THE Blinde-mans' Sermon: OR Confutation of the blind pharisees.  
By THOMAS GRANGER, Preacher of the Word, at Botterwike near Boston in Lincolnshire.  
LONDON, Printed by T. S. for Thomas Pavier, and are to besold at his shop in juie-lane. 1616.   

TO THE WORshipful, and my very good friend, Mr. Charles Leventhorpe, Student in Christ's College in Cambridge.  
SIR, the duty that I owe unto you on the one side, and the consideration of your worthiness on the other, moved me first to send this small present unto you, desiring thereby to exhibit some testimony of my sincere affection towards you, in the good opinion that I have of you for your good choice, and hope of your happy proceeding therein: Trusting in the Lord, that as you have devoted yourself to Learning, and intent to consecrate yourself to the Church of God; so the Lord will bless you in all your studies, and make you a powerful instrument in the building and maintaining of his kingdom.  
Your Worships in the Lord to command, THOMAS GRANCER.   

THE BLINDE-MANS' Sermon.  JOHN 9 31. Now we know that God heareth not sinners, but if any be a worshipper of God, and doth his will, him he heareth. 
THese are the words of one that was borne blind, to whom our Saviour Christ had restored his sight. And he was occasioned here eunto by the envious, and ignorant pharisees, who said in the verse 24. that they knew Christ to be a sinner. And in the verse. 29. that they knew not whence he was: that is, whether his doctrine and miracles were of God, or of Satan. In the verse 30. he closely reproveth their ignorance by way of admiration: Doubtless this is a marvelous thing that you know not whence he is! etc. Now in this verse he goeth forward, teaching them, and proving unto them that Christ is not a sinner, and that he is of God. That Christ is not a sinner, he proveth in this verse, and thus he argueth: 
God heareth not sinners,  
But God hath heard this man:  
Therefore this man is not a sinner.   
The Assumption, namely, that GOD hath heard him, he proveth in the verse. 32. his argument being drawn from the effect of God's power in him, namely, the wonderful Miracle that he wrought, in restoring him to his sight, which he amplifieth by the comparison of all times: Since the world began, it was never heard that any man opened the eyes of one that was borne blind. The greatness of the Miracle appeareth herein, that being borne blind, he had no eyes, therefore it must needs follow, that he made him new eyes: and he that can make eyes, can also create a man, which none can do except God alone, and he to whom God giveth power to do it.  
The Proposition is a doctrine, which he first confirmeth by the ground, that is, the common knowledge and consent of all men, in the first words, [We know.] Secondly, he illustrateth the same by the contrary, [But if any man be a worshipper of God, and doth his will, him he heareth.] Herein therefore three things are to be handled. First, the ground of the Doctrine. Secondly, the Doctrine itself. Thirdly, the illustration thereof.  

I. We know.  
Which is as much as if he had said, all men learned, and unlearned, jew and Gentile, even all men, by the light of Nature, know that God heareth not sinners. And herein we are to observe, that whereas he saith (we) he alludeth to that proud and ignorant speech of theirs, in the verse 24. closely deriding their ignorance. As if he had said, you pharisees, that are puffed up with pride and vainglory, whose hearts Satan hath filled with covetousness, whose minds the poison of black envy hath blinded, & whose judgements, worldly lusts have corrupted, that you neither will, nor can discern the truth, nor judge righteous judgement, you know this man to be a sinner. Because this man convinceth you of open rebellion against GOD, laying open the foul corruptions of your hearts, which with your subtle delusions of Alms, Fasting, and Prayer, you keep secret and close within yourselves, from the eyes of the poor Commons; and because he glorifieth not your persons, neither any whit respecteth you in the sight of the people, which would be honoured and called Rabbi of every man; but contrarily reproveth your pride, covetousness, cruelty in devouring widows houses, and hypocrisy, whereby you think yourselves greatly disgraced, therefore are you incensed in malice, envy, and hatred against him, devising & plotting against him, seeking to ensnare and entangle him in his speeches, if by any means, colour, or pretence, you might bring him within the compass of treason, or danger of Law. Hence it is that even contrary to your own knowledge, you say that you know him to be a sinner. But I that have been afflicted ever since I was borne, that have ever till now borne this heavy cross of blindness, & now at length have obtained mercy, that not only bodily eyes should be given me, to behold this comfortable light of the Sun, but the eyes of my mind should be opened to behold the son of God, I and such as I, even we know that this man is not a sinner, whatsoever it pleaseth you to know and judge of him.  
Here we obseruc, and see a poor and unlearned man teaching the learned pharisees, professed Doctors of the Law, and Prophets: and yet are they so ignorant in both, as that a common man must teach them, yea, they are so dull as that they cannot learn, which maketh the man to marvel at them. Surely indeed it is a marvelous thing, that plain, simple, and unlearned men should teach learned Clerks, the wise and prudent: yet so it is; for the Gospel is a Mystery, it is all wonder, for it is not grounded on any principle in nature, therefore it is as great a wonder also, that any man should believe it, but that it should be rather to the jew a stumbling block, & to the Gentiles foolishness. In Mat. 11. Our Saviour Christ had preached the Gospel to three great & populous cities, Corazim, Bethsaida, and Capernaum, whereof Capernaum was even lifted up to Heaven with the wealth, pomp, and pride of this world. In this city there were many rich Merchants, that had knowledge enough by their traffic to increase their substance. In it were learned men, and great Scholars: In it were prudent and politic governors, yet for all this when Christ preached the Gospel among them, there is none that repenteth, none that believeth, none that understandech. They flocked about him to hear news, for so his doctrine was accounted, and to see wonders, and when they had sufficed themselves with novelties, there is no more repenting, believing, remorse for sin, than if they had been at a play: but they returned back again like the Dog to his vomit, and the Sow to her wallowing in the mire. Hereupon he declareth the causes hereof, by way of thanksgiving, for the instruction of his Disciples then present, ver. 25. I thank thee O Father, Lord of Heaven and earth, because thou hast hid these things from the wise, and men of understanding, & hast opened them unto babes. It is so O Father, because thy good pleasure was such. Herein the Disciples might learn. First, that the Gospel cannot be comprehended with man's understanding and reason. Secondly, that there is no power, disposition, or inclination in man's will to receive the Gospel, being not only not congruous, but flat contrary to the same. For these Cities, though they were not such brutish sinners as the Sodomites, but civilly honest, or naturally virtuous, yet they were as unbelieving, and more unbelieving than the Sodomites would have been: therefore they shall receive the greater condemnation. Thirdly, the Disciples hereby might learn, that to repent and believe is the mere mercy and grace of God. Fourthly, that this mercy and grace, merely proceedeth of the good pleasure of his will. Fiftly, that God being absolute Lord of all the world, and maker of all men, respecteth not persons, but hath mercy on whom he will, and passeth by whom he will, Rom. 9 15.  
Therefore seeing that these old rotten rags, our dark hearts cannot retain the new piece; neither that these old corrupt vessels can contain the new wine of the Gospel, there must a new heart be given us, and a new spirit put within us, Ezech. 36. 26. 27. We must be borne again, before we can enter into the kingdom of grace, and of glory, john 3. 5. Now this second birth is not of flesh and blood, nor of the will of man, but of the spirit of God, who regardeth not persons, ages, sexes, worldly prerogatives. 1 Cor. 1. 26. 27. 28. Brethren, you see your calling, how that not many wise men after the flesh, not many mighty, not many noble are called: But God hath chosen the foolish things of the world to confound the mighty things, and vile things of the world, and things that are despised hath God chosen, and things that are not, to bring to nought things that are.  
