CHRIST'S prayer expounded, A Christian Directed, and a Communicant prepared. The first teaching to pray, The second 〈◊〉 live, The th' 〈…〉 e the Sacrament of C●… To which is added, a Preface of Prayer, a pithy prayer for Christian families. A thanks giving for our deliverance from treason by Gunpowder, and learned Latin verses of that argument. By Robert Hill, Preacher at Saint martin's in the fields AT LONDON Printed for William Cotton, and are to be 〈◊〉 at his shop near Ludgate 1606 To mine Honourable, Worshipful, and Christian Auditors, at S. Martin's in the Fields. Grace and peace. To my Honourable good Lord the Bishop of Duresme. CHristian Auditors. There are 3. things in regard of God, which every good person must be acquainted withal; the first is how he must talk with God; The second how he must live before God; The third how he must come to God, when the seal of his salvation is offered in the sacrament. Of all these three I am bold at this time to present unto you this little Manuel. Lycurgus, a law giver amongst the Lacedæmonians, made this one law for sacrificing to the gods, that they should not be ●…sented with many things and those 〈…〉 or no great value. If things are to be esteemed rather by weight, then worth, I have observed this law in this present gift. I offer unto you but three things; the first number of which all can be spoken. And I present unto you but small things; for what can be contained in twelve sheets of paper? yet if it please you to give these few sheets the reading, you shall know better how to pray, learn better how to live, & understand better how to come to God's table, so long as you shall either pray, live, or receive. And because I have, concerning the first, preached to you of late many Sermons, I am willing at this time, The dignity of prayer. in way of preface, to commend unto you the dignity of Prayer. By it we confer and talk with God, & by it we procure much good unto man: By it we do pierce the very clouds, and by it we have whatsoever is meet. Do we want any thing that is good for us or others? Prayer is the messenger whom we must send towards God. Have we received any special favour from high 〈…〉 air is our Ambassador to give him thanks. Are we in the morning to begin our work? Clavit diei. this is the Key to open the day. Are we at evening to shut ourselves in? this is the a Claustrum noctis. lock to seal up the night. If we would bind the Almighty b Vinculum in Deum. Bernard. Ie●ilo● C●…. to do us none hurt, here is the band by which he is tied c Deo sacrificiu diabolo flagellum oranti succour diu. August. The praise of prayer. . And if we would untie him to do us good, here is the porter of the gates of heaven. It is our Aedypus to dissolve our doubts, It is our commentary to understand God's word d Commentarium scripturae Origen. . It is a sacrifice to God, a scourge to the devil, and an help to ourselves in all our troubles. Wherefore as the Apostle by examples commended faith, so may I by examples commend prayer. By it Abraham's servant obtained a wife for Izaak and by it Moses obtained a pardon for Israel. By this, the same Moses overcame the Amalekites, and by this Abraham interceded for the Sodomites. By prayer jacob was delivered from Esau; josuah from the men of Aye; David from Goliath; The Prophet from jeroboam; Elizeus from the Samaritans; Hezechiah from death; jehosaphat from the Aramites; Manasses from captivity; jeremiah from his adversaries; and Daniel from the Lions, the diseased from his leprosy, the Apostles from prison, and the Church from persecution. By prayer Hannah obtained a son, David deliverance, Solomon wisdom, Elias the restoring of a dead child, Elizaeus the opening of his servants eyes, Nehemiah the king's favour, the Centurion his servants health, Christ comfort in his agony, the Apostles a successor to judas, Stephen pardon for Paul, and Monima the conversion of her son S. Austin. Thus true it is which Austin saith, Great is the profit of pure prayer, and as a faithful messenger, delivers her errand, and pierceth thither whether flesh cannot come. And this it was which made Barnard to say, Brethren let none of us lightly esteem his prayer, I tell you, that he to whom we pray doth not lightly esteem it: after it is out of our mouth, he writes it in his book: and one of these two we may doubtless expect, either that he will grant our petition, or that which he knoweth to be better for us. Call upon me, and I will hear saith God, ask, and you shall have saith Christ. Before they cry I will hear them saith Isayah. The Lord is nigh to all that call upon him, saith David, but to such as call upon him in truth. And if we may believe the Apostle james, the prayer of a righteous man availeth much. Pray therefore, Why we ought to pray. and we had need to pray. Satan will devour thee: pray for deliverance. The world will a lure thee: pray for assistance. The flesh will betray thee: pray for defence. The wicked will seduce thee: pray for continuance. What beloved? if God had commanded us a great thing, ought we not to do it, how much more when he saith, Pray and prevail, ask and have, seek and find, knock and it shall be opened unto you? ask temporal things and have them, seek for spiritual things & find them, knock for eternal things, and the gates of heaven shall stand as open to you, as the gates of the prison did to the Apostle Peter. By this, with Eliah, you may open and shut the very gates of heaven, and by this with the Apostle you may shake the foundations of the earth. O precious prayer, what could not only we, but even the whole world do without thee. Thou increasest the earth, calmest the sea, asssuagest the fire, purgest the air, protectest our governors, confoundest our enemy, preservest our health, instructest our minds, blessest our actions, increasest our wealth, exaltest our honour, speakest but the word and we are preserved. Pray in all places. Pray we therefore in all places, at all times, for all persons, and for all things. Pray we in all places, but in every place lifting up pure hands unto God. Thus, Izaak prayed in the field, jacob in his bed, Israel in Egypt. Moses on the Mount, josuah at jericho, Elias in the chamber, Hezechiah on his couch, jeremy in the dungeon, jonah in the Whale's belly, Daniel in the Lion's den, Christ in the Garden, the Disciples in a ship, Peter in a Tanner's house, Paul at the Sea side, and the jews at jerusalem. Call upon him in thy private chamber, and cry unto him with thy family in thy parlour. Thou needest not to fall down at some pillar with hypocrites, but praise him especially in the congregation of Saints: for there many voices are Gods best melody. Pray also at all times, at evening, Pray at all times. & morning, and at noon day, will I pray unto thee, yea at midnight will I rise to call upon thee, nay seven times a day will I praise thee saith David. Daniel did so three times a day, Paul did it day and night, Hannah did it all the days of her life, and the Psalmographer vows it, I will praise the Lord as long as I live, as long as I have any being, I will sing praises to my God. Euchyta. Pray continually, not as those heretics, who would ever do so, but as Christians who know when to do so. With morning prayer, the day begin: With evening prayer the night shut in. Without this prayer sit not to eat: Without God's praise rise not from meat. And forget not to pray for all persons, Pray for person. for the King as the head, his Senators as the eyes, his Clergy as the mouth, his Soldiers as the hands, his subjects, of all trades as the feet upon which the commonwealth doth stand. Art thou a Minister? pray for thy flock. An Auditor? for thy preacher. A father? for thy child: an husband? for thy wife, a master? for thy servant: or a governor? pray for thy family. Is any sick? pray for his health: Poor? for his wealth: imprisoned? for his liberty: seduced? for his recovery: confirmed? for his constancy: or in any distress? for his delivery. Pray for all men, that their bodies may be preserved, souls saved, estates maintained, that thy, and their thoughts may be sanctified, your words seasoned, and your actions ordered by the spirit of God. Will you know now to whom we must pray? To whom we must pray. not to a Calf as the Israelites did, nor to Baal as his Priests did, nor to an image as idolaters did, nor to any Saints, as our fathers did; but as we are bound to serve God alone, so are we bounden to pray to God alone; for he alone, knoweth our wants, hea●…th our petitions, hath promised to help us is able to do for us, and is the alone present helper in the needful time of trouble. I will draw to an end, How we must pray. you have seen beloved the necessity of this service, let me show you a little the qualities of this service. Pray we must in knowledge with understanding, in faith by believing, in remorse with feeling in zeal without cooling, in intention without wandering, in reverence without contemning, in constancy without revolting, and in love without revenging. Let our eyes be fastened, hearts fixed, knees bowed, mouths opened, and our hands lifted up as to the King of Kings. And as jacob would not let the Angel go till he were blessed so let not us let him go till we be heard. Let not the woman of Canaan be more earnest with Christ militant, than we will be with the same Christ triumphant. Let never Queen of Sheba so willingly come to Solomon, as we must willingly come unto Christ: he loveth most, willing and importunate suitors. Wherefore as David said to Abner, never see my face, unless thou bring Michal with thee, so say I unto you, never look God in the face unless you bring prayer with you. As I have declared to you the duty of prayer, so should I speak somewhat of giving of thanks. Many can be content to pray in troubles, but few give thanks for deliverance out of trouble. Multi petentes, pauci promittentes, paucissimi reddentes, saith an ancient father, there are many petitioners, few promisers, most few thanks givers. Are there not ten cleansed? where are the nine? there is none returned to give thanks but this one, and he is a Samaritan. If ever people under the cope of heaven had occasion to praise God, we are they, especially for his word and gospel, and for many deliverances showed to our Princes and people. But because at the end of this treatise, I have set down a form both of prayer & thanks giving, I refer you to the perusing of those two platforms. I doubt not of your patience for the length of this preface, because I desire to leave it as an ocular sermon instructing you continually how to call upon God, and preparing you to the exposition of the Lords prayer, which of many through ignorance is as much profaned, as ever God was by saying the Paternoster in Latin, or repeating other rosaries in an unknown language. Now having ended as you see these questions and answers, I make question with myself to whom I may command them; and because for these three years immediately passed, I have lived, and preached amongst you, I am bold in general to present them to you all. You have I confess known my conversation, been acquainted with my ministry, countenanced me in my calling maintained me in health, comforted me in sickness, & afforded unto me much more kindness, then can be requited by this paper present. And since it pleaseth God to dispose of me still in such uncertain places, as that I could never yet say, here must I rest: I bless God that ever I came unto you, whose love and largesse hath been such unto me, as makes me to say of my late exile, Perijsse● nisi perijssem, I had been undone, if others had not sought to undo me. And therefore though I cannot say to you, as Paul did to the Corinthians, I am yours to live and die with you: yet this I will say, I am yours to live and pray for you, that you may so know God, as you may pray to him, so pray to God that you may live before him, so live, that you may ever be fit to receive his sacrament, and so both fit to know, pray, live, and receive, that after you have known him by Christ, prayed to him through Christ, lived before him in Christ, and received his favour in the seals of Christ, you may in the end die in his faith, as you have lived in his fear, and at the last day in bodies and souls be partakers of eternal glory. To the grace of this GOD I commend you, to your grace I commend these treatises, doubting not but many of you will be as ready to read them, as you have been willing to hear them. From your Parish of S. Martin the fields. jan. 1. 1606. Your servant in the Lord, ROBERT HILL. The Speakers. Euchedidascalus a teacher of prayer. Phileuches a lover of prayer. Euch. PHileuches amongst many Sermons which I have preached unto you, you have heard me expound the lords prayer; are you bound to give account of that you have heard? Phil. Sir doubtless I am, for the Apostle Peter teacheth me that I must be always ready to give an answer to every one that asketh me a reason of the hope that is in me with meekness and reverence. a 1. Pet. 3.15 Euch. Repeat then the lords prayer. Phil. Our Father which art in heaven hallowed be thy name: thy kingdom come: thy will be done in earth as it is in heaven: Give us this day our daily bread: and forgive us our trespasses, as we forgive them that trespass against us: and lead us not into temptation, but deliver us from evil: For thine is the kingdom, the power, and the glory for ever and ever, amen. Euch. Why is this prayer called the Lords prayer? Phil. 1. Because Christ jesus our Lord set down the same b Math. 6.9. . 2. Because we cannot pray unless Christ teach us c Luk. 11.1. . Euch. How many parts hath this prayer? Phil. Four. 1. a preface. 2. Petitions. 3. a reason. 4. a Seal. Euch. Which is the Preface? Phil. Our father which art in heaven. Our Father which art in heaven, where God is described by two such properties, as we must have in our minds when we pray unto him, as 1. That he is our loving Father. d Esa. 63.16 2. That he is our almighty God in heaven e Vers. 15. . Euch. Do you here pray to the Father only? Phil. No, but to the whole trinity, yet as the first person is the fountain of the deity, we pray to the father, by the son, through the holy ghost. Euch. What doth this word Father teach you? Phil. 1. That I must not call upon him as my judge but my father f Lu. 15.18 . 2. that in Christ I am his son g Gal. 3.26 . 3. That he will deny me nothing convenient h Mat. 7. 7· . 4. That I may boldly come unto him i psal. 50. 1● . 5. That none can pray unto him but his children. k Vers. 16. . 6. That I must ever behave myself as god's child l Eph. 5.8. . 7. That I must pray only to God m Mat. 4.10 . 8. And lastly that I must come unto him by Christ. n joh. 14.13. Euch. Why do you say our Father and not my father? Phil. To teach me, 1. that I must hold each member of the church as my brethren. o gen. 13.8. 2. That I must pray aswell for others as myself p jam 5 16 . 3. that I must love almen as brethren. q 1. joh. 4.21. 4. The dignity of each Christian having God to his father. r 1. Sam. 18. 2●. 5. God's love to me in making me his child s 1. joh. 3.1. . Euch. Why say you that God is in Heaven? Phil. Because there he showeth himself chiefly to the saints t Eccle. 21.24 , and from thence he manifesteth himself to man. u Psal. 57.3. Euch. Is not God every where? Phil. Yes, for his essence is every where, x prou. 5.21 and he filleth both heaven and earth. y Eph. 4.10. Euch. How many heavens are there? Phil. Three. 1. The air in which we breathe z Gen. 1.26 . 2. the sky in which are the stars a Deu. 1.10 . 3. the heaven of heavens in which Christ, the Angels & Saints departed, are b 1. kin. 8.27 . Euch. What learn you by this that God is in heaven? Phil. 1. That he is therefore able to grant my requests c 1. kin. 8.30 2. That I may pray with confidence unto him d psal. 123.1 . 3. That in prayer my heart must be in heaven e 1. king. 8.48. ps. 25.1. . 4. That I must use all reverence in prayer f Eccl. 5.1.2 . 5. That one day I shall come to heaven g phillip 3.21. . 6. That I must look for all graces from heaven h jer. 1.17. . 7. That by pilgrimages I need not seek to God. i psal. 145.18. Euch. How many petitions are there in the Lord's prayer? Phil. Six, whereof the first three concern God, the other concern ourselves: and of the last three, one only is for things corporal, the other two are for things spiritual, 1. Pet. 1.3. Euch. What learn you out of this order? I learn 1. God's great favour to me, who will admit me to ask for myself. 2. His great love, that he will hear me ask for others. 3. My duty that I must desire especially God's glory. 4. That I must oftener crave things spiritual then corporal. Euch. Which is the first petition? Hallowed be thy name. Phil. Hallowed be thy name. Euch. Why is this set in the first place? Phil. 1 Because it is first in the intent of the god, who made all for his own glory. k pro. 15.3. 2. Because it is first in the intent of the godly, who do all so God's glory. l joh. 15.8 Euch. What is the use of this order? Phil. That whether we eat, or drink, or whatsoever we do else, we may do all to the glory of God. 1. Cor. 10.31. Euch. What mean you by these words, Hallowed be thy name? Phil. By God's name I understand his titles as God, Christ, Lord, and such like, his properties as his justice, Mercy, Providence and such like, his word, as the Scriptures read and preached, his Sacraments, as Baptism and the Lords supper, his Works, as Creation, Preservation and the like. And by Hallowing I mean that god in all these may have due reverence done unto him of all the people that belong unto him. Euch. What wants do you bewail in this petition? Phil. First I bewail mine own and others pride of heart, that we labour more for our own credit than God's glory. f Luk. 18.11 2. Our hardness of heart that we cannot as we ought see God's glory in his creatures. g Mar. 6.52 3. Our unthankfulness that we praise him not as we ought for his many favours towards mankind above all other creatures. h psa▪ 51.15 4. Our impiety that in our lives we dishonour god. i psal. 119.136. Euch. What then do you pray for in this petition? Phileuches. I pray that GOD by me and all men may be glorified, in the reverend speaking of his name, holy meditation of his properties, diligent hearing of his words, often receiving of the Sacrament, and daily admitting of his works: And in a word that we may know in mind, acknowledge in heart, love in truth, speak with Tongue, do in our actions both natural, civil, and religious, all such things as God may be glorified by. Euch. What do you pray against? Phil. I pray against all ignorance, error, vanity of mind, infidelity, profaneness, Atheism, wordliness, security and all blasphemous speeches, false dealing, scoffing, idolatry, superstition, sorcery, sacrilege, simony, perjury, persecution, impenitency, unreverend using of God's word, Sacraments or works: and in a word, against all such disorder in man's life, as may any way obscure the Glory of God. Euch. What do you here give God thanks for? Phil. That it hath pleased him to glorify his great name in all the former, and hath given me and many others grace of his mere mercy to glorify his name, in that which before I prayed for. Euch. Why do you use in this and other petitions this order: First to bewail. Secondly to pray for. Thirdly to pray against, and lastly to give thanks. Phi. Because confession, petition, deprecation, and thanks giving, being the special parts of prayer, 1 Tim. 2.1. I must understand them all to be in every petition, of this absolute form of prayer. Euch. Which is the second petition? Phil. Thy kingdom come. Thy kingdom come. Euch. Why doth it next follow Hallowed be thy name. k Math. 5.31. Phil. 1. Because it is the first means by which Gods name is hallowed. 