, wee haue forfeited our bond, nothing remayneth to vs but perpetuall imprisonment in [Page] vtter darkenesse.
Onelye let it suffice that the hande writing against vs for this debt, is nailed to the Crosse by thy sonne and our Sauiour.
Release vs therefore of As we forgiue them that trespasse against vs all that is past, and mollifie our hartes with thy grace, that wee may meite the same measure to our brethren as thou hast done vnto vs. But of all loue leaue vs not thus neither, for Sathan will bee sure to assault vs afresh with his temptations, Leade vs not into temptation. to spie where wee bee weakest that hee may [Page] reenter with greater force, and more malice then before.
Then shall the end of vs bee worse then the beginning: Then shall Plague and Pestilence, Warre and Famine, bee but the beginnings of sorrowe.
Therefore second vs by the assistance of thy gracious spirite, that wee bee neuer ouer-taken with any dangerous relapse into our former vile transgressions: but freed, and deliuered from all euill, Deliuer vs from euill. both spirituall and temporall, that wee may [Page] serue thee not as seruants, but with that freedome of spirite which becommeth thy adopted children.
But especiallie deliuer vs from that great euill the Deuill, the archeenimie to thee and thy Church, in whose kingdome and power all euill is included.
These thinges graunt vnto vs, (O gracious Sauiour) not for ought in vs, but for thy owne For thine is thy kingdom, &c. names sake, for hereby thy kingdome shall be enlarged, thy power manifested [Page] and thy name gloryfied, wherevnto with hart and voyce we most willinglie subscribe saying, Amen.
A Prayer to be said by those whose houses be infected.
GRATIous God, whoe in Christ Iesus art the Father of mercies, and God of all [Page] consolation: Wee thy poore creatures, nowe humbled vnder thy mightie hand in soule and bodie, entirelye desire thy Fatherlye goodnesse, to pardon and forgiue vs all our sinnes, which haue so poysoned and infected our soules, as the contagion thereof hath euen zeased vpon the outward man.
Cleanse and washe vs wee beseech thee in the blood of the Lambe, that the sting of death neuer haue power ouer vs vnto a second death. Confirme and strengthen vs in the [Page] faith of thy sonne against all the temptations of Sathan, comfort vs in thy promises against the force of death: perfect our repentance in the due examination of our selues, and assure our consciences, by the testimonie of thy spirite, that whether wee liue or dye wee shall bee thine. As it is thy propertie alwayes to haue mercie, so haue thy mercies euer-more then shined moste gloriouslye, when wee stand in greatest need of them, which thing of all others hath been the greatest comfort [Page] to thy children in their greatest distresse, that though they haue walked through the vallyes of the shadowe of death, yet they haue feared no euill, because thou hast euer beene with them, yea thy rodde and thy staffe hath then beene moste readye for to comforte them.
Deare Father, now is the time, yea the time is come wherein wee long for mercie: death is at the doore, in the house, it compasseth vs round: wee walke in the vallie of the shaddowe of death. [Page] Giue vs grace that wee feare no euill: for death is but a shaddowe, the strength and substance of it is taken awaye in the death of thy Sonne, the sting is lost in the wounds of our blessed Sauiour, it may scare vs a little, but cannot hurt vs.
And though wee bee compassed in, that wee come not foorth, though wee bee shutte vp from our neighbours, and depriued of all earthly comforte: yet bee thou present with vs by thy blessed spirite, and wee shall not be desolate: for thou [Page] Lorde alone shall make vs dwell in safetie.
Open therefore our eyes of faith, that we may discerne a greater force of spirituall souldiers with vs then against vs. Let thine Angels guarde vs in this miserable life from all euill, vntill they carrie our soules into thy fatherlye bosome.
Heauenly Father, who hast made vs preserue vs: for thou art a faithfull Creatour, who delightest not in destroying the worke of thine owne hands.
Sweete IESVS thou [Page] sonne of the Father, who hast redeemed vs, keepe vs: for thou hast deerely bought vs.
Holye spirite of comforte, that hast taken such paines with vs, dwell in vs vnto the end, and in the end.
Blessed Trinitie, Father, Sonne, and Holy-ghost, who haue created, redeemed and preserued vs thus farre, leaue vs not at the laste gaspe, but heare our cryes, receiue our prayers, eyther to the restoring of vs in this life to the glorifying of thy name amongst men: [Page] or, if it bee thy pleasure, to the receiuing of vs into thy euerlasting habitations.
These things and whatso-euer else may stande with thy good pleasure and our comforte, wee begge them at thy hands (O eternall Deitie) not onelye in the name and mediation of IESVS CHRIST, because wee are vnworthye to offer anye thing in our owne names: but also because our prayers are vnperfect and earthlie, wee come in his very wordes and prescript forme of Prayer, [Page] who is best acquainted with the stile of heauen, and with whose name and prayer, and wordes thou must needes be well pleased.
Our Father which art in heauen: Hallowed be thy name, &c.