Christ chose not, nor called any of the Politicians or Peers of jerusalem to be the planters and builders of his Church and Kingdom, nor yet any of the pharisees, Scribes, or Lawyers, for they were not fit nor apt to make Disciples of; those rotten, tattered garments, and fusty vessels were too far worn, and spent, and too much corrupted with fleshly wisdom, worldly policy and craft, sensuality, bodily pleasures, pomp, & vanities of natural life: So far were they overgrown, & thoroughly corrupted herewith, as they could not empty themselves, nor lay aside these things, to prepare themselves for Christ, unless they should lay their whole selves aside.  
But he chose simple and silly Fishermen, which having their businesses, and getting their living by sea, had least fellowship and smallest dealings with men which were men of no employment, little acquainted with the subtlety & craft of the world, and were as babes in comparison of Citizens, and such as deal in great and many matters. These, and such like, as are least infected with the world, and whose bodies are broken and tamed with labour and travel, hunger and cold, are fittest instruments for the holy Ghost to work in. They are the fittest by whom God might show forth his saving wisdom, and by, and in whom his goodness, mercy, and grace might be most clearly manifested to the world. And this is the glory of his mercy and grace, to exalt, honour, and glorify the foolish, weak, and contemptible things of the world, by calling them to be the greatest in the kingdom of grace: to whom the honour, glory, and wisdom of this world must stoop, and yield itself in homage: yea, the least in this kingdom is above all principality and power.  
Another example hereof there is in the poor family of Lazarus of Bethania, whether Christ often resorted to dinner, to supper, and to lodging, and where he had his heartiest entertainment. Why? was not jerusalem the most convenient place for the Lord of Heaven and earth, the King of glory to be entertained in? Was it not more fitting that Herod the King, that Pilate the Roman precedent, or rather that Caiphas the high Priest, or that some of the Princes, or at the leastwise, that some of the Elders should have given him royal entertainment, according to the majesty of a King? Where were the Scribes and pharisees that sit in Moses chair, whose Disciples they boasted themselves to be? How could they be better employed, then in receiving and glorifying the Son of God before all the people, teaching all men by their own example to reverence, to fall down, and worship him? Why do they not with all submission, and prostrate humility, as their Master Moses commanded them: hear this Prophet that the Lord their God hath raised up unto them, which is greater than Moses, than Elias, than Solomon, being the Lord of life, the Prince and Saviour of the world?  
If Christ had appeared in earthly royalty, worldly ostentation, pomp, power, dignity, then would Annas and Caiphas the high Priests, the Elders, the pharisees have gathered to him, and given him royal entertainment, because they would have hoped by him to have been freed from the tributes, taxations, and servitude of the Romans, from the pollage and pillage of the Publicans and Officers; because that by him they might be honoured and graced in the sight of the Commons, and because that by him they might be promoted to worldly dignities.  
But because his appearance was spiritual, not worldly, he hath neither form nor beauty, Esa. 53. 2. they saw nothing in him wherefore they should desire him. They saw only out of their proud, covetous, and envious hearts, matter of contempt, because that for the endless comfort of the meanest and basest estate, he appeared in form of a servant. And though the brightness of the glory of the Father, together with his mercy, compassion, and goodness towards man more manifestly shined herein, yet they looking on him with fleshly eyes, judge of him according to the outward appearance, joh. 7. 41. Therefore as a servant they esteem him, and use him. And because he wholly did the works of God, in gathering together and saving the Elect, to the only honour and glory of God, and not to the honour of himself, and of them especially, therefore do they condemn him for the most wicked man, and handle him like the vilest creature of the earth.  
Let our literal teachers, that are so ripe headed, but dead-hearted, and all common Protestants, commonly carnal Gospeliers, think and consider well of this, and apply it to the present times, and their present selves, if so be that in seeing they can perceive, and in hearing they can understand. For as Christ the head was received, entertained, and used then, so shall his true members be to the world's end among them that profess his name. For this is the mystery of iniquity. And the Apostle testifieth that the afflictions of Christ are accomplished in his members. And all that are in Christ jesus shall suffer persecution, though not at all times with extremity (as very many of the children of God have done) yet in some measure and degree even in the most reformed and established Church, yea, and almost in the best reformed house. Noah's family was the most godly, and best in all the world, yet is there in it an ungracious Cham. In Abraham's house a mocking Ishmael. In Isaaks, a profane and revengeful Esau: and amongst the Disciples of Christ, a covetous thief and a traitor.  
Where was our Saviour crucified, but amongst his own? He came amongst his own, but his own received him not. john 1. And where are the members of Christ afflicted & persecuted, but amongst their own? The brethren of Christ, even Churchmen, (as we say) betrayed him, sold him, put him to death: so the brethren of the godly shall be their persecutors, even they (I mean) of the same profession, as David complaineth. It was not mine open adversary, that did me this dishonour, but even thou my companion, and familiar friend, we took sweet counsel together, and went to the house of God as friends.   

Use.  
This teacheth Christian men, not to think the better of themselves for their worldly wisdom, wealth, honour, learning, degrees in the University, etc. Seeing a man in the ample possession of all these, these may be the least in the kingdom of heaven. (I speak not this to derogate from learning.) In Luke 10. 17. The seventy Disciples, that Christ sent to preach in the Cities, whether himself would come, returned again with joy, saying, Lord, even the Devils are subdued to us through thy name: but in vers. 20. Christ curbeth their rejoicing which savoured too much of the world, Rejoice not (saith he) that spirits are subject to you, but that your names are written in the book of life.  
Whereby we plainly learn, that a man may be excellently furnished with gifts for the discharge of any calling, and for the ministry as well as any other, and yet notwithstanding be a reprobate: for the letter killeth, but the spirit giveth life. Therefore let a man glory in a good conscience, which is a continual feast. Let him rejoice in that he feeleth the love of God shed abroad in his heart; and in the testimony of the holy Ghost, assuring his spirit, that he is one of the sons of God.  
Secondly, this teacheth the poorest, not to think the worse of themselves for their mean estate, because they want these outward things, 1 Cor. 7. 21. 22. Art thou called being a servant? Care not for it: For he that is called in the Lord being a servant, is the Lords freeman: likewise also he that is called being free, is the Lords servant. And jam. 1. 9 10. Let the brother of low degree rejoice because he is exalted: Even to be the brother of Christ, the son of God, and heir to the kingdom of glory. Ver. 10. And he that is rich in that he is made low; for as the flower of grass so shall he vanish away. The inward man of the one is ever flourishing, & the outward man of the other perishing. He that hath much world's wealth, and dignity, and but a small measure of Grace is inferior to him that hath a great measure of grace, and but little, or no world's wealth. For spiritual things among themselves admit comparison, but between spiritual things, and earthly things there is no comparison at all. This knowledge and consideration that worldly men want, whose felicity consisteth in these outward things: this, I say, in the children of God worketh lowliness of heart, humility of mind, meekness of spirit, in such sort as that they had rather make themselves equal with them of the lower sort, than to stand upon comparisons, and to strive for pre-eminence, as the fashion of the world is. Lazarus the beggar found matter of rejoicing and glorying in Christ, though deprived of all earthly things. David the King found matter of rejoicing and glorying in Christ only, Psalm 4 6. 7. 8. As other men, even the men of this world rejoiced and gloried in the increase of their substance, with the rich man in Luke 12: So he on the contrary rejoiced in the love, favour, and countenance of the Lord. And Psalm. 119. Thy Law is dearer unto me, than thousands of gold and silver. And Paul the Apostle found matter of glorying in Christ only: Phil. 3. 8. He counteth all things loss for Christ, and judgeth them to be but dung. And as concerning any worldly thing, he will glory only in his infirmities, and rejoice in this, that he is counted worthy to suffer for Christ's cause.  
These three examples teach all men, of all estates, degrees, and callings, to rejoice in Christ alone, and to esteem of themselves by their Christianity, not by worldly prerogatives. For, as for the profane rich, though he had all the world, with the glory thereof, yet the loss of all shall be his inheritance: and the godly poor, though he want all, or rather seem to want all for the time present, yet shall he have not only this world, but the world to come for his inheritance.  