2. Because next to the hallowing of his name we ought chiefly to pray that God's Kingdom may come. Euch. Why is it set before. Thy will be done? Phil. Because no man can ever do Gods will in any thing, till such time as God's kingdom be erected in his heart. Euch. How prove you this? Phil. By these reasons. 1. Because no man can do God's will that is not God's subject: l joh. 1.24. 2. No man can keep God's law but by God's grace. m Psal. 119.32. 3. Because without faith we cannot please God. a Hebr. 11.6. 4. Because the end of the commandment is Love out of a pure heart, good conscience, and faith unfeigned. b 1 Tim. 1.5. Euch. But may not a bad man do that which is good? Phil. He may do that which is good in itself, but because he is out of Christ, c joh. 15.5 or being in Christ doth it to a bad end, it shall not be good to him. d 1. Cor. 13 3. So to give alms is a good thing, but if our persons be not justified before God, and this action be not to the glory of God, it will never prove good to us. Euch. How many sorts of kingdoms are there? Phil. 3. The kingdom of Satan, The kingdoms of men, and the kingdom of God. e Eph. 6.12 Euch. What is the kingdom of God? Phil. It is that spiritual rule, which God through Christ doth by grace begin in us in this life, and by glory will accomplish in the life to come. f Dan. 2.37. g math. 25.37 6.31. Rom. 14.17. Euch. How many things may we observe in this kingdom? Phil. Twelve. 1. That Christ is king. 2. The subjects are Christians. 3. The laws are the word. 4. The enemies are satan, sin, death, hell, damnation, the flesh, & the wicked. 5. The rewards are the good things of this life, and eternal happiness in the life to come. 6. The Chasticementes are afflictions. 7. The weapons are faith, hope, love, the word, and prayer. 8. The time of it, is to the worlds end. 9 The place is this world and the world to come. 10. The officers are preachers. 11. The vicegerents are governors. 12. It is exercised upon the conscience of man. Euch. How is the kingdom of God said to come? Phil. 1. When it is erected where it was not before: 2. When it is increased where it was. 3. When it is repaired from former decay. 4. When it is perfected and fully accomplished. Euch. What are the wants you do here bewail? Phil. 1. I bewail mine own and others bondage unto sin; that the best of us do but weakly yield to Christ sceptre. 2. I bewail the want of the word and Sacraments, by which this kingdom is erected in men's hearts. 3. I bewail that there be so many hinderers of this Kingdom, as namely, the flesh to infect, the world to allure, the devil to seduce, Antichrist to withdraw, the Turk to withstand, and the wicked to trouble men, that should be subjects of this Kingdom. Euch. What do you pray for in this petition? Phil. 1. For Godly Magistrates, that they may erect, establish, and repair this Kingdom. 2. For Godly Ministers, that by life & Doctrine they may bring many Subjects to this Kingdom. 3. That both Magistrates and Ministers may be preserved for the good of this Kingdom. 4. That by politic Laws, and powerful Preaching, abuses may be reform, and they without, converted to live in this Kingdom, consisting in righteousness, peace, and joy in the holy Ghost. a Rom. 14.15. 5. That in mine and many others hearts, this Kingdom may be erected, that we may grow in grace and in the saving knowledge of Christ jesus. 6. That both by the hour of death, and by the coming of Christ to judgement, this Kingdom in me all and Gods chosen may be accomplished. Euch. What do you here pray against? Phil. I pray against all things that do, or may hinder this kingdom, as, want of governors, bloody Laws toleration of Idolatry, idle and evil Ministers, false and erroneous doctrine, infidelity, impenitency, all reigning sins both in me and others and last against all wicked both men and angels or whatsoever may hinder the kingdom of Christ. Euch. What do you give thanks for. Phil. I give thanks for all Godly governors, good Laws, painful preachers, sound doctrine, and that measure of grace, which is bestowed on me & many others, & that God suffereth not Satan to take away government, to enact evil laws, to set up evil ministers, but that both I and others living in the Church, may yield obedience to Christ's sceptre, and do grow up in the graces of God's spirit. Euch. Thy will be done in earth as it is in heaven. Which is the third petition? Phil. Thy will be done in earth as it is in heaven. Euch. Why doth this follow? Thy kingdom come. Phil. To teach me first to try myself, & secondly to judge of others whether as yet we be in the state of grace or not; for as many as truly be in Gods kingdom cannot but immediately do gods will, for obedience to gods will is an effectual sign that the kingdom of God is in us. a 1. joh. 3.3. Euch. But what if you see that men ●o not Gods will may you say that such are not in the state of grace? Phil. That such people as yet are not in the state of grace I may say, for as fire is known by heat, the sun by light, a tree by fruit, so is faith known by works. Show me thy faith by thy works. saith S. james Yet must I leave such to God, and pray for their conversion in their due time. Euch. What must you judge of an hypocrite who seemeth to do Gods will? b 1. Chro. 28.11. Phil. I must judge of such a one that he is in the state of grace, till such time as he manifest his hypocrisy, for that sin being inward, except it be by special revelation, is only known to God, & I must judge of each tree by the fruits. c math. 7.20. Euch. What do you here mean by Gods will? Ph. b Deut. 29.29. God's will is either secret or revealed, his secret will is known only to himself, as who are elect, who reprobates, & when the day of judgement shallbe; his revealed will is set down in the book of god, c The same verse. & in such works as daily, god doth discover to man. Euch. What is it to do Gods will? Phil. The revealed will of God is done by voluntary f 1. Thes. 5.3. obeying or patiented suffering that which God commandeth g Math. 26.39. The secret will is done of us by praying that Christ jesus may come to judgement, h Col. 22.20. that Antichrist may more and more be revealed, and that we may patiently bear all future afflictions. Euch. What mean you by Earth and heaven in this petition? Phil. I do not mean by Earth my body, and Heaven my soul, as Tertullian thought; nor by earth earthly men, and heaven heavenly men as others thought, but in these words I pray that as the angels in heaven are ready to do Gods will so men on earth may be ready to do it. Euch. How do Angels the will of God? Phil. They do it cheerfully without murmuring, speedily without delaying, generally without omitting, sincerely without dissembling, constantly without forbearing, and perfectly without halting. Euch. But is it possible for man to do perfectly Gods will? Phil. It will be possible in the life to come, it is impossible whilst we live in this world; for the good which was would do we do not, and the evil that we would not, that do we. Rom. 7. Euch. How many kinds then of perfections are there? Phil. There is first a perfection of sincerity which was in Hezekias obedience a Esay. 38.3 . Secondly a perfection of all parts which was in Zacharie and Elizabeth's obedience b Luk. 1.6. : Thirdly a perfection of degrees which was only in the first, and second Adam, and is now only in the holy Angels, who only can perfectly obey Gods will. Euch. If this obedience be impossible to be performed, why then do we pray for it? Phil. Because I must with Paul strive for this perfection, c phillip 3. and pray unto GOD, d 1. Thes. 5 25. that I may come to this perfection, without whose will I shall never be able to do his will. joh. 15.5. Euch. What wants do you here bewail? Phil. 1. I bewail mine own and others rebellious natures, in that we are as prone to receive sin as a match or tinder is to receive fire. 2. I bewail the sins of the world, as ignorance, schisms, hypocrisy, pride, ambition, covetousness, and all contempt and all disobedience to the word of God. 3. Our impatience, that when God layeth any crosses upon us we cannot as we ought endure them patiently. 4. Our slack and imperfect obedience yea privy pride, proud presumption, deadness of spirit, secret hypocrisy, and all other weakness which breaketh either in or out upon us, in our best service to our heavenly Father. Euch. What things do you pray for in this petition? Phil. 1. I pray that I and all people may in true humiliation, and hatred of sin be converted to GOD, by putting off the old man and putting on the new, that we may obey his commandments in our general and particular callings, and in all afflictions submit ourselves to the will of god. 2. That with a speedy resolution, a willing mind, cheerful heart, and constant purpose we may ever do that which we are commanded. Euch. What things do you pray against in this petition? Phil. I pray against all impiety towards God, unrighteousness towards man, and disobedience in myself. In a word against all rebellious withstanding Gods revealed will, unfaithfulness in men's callings, all discontented murmuring at God's doings, and all either backwardness or weariness in the service of God, and ●astly against all hypocrisy which is contrary to an honest and a sincere heart. Euch. What things do you here thank God for? Phil. 1. Here I bless God for mine own and others conversion. 2. For our obedience to Gods will. 3. For our patience in all trials. 4. That with some cheerfulness we may serve god. 5. That our service is not full of hypocrisy: and that profaneness, unrighteousness, disobedience, rebellion, unthankfulness, murmuring, discontentment, backwardness, weariness, and hypocrisy are so mortified in us, that in some weak measure we desire to please God. Euch. Why are these three petitions in the first place? Phil. Because when we do begin to advance God's glory, set up God's kingdom, and do Gods will, than our daily bread, the forgiveness of sins, and all other blessings will be given unto us. As on the contrary, if we dishonour God, hinder his kingdom, and do our own wills, we cannot look for any blessing of this or a better life: for godliness only hath a promise of this life and the life to come. 1. Tim. 6.6. Euch. Having spoken thus much of the three, first petitions, we are now come to the latter three, how do you divide those three last petitions? Phil. One of them is for things concerning man's body, the other two are concerning his soul. Euch. But why are you here taught to pray for things corporal, and after to pray for things spiritual? doth not this cross that commandment of Christ? Seek first the kingdom of God. Math. 6.32. Phil. No, it doth not: but by this order I am taught. 1. To see the corruption of man's nature, which ought in the first place to seek things spiritual, but because we live rather by sense then faith, we do principally desire things corporal. Secondly, I am taught Christ's mercy unto man, in that by this order he descendeth to our infirmity, who rather depend upon him for the pardon of our sins, than we can trust him for our provision in this life, which argueth that we are of little faith. Thirdly I am taught by this to depend upon him for the forgiveness of my sins, for when I see that he is here so careful for my body, he will doubtless be more careful to provide for my soul Rom. 8.32 Euch. What use can you make of this order? Phil. 1. That I must principally seek the good of my soul, which will bring all goodness and goods to my body. a mat. 16.26 Psal 4.6. 2. That I must have care also of my body, for the preservation whereof God hath provided food, apparel, physic and other means. b 1. Tim. 5.23 3. That from the blessings on my body, I must ascend by degrees to be persuaded for my soul, that he who is so provident for the one, will be much more provident for the other. c Eccl. 11.30.31. 4. I must acknowledge mine own corruption, that I am so careful for earthly things. d math. 6. 5. I see that I may use gods creatures, in that he will have me to pray for them. 6. I must acknowledge the mercy of god to me, in that he yieldeth so much to mine infirmity, as to permit me to ask these corporal things, before such things as are spiritual, and of greatest good for the salvation of my soul. Euch. Which is the fourth petition and the first of the three latter? give us this day our daily bread. Phil. Give us this day our daily bread. Euch. Do you not by bread here understand Christ jesus the food of the soul? Phil. Indeed many ancient Fathers and some of our English Protestant writers have so understood this petition, and I am bound to pray that God will ever give me this Bread. Ioh 6. But I am taught that this Bread is not meant here. Euch. By what reasons are you taught the contrary? Phil. 1. Because I pray for such things in the second petition going before. 2. Because temporal things being to be prayed for, they can have no fit place to be desired then in this. 3. Seeing this prayer is a rule of all our prayers, we must in some one petition crave things temporal of God. 4. Many ancient and the most new writers think so: Euch. What then do you mean by Bread? Phil. I mean properly that kind of sustenance which we call Baker's bread, but figuratively all things which are or may be for the good of my body, and this natural life, as strength by nourishment, health by physic, warmth by apparel, sufficiency by labour, and the blessing of God in the use of all these & such like. Euch. Why do you ask all these things under the name of bread? Phil. First because bread is absolutely necessary for man's life. 2. To teach us frugality in using Gods creatures. 3. To make us content with whatsoever God sendeth. 4. To make us thankful if GOD give more than bread. Euch. Why do you pray that GOD would give bread? Phil. To teach me that all riches whether of inheritance or by gift, pains, trades, office, service, wit, marriage, or any other means, are the gift of GOD, who only giveth man power to get riches. deuteronomy. 8.18. Euch. What use make you of this, that riches are God's gift? Phil. These uses I ought to make. 1. To acknowledge that all that I have cometh from God and not by myself or any other. a pro. 10.27. 2. That I must not be proud of them because I have received them. b Rom. 11.20. 3. To admire God's favour who hath made me rich and others poor? c 1. Chro. 29.16. 4. To use them to the glory of God, & the good both of myself, and others. d Tim. 6.17. 5. If I want such things to ask them of God. e Geni. 29.20. 6. To teach me to get my substance with a good conscience, that so I may see they come from God. f 1. Sam. 12 6. 7. That I despise not my poor brethren who have not such a largesse of God's blessings as myself. g pro. 17.5 8. To be content if god make me poor. h job. 1.21 Euch. But what need have rich men so make this prayer? It seemeth this is the poor man's paternoster. Phil. You told me that there is a twofold title to riches, jure fori & jure poli. the one civil in the Courts of men: the other religious in the high Court of God. Now rich men may have a civil title without praying, but they must pray for a religious right to riches, and this is only as they are the sons of God. Without this title, before God they are usurpers & cannot say that their riches are their own. Euch. Why then, good rich men need not to pray thus, for they have a religious title to riches. Phil. It is true indeed; yet because it is one thing to have riches, and another thing to have a blessing upon riches, they must pray that as God hath given unto them riches so those riches may in use be blessed, both to themselves and also to theirs. Euch. What then do you pray for in this word, Give? Phi. 1. I pray that God would give me a civil title to riches. 2. That he would give me a religious title. 3. That he would give me leave to use them. 4. That he would give me & mine comfort by them. Euch. Why do you say, Give us & not Give me? Phil. To teach me. 1. To pray especially for the prosperity of the godly. a Psal. 122.6. 2. To wish aswell to others as myself. b 1. joh. 4.21. 3. To pity the poor estate of my brethren. c Luk. 10.33. 4. Not to repine at the estate of my betters. d math. 20.11. 5. Not to contemn such as are in povertte. e Pro. 17.5 Euch. But what if God give you not riches? what remedies were prescribed you against the desire of them? Phil. 1. That God even in famine doth quicken and revive them which fear him. Psal. 33.18. 2. Godliness is great gain if the mind of man be therewith contented. 1. Tim. 6.6. 3. We do look for eternal life; therefore we should not care too much for this life. 4. We are servants in our Father's house, therefore he will bestow upon us things convenient. 5. Many are set aloft and afterward have the greater downfall. 6. Adam not contented with his own estate brought himself & his posterity to destruction. 7. We brought nothing into this world and it is certain we shall carry nothing out. Euch. What do you mean by This day? This day. Phil. By this day I mean the present moment of time, in the which I do live and wherein especially I stand in need of things for this life. Euch. Why do you not pray that God would give you bread for a week, or a month or a year, but for a day? Phil. 1. Because each day we need both bread itself, and with it the blessing of God upon bread. a Deu. 8.3. 2. To teach me to be content with my present estate, and not to care too much for the time to come. b Math. 6.32. 