Thirdly, this reformeth the erroneous conceit of them who measure men by the measure of their learning: they have indeed the greatest means and helps, but the grace of God is the only cause revealing the mystery of Christianity, to whom he will. Otherwise the most learned men are often the most enemies of Christ, and Christians, and when they think themselves to be most wise, they become the greatest fools. To this purpose David acknowledgeth, Psal. 119. 98. 99 100 That he had more understanding than his teachers, than the ancient, than either the man of great reading, or the man of much observation, and great experience by reason of years, And why? because he kept the commandments. For indeed how much a man practiseth, so much he savingly knoweth, and understandeth. He that knoweth a country, and can plainly describe it only by the map, is not to be compared with him that hath travailed it through, although the one be learned and eloquent, and the other unlearned, and plain of speech. The man that hath no taste, may by relation of others, talk, and discourse of tastes, and the differences thereof; even so may he talk much of the Lord, that never tasted how sweet the Lord is, and speak much of the Scriptures, in whom they were never powerful to his conversion. Hereof the Lord complaineth by jeremy; They say the Lord liveth, and yet they swear falsely, jer. 5. 2. Likewise by Ezechiell: They say, let us go and hear the word of the Lord, and sit before the Preacher, as the people useth to do, but their heart goeth after their covetousness, and after their pride, and after their adultery: Ezech. 33. Their outward pomp showeth their inward humility, and not their heartsick, but brainsick devotion.  
Thus much of the ground [we know.]   

The Doctrine, [God heareth not sinners.]  
The Interpretation of the words.  
First, to hear, signifieth two things. First, it signifieth the infinite knowledge of God, whereby all things lie open to his eyesight, neither is there any thing hid from him, no not the most secret intention of the spirit, and he is therefore called in Greek, Kardiognostos, a Searcher of the heart, Psal. 139. 1. 2. 3.  
Secondly, it signifieth the love and favour of God, whereby he doth not only know, but acknowledge, approve, and grant the prayers of the godly, whether they be vocal, or the desires, and sighs of the heart. Contrarily, not to hear, is to forsake men, and leave them to themselves, to disallow, not to accept, to deny and not to regard their prayers, and desires.  
Sinners,] Are all men unregenerate: whereof some are brutish, some civil, some outwardly religious. As for the regenerate, though they sin, yet they do not commit sin, 1 john 3. 8. 9 that is to say, sin doth not reign in them, Rom. 6. 12. Sin reigneth when men obey it in their lusts.  
That God heareth not sinners, it is evident, Prou. 28. 9 He that turneth away his ear from hearing the Law, even his prayers are abominable. Here is a lesson for them that come to hear the Word in a statute pace. Esay saith, When you shall stretch out your hands, I will hide mine eyes from you: and though you make many prayers, yet I will not hear you. Esay 1. 15. Zachary saith, As he cried and they would not hear, so they cried, and I would not hear, saith the Lord, Zach. 7. 13. As we are dead, dull, and drowsy in the worship and service of God, and unthankful to him for his benefits, misspending the same on our lusts: even so in affliction and trouble, the Lord will be also heavy, and slow of hearing. Are you come to inquire of me saith the Lord? as true as I live when I am asked, I will not answer, Ezech. 20. 3. Here is a lesson for them that never offer to the Lord, prayer, praise, and thanksgiving for all the good things that they hold of him, enjoy by him, and daily receive from him: And David goeth further, Psal. 66. 16. If I incline my heart unto wickedness, the Lord will not hear me. Here is a lesson for hypocrites that babble much and pray little, coming near to the Lord with their lips, but keep their hearts from him.  
There be sundry reasons why the Lord heareth not sinners.  
First, because they are not the Sons of God, but the servants of sin, and therefore have they not the spirit of Sons, whereby they might call God Father: but the spirit of fear: not of sonlike fear, which proceedeth of love and reverence, but of servile and slavish fear, whereby they rather avoid the presence of God, as of an inexorable judge, and are then most quiet in mind and least troubled in Conscience, when they have the least to do with him, and when they think, speak, and hear the least of him. Herein evidently showing themselves to be sons of sinful Adam, who knowing himself guilty, shrouded himself in the thicket from the presence of the Lord. This is the cause, why sinners hate the Church, where God speaketh unto them, and they should speak unto God, and contrarily love the Tavern, Alehouse, and vain company, even a filthy polluted Conscience, wherein the worm beginneth to gnaw upon every occasion. This is the cause why they so hate, yea, persecute with deadly hatred the most godly Preachers, even because they take them to be their greatest tormentors, saying in their spirits as Ahab said to Elias, Hast thou found me O mine enemy? 1. Kin. 21. 20. Art thou he that troublest all Israel? 1 King. 18. 17. And as Amaziah said of Amos, The land is not able to bear his words, Amos 7. 10. And as Ahab spoke of Micah to jehoshaphat. There is one Micah, the son of Imlah, by whom we may ask counsel of the Lord; but I hate him, for he never prophesieth good unto me, but evil, 1 King. 22. 8.  
Secondly, the Lord heareth not sinners, because they do not pray aright, yea, their petitions are full of rebellion, and derogatory to God's Majesty. Therefore even as the Prince throweth a wicked petition from him, and casteth the petitioner into prison, and it may be, punisheth him with death, as King Solomon did Adonijah for ask Abisag to wife: so the Lord dealeth with those petitioners, as David saith, let even their prayer be turned into sin. So that the Lords answer to such requests is like the answer of Solomon to Bathsheba, concerning Adonijah, God do so to me, and more also, if Adonijah hath not spoken this word against his own life.  
Now the wicked cannot pray rightly, because they know not the Lord, nor his ways, what pleaseth, what displeaseth him. And the reason hereof is, because they despite the word of the Lord. The wicked know well what they would have of God, but they cannot abide to know what God would have of them. God's benefits they love, but faith and obedience they love not.  
Thirdly, the Lord heareth not sinners, because they ask temporal things to consume them on their lusts: and spiritual gifts, many desire to glorify themselves therewith. Therefore, saith Solomon, the scorner seeketh wisdom, and findeth it not, Prou. 14 6. And S. james saith, ye ask, and receive not, because you ask amiss, that you may consume it on your lusts. Ye Adulterers, and Adulteresses, know ye not that the amity of the world is enmity with God, and whosoever will make himself a friend of the world, is an enemy of God? james 4. 3. 4. Even as the Adulterous wife asketh gold, silver, jewels, costly apparel, etc. of her husband, that she may bestow them on her lovers; so do all wicked men, even all the men of this world ask, and desire of God, all good things for the sustenance of their bodies, and maintenance of their persons only, to cheer and delight their flesh therewith: to adorn and beautify their persons therewith, but not to glorify God with the same. Herein they make use of God to serve their own turns of him; as it is now a common practice of these wretched times for one man to love another, only for the use that may be made of him, for his own gain. And as it is the practice of roving whoremongers, to marry a woman that is old, or of base parentage, because she is rich, that with her goods they may maintain their Strumpets: Even such is the dealings of sinners with God: They seem to draw near unto God, but it is with flattering and dissembling hearts: for their heart goeth a whoring after his benefits, to set their whole affections thereon, to misspend the same upon their bodily lusts, without fear. The wicked herein are like Abimelech, the King of Gerar, that gave kind entertainment to Abraham, Gen. 20. and to Isaak, Gen. 26. for their supposed sister's sake, because they were fair and beautiful to look upon: so the wicked make a show of praising and thanking God for his benefits, like dutiful children, but it is for the benefits sake, to commit spiritual fornication therewith, whereby they anger and provoke the Lord to burn in jealousy, and in the fierceness of his wrath, utterly to consume them.  
Fourthly, the Lord heareth not sinners, because they are not thankful for benefits received, therefore the Lord denieth their requests, and in steed of a blessing, sendeth them a cursing. And if God deal thus with his own children, how much more with the sinner and the ungodly. Because that Ezechiah rendered not according to the reward bestowed on him, but his heart was lifted up, therefore wrath came upon him, upon judah, and jerusalem. 2 Chron. 32. 25. And David saith, that wrath came upon Israel for their unthankfulness, and disobedience. And the great complaint that the Lord maketh of their unkindness, see Micah 6. 2. to the vers. 5.  
Fiftly, the Lord heareth not sinners, because they ask not in faith. They repose no trust in God's promises, but are tossed too & fro as waves of the sea with the wind, james 1. 6. 7. The blind heart of the wicked lusteth, and in his lust, and for his lust, he cometh to God, but when God heareth not, than he plays with his wit, and casteth about every way to obtain his fleshly desires: but if by his own devices, and devised means, he cannot prevail, than he cometh to God again: If God hear him not, than he goes to his shitts again, ever and anon intermingling broken, rude, and untempered prayers, with earnest expectation of his sinful desires, as though God should be ever at hand to help and further him in his lustful proceeding. And if he cannot obtain his desires, then is he angry with God, and leaveth praying, as the wicked say in job. 21. 15. What benefit have we by praying to the Almighty?   

Objection.  
But God doth often hear the unlawful and unholy prayers, desires, and requests of the wicked, and granteth the same, as well as to the godly.   

Answer.  
It is true: but not in such manner, and for such ends, as he heareth his own children. First, he granteth the wicked, and rebellious their requests and desires of indignation and wrath. The Israelites being weary of Manna, because that to feed always of one dish, became wearisome and loathsome unto them, wished that they were in Egypt again, where they had varieties, and change of meats, as Fish, Cucumbers, Pepons, Léeks, Onions & Garlic, therefore they required flesh of the Lord, and they were not disappointed of their lust, Psal. 78. 30. They did eat, and were well filled; for he gave them their own desire: But, while the meat was yet in their mouths, the heavy wrath of God came upon them, and slew the wealthiest of them, yea, and smote down the chosen men that were in Israel. The rich man, Luke 12. had his desires granted: for he desired and sought for wealth all his life long, and that his worldly estate might prosper and flourish, and so it did, he was not disappointed of his lust. But as he withdrew his heart from the Lord, and set his affections on earthly things, therein putting his confidence; even so the Lord withdrew his grace from him, and for his reward, left him in the hand of hell. To this purpose the wise man saith, Eccles. 5. 12. There is an evil sickness that I have seen under the Sun; to wit, riches reserved to the owners for their evil. The like to this we see in that miserable caitiff, Eccles. 48. that had neither son nor brother, nor any kinsman that needed his wealth, yet was there none end of his travel, neither could his eye be satisted with riches. Wherein we may see that the Lord granted his covetous desires, but in his wrath doth withdraw his grace from him.  
For he had not power given him of God to eat, drink, and to delight his soul, and to rejoice in the good use of his goods, but to live in continual labour, sorrow, grief, trouble, fear, despair, and drudgery all his life. And herein is the witty, and wicked worldling deceived all way, that whiles he thinketh to make a friend of the world, it becometh his enemy in the end. For thus the golden Idol Mammon rewardeth his servants: He leaveth them at the last in the hand of hell, from which he is not able to deliver them. The world like a stickering whore deceiveth them, causing them by her manifold allurements to commit fornication with her. But as Dalilah having bound Samson (who doted too much on her) forthwith cried, the Philistimes be upon thee Samson: even so deceitful and lovely Mammon having tied and bound down to the earth, the plunged hearts of her muddy Mammonists, calleth for the Devils to prey upon their souls. Examples hereof are the rich man, and Dives.  
Secondly, God granteth those things that the wicked desire, wish, and pray foryet he heareth not the wicked. The reason is, his own children request the same, whom he heareth, and so the ungodly are made partakers of their desires, through the prayers of the godly, amongst whom they live. The men of the earth desire earthly things, and they obtain the same for the godlies' sake, whom notwithstanding they hate, and despise. In Paul's dangerous voyage, both Paul and the martiners desire safety, and for his sake were they saved, which otherwise should have perished, yet the Soldiers would have killed Paul, Acts 27. 42. Whiles faithful jacob dwelled with churlish Laban, his substance multiplied, and prospered, yet when God blessed jacob also with great increase, Laban and his sons murmured, and hung down the countenance, envying his prosperity. For this is the malice of the wicked, that whereas they enjoy the fat of the earth, and the good of the land for the godlies' sake that are mingled among them, yet they hate the godly, snatching and catching all things from them; yea, they judge them unworthy of any thing, and if it were in their power, would make them their slaves and drudges: yea, and would deprive them, not only of goods, but also of life.  
And herein observe the darkness of their hearts, yea, their extreme madness: for if the godly were taken from amongst them, as just Lot was taken from among the Sodomites, than should fire and brimstone suddenly rain down upon their heads. When as the wicked jews had crucified Christ, chased away the Apostles, and weeded the Christians out of jerusalem, then came fire, sword, famine, and utter destruction upon them: Even so, if all the godly were taken out of the world at this instant, the day of judgement in a moment should necessarily follow. For as soon as the wheat is shorn, than the tars must presently be cut down. For they have done harm to the wheat, and do harm in the land. There is no profit in their growth, but in their burning.  
And here let all flowters', worldlings, disdainful persons, politic catchers, despisers of the word, and them that are good, know, that God doth not maintain the world, and preserve all things therein for their sakes, but for his own children, from whom they snatch, and catch all that they can, to dishonour God and his children therewith.  
They are the children of Abaddon, or Apollyon the destroyer, that abuse all things to the dishonour of God, the disgrace and harming of the godly, and to their own condemnation? And this is the kingdom of the Devil here on earth.  
Go to now you cunning catchers, you flouting politicians, you proud and wanton damsels, you lustful and Epicurish Gluttons, and thou muddy Mammonist, on whom have ye jested? upon whom have ye gaped and thrust out you togue? Are ye not rebellious children and a false seed? Bastards and not Sons? Are ye not witches children? the seed of the Adulterer, and the Whore? Esay 57 3. 4. You boast yourselves to be the children of God, and the true members of Christ: As for others, you make mocks on them with your mouths, and you devise terms for them to make them sectaries, and hypocrites: they are your gazing stocks, and taunting Proverbs: But where is your Devotion? Where is your Zeal? Where is your Fervency? Sobriety? Prayer? Thanksgiving? Humility? What fruits of the Spirit appear in you? What love of God in the zealous exercises of God's worship? What contempt of the world's pomp, pride, vanity in your moderate living, and sober conversation? What regard of the afflictions of joseph? Yea, your bodies are your Idols, and your souls like drudges do homage to your bodies. This appeareth in your excessive fare, in your excessive apparel, in your excessive varieties of fashions, in your excessive curiosity in the putting on thereof.  
In these excesses ye compare one with another, emulate one another, and strive to go beyond one another. Your backs and bellies are grown to be so chargeable, & require so great maintenance, like to the Idol Bell, as that the land is hardly able to bear you. You grow so insupportable that the earth groaneth under you. I would ye knew (but mockers pleasing themselves in their own fancies will know nothing till they be made sober, & taught by judgements) that these are no fruits of the spirit, but of a sensual appetite, they are no signs of Christianity, but of a dissembling and proud heart, and of lust that reigneth in your mortal and corruptible members.  
It is to be feared that as God giveth you your hearts desires in all these things so some heavy judgements hang over your heads, to purge this shameless corruption, and filthy rottenness out of this land, that hath had rest for many years. It is a shame, and an abomination to see what priding and decking there is of these corruptible carcases, how this earthly mass of mortality, this lump of sin and death, doth magnify and exalt itself.  