3. That each day I may see Gods singular providence. Euch. Because you pray only for bread to day, tell me? Is it not lawful to pray to be rich? Phil. It is very inconvenient, if not utterly unlawful to pray to be rich, as you taught me in your Sermon upon this petition Euch. By what reasons was this ●oint proved? Phil. 1. Because riches are snares to ●ntrappe men. a 1. Tim. 6.9. 2. Such a prayer argueth discontentedness. b psal. 4. 11-12. 3. Covetousness is a most grievous sin. c Herald 13.5. 4. jacob, and Agur in the book of the proverbs prayed only for food and raiment. c pro. 31.7 d 1. Tim. 6.10. 5. In praying to be rich it seemeth we are not content to depend upon God. 6. It is a sign of exceeding pride that by riches we would be above our brethren. Euch. What then must you do in this case? Phil. I must pray neither for riches nor poverty, but go on in my calling, with faithful diligence: and waiting for a blessing from the Lord, be thankful for whatsoever he shall send. Euch. But because you must pray for this days bread, may you not lay up for the time to come? Phil. Yes I may. 1. joseph did for seven years to come. The apostles did when they heard of a famine by Agabus the Prophet, and Christ did in that he had a pursebearer and commanded the broken meat to be kept. 2. We are sent by Solomon to the pismire, who provideth in summer against winter. a Pro. 6.6. 3. He that provideth not for his family is worse than an infidel. b 1. Tim. 58. 4. We have precepts of frugality and thriftiness. c Tim. 6.18. 5. We must get to do good to others. d pro. 32. 6. God hath given man foresight & providence. 7. The good housewife is commended in the proverbs who by labour & industry enricheth her family. Euch. Yet Christ saith lay not up treasure upon earth. Phil. That is, we must not seek it chiefly, and so as to neglect to lay up treasure in heaven. Euch. What rules must you observe in keeping riches? Phil. 1. That I get them by honest labour. 2. That I put no trust in my riches. 3. That I spare not when I ought to spend them on others. 4. I must not be a niggard to mine own state and person. Euch. What is the use of all this? Phil. 1. It commendeth Christian care and providence. 2. It warranteth the possession of riches. 3. It condemneth niggardly parsimony. 4. It confuteth our swaggering prodigals, who with the prodigal son so consume their inheritance, that at last, they are brought to a morsel of bread. 5. That each day I must depend on God. Euch. What do you mean by daily bread? Daily bread. Phil. I mean such bread as is fit to nourish the substance of my body, and that I may be fed with food convenient. Euch. Why do you pray for daily bread? Phil. Because my body is daily decaying, and so stands in need of daily repairing, even as the lamp stands in need of oil. 2. Because no meat can be added to my substance unless God daily give a blessing unto it, without which I may eat and not be satisfied, earn silver & yet put it into a bottomless bag. a Hag. 1.6. 3. To put me in mind that I must not tempt God by neglecting of means, as they do who labour not in an honest calling, and such as put an angelical perfection in fasting, or vowing to the world a voluntary poverty. 4. To condemn such as make an Idol of means, and never crave a blessing from God upon the means. Euch. Our daily bread. How is bread said to be our bread, & how do we pray for it? Phil. It is said to be ours. 1. As we are in Christ. 2. As we get it by honest labour. 3. As it is fit for our place & calling. 4. As we have a proper title unto it. Euch. What use make you of this? Phil. 1. That I must labour to be in Christ. 2. That I may so get riches that I may see they are mine. 3. That I may labour to maintain my estate. 4. That community of goods is an anabaptistical fancy. 5. That God would not have all ask rich. 6. That I must impart my goods to the poor. Euch. What wants do you here bewail? Phil. 1. I bewail man's great covetousness. 2. Their discontentment. 3. Their idleness. 4. Their unfaithfulness. 5. Their unmercifulness in getting & keeping of riches. 6. Mine own and others unthankfulness for that portion which God hath allotted unto us. Euch. What things do you here pray for? Phil. 1. I pray here for all means by which I and others may have our daily bread, as seasonable weather for the fruits of the earth, sympathy of all creatures that the heavens may hear the earth, the earth the corn and it us. For godly magistrates for the maintenance of peace, and procuring of plenty. For valiant soldiers to defend our land, for painful husbandmen and trades men in all callings, for prudent housewives, faithful servants, & that even our beasts may be strong to labour. a ps. 144.14 2. I pray for peace in all kingdoms, plenty in our borders, & that the staff of bread be not taken from us. 3. I pray for humility in acknowledging Gods good gifts, and blessings to me contentedness in our estates, diligence in our callings, faithfulness in our dealings, providence to get, frugality to lay up, liberality to give out magnificence in doing great works, thankfulness for our goods, joy at the good of others, and that God would give us all that which is fit for us. Euch. What do you here pray against? Phil. 1. I pray against unseasonable weather, disorder of creatures, ungodly laws, cowardly soldiers, and unfit people for their places and callings. 2. I pray against unjust wars, cleanness of teeth, and that the staff of bread may not be taken from us. 3. I pray against pride in abundance, discontent in want, negligence in men's callings, unfaithfulness in dealing, improvidence in getting, parsimony in hoarding, prodigality in spending, and unmercifulness in not giving to the poor. 4. In a word I pray against all unthankfulness for God's creatures, our much abusing of such good gifts of God: yea against all such sicknesses as may hinder us from getting our daily bread. Euc. what do you here give thanks for? Phil. I thank God here for seasonable times, godly governors, abounnance of all things, and for all such things as before I prayed for. And by name I thank God that he hath hitherto provided so bountifully for me & others, that we have a sufficiency for our present estate, & do see his blessing in the getting, having, & using of all his creatures. And that in the sweat of our brows we do eat that bread, which by reason thereof cannot be called the bread of idleness. Euch. Which are the two last petitions? Phil. Forgive us etc. Led us not &c. Forgive us our trespasses as we forgive them that trespass against us: And lead us not into temptation, but deliver us from evil. Euch. What do you learn out of this order that after our praying for daily bread we say, and forgive us our trespasses, and lead us not into temptation etc. Phil. I do learn here these 6. lessons. 1. By having my daily bread, to lifts up my mind for spiritual blessings to God. a luk. 11.13. 2. To seek more earnestly for the pardon of my sins then I do (though alas I do not) for my daily bread. b Act. 2.39. 3. That seeing these two petitions I make for my soul, therefore my care must be double to do good for my soul. c 2. pet. 1.10 4. That if is nothing to have my daily Bread, unless GOD give unto me the pardon of my sins. d Wisd. 5.8 5. That if God give me my daily bread, I had most need to pray for the forgiveness of my sins, because therein I am most subject to sin against God. c 2. Sam. 11 1. 6. That if I want my daily bread, sin is the cause that I want it and all blessings. f psal. 107.34. Euch. What is contained in these two last petitions: Phil. In the former of them I pray for grace, and in the latter for perseverance in grace. Euch. How many things are contained in the fift petition, forgive us our trespasses. etc. Phil. Two things. 1. a prayer in these words, Forgive us our trespasses. Forgive us our trespasses etc. 2. a condition, as we forgive them that trespass against us. Euch. What is the some of this petition? Phil. That it would please God, for his sons sake to be good to me and all his children, in the dashing & washing of all our sins as we are ready to forgive others. Euch. Unto whom do you pray for the forgiveness of sins? Phil. Not unto any angel, Saint, creature or man, but I pray only to my Lord God. Euch. Why do you pray thus only to him? Phil. 1. Because be only can forgive sins g Mat. 9.2. . 2. Because I am commanded in to pray. h Hos. 14.3. 3. Because against him only I have sinned. i psal. 51.4. 4. Because I must not give his honour to another. k Dan. 9.5. 5. Because the Church useth so to pray. l ps. 50.10. 6. Because I believe only on him. Euch. What doth this teach you? Phil. 1. That god alone is to be called upon. 2. That Christ is very god, because of himself he forgiveth sins. Math. 9.2. Euch. What use can you make of this doctrine? Phil. 1. That when I have sinned I must come to him for pardon. 2. That their doctrine is an erroneous doctrine which call upon Saints aswell as upon god. 3. That I must be thankful to my gracious GOD who will pardon and forgive me all my sins. 4. That I must take heed of sin, because I must ever crave pardon for it. Euch. What do you mean by this word, forgive? Forgive. Phil. That it would please god so to discharge & cover all my sins, as that they may never be imputed unto me, either to make me despair in this life, or to be punished in the life to come. Euch. How are sins said to be discharged? Phil. 1. When they are discharged by the person that committed them, so the devils and the damned discharge their debts by suffering. 2. When they are paid by another, and so are our sins discharged by Christ. Euch. In what respect may this second satisfaction be called forgiveness? Phil. 1. In respect of us who neither do nor can confer any thing to this satisfaction. 2 In regard of Christ who alone doth forgive them, and we no way are able to requite him. 3. In respect of God the father, who in love giveth his son, and accepteth his obedience as our satisfaction. Euch. What learn you by this? Phil. That as Benadad did to the King of Israel a 1. King 20 31. so I must humble myself to this king of kings. 2. That I must confess my sins to him, because he is ready to forgive my sins b 1. joh. 1.7 . 3. That there can be by man no satisfaction for sins, for our merits is God's mercy. Euch. What sins must you confess to God? Phil. Both known and unknown, known in particular, c 2. sam. 12. unknown in general d psa. 19.14. . Euch. Ought you not to confess your sins to man? Phil. Though anricular confession be a doctrine of devils, yet if sins be so grievous unto my conscience, that I cannot be persuaded of the pardon of them, neither can find comfort by confession to God, I am bound to confess sins, troubling me, to man, especially to my Godly Minister, or to such a Preacher of God's word as is able to comfort me in regard of his knowledge, & flit is comfort me in regard of his secrecy. a Act. 16. Euch. How are you bound to confess your sins? Phil. Even as a guilty prisoner must do at the bar. 1. I must bring myself before God's judgement seat. 2. I must put up an inditement against myself. 3. I must give sentence of condemnation against myself. 4. I must sue for pardon at the hands of my God. Euch. How many things are required in true confession? Phil. Five. 1. It must be voluntary without constraint b 2. Sam. 12 2. Personal without laying it upon others. Eodem. cap. joh. 7. 3. Particular without denial of the fact. 4. Impartial by aggravating each circumstance. a 1. Sam. 24 5. hearty, with all signs of sorrow. b 1. Cor. 7. Euch. Why are you bound to ask God forgiveness? Phil. 1. Because all men have sinned. c Rom. 3. 2. Because God hateth sinners. d joh. 9 3. Because sins seaver man from God. e Esa. 59.2. 4. If I conceal these sores they are hardly cured. f Psal. 32.3. 5. The more I like sin, the more with jael's wife it will kill me. g jud. 4.18. 6. Of all burdens there is none like to the burden of sin. h Math. 11. 7. If I confess, God is ready to forgive. i 1. joh. 1.7 8. God's servants have done the like. k 2. Sam. 12 9 If I feel not sins forgiven in this life, it is to be feared they will not be forgiven in the life to come. Euch. Why do you say forgive us? Forgive us. Phil. Because I must pray that God would not only forgive me but that he would also forgive all men in the world. Euch. But you are bound to believe the forgiveness of sins, will you pray for that which is had already? Phil. I do it not as mistrusting that God hath forgiven them, but that I may feel in my heart that God hath forgiven them, and that I may apply that to myself, which the Father hath purposed, his son purchased, and the holy ghost sealed. Euch. Yet to pray thus for pardon, it seems to open a gap to sin freely. Phil. Nay rather if I have grace, the more I pray that my sins may be pardoned, the more will I hate and detest sin. Euch. What use do you make of this. Forgive us? Phil. 1. That as I sue for mine own pardon so must I with the Saints sue for others. 2. That I must be sorry when men do sin. 3. That I may not uncharitably discover men's sins. 4. That I must not cause any man to sin. 5. That I must not delight in any sin. 6. That I must forgive my brethren. Euch. May you then pray for all men even the wicked? Phil. I may, because the Lord alone knoweth who are his, and in the judgement of charity I may pray for the conversion or confusion of the most wicked in the world. Euch. What if a man sin against the holy Ghost? may you pray for such a man? Phil. Few have now the spirits of discerning to know when a man sin against the holy Ghost, and therefore we must take heed how we censure it. Euch. Why are sins called debts? Phil. Because by them we become indebted to God, either to discharge them, or to be imprisoned for them. Euch. How many kinds of debt are there in sin? Phil. Three. 1. A debt of obedience which we own to God, but have not paid it through transgression. 2. A debt of punishment because we have transgressed. 3. A debt of purity, which we own by reason of our corruptions after our transgression. And against all these debts I must seek that I may get my Quietus est, in this life that I be not tormented in the life to come. Euch. Why are sins called ours? Phil. Because they properly proceed from ourselves, and we are not by god compelled to sin. Euch. What use make you of all this? Phil. 1. That I must especially labour for pardon of mine own sin. 2. That I must not accuse God as the author of sin. 3. That because I daily must ask forgiveness, therefore even the best men do sin daily. 4. That as God is patiented towards me, so must I be patiented towards my brethren. Euch. In whose name must you get this pardon. Phil. In the name of Christ, applied to me by a true faith, for he is the propitiation for our sins, and without him we cannot appear in the sight of God. Euch. What is the condition of this petition? Phil. As we forgive them that trespass against us. Euch. Is our forgiving of men● reason why God should forgive us? Phil. No it is not. For god for Christ's sake doth forgive us; and if it were a cause, then must the forgiveness of sin proceed from ourselves. Euch. What then is it? Phil. It is a sign assuring us that God hath forgiven us, and a comfort cheering us that God will forgive us, a promise binding us to pardon our brethren, and a law teaching us that if we will have God to forgive us, we also must forgive others. Euch. But, because sin to man is here called debt, how becomes man thus a debtor to man, and how is this sin called a debt? Phil. Not as it is a sin against God, and his righteous law, but as it is a trespass done to man, either to his body by killing, or hurting it, in h●● goods by stealing them, credit by slandering of him, or to his chastity by defiling his neighbour's bed. Euch. Why is this sin called a debt to man? Phil. 1. Because we own love which is now broken. 2. Because we own punishment for doing wrong. 3. Because we own satisfaction for the wrong done. Euch. How is man said to forgive man? Phil. When he doth pardon either the wrong done, or the punishment appointed for the wrong, or the satisfaction which the offendor is bound to make, or all of them as occasion is offered. Euch. What things were observed upon this? Phil. Three. 1. That man may forgive man & yet God will punish him. a Acts 7. 2. That though man will not forgive, yet God will if the offendor repent. b joh. 8 3. That though God & man forgive, joh. 8. the party offending is to be punished. Euch. May a man forgive him that hath offended him, and yet sue him at the law? Phil. He may not only sue his adversary, but pursue him to death, and yet forgive him; for unless offenders he punished, God's glory will be hindered, justice decayed, the common weal ruined, and all men wronged. Euch. What rules must you observe in going to law? Phil. 1. I must do nothing with a revenging mind. 2. I must take heed that I offend not the Church. 3. I must do it for the maintenance of peace. 4. I must labour by it to better mine adversary. 5. I must not sue for each trifling matter. 6. I must use all other good means and make law my last remedy. Euch. But when the flesh will tell you that you must be revenged, what cautions were given you to stay your anger? Phi. You gave me these cautions. 1. That I must consider that it is Gods doing. 2. That I have also wronged God and man. 3. That Christ hath forgiven me more, 4. That forgiving is a duty of love. 5. That I must not destroy him for whom Christ died. 6. If I do not forgive I incur God's wrath. 7. That by forgiving I am like unto God. 8. That it is my duty to do nothing through contention. Euch. What use do you make of this? Phil. 1. That I am bound to forgive all persons, all sins, and at all times, when man offends me. 2. That I must live in peace, and labour to make peace. 3. That if I forgive not I curse myself. 4. That they hurt themselves who leave out this condition in the Lord's prayer because they will not forgive. 5. That it is a sign of grace to forgive. 6. That no man living in malice can say the lords prayer as he ought to do. 7. That it is difficult to believe the forgiveness of sins, because this petition hath a condition to persuade us annexed unto it. Euch. What do you here bewail? Phil. 1. The corruption of my nature prone to sin. 2. The burden of my sin which I myself can never bear. 3. That I feel not the want of Christ who only can forgive sin. 4. That I am not so ready to forgive men, as God is ready to forgive me. Euch. What things do you here pray for? Phil. For. 3 things. 1. For humiliation. 2. For justification. 3. For reconciliation and love to men. Euch. In humiliation what do you pray for? Phil. 1. That I may see my sins. 2. That I may seel them. 3. That I may bewail them. 4. That I may most earnestly crave pardon for them, seeing the burden of sin is a most heavy burden. Euch. How do you pray for justification? Phil. That Christ's righteousness may be made mine, and my sins may be laid upon Christ, for his mercy sake. Euch. How do you pray for reconciliation? Phil. That God would give me a heart to be reconciled to men, so as I may pardon them and they me. Euch. What things do you pray against? Phil. I pray against blindness of mind, hardness of heart, continuance in sin, and the least opinion of mine own righteousness, that I should lightly regard Christ. And lastly against all hatred by which I am kept from loving my brother. Euch. What do you give thanks for? Phil. I thank God that he hath given me a sight and sense of sin, & persuaded me of the pardon and forgiveness of them in his son, & that howsoever I sustain many wrongs at the hands of men, yet I can be contented to forgive them, as God for Christ's sake hath forgiven me. Euch. Which is the sixth petition? Phil. And lead us not into temptation but. The 6. petition. etc. Euch. Why is it placed after the fourth petition. Give us etc. Phil. To teach me that if God give me daily bread, I am subject to be tempted with pride, and therefore must pray against it: Led us not into temptation. and if he deny me daily bread; I am subject to be tempted with despair & so must pray against it. Euch. Why is it set after, Forgive us our debts? Phil. That by this I may learn, that forgiveness of sins and temptations are inseparable companions, 2. Cor. 7. a Lu. ●2. 31. and that such as are not acquainted with temptations, Luk. 11.21. are as yet in the power of that strong man who keepeth the house of a secure soul. Euch. Why are the Godly lead into temptation? a 2. Cor. 12.7. Phil. 1. To keep them under, that they be not proud of God's grace. 2. To winnow the chaff of sin from God's corn. 3. That God's power may appear in manes weakness. b 2. Cor. 12 9 4. That his mercy may be seen in keeping them from a final fall. 5. That they may be like Christ their head. 6. That they may acknowledge that all strength is from God. 7. That by this they may know themselves for God's children, who alone are so tempted, that they recover in temptation. Euch. What else do you learn, that after prayer for pardon of sins you desire not to be led into temptation? Phil. I am taught that if I have sinned and obtained pardon, I must take heed of a relapse into an old sin, or any practice of new. c joh. 5: 14. 8: 11. 2. That who so hath this gracious Pardon he can and shall resist sin in the end though with David and Peter, he be foiled in the beginning. a Tit. 2.11. Can. 5.3. jaco 4.7. 1. Cor. 10.3. 3. That forgiveness of sins and grace are inseparable companions, and can be no more severed, then light from the sun, or fire from heat. b Math. 7.25.16.18. 1. Sam. 15.19. Euch. Were you taught nothing else out of this order? Phil. Yes, you taught me four other instructions, all which, (as you said) did arise out of this, that immediately upon the craving pardon for sins, we do in the next place desire not to be led into temptation. Euch. Which are they? Phil. 1. That he that hath grace can in some sort resist temptation, though he be foiled sometime with the same. 2. That forgiveness of sins, and perseverance in grace are inseparable united together. 3. That whosoever wantteth grace cannot at any time resist temptation, though he refrain from some sins, to which he is indisposed; for resistance is the combat between the flesh and the spirit. 4. That he that wanteth grace, if he be once foiled in temptation, cannot at all recover himself; for though the righteous fall and rise again, yet the wicked (saith Solomon) shall fall into mischief. Euch. But if we be persuaded of the pardon of our sins, why need we to pray. Led us not into temptation? Phil. Sir, you taught me that it is needful for these reasons. 1. Because by nature man is prone to be tempted. 2. Because many are the allurements to tempt us. 3. Because sin is a deceitful temptor. 4. Because Satan is a subtle, cruel, & diligent temptor. 5. Because it is only in the power of God to give man power to resist temptations. Euch. What is the sum of this petition? Phil. That I may be delivered from two main enemies of God's grace, whereof the one, is Temptation, the other is Evil. Euch. Do you make these words two petitions or one? Phi. 1. Such as do make. 7. petitions, do divide this petition into two, but you divided it as the most do into a petition. Led us not. etc. And an explanation. But deliver us. etc. Euch. May you not change these words. Led us not, into suffer us not, or let us not be led into temptation? Phil. No, I may not, for as God is said to harden Man's heart, and not to suffer it to be hardened, to blind man's eyes, and not to suffer them to be blinded, so is he said to lead man into temptation, & not to suffer him to be led. Euch. Show this by some places of scripture? Exod. 7.3. God hardened Pharaoh's heart. 2. Sam. 24.1. God moved David to number the people. Esay. 19.14. God mingled among them the spirit of error. Rom 1.16. God gave them up to usse affections. 2. Thes. 2.11. God sent amongst them strong delusions. In these and such like places, he is not said to suffer to be hardened, moved, mingled, given, sent, but that he did harden, move, mingle, give up, and send. Euch. Tell me now what temptation is? Phil. It is an enticement or trial of the mind or heart to commit, or to see whether men will or not commit sin, either by corruption of nature, enticements of the world, the policies of Satan, the forgetfulness of God's mercies, present afflictions, or the just desertion of the Lord God. Euch. How is temptation taken in the scriptures? Phil. It signifies these things: 1. Affliction, by which man is tempted to know what is in him a james. 1.2 . 2. Satan's trial which he makes of God b Math. 4.7 . 3. Man's trial which he makes of God c Psal. 95.9. . 4. Satan's trial which he makes of man d Mat. 4.4. . 5. Man's trial which he makes of man.. 1. Cor. 7.5. 1. Th. 3.5. 6. God's trial which he makes of man. c 1. ki. 10.11 Mat. 22.18 gen. 22.1. Euch. What means doth Satan use to tempt man? Phil. He useth or rather abuseth. 1. The corruption of nature. 2. The enticements of the world, 3. The hope of God's mercies. 4. the neglecting of God's judgements 5. Examples of the wicked, 6. abundance in prosperity. 7. Want in adversity, by all which he will subdue us in temptation unless God in his mercy give us power to resist. Euch. Now tell me how God doth lead man into temptation? Phil. He doth this 1. by ceasing to support, not the nature of man, but his grace in man. f Psal. 119.8.51.11. 2. by delivering him to his own lusts, when the first grace is not sufficient to help him. g Rom. 1.24 Psal. 107. 3. By giving him into the power of Satan, so as he may tempt him to commit grievous sins. h 2. Sa. 24. 4. By blind folding him and hardening him in such sort, as that he shall make no conscience of sin. i 2. Sam. 12 Euch. Is god then the author of sin? Phil. God forbidden, for thou art a GOD that hatest iniquity saith the Prophet David, k psa. 5. and god tempteth no man, to wit unto sin, saith the Apostle james. l jam. 1.13 Euch. But how is god freed from being the author of sin, seeing he is an actor in sinning? Phil. Well every way, if we can learn to distinguish, between the action, itself, and the ataxy, and disorder that is in the action. Euch. Is god the author of every action. Phil. Yes verily, for in him we live, Act. 17. we move, and have our being. Euch. And can he work in a sinful action, and not be the author of sin in that action? Phil. Doubtless he may, for the doing of a thing it proceedeth from the creator, the evil doing it comes from the creature. Euch. Can you show this by some comparisons. Phil. I remember you taught me this by these which follow. The sun beams light upon a carrion, that it smelleth, the sun is the cause: that it smelleth ill, itself is the cause. A man spurreth forward a lame horse, if the horse goeth on, the rider is the cause, if he limpeth on, himself is the cause. A musician playeth upon an vntuned or broken instrument, that it soundeth, the Musician is the cause, that it soundeth ill, itself is the cause: and the like may be said of any other things: Euch. But why doth God tempt some, and they recover in temptation, & doth also tempt others and beats them in temptation. Phil. Do you a man ask this of me who am but a man? let us both learn the answer of the Apostle Paul. O man who art thou that disputest with God? He finds such evil, and beats them so, he is bounden to none to give him grace, his judgements are unsearchable, his ways past finding out, and we are all as clay in the hands of the Potter, he may make us of what fashion he will. The sun doth harden the clay, & softens the wax and no man must ask a reason thereof. Euch. How may GOD be said to tempt man? Ph. 1. By afflictions as he did the Isralites. a Deu. 9.3. judg. 2.22. 2. By commandment as he did Abraham. b Gen. 2●. 1 1. Sam. 11 Gen. 3. 3. by prosperity as he did David. 4. By offering objects as he did Eva, and as masters use to try the fidelity of servants by laying money in some corner to try them. Euch. That this may be known the better, show me how you were taught, that each man is said to harden himself, Satan is said to harden man, and GOD is said to harden man. Phil. Man hardens himself when he refuseth Grace. Satan hardens man to presume of grace. God hardens man when he gives not grace, though he offer unto him all the means of grace. Euch. Are not mercies & judgements able to bring man to God, without the especial grace of God? Phil. No they are not, but as the highway the more it is trodden upon, the harder it is, till the rain moisten it; and the Stiddie the more it is beat upon the harder it is, till the fire soften it: so the heart of man the more it is trodden and beaten upon by mercies and judgements the worse it is, till God by the dew of his grace moisten it, and the fire of his spirit soften it. Euch. Show me some other reasons than you did before, why God doth thus tempt and harden man? Phil. He doth it to these ends. 1. To humble them that they may see themselves. 2. To chastise them for former sins. 3. That his grace in them may appear, as gold in the fire. 4. That they may see their own weakness and impatience. 5. That they may take more heed hereafter. 6. That more earnestly they may pray to God for assistance. Euch. What uses can you make of this doctrine of temptation. Phil. I learn first the imcomprehensible purity of God, who can work in sin with our sins. 2. That Satan can go no further in temptation than God will give him leave. 3. That I must not pray absolutely against temptations, but that I be not overcome in temptation. 4. That by nature we are all satans bondmen, till such time as God free us from temptation. Euch. Seeing god tempteth many ways, tell me how he tempteth by prosperity, and riches. Phil. By this he tries man: 1. Whether he will consider how he comes by them. 2. To whom the continuance of them is promised. 3. To what end it is given unto him. 4. Whether he will think of the mutability of high places. 5. Whether he will meditate of the fearful downefalles of such, as have not used Prosperity well. And 6. That it is a part of great felicity, not to be overcome of felicity. Euch. How doth God try us by that late deliverance from that unnatural conspiracy against our king and country? 1. Whether we will acknowledge it. 2. Whether we will be thankful for it. 3. Whether we will keep a memorial of it. 4. Whether we will pray more earnestly for our King and country's preservation. 5. Whether we will desire the conversion or confusion of those our enemies. 6. Whether we will be more obedient to God then before, lest a worse thing happen to us. 7. Whether we will detest that cruel cacolique religion, which thirsteth after blood especially the blood of princes, 8. Whether we will love and embrace more earnestly our Christian religion, which teacheth obedience & practiseth it even to such governors as are had, though their catholic Apology slander us with the contrary. Euch. How doth God tempt men by adversity? Phil. Whether we will think. 1. That godly men have been so tempted. 2. That it is God's Furnace to try our faith. 3. That it is God's medicine to purge our sins. 4. That we must not declaim against God. 5. That we must more meditate of heaven. 6. That if we feel not the Sun rising of God's grace, we must not think that it is set for ever. 7. That we must endure all kinds of temptations, whether of body by sickness, or soul by sorrow, or our person by imprisonment, or state by poverty, or name by contempt, etc. Euch. But to come to man's temptations: What if man tempt you to Popish religion, how must you resist this temptation? Phil. By considering, that that religion can be no good religion, 1. Where the Scriptures are not known. 2. Where Images are worshipped. 3. Where a piece of bread is adored. 4. Where Saints are innocated. 5. Where ignorance is commended. 6 Where purgatory is maintained. 7. Where Christ's merit is mangled. 8. Where subjects are so freed from allegiance to their sovereign, that if he be not a Romanist, it shall be meritorious to kill him. Euch. What if you be tempted to forsake the church, because of some abuses supposed in the church? how must you resist that temptation? Phil. By considering, that a child is not to be forsaken because it is sick, nor a body neglected because it is diseased, and that Christ and his Apostles did not departed from the Churches, though there were amongst them many abuses, and the most of them greater than be amongst us, who have the word purely preached, and the Sacraments rightly administered. Euch. To come again unto Satan's temptations, what must you do to resist them? Phil. I must labour. 1. Not to be ignorant of his enterprises. 2. To watch over myself continually. 3. To resist him by the shield of faith. 4. To subdue him by the sword of the spirit. 5. To be persuaded that he will never cease. 6. To think of my danger if I fall. 7. To consider how I may hurt others if I fall. 8. That by falling I deny my God. 9 That I shallbe rewarded if I continued. 10. That by prayer I shall have power to resist him. Euch. These rules indeed are general, but what if he tempt you to the sin of Covetousness, what remedies must you use? Phil. I must meditate. 1. That God hath taken upon him to be my careful protector. 2. That this sin is the root of all evil. 3. That every covetous man is an idolater. 4. That my life stands not in abundance. 5. That Christ & his disciples were poor. 6. That I shall carry nothing with me. 7. That I must give an account of my getting. 8. That it will hinder me in the service of God. 9 That rich men come hardly to heaven. 10. That by riches I am most subject to be spoiled. 11. That they make a man unwilling to die. 12. That they may be taken away from me. 13. That many woes are denounced against rich men. Euch. What remedies have you against the temptation of pride? Phil. I must meditate. 1. That I must not be proud, because I have all things of gift. 2. That God resisteth the proud. 3. That it hindereth a greater largesse of grace. 4. That I am but dust and ashes. 5. That pride cast Satan out of heaven. 6. That if it be in apparel, I have more occasion to be humbled for my shameful nakedness. 7. That Christ left me an example of humility. 8. That by this I make others to contemn me. 9 That it argues a son of the devil. 10. That others have more excellent gifts than myself. 11. That pride is the causer of contentions. 12. That proud men are far from reformation: Seest thou (saith Solomon) a man wise in his own eyes, there is more hope of a fool then of him: and, a proud heart is a Palace for the devil. Euch. What remedies have you against the temptations of adultery? Phil. I must meditate here. 1. That God sees me. 2. That God can punish me. 3. That he will punish me. 4. That I am a member of Christ. 5. That adulterers shall not inherit heaven. 6. That such people seldom repent. 7. That such a thing should not be done in Israel. 8. That it made Solomon to commit Idolatry. 9 That for the whorish woman, a man is brought to a morsel of bread. 10. That I do not as I would be done to. 11. That I wrong the Church and commonwealth, by obtruding to both a bastardly generation. 12. That as by this I endanger my soul, so must I needs decay my body, and when I am dead, leave a blot behind me which never can be wiped out. Euch. What remedies have you against the temptation of gluttony and drunkenness? Phil. Here I must meditate. 1. That Solomon commands me, at great tables, to put my knife to my throat. 2. That by these I make mortar of my body by too much drink, and my stomach but a streiner by too much meat. 3. That I abuse that which might do good to the poor. 4. That I abuse the good creatures of God. 5. That all civil nations have detested these sins. 6. That by them I am unfit for God's service. 7. That I bring upon my body diseases. 8. That I am unfit to keep any secret. 9 That I am a scorn to the sober. 10. That these sins are the main instruments of other sins. 11. That I must fall into the physicians hands. 12. That I may in them commit some such sin, as may cause me to fall into the censure of God, and governors Euch. What remedies have you against the temptation of envy. Phil. I must meditate. 1. That mine eye must not be evil, because God's eye is good. 2. That God may dispose of his own as he list. 3. That envy is a note of a bad man. 4. I must be glad at the good of others. 5. Moses and Christ, and other good men, were glad when they heard of others excellency. 6. God will not have all alike. 7. It is a means to murder our brother. 8. It is a fruit of the flesh. 9 It hinders us from doing good to others. 10. It is the greatest torment to a man's self. 11. Though our brother excel us in one thing, yet we do him in another. 12. God even hateth and curseth the envious. Euch. What remedies have you against idleness in your calling? Phil. I must meditate. 1. That God commandeth all men to labour. 2. That Eva fell in paradise by idleness. 3. That it was one of the sins of Sodom. 4. That it is a cushion for Satan to sleep in. 5. That labour puts Satan's assaults away. 6. That idleness consumes the body. 7. That a slothful hand maketh poor, as a diligent hand maketh rich. 8. Without diligence we cannot provide for a family, or the time to come. 9 All creatures even to the pismire, are diligent. 10. GOD our father is ever working. 11. by it we may be able to do good to others. 12. All good men have laboured in a calling. And why have people hands, & wits but to use them, and the more both are used, the better they are. Euch. What remedies have you against impatience in afflictions? I must meditate 1. That naked I came into this world, & naked I must return again. 