It is a wonder to see what pride in apparel, what curiosity in the fashion, and putting on of the same is to be seen on the Lord's day, a day of humility and denotion: but such fleshly shows and swaggering service the Lord abhors. For a penitent, humble, lowly, and devout heart, doth not show forth itself in such flourishes. Such were the conditions and practices of the jews in Esayes' time, Esay 3. and in Ezech. 33. 30. to the end. They come to thee as the people use to come, and my people sit before thee, and hear thy words but they will not do them; for with their mouths they make jests, and their hearts goeth after their covetousness. And lo, thou art to them as a jesting song of one that hath a pleasant voice: for they hear thy words, but do them not. Civility swallows up Christianity in this present age, and pride devoureth hospitality, the very name whereof is worn out of man's memory.  
Thirdly, God granteth the withes, desires, enterprises, and endeavours of the wicked, as they are instruments of his justice, and rods of correction. For by them, as by asword, a fire, a rod, the Lord doth chastise his children, and punish the hypocrites. Yea, by their wickedness, the Lord doth effect those things which may be for his own glory, and the good of his children, they not knowing what they do. Fire naturally desireth nourishment or fuel, & we give it the same, that we may do our works with it: yet fire intendeth not the doing of our work, but the consuming of it: Therefore we call it a good servant, but an evil master. The Devil and the wicked are as fire in their own natures, destroyers, yet by accident (as I may say) they are builders and repairers, for such is the power, wisdom, and goodness of God, as that he doth his own work by contrary means. In this respect the Lord calls Nabuchadnezzar his servant, in that by him he punished the rebellious jews. Nabuchadnezzar did this out of his covetousness, and pride of his heart, magnifying himself against God, and his people, yet he executeth the Lords judgements on the rebellious, and mercy on the obedient. But what was the reward of this his service? what he did out of his own evil heart was one thing; what the Lord did out of his power and wisdom, is another thing. His wages was according to his own work, Esay 33. Woe to thee that spoilest, and wast not spoiled, and dost wickedly, and they did not wickedly against thee: when thou shalt cease to spoil, thou shalt be spoiled: when thou shalt make an end of doing wickedly, they shall do wickedly against thee, Esay 45. 1. In this respect is Cyrus called comparatively the anointed of the Lord. The Lord will by him execute justice on Nabuchadnezzar for his tyranny, pride, covetousness, cruelty, & by him show mercy on his people in their deliverance out of their seventy years captivity. Thus judas, the highpriests, & pharisees had their desires, they were not disappointed of their wicked projects, & crafty plots, but the end and proof thereof was the building of Christ's kingdom, which they thought to overthrow, and the destruction of their own kingdom, which they sought to establish by this means, joh. 11. 48. If we let him thus alone, all men will believe in him, and the romans will come, and take away both our place and the nation.  
The use of this. Hast thou power? hast thou wisdom & policy? hast thou a judicious, contriving & plotting head? hast thou a searching imagination, & strong memory? hast thou learning and eloquence? hast thou wealth and friends? hast thou a healthful and strong body? these things are much desired, & admired of the world. But consider what thou art, not what thou hast. How dost thou use thy power, to build the kingdom and Church of Christ therewith, or to build up thyself in the destruction thereof to thy power, how little soever it be? How dost thou use thy poli●y and wisdom, and wherein are these gifts exercised? wherein art thou judicious, & what is the ground and end of thy projects? what use dost thou make of thy learning? in what matter, and what causes dost thou practise thy eloquence? what dost thou with thy wealth, & what use dost thou make of thy friends & assistants? what doth thy soul work with those instruments, the members of thy body? Let not the sword boast itself of the good metal, the curious workmanship, and sharp edge, but rather who doth use it, and to what end: Whether the Magistrate doth use it to the terrifying of the wicked, and the comfort of the godly, in their preservation; or the tyrant doth use it to shed innocent blood therewith, as King Manasses did. Whether the true man doth wear it for his defence, or the robber to spoil and kill. If thou be'st an ungodly person, and settest thine heart to do mischief, than all these excellent parts are but as a sharp edge, or whetting, whereby Satan spoileth and devoureth; but yet so as the will of the Lord, which is clean contrary to thy will, and Satan's will shall be executed by thee, and him, to the punishment of the wicked, to the trial of the godly, to the destruction of thyself, and to the glory of God, and good of his elect.  
Fourthly, the Lord doth grant the wicked their desires, as they are vessels of wrath. Because he will magnify his power and justice in their just overthrow, which is altogether their own seeking. For all that they desire, ask, wish, and seek for, is is against themselves, and so they bring evil upon their own heads. Rom. 9 22. 23. What and if God would, to show his wrath, & to make his power known, suffer with long patience, the vessel of wrath prepared to destruction, and that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared to glory? An example hereof in the Amorites, Gen. 14. 13. 16. The Amorites and Canaanites, etc. must be spared 400. years, till their wickedness and strength were come to the full. They must be strong for their multitude, the Giantlike Anakins must be multiplied, their walls must be mounted up to heaven, their munition good, the land affording store of iron and brass: and then will God magnify his power and justice, in casting them out by a weak people, that were but as Grasshoppers in comparison of them; and his mercy in planting them in, and the glory of his name in both. So Goliath must be a strong Giant, trained up in feats of war from his youth, bold and courageous, able to handle a spear and to toss a pike as thick as a weavers beam, and therefore so confident in his strength and skill, as that he durst oppose himself against the whole host of Israel, and even bid defiance to all men. Contrarily, David must be a Shepherd, the youngest and meanest of all his brethren, not able to handle spear, shield, or sword, or to wear harness; but with a little stone in a sling must he deliver the people of God, and destroy their enemies, that the power of God might be made manifest in the overthrow of his enemies, and his mercy in the deliverance of his servants. The like we see in Nabuchadnezzar, in Senacherib, in the four Monarchies, in Antichrist, in our own observation every where.  
The use. If thou dost excel other men in natural gifts, and worldly prerogatives, and that the world, and all things concur together for thy desired advancement, look well to thy heart, and to thy affections, what thou aymest at, what thou seekest for, and fear, take heed that thou oppose not thyself inwardly, or outwardly against God, his Church, his Gospel, and professors thereof, lest thou prove a vessel of wrath, on whom God will show forth his power and justice, when thou art at the height, and in most safety, trusting in thine own strength, and his mercy in delivering his out of thy oppressing hand. Examples hereof we have in Pharaoh, Haman, Antiochus, and others before mentioned. For it is the glory of the Lord to catch the wise in their own craftiness, 1 Cor. 3. 19 To bring down the high looks of the proud, to cast down Princes from the Throne into the dust, and to raise the poor out of the dust, to sit with Princes. Psalm. 113.  
Therefore, if thou be'st high and eminent in the world, be humble and lowly in heart, disrobe thyself of all earthly royalty, and set the Lord always before thine eyes, that so thou mayst with David be eminent in the Church and kingdom of Christ. Then mayest thou, and shalt thou with joyfulness, and with a good conscience enjoy the blessings of God.  
Moreover, seeing that God suffereth the wicked to wax great, that in their humiliation, & dejection the glory of his name may be more manifested to all people, that they may fear him, and praise him: this teacheth the godly being oppressed by their might, to be patient till the Lord come, which is a sure deliverer of his Servants: for, as David saith, The patient abiding of the meek shall not always be forgotten.  
The consideration hereof also affordeth great comfort to them that fear God, that whiles the ungodly triumph, saying, who is Lord over us, who shall control us, we will tread down on every side all that withstand us; that whiles they are thus digging pits to bury the children of God in, and with Haman making gallows to hang them on, themselves shall fall into the same destruction. Marvel not therefore if one be made rich, or if the glory of his house be increased, as David saith.  