2. I must remember the afflictions of job & what end God made of them. 3. That the patiented abiding of the righteous, shall be gladness. 4. That God hath a stroke in afflictions. 5. That they are nothing to the joys of heaven. 6. That I have deserved more. 7. That they will tend to my good. 8. That in this world we must have tribulations. 9 That murmuring is a sign of bad child. 10. Christ said, not my will, but thine be done. 11. Many of God's servants have endured more. 12. That God's children have been ready to suffer. Euch. But what remedies have you if sathan tempt you to despair of God's mercy? Phil. I will say unto him avoid satan, and will enter into this meditation. 1. I was by baptism received into the Church, and it hath been to me the laver of regeneration. 2. I once heard and believed his word, and therefore I shall stand ever by this faith. 3. Mine election is in Gods keeping, and therefore Satan can never stealt it away. 4. The calling of God is without repentance, and whom he loveth be loveth to the end. 5. I knew by my love of the brethren, that I am translated from death to life. 6. I am sorry that I can be no more sorry for my sins, and this to me is an argument of faith. 7. I desire to believe in Christ and to run the ways of his commandments. 8. Christ's merits are greater than my sins, and he is the propitiation for my sins. 9 Though the righteous fall, he shall rise again, for GOD supporteth him with his hand. 10. The Spirit doth, though very weakly, witness to my spirit that I am God's child 11. I hate sin with an unfeigned hatred. 12. I love all good things as well as one, & hate all evil as well as one, & I can be contented to be dissolved & be with Christ, and to say, come Lord jesus, come quickly. Euch. Yet Satan will tempt you to presume of God's mercies, what remedies must you here use? Phil. I must meditate against this sin. 1. that god bids me not be high minded. 2. that security destroys more than any sin. 3. that he is blessed who feareth always. 4. That I must work out my salvation with fear and trembling. 5. That as God is a God of mercy, so is he also a god of justice. 6. That the more I presume the more subject I am to fall. 7. That it is satans main weapon to vanquish me, God is merciful. 8. That even David prayed to be kept from sins of presumption. 9 That the longer I continue in sins the more hardly can I leave them. 10. that if our God call me, I must undo all I have done before. 11. that then I must shed many a bitter tear for my sins. 12. that by going on I heap to myself wrath, against the day of wrath, and therefore have we need in this and all the former assaults, of God, men, & devils to pray, Lord lead us not into temptation. Euch. Which is the explanation of this petition? Phil. But deliver us from evil. Eu. what do you pray for in these words Phil. But deliver us from evil that I, and all christians may be freed from the power of satan, sin, the flesh and the world: that we being thus preserved that we shall, or may not fall or so be delivered from evil, that we may not fall quite away by any temptation. Euch. Do you not by evil understand only the devil, who is called that evil one? Phil. No I do not, though temptations come principally from him, but by evil you said, I must understand all my spiritual enemies according to that of the Apostle john, 1. joh. 5.3 The whole world lieth in evil? Euch. How many ways doth God deliver us from evil? Phil. Eleven ways, 1. by preserving us from committing sin. 2. By freeing us from judgements due unto sin. 3. By keeping us from the hurt of sin and afflictions. 4. By turning all those sins which we commit, and the afflictions which we sustain to our good. 5. By bridling Satan that he cannot subdue us. 6. By giving us his holy spirit that by a lively faith we overcome all evil. 7. by no means. 8. by small means. 9 By ordinary means. 10. By extraordinary means. 11. Contrary to all means. Euch. Why are these words added as an explanation to this petition? Phil. To teach me, that when I am delivered from evil, I may be sure not to be lead into temptation, for evil is the cause of all temptations, which being taken away the effect ceaseth. Euch. What must we do to be delivered from the devil? Phil. We must 1. Put on the whole armour of God. 2. We must know how to use that armour. 3. We must walk warily that he do not cirumvent us, and be never out of our calling. 4. We must ever seek to fear, and serve God. 5. We must know that Christ is our captain and deliverer. 6, We must meditate of the miserable estate of such as are overcome by the devil. 7. We must pray as Christ teacheth us, deliver us from evil. Euch. What wants do you bewail in this petition? Phil. 1. The rebellion of our wicked nature, by which we resist the spirit of God. 2. Our readiness in each little temptation, to yield up ourselves to the committing of sin. 3. That we cannot enough mourn for the remnants of our bondage, by which we are kept in the power of Satan. 4. That so many fall by Satan's temptation. 5. That we cannot here get mastery over our own corruptions. 6. That we love so this spiritual Babylon, in which we are subject too, and fall by temptation. 7. The tyranny of Satan our adversary, going about each way to subdue us. Euch. What things do you here pray against? Phil. I pray 1. against temptation, as it may be a means to draw men from GOD, and cause them to commit sin. a 2. Cor. 12.7.8 2. Against afflictions, as they are punishments of sin, curses from God, motives to impatience, or means to make me to take God's name in vain. b Pro. 30.9. 3. Against desertion, that God would not leave me, or if he do, that he would not leave me over long, by withdrawing from his former, a second grace of the spirit. 4. Against all future relapse into sin, Gods hardening my heart, blinding of mine ties: 1. Ti 1.20. backsliding from the truth either in part or in whole: all sorts of judgements, temporal or eternal: And what hurt soever may befall me either by prosperity or adversity: In a word, I pray against the assaults of Satan the enticements of the world, and that corruption which may surprise me by mine own flesh. Euch. May not aman pray for temptations and afflictions? Phil. Though both of them may be oftentimes good for us, yet because that good is an accidentiall good, and we know not how we shall bear temptations if god send them, therefore it is not meet to pray for them. Therefore such as wish to be poor, that they might love heaven better, or blind to meditate of heaven better, they have no great warrant out of God's word. To these we may add such as pray for death, and will not wait God's leisure till he take them out of this world. Euch. What do you here pray for? Phil. I pray for grace to resist, and perseverance, when I am tempted; and that to this purpose, I may put on the whole armour of God, as the girdle of verity, in soundness of doctrine; Eph. 6.16. the breastplate of righteousness in integrity of life, the shoes of preparation of the gospel of peace, which are to be worn by patience in afflictions; the shield of of faith, to resist Satan's assaults; the helmet of Salvation, which is the life of eternity, and the sword of the spirit; which is the word of God. I pray also here that all our afflictions may be turned to our good; that wisdom may be given us to prevent our persecutors, that I may be patiented in adversity, humble in prosperity, and that our sins may turn to our good, by revealing our corruption in being ready to fall, discovering our unability of ourselves to stand, detesting our nature so prone to impiety, renouncing all confidence in our own strength, & casting ourselves upon God's power in temptation: yea that by them we may see Satan's malice in tempting us, and Gods great mercy in recovering us: & finally that being once recovered in temptation, we may pity and comfort such as be tempted. Euch. What things do you give thanks for? Phil. That in the former things which I have prayed for, GOD hath made me able so to resist, & that neither Satan nor the world, nor my flesh, hath so subdued me, but that I am able to rise again. Euch. Which is the 3. part of this petition? The 3. part of the lords prayer. Phil. For thine is the kingdom, the power, and the glory for ever & ever. Which words are a reason of all the former, by which we are moved to crave all the former blessings at the hands of our God. Euch. Why doth Luke leave out this clause? Phil. Either because the Evangelists did not bind themselves to a precise form of words, or because this prayer was uttered at 2. several times by Christ in a several manner, leaving out not only this clause, but the third petition wholly, the explanation of the sixth, and changing some words which are in Matthew. But we have no warrant to do the like, as the Rhemists do even in the Gospel of saint Matthew: being bold to mangle the Lords prayer, as they are to leave out the second commandment. Euch. Why is this conclusion added? Phil. To teach. 1. To pray unto him who is able to hear us. 2. To pray in faith to him that will help us. 3. To pray in fervency as desirous to be helped. 4. To pray in humility, because all is of God. 3. To pray in thankfulness, because all is from God. 6. That in every petition we must have this conclusion in our minds. Euch. What do you mean by these words thine is the kingdom? Phil. Even that which David meant when he said, 1. Cor. 29.11. Thine O Lord is greatness, power, and victory and praise, and all that is in heaven and in earth is thine, thine is the kingdom, & thou excellest over all. Euch. Why is the kingdom said to be Gods? Phil. 1. Because he made all. 2. Because he possesseth all. 3. Because he commandeth all. 4. Because he disposeth al. Euch. What do you learn out of this. Phil. That I may with confidence pray unto him, because as kings will provide for the bodies and souls of all their subjects, so God my king will provide for me. Euch. But have not other Princes their kingdoms? Phil. Yes they have, and in them do rule, and for conscience sake must ever be obeyed, yet they rule by, and in, and through this king. a Pro. 8.15 Dan. ●. 37. Revel 20. Euch. How many properties are there of this kingdom? Phil. There, it is a powerful kingdom, Thine is power, a glorious kingdom, Thine is glory, and an everlasting kingdom, it is, For ever and ever. Euch. Why are these three properties added? Phil. That when we pray for, or against any thing in the former petitions, we may be strengthened in the hope of obtaining them, by the consideration of the Power, Glory, and Eternity of God's kingdom. Euch. Why is power attributed to the kingdom of God. 1. To distinguish it from the kingdoms of the world, in which many Princes are heads of people, but have not power to subdue their enemies. 2. To teach us to give all power unto God. 3. That we must submit ourselves unto him. 4. That he being a powerful kings we may in faith pray unto him. Euch. How great is the power of God? See my book, life everlasting, of god's providence. Phil. It is not only of it own nature, in itself, and of itself, but also in respect of the object upon which it can work, and effects which it can produce, and of the action by which it can and doth work, both infinite and unmeasurable. Euch. Can it be communicated to any creature? Phileu. No, not to the humanity of Christ, for whatsoever is omnipotent is God. Euchedida. Why then doth Christ say, all power is given unto me? Phil. 1. He speaketh of that power which we call Authority, not of that which is called omnipotency. 2. He saith not all power is given to my humanity, but to me, GOD and man.. 3. If it be meant of the humanity, by this power is to be understood, as much as the creature is capable of. 4. In that word, the humanity may be said to be omnipotent, as the word is said to suffer, not in itself, but in the the flesh. Euch. What do you mean by thine is the glory? Phil. 1. That god hath made all things for his glory. 2. Whatsoever we ask, they are means of thy glory. 3. The things which we ask shallbe referred to thy glory. And therefore O Lord grant these things unto us, because thy glory is most dear to thyself, which will be also performed of us, if we sanctify thy name, advance thy kingdom, do thy will, have our daily Bread, the forgiveness of our sins, and he able to resist all evil temptations. Euch. What is the third property of Christ's kingdom? For ever and ever. Which is an excellent inducement to strengthen us in praying. Euch. Why is God's kingdom, power, & glory, said to be everlasting? Phil. 1. Because in themselves they are everlasting. 2. Of us they should never be forgotten. Euch. To what purpose are all these arguments added here? Phil. Not to persuade God, who knoweth our wants before we ask, but to persuade us, that he who is a king of such power, glory, and eternity, he will hear our prayers, and grant our requests. Euch. What use do you make of this conclusion? Phil. 1. That in our prayers we ever debase ourselves, and ascribe all glory to this King of Kings. 2. In our prayers to be ever persuaded of the power of God, that he can help us, and the promise of God that he will help us. a 2. Cor. 1.20. 3. That prayer and giving of thanks must go together, because this is a doxology given to God. 4. Whatsoever we ask, we must in purpose before, and practise after, refer the same to God's glory. For the Alpha of this prayer is, Hallowed be thy name, and the Omega is, Thine is the glory. 5. That all governors must remember that they hold all in caepite, under this head. 6. That if we be able to do any thing, all that power cometh from God. Euch. Which is the last part of this petition? Phil. The seal thereof in the word, Amen. Euch. How is this word Amen, The fourth part of the Lords Prayer. taken in the Scriptures? Phil. Three manner of ways: sometimes as a Noun, signifying Christ himself, Revel. 1. These things saith Amen. Sometimes as an adverb, as john. 3. Amen, Amen, that is, Verily, verily, I say unto you. And sometimes as a Verb, as in this place, signifying So be it, or it shall be so. Euch. What then doth this word Amen import, at the end of this petition, and every prayer? Phil. More a great deal then man thinks; for it is as much as if we should say, thus, We have begged many things at thy hands, and we do desire thee to hear, and are persuaded thou wilt hear all our requests. Euch. What are we taught by this seal Amen? Phil. We are taught. 1. To desire earnestly that we pray for. 2. To be persuaded that we shall receive it, Math. 9.11. though infidelity be mixed with our faith. 3. Not to use this word Amen, so unadvisedly as we do, but to know what it is to which we say Amen, least by ignorance we seal a curse to ourselves and others. Many of the like sort are in Daniel, and the Gospels, as Golgotha, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eli, Eli, Lamma sabach thani. etc. 4. That Latin, Greek, and Hebrew words may be used, when they grow so common, that other people of a nation do understand them, for here is the Hebrew word Amen, used in Greek, Latin, and English. Euch. What now have you to say of all that hath been taught you? Phil. No more but this, that I and many others are bounden exceedingly to Almighty God, that we live in such a Kingdom, where our children are so taught in the trade of their ways, that when they are old, they may follow it. And thou O Lord to whom Kingdom, power, and glory belongeth, keep the Sceptre of thy Gospel long amongst us, that the children to be borne may fear thy name. Amen. A short prayer upon the Lord's prayer. O Our Father: high in creation, sweet in love, rich in mercy. Which art in heaven: the glass of eternity, the crown of incunditie, the treasure of falicitie. Hallowed be thy name: that if may be Honey to the mouth, Music to the ear, a fire in the heart. Thy kingdom come: pleasant without mixture, safe without annoyance, sure without loss. Thy will be done: that we may fly that thou hatest, love that thou lovest, and by thee do that thou commandest. In earth as it is in heaven: willingly, readily, faithfully. Give us this day our daily bread: necessary for this life, not superfluous for our delights, nor wanting to our necessities. And forgive us our debts: against thee, our neighbour, and ourself. As we forgive our debtor: who have wronged us in our body, goods, name. And lead us not into temptation: of the world, flesh, devil. But deliver us from evil: past, present, to come; spiritual, corporal, eternal. And this we ask, because thine is the Kingdom, for thou rulest all: Power, for thou canst do all: and glory, for thou givest all: now, whilst we live, and for ever, whilst we shall live. Amen: neither doubt we, but that we shall certainly obtain these things; because thou art loving as our father, and powerful in heaven. Thou sayst Amen, by commanding, art Amen, by performing; we say Amen, by believing and hoping: say but the word and we shall be cured. David tentatur, tentatus orat, orans Liberatur, liberatus gratias agit. August. David is tempted, being tempted he prayeth, praying is delivered, and being delivered, he giveth thanks. This is the sum both of David's Psalms, and the Lords prayer. Math. 26.41. Watch and pray that you fall not into temptation. Errata pag. 60. lin. 14. and line 20. for beats, read leaves. & pag. 76. lin. 9 that David, read even David, lin. 14. our God, read God once, line. 18. reap read heap. A Christian Directed. AT LONDON Printed for William Cotton. 1606. A Christian directed. Question. I See that you remember much concerning Christ's prayer, what must you observe in your Christian practice? An. As I am bounden to pray continually, so am I bounden to watch continually, that neither by Satan's subtility, or the world's vanity, or mine own security, I be not surprised. Quest Why ought you thus to watch? An. 1. Because I walk in the presence of God. 2. Because I walk amongst many occasions of sin. 3. Because of myself I am shiftles to avoid them. 4. Because I can go about no good thing, but either Satan, or my lasts willbe ready to molest me. 5. Because many excellent men, have fallen very greivousely, for want of watchfulness. 6. If I can thus watch without ceasing, I shall get in each action the peace of a good conscience which is the greatest jewel in the world. 7. I shallbe ready for any temptation, especially for death and the day of judgement. 8. I shall be sure to do no such thing, whereof I can not give an account to God. 9 I shall stop the mouths of mine adversaries when they call in question my righteous dealing. 10. I shall cause my religion to be well spoken of, whilst others observe my Godly conversation. Quest. What must you do that you may thus watch? An. 1. I must ever walk in faith, and to each part of God's service, it is my duty to bring it with me. 2. I must have God's warrant with me, without which faith is no faith. 3. I must see what calling I have to each thing, without which a good thing may be sin. 4. I must look to my thoughts, my words, mine actions, my gesture, mine apparel, my diet, my recreations, my get, my spend, and how I may keep holy the Sabbath day. Quest. What rules have you learned for your thoughts? Ans. 1. That I be careful to keep a more narrow watch over my thoughts, words, and deeds, than heretofore I have done, to do them more warily for God's glory, mine own comfort and my brothers benefit. 1. Cor. 6.20. 1. Pet. 1.15. Proverb. 4.13. 2. That I cleanse my heart from the very first motions of all sinful thoughts, as of Lust, Anger, Pride, Covetousness, Malice, Stubournenesse, evil Suspicion, as knowing that the least sin deserveth death, and doth deprive me of part of my comfort in my salvation. Ephe. 4.23.31 Math. 15.18.19. Col. 3.2.8. 3. That all my lawful affections be moderate, and without excess, and greater always upon heavenly then earthly things. Col. 3.1.2. Phil. 3.20. 4. That I fulfil not my mind in all things, for than I shall often sin, let me consider therefore whether that be lawful I desire, and for the glory of God. Rom. 14.23. 5. That I bestow no more care, and thought on the world than I needs must for the moderate maintaining of myself, & those that belong to me, left my thoughts be distracted too much from heavenly things. 1. Tim. 6.8.9. Gen. 24.63. 6. That I suffer not my mind to be occupied with unprofitable, curious, and vain meditations; for which I cannot give a sufficient reason to God and man, if I were asked. Pro. 6.14. Zach. 8.17. 7. That I think better of my brethren then of myself, and the more I excel in any thing, be the more humble before God and man. Rom. 12.16. Phil. 2.3. 8. That I take some time every day, to meditate upon, and to mourn for the miseries and iniquities of the age wherein I live, and pray to God for remedy. Psal. 69.9 10. Ezech. 9 4. 9 That I think often of the vanity of my life, upon my departure hence, daily looking for my Saviour in the Clouds and wishing rather a good life, than a long. Psalm. 90.9.10.15. 10. That I carefully meditate, and remember every good thing I hear or learn, that I may readily practise it, when time & occasion serves. Act. 17.18. Quest. What rules have you learned for your words? Answ. 1. That I remember, such as my speech is, such is my heart, & that both my heart, and mouth go together, but in holy manner. Ephesi. 4.29. Col. 4.6. 2. That my speech be gracious to the edification, good, and benefit of them, with whom I speak, not to their evil and sinning. Col. 4.6. Eph. 4.29. & 5.4. 5. That my speech be always more and more earnest, joyful, and comfortable, when I speak of heavenly then earthly matters. Eph. 5.4. and 4.6. Psal. 1.2. 4. That I remember I shall answer for every idle word, which passeth out of my mouth, to God or to man. Math. 12.36. 5. That multitude of words be often sinful, let me speak therefore as few as I may, yea be rather silent then speak unprofitably. Prou. 17.27. & 10.19. jam. 1.19. 6. That my words be no greater, or more than my master deserveth, nor bear a show of vice in me or any excessive affection. Psa. 34.13. 1. Peter. 4.11. 7. That as I believe not all that is told me, so I tell not all I hear, but tell the truth only though not all nor always. Eccles. 3.7. Luke. 2.19. 1 Sam. 10.16. & 16.1.2.5. 8. That I delight not to speak of others infirmities, especially behind their backs, and speaking before them, speak with grief and wisdom. Psalm. 15.3. 2. Tim. 3.3. Mat. 18.15. 9 That I speak not of GOD but with reverence, knowing I am not worthy to take his name in my mouth. Levit. 19.12. Rom. 9.5. Deut. 28.18. 10. That in praising I be discreet, in saluting courteous, in admonition brotherly. Prou. 27.2. 1. San. 10.4, Rom. 16.16. Question. What rules have you learned for your actions towards God? Ans. 1. That I use daily prayer to God, every morning, and evening, that he would guide me and mine affairs, for his glory and mine own comfort. Dan. 6.10. Psa. 55.17. 2. That I register up all my sins committed against him in every matter, and with grief bewail them at fit time, craving pardon and strength against them. Psalm. 51.3. 3. That every day something of God's word be read and meditated upon, that I may increase in knowledge and in godliness. Psal. 1.2. Deut. 6.6. 4. That whatsoever I take in hand I first take counsel at God's word whether it be lawful or no, be it for my profit or pleasure, and then that I do it with peace at least in my heart. 2. Sam. 30.8. 5. That I give thanks to God for every benefit that I have received, and then dedicate the same for the promoting of his glory, and the good of his church. 1. Thes. 5.10. 6. That I sanctify God's Sabbath daily, in using holy exercises of prayer, preaching, meditating, and sacraments at the time. Exo. 20.8. 7. That any means God hath appointed for any matter be nor more relied upon then God himself, but he be first prayed unto, for the prosperous use of them. 2. Chr. 16.12. 8. That I stick to God aswell in adversity, as in prosperity, knowing the one to be as necessary form as the other, yet let me pray for my necessities, be humble when I have them, that I use them well, and that I lose them not. jam. 1.2.3 9 That I mark my profiting in religion, prepare myself to hear God's word, attend when I am there, confer, and meditate about it after, 1. Cor. 15.10. 1. Cor. 11.28. 10. That I love all things for God's sake, and God only for his own: that I make God my friend, and nothing can be mine enemy, and account all things vain to serve God sincerely. Philip. 3.8. Romans. 8.34. Quest. What rules have you learned for actions towards yourself? Ans. 1. That I refrain my ears from hearing, mine eyes from seeing, my hands from doing, and every part of my soul and body, from fulfilling any thing vain or wicked. job. 31.1. Psal. 119.37. 2. That my meat, apparel and recreations be lawful, needful and moderate. Luk. 21.34. Rom. 13.13. 1. Tim. 2.9. Tit. 2.3. 1. Tim. 5.23. 1. Cor. 10.31. 3. That withal care I redeem the time, knowing I shall answer for every idle hour. Eph. 5.16. 1. Pet. 4 3. 4. That I be as sorrowful for the good deeds that I have omitted, as I am joyful for the good deeds I have fulfilled. Rom. 7.8.9. 5. That my especial sins and corruptions be inquired into, thought upon with grief, whether they are weakened in me or remain in their old strength, and that I resist them withal faithfulness, every day more and more, 1. Cor. 11.28. 6. That I remember with humility, all the good motions and actions God worketh in me, that they may be pledges of my salvation, spurs to godliness, and comforts against temptations. 2. Cor. 6.4.5. Rom. 7.15. 7. That I suffer not myself to be pleased with mine unprofitableness, that is with unfitness or unwillingness to serve God. Rom. 12.11. 8. That I follow my lawful calling so carefully for the good of God's church, as feeling the trouble thereof, I be put in mind of my misery by Adam, and be humbled thereby. Rom. 12 7. Gen. 3.10. Eccle. 1.13. 9 That I take revenge of myself for my slippery sinning, beating down my body that I sin not again. 1. Cor. 9.27. 10. That I never make more show of outward holiness, than I have inward in my heart. Esay. 58.5.6. Quest. What rules do you learn for your actions towards others: Ans. 1. That I remember that what soever I have that may be used towards others, God hath bestowed it on me for others benefit. Rom. 12.6. & 1.11. 2. That I count it not sufficient that myself serve God only, unless I cause all within my charge by all means to do the same. Gen. 14.14. & 18.19. Psal. 101.1.2.3. & josh. 24, 15. Ester. 4.15. 3. That I consider I am but God's steward in all his benefits I have, let me therefore employ them wisely to those that need, heartily, and in time. 1. Pet. 4.10. 4. That I behave myself towards them so sincerely that I may win the weak, comfort the strong & make ashamed the wicked. 1. Cor. 10.32. Col, 4.5 5. That as I receive good in company, so always I do them some good to my power, Rom. 1.12. and 14.19. 6. That when I know others is sin, I mourn for it, and amend it if I may, by brotherly admonition. 1. Cor. 5.2. Math. 18.15. Levit. 19.17. 7. That I rejoice and praise the Lord for any good thing the Lord sendeth unto men, knowing that it is for mine and others Godliness sake, that God upholds the work. 1. Thes. 5.18. Rom. 12.15. Luk. 1.58. 8. That I strive not whether other should do good to me, or I to them first, but that I benefit even mine enemies, knowing my reward is with God. 1. Thes. 5.15. Mat. 5.39. Rom. 12.20. 9 That I be careful to use the good I can receive by any man, knowing that I am but a member of the body, and stand in need of other. Rom. 12.16. and 1.12. 10. That I carefully crave the prayers of other brethren, and their prayers to God for the gifts I have received, so I shall seal my fellowship in that body more effectually. Rom. 15.30. 2. Cor. 1.11. 11. These holy exercises I must not make common for the time, or use them for fashion sake, but use them daily. Quest. Seeing you have precepts for your actions, what must you observe in your gesture and behaviour? Answ. For my gesture I must take heed. 1. That mine eyes be not haughty. 2. That my countenance be not impudent. 3. That my face be neither laughing nor lowering. 4. That mine hands be neither spread out nor cloesd in. 5. That I be not Apish in imitation. 6. That my gate be not too slow nor swift. 7. That I give place and reverence to my betters. 8. That I sit not before I am placed. 9 That I speak not before I am asked. 10. That I be not solemn when I ought to be cheerful, nor cheerful when I should be sorrowful: but in all things behave myself as the child of God. Quest. What rules are you to observe in apparel? An. 1. For the matter, it must not be too good or too mean. 2. For the fashion not too new or too old. 3. For the colour not too light or too sad. 4. For the wearing not too effeminate nor too sordid, and in a word my apparel must be such as argues sobriety and holiness of mind, considering the ends of apparel, which are. 1. For necessity that our bodies may be kept from the weather. 2. For honesty that our nakedness may be covered. 3. For commodity that we may labour in our callings. 4. For frugality according to our state. 5. For distinction both of men from women, young from old, magistrates from subjects, the Clergy from the laity, and the Rich from the Poor. And in wearing of apparil I must not look so much what I am able to do, as what is fit for me to be done, to imitate the most grave and sober sort of my rank, and to keep myself rather under then above my degree; which if I do not, I do but waste Gods benefits, wear a badge of a proud heart, give testimony of idleness, procure suspicion of levity by divers fashions: labour to confound degrees, and by the lightness of mine apparel provoke many not only to suspect me of evil, but also by it to commit evil. Quest. What rules are you to observe in diet? An. 1. That I sit not down before I pray. 2. That I rise not before I give thanks. 3. That I feed only to satisfy hunger. 4. That I cut not at the table of my betters before I am carved. 5. That I feed not of too many dishes. 6. That I desire not too much dainty meats. 7. That my supper be less than my dinner. 8. That I beware of too much strong drink. 9 That I rise with an appetite. 10. That in eating I remember the poor, and that this body which I feed shall be worms meat. Quest. What rules must you observe for recreation? Ans. 1. That they be of good report, and of whose lawfulness there is least question. 2. That I make not an occupation of them. 3. That I use them as recreations, not to trouble my body or mind. 4. That I stay not long at them. 5. That I lose not much at any recreation. 6. That I use no such recreations as I am ashamed that good people should see me. 7. I must not give offence by abusing my liberty to any man. 8. After exercise I must return to my calling. 9 I must use such exercises as are of little cost, least loss of time, and fit for me to use. 10. I must not then play when I should be at work, nor be merry in time of mourning. Quest. What rules are you to remember for getting riches. Answ. 1. That my calling be such an honest calling, as that I be not ashamed of the very name thereof, as usurers are to be called usurers. 2. That I get my wealth by honest labour. 3. That in buying and selling I defraud no man. 4. That I every not myself by the labour of the poor. 5. That to get, I leave not God's service. 6. That I lie not, nor forswear myself. 7. That my weights, wares, and measures be good. That I consider that it is hard to be rich and religious. 9 That I do as I would be done to. 10. That I commend not my servants for deceiving any. Quest. What rules must you observe in spending? Answ. 1. That I spend not above mine estate. 2. That I spare not when I ought to spend. 3. That I buy not that which is needless for me. 4. That especially I must give to the godly. 5. That I have a regard to my kindred. 6. That I give not too much to the rich. 7. That I observe times, places, and persons in giving and spending. 8. That I give not to the poor with reproaching them. 9 That I boast not too much of my liberality. 10. That I be not liberal of another man's purse, Quest. What rules are you to observe for the sanctifying of the Sabbath? Answ. 1. I must rise early to sanctify myself, and all that belong to me, for God's service that day. 2. I must keep it from morning till evening. 3. I must frequent the exercises of religion and be present with all reverence of prayer and preaching. 4. I must not so go from sermon to sermon, that I conter not of God's word which I hear, especially with such as belong unto me. 5. I must meditate of all God's mercies, especially of such are given me in Christ. 6. I must not make that day, a day of feasting, sporting, or visiting, as the most do of friends abroad. 7. I must do no work upon that day, which might have been done the day before, or may be done the day after. 8. I must labour to be at God's house with the first, that so I may be partaker of the whole service. 9 I must visit such as are comfortless, if I know or imagine they stand in need of mine help. 10. I must be careful to provide something, which I may distribute to the necessity of the saiutes. These rules must I observe lest it be lovely said of me, which was falsely said of Christ, this man is not of God, for be keeps not the sabbath. Quest. Now as you have learned these general rules of piety, come we even to particulars; say that you intent to be married, what rules must you use in choosing a wife? Ans. I must look 1. That she be of good religion: 2. Of honest parentage. 3. Of good report. 4. Of civil carriage. 5. Of contenting parsonage. 6. A lover of godly company. 7. Of provident circumspection. 8. Of stayed years. 9 Of few words. 10. Of an honest nature. Quest. When you are married what duties own you to your wife? Ans. I own unto her: 1. Love to her person. 2. Chastity to her bed. 3. Maintenance to her estate. 4. Cohabitation to her content. 5. Patient forbearing of her infirmities 6. Admonition and commendation rather than correction. 7. instruction in piety. 8. Due benevolence. 9 Kindness to her kindred. 10. Cherishing in sickness. Quest. And what duties must you look for from your wife? Ans. These duties. 1. Reverence as to her head. 2. Chastity as to a part of her body. 3. Providence in getting and spending. 4. Nourcing of her own children. 5. Silence in keeping secrets, without declaiming against every domestical unkindness? 6. Obedience to my lawful commandments. 7. Cheerfulness of countenance, and speech. 8. Diligent staying at home in some honest calling. 9 Gravity in her domestical behaviour. 10. Sobriety in her apparel & gesture. Qu. if God send you children what duties own you to them? Ans. I am bounden to perform these duties. 1. To bring them up in the fear of the Lord. 2. To look that they may live in some calling. 3. To fit their callings according to their natures. 4. To teach them such civil behaviour as savours of piety. 5. To give good example unto them in each thing. 6. To teach them at the least to read. 7. To correct them, doing amiss. 8. To commend them when they do well. 9 To apparel them rather comely then costly. 10. To deny them in many things their wills. 11. To leave them all some fit portion of my goods. 12. And lastly in due time to look to their marriage. Que. What duties are your children to perform to you, and your wife? Ans. They ought. 1. To obey us in things lawful. 2. To reverence us, as the authors of their being. 3. To acknowledge us, be we never so poor. 4. To endure our corrections patiently 5. To be content with our provision for them. 6. To seek all means by which they may please us. 7. To behave themselves so as they may credit us. 8. To be sorry when we are disgraced. 9 To follow us in the practice of piety. 10. To stay till we provide for them in marriage. Quest. Now if to wife and children, God send you servants, what duties do you own to them? An. For my servants I must be careful 1. That they be fit to do such business as I keep them for. 2. That I impose not too much upon them. 3. That they neither play nor work on the Lord's day. 4 That they go and come with me to and from the Church. 5. That I examine them of such things as were taught. An. 1. I own unto him. 1. Reverence as God's angel. 2. Audience as God's ambassador. 3. Obedience of God's shepherd. 4. Maintenance as God's labourer. 5. Countenance as God's Minister. 6. Confession as he is a comforter. 7. Love as he is mine instructor. 8. Fear as he is my father. 9 Patience as he is my corrector. 10. Prayer as he is to break to me the bread of life. Quest. I know by this my Minister's duty, and my duty towards the Minister; but be it that I come to hear a sermon, what rules can you give me for profitable hearing? Answ. Surely these. 1. That you prepare for hearing. 2. That you be diligent in hearing. 3. That you be careful after hearing. Quest. What rules must I observe before? Ans. 1. That I leave all worldly cares at home. 2. That I pray for the preacher, people, and myself. 3. That I make myself not unfit by banqueting. 4. That I read his text before I come, if he follow an ordinary course. 5. That I come not with prejudice of the Minister. 