III. He illustreteth his doctrine by the contrary.  
[But if any man be a worshipper of God, and doth his will, him he heareth.] Here he showeth whom God heareth, to wit, the godly, which is opposed to the sinner. The godly man he describeth by his fruits of sanctification. He is a godly man, that is, a worshipper of God, and doth his will. Herein obserus two things.  
First, he saith not that (doth worship) but that is a [worshipper] which word implieth a continuance in worshipping, or habit, whereas hypocrites worship God by constraint, by fits, and in outward show, and are therefore unconstant, not being firmly settled on the foundation, as the graft is united to the stock, growing together with it, but rather loose and tottering, as things joined together called contigua, and not as things united called continua, which have one spirit. or common form. He that worshippeth God in spirit without hypocrisy, and in truth without will-worship is one spirit with the Lord, and there is none unrighteousness in him. 1 joh. 3. 9  
Secondly note that these words must be taken collectively, not distributively, that is, they must not be parted, but go together. The reason is, because that worshipping of God without obedience, is formal hypocrisy, & obedience without works, is but civil honesty, and both are sins. The former is false worship and hypocrisy, for disobedience discovers it to be so; the latter are false works, or beautiful abominations, for profaneness shows it, and God will hear neither the false worshipper, nor profane liver.  
Concerning the former, worship without works is counterfeit, and hypocrisy, the Lord cannot abide it, Esay 1. The Lord saith that their sacrifices, burnt offerings, incense, are abominations; that their new Moons, Sabbaths, solemn feasts, solemn days, and assemblies, are a but then and wearisomeness, neither will he hear their prayers. But they must be washed, they must be purged, the evil of their works must be taken away, they must cease to do evil, they must learn to do well. This was the sin of Saul, he would seem to be a true worshipper of God, offering sacrifice, and therein was he diligent enough, but he was slow enough in doing the will of the Lord, when he was commanded to slay the Amalekites man, woman, child, beast, etc. he spared the King, and brought of the best of the things to sacrifice with, 1 Sam. 15. 21. 22. There be abundance of Saul's in these days. Therefore S. james teacheth: Be ye doers of the word, and not hearers only; deceiving your own selves, jam. 1. 22. He that looketh in the perfect Law of liberty, and continueth therein, he not being a forgetful hearer, shall be blessed in his deed. And the whole second Chapter throughout. Therefore Worship without Obedience is flat hypocrisy.  
Again, concerning civil honesty, or moral life, wherein the common Protestant resteth himself with contentment, is odious in the sight of God without sincere worship. For the frame of man's heart is evil continually, Gen. 8. 21. how good soever he seem to be to himself, and others that cannot discern between natural and spiritual life, but make a confusion of both under an outward profession, or rather bare name and title.  
All our righteousness is as a menstruous cloth, Esay 64. 6. and job saith, Who can bring a clean thing out of filthiness? job 144 vain therefore are the supposed good works of Papists, seeing that they worship not God rightly, and as vain are the works of vainglorious worldlings, seeing that they worship not God truly. Therefore worship and obedience must go together, proceeding from a right fountain, that is, from an humble and obedient heart, purged from hypocrisy by a working faith, and unfeigned repentance, from sanctified affections, and a good conscience. This is only acceptable to God, and those actions & obedience that proceed from this fountain, though stained with many wants and imperfections, God accepteth as pure, the impurity not being imputed, Psal. 32. 1. 2.  
Furthermore, there be sundry reasons why that God heareth the godly: namely, those that worship him sincerely, and do his will.  
First, because that they being redeemed from the bondage of sin, are the sons of God, they have the spirit of adoption, or of ingenuous and frée-borne sons, by which they both know God, acknowledge God to be their God, and love God their Father, and consequently call upon him. Prayers proceeding from a profane heart do not pierce the heavens, but those which come from Gods own spirit, therefore S. Paul saith, Ephes. 6. 18. Pray always with all manner prayer and supplication in the spirit. And Rom. 8. 26. The spirit maketh request for us, with sighs that cannot be expressed. Such holy motions and ravishments doth the spirit of God work in our hearts, as that we are not able to express the same in words, but with sighs, even as when words fail us, we use to declare our minds by gestures. Such prayers come as it were, immediately from the spirit, with little use of man's discourse, and fantasy, and no use of the tongue. Esau prayed with weeping eyes, but with a profane heart, therefore he is not heard. The pharisees make long prayers with an hypocritical heart, therefore they are not heard. But Moses prayed only in mind, and his desire is heard, Exod. 14. 15. Yea, the Lord accepted his prayer as much as if he had earnestly cried: therefore the Lord said to him, Why criest thou? Go forward with the people. So Anna prayed in her heart with submiss and unperfect words, which caused Eli to think that she was drunk, 1 Sam. 1. 13. Therefore the Lord heard her. And hence it is that the Apostle bids us pray continually, 1 Thes. 5. 17. For with the heart, mind, or spirit, a man may pray always. This teacheth us in praying to pray for the spirit of Prayer.  
Secondly, the Lord heareth the godly, because they alone, being taught by the word and spirit, do pray aright. As Rom. 8. 27. He that searcheth the heart, knoweth what is the meaning of the spirit; for he maketh request for the Saints, according to the will of God, both teaching them what to pray for, and how to pray. Which prayers the Lord accepteth, as S. john teacheth. This is the assurance that we have of him, that if we ask any thing according to his will, he heareth us. An example hereof, 1 King. 3. 9 10. Because Solomon prayed not for riches, nor for long life, nor the life of his enemies, but that a wise and understanding heart might be given him, to judge the Lords people righteously, therefore it pleased the Lord, and he granted his prayers. Thus our Saviour Christ prayed. Not my will, but thy will be done.  
Thirdly, the Lord heareth the godly, because they are truly penitent and sorrowful for sin, and therefore come into the presence of God, clad with the righteousness of Christ, Psalm. 51. 17. The sacrifice of God is a contrite spirit, a contrite, and broken heart, O Lord wilt thou not despise. Psal. 28. 7. Praised be the Lord, for he hath heard the voice of mine humble petitions. Our Saviour Christ calleth only such unto him, Matth. 11. 28. Come unto me all ye that are heavy laden, and I will ease you. For the Lord hath anointed me to bind up the broken hearted, Esay 61. 1. Therefore the poor Publican confessing his sins with a penitent and sorrowful spirit, is heard before the Pharisée justifying himself by his works. Luke 18.  
Fourthly, the Lord heareth the godly, because they pray fervently, I am. 5. 16. The prayer of a righteous man prevaileth much if it be fervent. Hereby two things are specially necessary in Prayer.  
First, a man must be a righteous man. He is righteous that by faith is engraffed into the righteous (jesus Christ) and in him bringeth forth fruits of thankful obedience to God.  
Secondly, he must pray fervently, that is to say, seriously, or with earnest desire. For this fervency argueth that a man prayeth in the spirit, which overcometh the dullness and drowsiness of the flesh, which quencheth and oppresseth the spirit.  
This we may see in the heavy and sleepy Disciples, Matth. 26. 40. though they had a willingness, and desire to watch, and to pray, yet the flesh quelled and dulled the spirit. Secondly, fervency argueth the necessity of the thing that we pray for. We most of all, and most earnestly pray for that which we have most need of. Thirdly, fervency argueth Faith in God's power, that he is able to help, and in his goodness, that he is willing and ready to help. For this we do know in common reason, that it is against reason to request earnestly a thing of a man that we know he is no way able to do for us.  
But it may be objected: if a man be willing and ready to help us, when we have occasion to use him, accordingly as he hath formerly promised us, what need we be so earnest? So God hath promised that he will help us when we come unto him: why is fervency then so necessary.  
To the former part or proposition I answer, that good manners require so much: For otherwise, 1. We should seem rather to ask a thing of him, than to entreat him, as though for some respects he were as much beholding unto us, when there is no such matter. 2. We should seem rather to require a thing of him, then to desire it. 3. We should cause him to think that we have no great need of that which we request. Hence it is that the humble beggar which craveth earnestly, doth speed better than he that asketh carelessly, and much better than he that asketh commandingly.  
To the second part or reddition I answer, that we must come unto God as a poor harmless beggar comes to a King to crave alms, in whose presence we must esteem ourselves as but a flea, as David terms himself before Saul, 1 Sam. 24. 15. Yea as dust and ashes, as Abraham terms himself, approaching near to the Lord. The Lord will have us to call, and cry, and as it were, clamourously to follow after him, when he seems to turn his back, even as the beggar doth, and as the poor widow in the Gospel did, that clave to the unjust judge like a Burr, till she had her petition granted. And this is indeed a special fruit of true faith, and an evident sign of trust in God. For hereby we acknowledge him to be our only help, and none other, and therefore we cleave fast unto him, as being otherwise destitute, helpless, and hopeless. This was the continual practice of David on this manner, to pray. This was the practice of the Cananitish Woman whose daughter was possessed with a Devil, Matth. 15. 22. which Christ there taketh for a special argument of her faith.  
Wherefore was Balaak so earnest with Balaam to come and curse Israel? Even because he was the only man in his kingdom, on whose help he relied, and wherein he most trusted. I know (saith he) that he whom thou blessest, is blessed, and he whom thou cursest is cursed, Num. 22. 6. Upon this knowledge and confidence was he so earnest with him. Likewise upon our knowledge, acknowledgement, and confidence in God, are we earnest with him; otherwise our prayers are cold, and drowsy, heartless, and lippe-labour, yea almost saying in our hearts with the wicked: what profit shall we have, if we pray to the Almighty? A special example of this fervency in Prayer, see Psalm 143. 6. My soul gaspeth to thee as a thirsty land. Likewise, 2 Chron. 32. 20. Ezechias and Esay pray to heaven against Senacherib, and were heard. Thus Anna prayed, 1 Sam. 1. Thus the faithful in afflictions pray, Psal. 123. 2. The jews in captivity are taught by jeremy to pray after this manner. Lamentations 2. 18. 19 O wall of the daughter of Zion, let tears run down like a river, day and night. In the beginning of the watch power out thine heart like water before the Lord.  
Thus the Lord commandeth them to pray in the day of their visitation, jerem. 29. 12. 13. Then shall they cry unto me, and I will hear you, and ye shall seek me, and find me, because ye shall seek me with all your heart.  
Fiftly, the Lord heareth the prayers and supplications of the godly, because they are not wavering minded, but constantly rely on the promises of GOD in the use of those lawful means, that in his providence he hath appointed for them. Therefore that our prayers may be heard, we must pray. First, in the spirit. Secondly, according to Gods will. Thirdly, in Humility; Fourthly, with fervency. Fiftly with constancy.    

A Godly Prayer to be said at all times, either in public, or private.  
ALmighty and everliving God, maker and preserver of all things in Heaven, and in earth, and in jesus Christ our most merciful and loving Father, we thy poor and unworthy servants, being desirous to offer unto thy divine Majesty the fruits of our lips, even an Evening (or Morning) sacrifice of prayer, praise, and thanksgiving, do entreat thy fatherly goodness, so to prepare our sinful hearts by thy good spirit, as that, although in much infirmity and weakness, yet in sincerity and true desire, we may perform this duty in some sort acceptably to thy gracious will.  
For, O Lord, we humbly confess here before thy glorious presence, that we are altogether in thy fight a loathsome mass of corruption, conceived in sin, and borne in iniquity, all our righteousness being like a menstruous cloth, our minds full of ignorance, our wills full of rebellion, our affections earthly, and sensual, our consciences full of pollution, continually casting up mire and dirt, our lives a sinful race of iniquity to iniquity, growing riper in trespasses and sins than we do in years.  
Innumerable are the sins of our deceitful hearts, which for want of knowledge of ourselves, and due examination, we pass by, without confession, without sorrow, without repentance & amendment. Our omission of all good duties towards thy majesty, towards our brethren, and towards ourselves is infinite. And the sins that we daily commit against our own knowledges, and consciences, through presumption, and carnal security, are without number. And yet our Consciences accuse us, and we feel by woeful experience, how full of wants, imperfections, and frailty we are, how prone to all evil, how backward to all goodness, how doubtful, distrustful, fearful, and unconstant in every good action, yea our whole spirits, souls, and bodies are full of vanity and profaneness, deadness, dullness, and drowsiness in thy worship and service. And whereas thy goodness toward us is endless, in pouring plentifully upon us all temporal benefits and spiritual blessings; Yet such is our unthankfulness, as that the one we spend upon our lusts; and the other we have contemned, and neglected, or in our lives have not sufficiently expressed the sweet comforts thereof in thy Gospel revealed unto us.  
But sith (O dear Father) thou hast taught us by thine own word, that thou hast loved us with an everlasting love in Christ jesus, before all times, and in time hast heretofore declared, and dost yet continually manifest thy grace, and mercy towards all thy people, and to us in special, giving us thy word and worship, in so peaceable and plentiful manner, and together with the same all things needful both for soul and body: we beseech thee also vouchsafe this special grace unto us, even a lively feeling of our sin, and misery, that on the one side, through the sensible apprehension of thy wrath, and sharp punishment, remorse, and sorrow may constrain our hard and stony hearts to humble ourselves before thee with dread and reverence, and on the other side the saving feeling of thy love, shed abroad in our hearts by thy holy spirit may comfort us in the steadfast assurance of the free forgiveness of all our sins in the bloodshed and death of thy dear son Christ jesus, and encourage us with all delight and cheerfulness, constantly to practise all good duties, both in time of afflictions, and troubles, and in time of peace and prosperity.  
And seeing that it hath been thy good pleasure to call us with an holy calling into the communion and fellowship of jesus Christ thy only Son, to the end that denying all worldly, and fleshly lusts, we should be unto thee a chosen generation, a royal Priesthood, an holy natition, a peculiar people, to show forth the virtues and graces of thy good spirit: enable us to mortify all evil works, and sinful lusts, that our lives may express our light, and faith in thee. And principally give us victory over those personal sins, which thou knowest our nature most prone to commit. power upon us thy holy spirit of wisdom, and grace; govern, and lead us by thy good word, that it may be a lantern to our feet, and a light to our paths. So enlighten the natural blindness of our dark hearts by thy spirit, as that we may daily be renewed by the same. By the which we pray thee to purge the grossness of our hearing, and understanding, that we may evermore profitably read, hear, and understand thine holy word, and heavenly will. And to that end, O Lord, beget in us a true love, and reverence of all the faithful Ministers of thy Gospel: Give us melting hearts to fear and tremble at thy voice, turbing all worldly, vain, and light imaginations in us, that commonly shut the door of the heart against the effectual passage of thy word into the same. O Lord, our natural hearts are so full of rebellion and hatred of thee, as that we cannot abide to hear thy voice, or know thy will. All our devotion towards thee, is as the morning dew, and the exercises of Christian duties, quickly become wearisome unto us.  
Give us grace therefore to love thy word fervently, to search the Scriptures diligently, to read them humbly, to understand them truly, to hear thy word attentively, and to live thereafter effectually and carefully. Give us such measure of wisdom, and discerning of spirits, that among the manifold errors, opinions, and judgements that are in the world, we may stand upright, and constant in thy truth, taught in thy holy word.  