6. That as I come, I consider whither I go. 7. That I carry my famuly with me. 8. That I invite others to come. 9 That I bring a mind desirous to hear. 10. That I so come as I may hear the whole sermon. Quest. What must you do in hearing the word? An. 1. I must settle myself to hear. 2. Mine eyes must be bend upon the preacher only. 3. I must not offend the congregation by any noise. 4. I must read nothing in the time of the sermon unless I turn to places alleged. 5. I must take heed I talk not with others. 6. I must remember I come to learn. 7. If the doctrine be good, neither voice, nor gesture must offend me. 8. I must rejoice most in mine own teacher. 9 I must observe the preachers methods. 10. I must note that which most concerns me, and then think that he speaks to, and of me. 11. I must not be weary, if the sermon be long. 12. I must write the sermon if I can. Quest. What must you do when you have heard? An. 1. I must not departed before all be ended, nor before the administration of baptism, if there be any. 2. As I go home I must think what I have heard, and talk of it as I go. 3. When I am come home I must confer of the sermon, and see that each of my family have learned somewhat. 4. If I doubt of any thing I must ask the preacher, or some other. 5. I must not immediately after hearing go about my private affairs. 6. If the sermon be ended before dinner or supper, the best table talk is of the sermon. 7. I must not so much censure the minister, as see what good things I have learned. 8. It is not enough to say it was a good sermon, but I must know for what I commend it. 9 If any of my people have been negligently forgetful, I must reprove them. 10. I must labour to turn God's word into good works. Quest. Thus I see how you shall not take God's word in vain by hearing, tell me how you may not take God's name in vain by swearing? An. Here I must observe. 1. God's commandment that I must not swear. 2. His curse upon such as have blasphemed. 3. If I lie little, I shall swear less. 4. I must refrain petty oaths. 5. I must labour to forbear for a time. 6. I must bind myself from it. 7. I must consider before I name God. 8. I must meditate of the Majesty, presence, goodness, and justice of God. 9 I must get some to admonish me. 10. I must not be greedy of gain. 11. I must know that the more I swear, the less I am believed in a truth. 12. I must avoid the company of swearers. 13. I may note that there is neither profit, nor pleasure in an oath. 14. It is an argument of an Atheist. 15. Men dare not abuse she name of a King. 16. I take it in ill part when my own name is disgraced. 17. I must take away all occasions of swearing. 18. I must look to the practices of best men. 19 I must read, hear, meditate on God's word. 20. I must give an account of every idle word. Now to the end that all men may think of their end, and live well, I have inserted here, in love to him, certain prophetical verses, found in the pocket of a most religious young Gentleman, one Master Henry Morrice, son to M. Morrice Attorney of the court of Wards, who thinking ever of sudden death, died suddenly in Milforde Lane, Sep. 12. 1604. at the age of 23 years. Twice twelve years not fully told, a wearied breath I have exchanged for an happy death: My course was short, the longer is my rest: God takes them soonest whom he loveth best▪ For he that's borne to day, and dies to morrow, Loseth some days of rest, but months of sorrow, Why fear we death, that cures all sicknesses, Author of rest and end of all distresses? Other misfortunes often come to grieve us, us. Death strikes but once, & that stroke doth relieve us. He that thus thought of death in life's uncertenty Hath doubtless now a life that brings eternity. Live for to learn that die thou must. And after come to judgement just. A Communicant instructed. AT LONDON Printed for William Cotten. 1606. A Communicant prepared to the lords Table. Question. MY good auditor, after all these instructions concerning prayer and piety, are you not desirous to receive the lords supper? Answ. Yea sir, I am desirous with all mine heart, if you shall think me fit for so holy a banquet. Quest. What must you do to be a fit guest? 1. Sam. 16.6. Psal. 27. 1. Cor. 21. Ans. Samuel bids me to sanctify myself, David bids me to wash mine hands in innocency, & Paul bids me to examine myself, and so to eat of that bread, and after to drink of that cup. Quest. How do you prove this examination to be needful? Ans. 1. If the jews durst not eat the paschal Lamb without it, I must not eat of the lambs Supper without it. 2. I must neither pray nor hear God's word, before I see in what estate I am. 3. I come in the best sort I can to the feast of any great man in this world. 4. He that came without his wedding garment was examined how he came thither. Math. 22.12. 5. If I eat and drink unworthily, I eat and drink mine own damnation. 1. Cor. 11.29. Quest. What things are required of him that will come a fit guest to the Lords table? Ans. Three things. The first what I must do before I come. 2. What I must do when I am come. 3. What I must do after I have been partaker of that holy supper. Quest. What things are required of you before you come? Ans. Two things. First I am bound to examine myself. 2. I am bound to pray & meditate of divers things. Quest. What is examination? An. It is a trial of myself how I stand in the grace of God. Quest. What learn you out of this, that a man must examine himself before he come to this table? An. First that children are not capable of this banquet. 2. That ignorant persons must not approach to this table. 3. That mad people are not to be admitted to this feast. 4. That such as intend to live in their sins must not dare to approach unto this communion. Quest. Wherein stands this examination? An. In five things. 1. I must examine what knowledge I have. 2. What faith I have. 3. What repentance I have. 4. What obedience I have. 5. What love I bear to my brethren. Quest. Wherein stands the examination of your knowledge? An. In two things. 1. What general knowledge I have 2. What knowledge I have in particular. Quest. Wherein consists general knowledge? Ans In three things whereof the 1. is What knowledge I have of God. 2. What knowledge I have of myself. 3. What knowledge I have of the covenant of grace. Quest. what knowledge must you have of God? Ans. I must know him to be such an one as he hath revealed himself in his word, to wit, one invisible and indivisible essence, and three truly distinct persons, namely the Father begetting, the Son begotten, and the holy ghost proceeding from the father and the son. Quest. Must you know nothing else of God? Answ. Yes I must know that he is creator and governor of all things, a most wise understander and knower of all thoughts, most holy, just, and merciful to his creatures, that he is eternal without either beginning or end, and that he is present in all places. Quest. What must you know concerning yourself? Ans. That by nature I am stained wholly with original sin: so that my mind is full of blindness, will of frowardness, affections of perverseness, my conscience of guiltiness, so that thereby by I am subject to the curse of God in life, in death, and after death. Quest. What things are you subject to in life? Ans. By reason of this sin, in my soul I am subject to madness, in my body to diseases, in my goods to loss, 〈◊〉 in my name to reproach. Quest. What are you subject to in death? Ans. To the separation of the soul from the body? Quest. What are you subject to after death? An. To be tormented for ever with the devil and his angels, and to be cast away from the presence of God. Que. What must you know concerning the covenant of grace? An. That Christ jesus hath delivered me from this misery who being very God, became man to die for my sins and rose again for my justification. Quest. What particular knowledge is required of you? An. I must know the nature and use of this sacrament. Quest. What then is the Lords Supper? An. It is a Sacrament wherein by the use of bread and wine, those that are engrafted into Christ are nourished to life. Quest. What learn you out of this definition? An. 1. That he cannot eat the Lord's body, who is not of the Lords body. 2. That a man must come withal cheerfulness to this banquet and not to fear it, as a man would do poison. Quest. Tell me now what is the outward matter of this sacrament? An. Bread, and wine, by which are signified Christ's body crucified, and his blood powered out. Quest. Is not the bread & wine turned into the body & blood of Christ? Ans. No, for these reasons. 1. Christ instituted this supper before he was crucified. 2. Then he must have given his dead body with his living hands. 3. The bread after consecration 〈◊〉 distributed into parts: but the whole body of Christ is received of every several communicant, 4. The bread is the communion o● Christ's body, and therefore not the very body. 5. This were to make the body o● Christ of bakers bread. 6. The bread and wine will corrupt being kept after consecration. 7. We see and taste only bread and wine. 8. Else the wicked should eat Christ's body, and so must have eternal life. 9 This takes away the nature of a sacrament, wherein there must be a sign and the thing signified. 10. It destroys the nature of Christ's body, making it alive & dead, in hea●uen & upon earth, glorified & vilified, and in many places at one time. Quest. But yet may not this be done by a miracle? An. Priests have no promise to work miracles now a days, and that it can be no miracle, it may appear by this unanswerable reason. Every miracle is sensible, as when Moses rod was turned into a serpent, and Christ turned Water into Wine. But this miracle is not sensible, for I see bread and taste bread, I see wine, and taste wine even after consecration. Therefore it is no miracle. Quest. May you not receive the bread without the wine? An. No, for these reasons. 1. This were to cross Christ's institution. 2. It doth dispriviledge Christ's people. 3. It makes Christ's feast a dry feast. 4. It takes away the remembrance of Christ's blood shed. 5. The wine signifies not Christ's blood in his veins, but that blood which was powered out. Quest. What is the form of this sacrament? An. The conjunction of the thing signified with the sign, the action of God with the action of the Minister, & the action of faith, with the action of the receiver. Quest. What doth the action of the minister signify? An. His taking of bread and wine, into his hands, doth signify Gods sealing of Christ to bear the office of a mediator. joh. 6.27. His blessing of the bread, the sending of Christ to be a mediator: his breaking of bread and pouring out of wine, the execrable passion of Christ, and effusion of his blood: the giving of bread and wine to the receiver: the offering of Christ to all, even hypocrites, but the giving him only to true Christians. Qu. What doth the action of the receiver signify? Answ. His taking of bread and wine into his hand, doth signify his apprehending of jesus Christ by faith. His eating of bread and drinking of wine, for the nourishment of his body, his applying of Christ unto himself, that his true communion with him may be more increased. Quest. What is the end of this Sacrament? Ans. 1. The assurance of God's favour. 2. The increasing of my faith. 3. Fellowship with Christ. 4. Communion with the saints. Quest. You said in the second place that you must examine your faith, tell me therefore what this faith is? An. It is a miraculous work of God, wrought in the heart of a regenerate man, by the preaching of the gospel, whereby he doth apprehend and apply to himself particularly, Christ jesus, withal his benyfites to the pardon and forgiveness of all his sins. Quest. How may a man know, whether be have this faith? An. by these signs. First if we can from our hearts renounce our false supposed goodness, and can wholly rely upon Christ in the matter of our salvation: this nature cannot do. 2. If we have peace of conscience arising from the apprehension of God's love in Christ, and our reconciliation with him. Quest. Which are the wants of faith? Ans. 1. Doubting and distrust of God's mercy. 2. Presumption and vain confidence in ourselves. Quest. To come to the third part of our examination, tell me what repentance is? An. 1. It is a work of grace, arising of a Godly sorrow, whereby a man turns from all his sins to God, and brings forth fruit worthy amentement of life. Quest. How shall you know whether you have this repentance or not▪ Answ. By these marks. 1. If I have a Godly sorrow, whereby I am displeased with myself because by sin I have displeased God. 2. If there be in me a changing of the mind & a purpose to forsake sin and ever after to please God. 3. If I do daily more & more break off my sins, and abstain from inward practice; keeping under my corruptions and ungodly thoughts. 4. If I can mourn for the present corruption of my nature. 5. If I have been grieved, & craved pardon for my late sins, even sithence I was last partaker of the Lords table. Quest. You said that obedience was the forth part of our examination, can you tell me what obedience is? An. It is a free, hearty, universal, personal, & perpetual keeping of God's commandments. Quest. How many properties are there of this obedience? An. Five. 1. It must be free, without constraint. Psal. 110 3. 2. Sincere, without hypocrisy. 2. Tim. 1.5. 3. Universal, not to some but to all the commandments. Psa. 119.6. ja 2.10. 4. Perpetual, till the hour of our death. Math. 24.13. 5. Personal, in regard of our personal 〈◊〉 1. Pet. 5.1. Quest. Which is the last part of examination? Ans. Our reconciling ourselves unto our brethren if we have made them any offence. Math. 5.24. Que. When are we fit to receive the sacrament in regard of reconciliation? Answ. Even then when we are fit to say in the Lord's prayer, forgive us our trespasses as we forgive them that trespass against us. And therefore many endanger there own consciences in refusing to receive, lest they should leave their sins & be reconciled to men. Now the Lord grant that I may after this sort examine myself, that at all times I may be fit to come to God's table. Quest. I hope you are well Instructed in examination. Tell me what premeditation the second part of prepara●… is? Answ. It is a consideration of those graces which we do receive by the death of Christ, signified in the sacrament of the Lords supper. Quest. Which are those graces that 〈◊〉 must consider of? An. Our redemption from hell, our deliverance from death, damnation, & 〈…〉 of the law. 2. The remission of our sins, whereby we receive freedom from sin and acceptation to life. Psal. 103. 3.4. ps. 32: 1.2. 3. Which is a fruit of the former reconciliation with God, when we are made friends with him. Col. 1.20. 4. Our communion and fellowship with Christ. 1. Cor. 10.16. 5. Interest and title to eternal life by Christ, in whom we are sons. joh. 1.12. Rom. 8.13. Quest. What fruit ariseth out of these two? Answ. A spiritual hunger after Christ and his benefits: for when a man hath examined his wants, and hath considered the riches of Christ, his heart longs after the same. joh. 7.37. Quest. You have well said all that you have yet said, how must you be disposed in the action of receiving? An. I must seriously think of these five points. 1. First when I see the minister sake bread and wine, I must consider the action of God, whereby he sent Christ to work my redemption. 2. When I see the bread broken, & the wine powered out, I must consider, 1. the bitter passion of Christ for me in so suffering. 2. God's infinite love to me, who sent Christ coredeeme me his enemy. 3▪ Gods wrath towards me for my sin, which nothing could satisfy but the death of christ. 4, I must detest those sins of mine, which caused Christ thus to suffer.— 5. When the minister distributes bread and wine, I must consider, that as it is truly offered unto me by man: so Christ is truly offered unto me by god. 4. In receiving bread and wine, I must apprehend Christ by faith. 5, In eating that bread & drinking that wine, I must apply christ particularly to myself, & be persuaded that as that bred and wine is made the nourishment of my body, so Christ's body and blood is made the nourishment of my soul. Yea I must feel the power of christ to mortify the corruption of my nature by his death, to quicken me in newness of life by his resurrection, and to give me power to fight against my deadly adversaries, the world, the flesh, & the devil. Is there nothing to do for you, after you have received this holy sacrament, Yes I must observe these three things First I must give god thanks for so great a benefit 1 cor. 11. ●6. 2. I must look to receive by it, increase of faith, & repentance, to rise from sin, & to receive power against the devil. 