O Lord sanctify every one of us throughout in spirit, soul and body, that we may be kept blameless, till the appearing of our Lord jesus Christ: Strengthen our faith more and more, confirm our hope, increase our love towards thee, and our brethren for thy sake, give us a fear of thy name, a reverence of thy majesty, a zeal of thy glory. In time of peace and safety keep us from contention, oppression, and cruelty. In plenty and prosperity from pride, vainglory, wantonness, intemperancy, contempt of thee, thy word, thy Ministers, and the poor. In afflictions comfort us, that neither we despair, nor blaspheme thy holy name, but with patient thankfulness trust in thy deliverance. And as we daily fall into one sin or other through human frailty, so give us continual penitent hearts, and spirits, that we may be sorry without desperation, and trust in thy mercy without presumption.  
That we may more and more amend our lives, and become truly religious without hypocrists, lowly in heart without feigning, faithful without deceit. joyful without lightness, sad without distrust, sober without slothfulness, conscionable in all our dealings without grippleness, content with that which thou sendest without covetousness, ready to every good work, apt to draw all men from vain and foolish behaviour, by our sober counsels, godly speeches, and religious carriage. To make much of them that fear God, and entertain them gladly: to embrace the fellowship of the godly wise, and to eschew the company of all profane persons, and despisers of them that are good: to assist, comfort, and encourage the Ministers of thy word in that high, weighty, and glorious calling, to our uttermost power: to gather together with them, and constantly to withstand all scatterers, spoilers, and devourers.  
These virtues and graces of thy good spirit, (O heavenly Father) like as we acknowledge to receive them from thee by virtue of our engraffing into the mystical body of thy Son jesus Christ, so we beseech thee to beget, to cherish, preserve, and increase the same in us, that we may daily more and more be transtormed into the image of thee that hast translated us out of darkness into thy marvelous light, and that to thy honour and glory, the destruction of the kingdom of sin and Satan, and to the utter and endless confusion of all Inffdells, Idolaters, and hypocrites that exalt and magnify themselves against thee, and thine holy ordinances.  
And in these our weak and imperfect prayers, O Lord, we are not mindful of ourselves alone, but of the whole estate of the Catholic Church militant here in earth, and every particular member thereof. Bless all Christian Kings and Princes that call upon thy name, and especially pour down thy blessings upon our dread Sovereign, whom next and immediately under thyself, thou hast appointed to be our King and Governor. Bless him both in body and soul, enrich him with all gifts necessary for so high a calling, and make him long a nurcing Father in Israel Bless him in his Queen, make her an help to him in all good things. Bless the young Prince, and all their royal issue, on this side, and beyond the Seas, and grant that there may not want one of that line to sit upon this throne so long as the Sun and Moon endureth. Bless all his majesties most honourable privy Counsel, be thou present with them in all their Counsels, and precedent over all their consultations, that whatsoever they intent or do, may be to thy glory, the honour of the King, and comfort of thy people. Bless all judges, & Magistrates; give them thy heavenly grace indifferently to execute justice, to the punishment of wickedness, and vice, and to the maintenance of god inesse and virtue. Bless all the Ministers of thy word and Sacraments, thou that art Lord of the harvest, thrust forth many faithful, and painful labourers, that may feed thy people, with knowledge and understanding. And give to all thy people, humble, loyal, and obedient hearts to thy Gospel with love, and reverence to the Ministers thereof, whom thou hast appointed to be the Shepherds, Teachers, and Governors of their souls in thy room and place, till thy coming to judgement at the last day.  
Moreover, we desire to render unto thy heavenly Majesty, all hearty and possible thanks for all thy mercies and blessings bestowed on us from the beginning of our days till this present time, for thy fatherly care over us in providing all things necessary for our souls and bodies, for our food, raiment, health, peace, liberty, friends, which many of thy children want, that are as dear unto thee as ourselves. But especially above all, we praise thy name, for the blessings of a better life, as namely for our election in Christ jesus, before the world was; for our creation after thine own image in the beginning, for our estectuall vocation out of the darkness of this world into thy glorious light and kingdom by the outward preaching of thy word, and the inward operation of thy spirit: for our justification by the obedience & bloodshed of thine own son; for our adoption from the thraldom of Satan, into the glorious liberty and privilege of Sons; for our sanctification in the crucifying of the body of sin, and quickening of the inner man; for our continual preservation against the temptations, and conquest of sin, Satan, and this evil world; for the free donation of thy holy spirit, the earnest of our inheritance, until the redemption of the possession purchased, and for the continuance of thy Gospel, the word of truth, and the means whereby we are partakers of all these blessings.  
O Lord open our blind eyes every day more and more to see, and consider of thy great and marvelous love towards us in all these things, that by the due consideration thereof we may be drawn nearer unto thee, to love thee much, because thou hast given much. And as thou dost abound towards us in all goodness, so grant that we may abound toward thee in all obedience, and thankfulness.  
And as O Lord, thou being infinite in mercy, hast had mercy on us, when we deserved judgement; even so we beseech thee, be merciful to all them that sit in darkness, and in the shadow of death; cause the glorious light of thy Gospel to shine in their hearts, according to the good pleasure of thine own will: and in whom thou hast already begun the work of conversion, vouchsafe them also the grace of perseverance, that continuing to the end, they may be partakers of glory with thy Saints in light. And whereas salvation came of thine ancient people the jews, but they through unbelief were cut off, that we by faith might be grafted in: Lord call them in thine appointed time, take away the vail from before their blind and uncircumcised hearts, and reveal the knowledge of thy son unto them, that they and we may be one sheepfold under one shepherd Christ jesus. In the mean time destroy the kingdom of sin, Satan, and Antichrist, every day more and more. Build up thine own kingdom of Grace in the hearts of every one of us, and hasten thy kingdom of glory, that when this miserable life is ended, we may reign with thee eternally in glory.  
Be gracious and merciful to them that suffer affliction for the testimony of a good Conscience, deliver them out of the hands of their enemies, or so strengthen them with the comfortable assistance of thy spirit that in dying they may overcome the world death, and hell. Comfort all that are troubled in mind with the burden of their sins, speak peace to their Consciences, say unto their souls, I am thy salvation, Come unto me all ye that are weary and heavy laden, and I will ease you. And to this end give the tongue of the learned to thy Ministers, that they may know to Minister a word in time to him that is weary.  
Be merciful to them that are afflicted in body with pains, sicknesses, or diseases, give them grace to bear the cross with patient thankfulness, and to learn by those visitations to confess their sins, to acknowledge their faults, to call upon thy name, & to amend their lives, that as heretofore they have gone astray after the course of this world, through the enticements of natural concupiscence, so they may now be brought to the knowledge of thee, and of themselves. And also strengthen them that are any manner of ways assaulted by Satan, give them a joyful issue with the temptation, that thy grace in their deliverance by them may be glorified, and thy power conquering Satan in their weakness, may be manifested, and for ever magnified.   

Thanksgiving before meat.  
WE thank thee O Heavenly Father, for all thy blessings, and mercies heretofore bestowed upon us, and still continued, & renewed unto us. Especially at this time for these thy good creatures that of thine own goodness and bounty thou hast ordained, and provided for the maintenance of our bodies: give them virtue and power to nourish us, that thereby our strengths being renewed, we may be more fit and able to serve thee in the duties of our callings, to thine honour and glory, and to the comfort of our own souls and consciences, through jesus Christ our Lord,  
Amen.   

Thanksgiving after meat.  
WE desire to return all honour, glory, praise, & thanksgiving to thy Majesty, for thy fatherly care over us since the beginning of our days, till this present hour. Chiefly for thy heavenly word the food of our souls, for thy Sabbaths, and the peaceable exercises of all holy duties therein. And in special at this time, for these thy good creatures, whereof at this present we have been partakers by thy good providence, beseeching thee so to bless and sanctify the same unto us, as that we may walk in the strength of them in the performance of all good duties to thy glory, and our own comforts, through jesus Christ our Lord. Amen.  
FINIS,