3. If I feel this present comfort, to be thankful for it: if not, I must know that it is because I have not prepared myself, or because my faith is weak, or because I live in some secret sin: wherefore I must go to god, acknowledge my fault & desire paron and comfort for the same: Now the Lord grant me this grace, so to be partaker of his sacramental table, that I may be partaker of his heavenly table, through jesus christ my lord, & alone blessed saviour, Amen. Ille non edit Corpus Christi, qui non est de corpore christi. August: He cannot eat the body of Christ, that is not of the body of christ. Accede, panis est, non venenum: mala res non est, sed malus accipit, Idem. Come, it is bread not poison; the thing is not evil, but an evil person receives it. A godly prayer for morning, or Evening. MOst high and mighty God, and in thy son Christ jesus our merciful, loving, and gracious father, thou hast commanded us to come unto thee, and upon the knees of our hearts we do come unto thee, humbly entreating thee, before we begin, to remove far from us, all such impediments, as usually Satan, casteth upon: this exercise; and so to quicken us up, by the spirit of supplication, that in fear, and reverence of thy great name in faith, and confidence of thy gracious assistan●…, and in a seeking desire of the supply of our wants, we may put up, and power out our supplications unto thee: that as the messengers of our souls, they may signify our wants, as the petitioners of mercy they may sue for our pardon, and as proclaimers of thy grace, they may declare our thankfulness, for all those mercies which we have received, and all those judgements which we have escaped. O Lord our God, we do here in thy presence, & blessed are we that we may come to thy presence) acknowledge and confess, that we are of ourselves most woeful, wicked, and cursed creatures. The corruption of our natures, the iniquities of our lives do generally bear witness against us. But more particularly we confess, that our hearts are full of infidelity by reason whereof, we do not as we ought, either depend upon thy providence for the things of this life, or believe thy promises for the life to come. Dost thou visit us? we are impatient: dost thou deny us our desires in this world? we are never contented with our estate. We are full of doubt for the life to come, and full of distrust for the things of this life. We are glued too much to this wicked world and as though we said in our hearts there is no god, our minds are greatly estranged from thee. And alas miserable wretches that we are, we delight in doing our own wills, it is not meat and drink to us to do thy will. In the pride of our hearts, we exalt ourselves above thee, and our brethren, and boast ourselves as though we had received nothing from thee. We put away from us the evil day, and live as though we should never die. We walk on in the hardness of our hearts, and by reason of the abundance of vainglory, we rather seek praise of men than thy glory. Our souls are so filled with love to ourselves, that we prefer our own pleasure, peace, and liberty, before thy majesty, or the love of our brethren, yea, hypocrisy is so rooted in our souls that we content ourselves with a profession of piety, and labour not for the power of Gdlinesse, And as for our lives they abound with actual transgressions against every one of thy ten commandments having broken the same ten thousand times we Lord have lived in contempt of thy providence, committing Idolatry with thy creatures, taking thy glorious name in vain, and profaning of thy most holy sabaths, we even we who sho●… have been upright, have disregarded our betters, envied our brethren, defiled our souls with unchaste desires, laboured to be rich by unlawful means disgraced our neighbours, & Iduged after that which was none of ours. We have herd thy word O Lord, but we have not believed it, we have known thy words but have not practised it. We have come to thine house without reverence, approached to thy table without repentance, and practised many sins without remorse. Do we any good? we please ourselves too much: do we any evil? we fear thee too little: we are weary of praying, when we talk with thee, we are careless in hearing, when thou speakest to us. If we read thy sacred and holy word, it is not sweet unto us as the honey comb, but we delight more even in ungodly books. Yea O Lord, the pampering of our bellies, the pride of our apparel, the negligence in our calling, the misspending of our time, our vain conference at tables; our wandering eyes, our wanton lusts, our ambitious minds, our covetous desires, our ungodly speeches, our lascivious ears, our censuring of our brethren, our sin in recreations, our unwillingness to labour; our unfaithfulness in life, our forgetfulness of death, and our abuse of thy mercies, especially in Christ, do testify against us, that we have sinned against heaven and against thee; and are no more worthy to be called thy children; Are we ashamed at this, and reclaimed from it? no Lord, we are not ashamed. But howsoever it hath pleased thee to use many means, as partly by thy word, & partly by thy spirit: and partly by thy mercies, & partly by thy judgements, to the end we might be reclaimed from our crooked ways, yet we have contemned thy word, the ministry of salvation; grieved thy spirit, the earnest of our inheritance; abused thy mercies, the pledges of thy love; & forgotten thy judgements, the messengers of thy wrath. Enter not into judgement with us thy servants O lord, for than shall no flesh living be justified in thy sight. Be merciful unto us in forgiving sins past, & be gracious unto us in preventing sins to come, Correct us O Lord, but with mercy, not in thy judgement, for than shall we be consumed, and brought to nought. Open our blind eyes, that we may come to a particular knowledge of our particular sins, especially such as we are most given unto. Soften our hard and stony hearts, that we may sigh and groan under the burden of them: make us, good god, displeased with ourselves, because by sin we have dishonoured thy majesty. Stir up our dead & dull hearts, that we may hunger after Christ & his righteousness, and after every drop of his precious blood. In that son of thine look on us thy servants: and for his merits, & righteousness, vouchsafe good God, mercifully and freely to do away all our offences. Wash them away in his blood, and, by the purity of his spirit, cleanse our hearts from the pollution, and impurity of them all, say unto our souls thou art our salvation, let thy spirit in our hearts cry Abba Father: Teach us O Lord thy way, and we shall walk in thy truth, O knit our hearts unto thee, that we may fear thy name. And because, through corruption in our hearts, and sin in our lives, our faith is feeble, and our confidence small: we do humbly beseech thee, to strengthen our faith, by the daily meditation, and particular application of thy merciful promises, made unto us in thy son Christ, that neither in the dangers of this world, nor the troubles of conscience, nor in the hour of death, we may fall from thee. Gracious father, expel out of our hearts all carnal confidence, the underminer of our faith, & teach us in the spirit of true humility, to deny ourselves, & to rely only upon thee, & the merit of christ in the matter of our salvation. And because it is not enough to come unto thee by prayer, & to sue unto thee for pardon, but all that are in christ must be new creatures therefore we call upon thee, for the spirit of regeneration; mortify thereby the corruptions of our flesh; & quicken us thereby in the inner man. By the power of Christ's death let us die unto sin, & by the power of his resurrection, let us rise to righteousness & newness of life, let the one as a corrosive, eat up the dead flesh of ungodliness, & the other, as a spur, stir us up to holiness. Illuminatour minds, that we may know thy will: give us spiritual understanding, to discern good & evil. Sanctify our memories, to treasure up good things: purify our consciences to have peace in thee: reform our wills to do thy will, & let all our affections be ordered aright. Teach us to fear thee continually wheresoever we are, to neglect all things, in regard of christ to love thee & our brethren for thy sake, to be zealus of thy glory, to be grieved at our & other sins, & joyful when we campleas thee. Let our bodies the instruments of sin be ever hereafter cleansed by thy spirit that they may be temples for that spirit to dwell in, keep our eyes from beholding vanity, our ears from hearkening to variety, our mouths from speaking blasphemy, our hands from committing of iniquity, & our bodies from the action of adultery. Let our light so shine before men that they seeing our good works may glorify thee our heavenly father. Make us to remember, that as we are sons, we must depend upon thee, as we are servants, we must obey thee, and as we are christians, we ought to walk worthy of our vocation and calling. And because we have all some particular calling, either of rule or service, or trust, or favour, make us from the highest to the lowest, Faithful in our callings, & to remember that a day will come in which we must give an account unto thee of all our actions done in this flesh whether they be good or evil. Take away from us all opportunity of sinning, & make us ever thankful that we live so, as we want allurements to many sins. Cause us to see how deformed sin is in itself, & to what confusion it is like to bring us: Lord make us to fly the very occasions of sin, & to resist the beginnings of all temptation: let not a night pas over our heads in which we examine not how we have spent the day: never let us come into any company, wherein we may not not do, or receive some good. Keep us that we fashion not ourselves to this world, but rather imitate the fashion of the most godly in our callings. Let us never count any sin to be a little one, because that our saviour died for the least. And because we live in dangerous times, wherein many are withdrawn from the profession of thy truth, Lord give us hearts never to entertain any such doctrine, which cannot be warranted out of thy word: nor to admit of any such teachers, as go about to withdraw us from obedience to our governors: & if any one fall into any sin, let us restore such an one with the spirit of meekness, considering ourselves, that we also may be tempted We further acknowledge most gracious God, that our life is a warfare upon earth our enemies are sin, Satan, & the flesh. Lord help us in this spiritual combat: are we weak? be thou strong: are we tempted: with the temptation give an issue; may we be overcome? tech us to watch over our own hearts & ways? is there any one ●…une which we are weak to resist? in the act of temptation give us power to resist it: that by this means we may have as just cause to praise thee in our conquests, as we have many reasons to humble ourselves in our foils. We see also, most all seeing God, that none can live godly in this world, but they must suffer persecutions: either Ishmael will revile them with a reproachful tongue, or Esau will pursue them with a bloody sword what now must we do in these days of trial? whether shall we come for help but to thee? To thee therefore must we come O Lord our god: craving wisdom to foresee, providence to prevent, patience to bear & hearts to be prepared for this fierytrial: that by the denial of ourselves, distasting the world, & liking of heaven and heavenly things we may make a good use even of the least affliction. Confound in every on of us the cursed works of the devil: Increase in us daily the gifts of thy spirit. Fit us for such callings in which thou hast or wilt place us; & make us to refer the strength of our bodies, the gifts of our mind, our credit in this world, & what so ever grace thou hast already or wilt hereafter bestow upon us, to the glory of thy name, the good of thy church, & the eternal salvation of our own souls. And how soever we live here in this Babylon of the world, lord let our conversation be ever in heaven, that whether we eat or drink, or what soever we do else, we may hear always this voice sounding in our ears, arise you dead & come unto judgement. Many other things have we to beg for our selves; that our ignorance knoweth not to ask, or forgetfulness remembers not to ask, hear us for them in thy beloved son. And give us leave now good god to pray to thee for others. There are no christian people at any time assembled, but they are ready to pray for us, & therefore it is our duty to pray for them, We therefore commend to thee thy whole church, & each member of the same: be good & gracius to these churches of England, Scotland, France, & Ireland give the Gospel a free passage every wh●…; & put on the means by which it may be published where it is n●t, or maintained where it is. Deuid not O thou indivisible go●…, divided not Ephraim against Manasses, nor Manasses against Ephraim, nor both of them against judah. The coat of thy son was without seam, let the church of thy son be without seam. Our adversaries get ground, and work upon our division, knit us so together, that there work may be as the confusion of Babel. Ar there any means to hinder the currant of thy gospel? stop them in the head, poison them in the stream, stay them in the time, & let their labour he like his that would repair jericho To this end be good to the light of our eyes, the breath of our nostrils, the procurer of our happiness, thy Solomon, our King: preserve his body in health, his soul in soundness, his heart in thy truth, his life in honour, his honour from under miners, & his ears from flatterers, the have of each kingdom Keep him, that he may ever maintain thy truth. Defend him against the insinuation of practising papists, who will never wish well unto him, unless they see we do wish well unto thee Let thy good spirit he with Io●… do●… prince, season his young years with the knowledge of thy will that as he groweth in years, so he may grow in sta●… favour both with god and men. Be good unto them that have the ●…ition of him; & make them instruments of much good, that may be done by him: Preserve with these our gracious Queen, let us see her as a fruitful vine about the King's house, and her children like to olive plants, round about his table. And because where many counsellors are, there is peace, O Lord bless his honourable counsel in all things let them take counsel at thy word, and in every consultation aim at thy glory. The peers of our land, the pillars of our kingdom, we commend unto thee, make them contented with their present honours, and to continue loyal to their undoubted sovereign. And because the preachers of thy word, are the pillars of thy church, bless them all from the highest to the lowest, that both by life and doctrine they may set out thy most holy word. Take from the great, the spirit of ambition, and from the mean, the spirit of contention, that both may labour as much as they may, to oppose themselves against the common adversary, and not to advantage him by intestine division Bless the people of this land; such as are called confirm them, such as are not convert them: & to that purpose send & faithful pastor into each congregation, who may speak a word in due season unto them Couch all our hearts from the highest to the lowest with true repentance, that thy judgements present & imminent may be prevented & removed, thy mercies still continued to us, & our posterity after us, especially in the true ministry of the word and sacraments, that such as survive us may praise thy name. Be merciful to all thine afflicted ones, be they sick in bed distressed in conscience, pinched with poverty, disgraced for thy truth, or kept in prison, and delivered to death: relieve them in their necessity, strengthen them in their weakness, comfort them in their distress, mitigate their sorrows, & turn all their troubles to thy glory and their good. To this end, give thy servants comfort by thy word, sufficiency of things needful for them, bless the fruits of the earth, disappoint both Turk & Pope, from encroaching upon thine inheritance, let all such prosper as sighed thy battles: and let thy gospel be preached from the one end of the world unto the other. In thy good time let the sun of thy gospel shine upon jews Turks, Infidels, Atheists and papists belonging to thee. Be good to our kinsfolks in the flesh, our friends in the spirit, and them to whom we are any wise bounden, or desire to be commended to thee in these our prayers and supplications. Have mercy upon us now calling upon thy name, forgive our sins and manifold defects in this holy duty accepting at our hands this our obedience in Christ. And because thou hast been good unto us many ways, make us thankful unto thee for all thy mercies: as our election in thy love, our redemption in thy son, our sanctification by thy spirit, our preservation by thy providence; our health in body, peace of conscience, our life in thy church, our gracious Governors, our painful Preachers, our christian friends, our desire to please thee; and that we have the ministration of thy word and sacraments, and can show love even to our enemies. We thank thee O Lord, for all graces of thy spirit, as faith in thy promises, hope of eternal life, fear of thy name, love to thy majesty, zeal to thy glory, affection to our brethren, patience under the cross, strength against our several temptations, humility, gentleness, meekness, forbearing, with many other gifts and graces of thy spirit: all which we acknowledge, have proceeded from thy mere mercy. O let us not he negligent in the use of all good means by which thy grace may daily grow up in us. We do also, with all thankfulness, remember all the blessings of this life, our deliverance from our enemies in 88 our preservation from the pestilence in 93. our protection from Gunpowder in 95. as all other favours which we do enjoy under the blessed government of our gracious Prince, and for all thy goodness under our lace noble Queen. We thank thee, that thou hast sustained us in great weakness, relieved us in much necessity, comforted us in much distress, resolved us in many doubts, delivered us from many dangers, preserved us from many sins, made us willing to desire to do thy will, and bestowed upon us such a largesse of thy good creatures, that we are more fit to give then receive. Bless us now and ever hereafter, keep us and all ours, and all that are near about us from all dangers whatsoever, and grant us all, such a portion of thy grace, that whether we stay at home, or go abroad, watch or sleep, rate or drink, buy or sell, be in labour or recreation, we may ever labour to glorify thy high and great name in the works of such callings, as thou shalt call us unto, and fit us for, through jesus Christ our Lord and Saviour, in whose name and in whose words we further call upon thee, saying Our Father which art etc. O LOrd bless us and keep us, O Lord make thy face shine upon us O Lord grant unto us thy sweet and everlasting peace, especially that peace of conscience which the world cannot give, with the pardon and forgiveness of all our sins, this day at this time, and heretofore committed against thee, with a blessing upon thy church and children every where, as well as though we had named them, through Christ our Lord and only Saviour. Amen. A thanksgiving for our late deliverance from that unnatural conspiracy against our King and State. ALmighty Lord GOD father of our Lord jesus Christ, and in him our most Gracious and merciful Father, many are thy mercies towards us, and that our souls know right well. And as we cannot be ignorant of them unless we be senseless, so we may not be forgetful unless we be thankless. By thee our lot is fallen into a good soil; and by thee we have a goodly inheritance; by thee are our bodies delivered from sickness, and by thee are our souls delivered from sin; by thee our names are not a reproach unto our enemies; and by thee our estates are not a prey unto the Idolatrous. Thou even thou hast done great things in our land, & thy right hand amongst us hast brought mighty things to pass. What is it O Lord, that thou hast not done unto this vine of thine English Israel? and what couldst thou do more for it then thou hast? Thou hast planted it by thy hand, placed it in thy vineyard, hedged it by thy providence, guarded it by thine Angels, watered it by thy spirit, pruyned it by thy rods, supported it by thy power, committed it to thy husbandmen, beautified it by thy mercies, and fructified it by thine abundance, not of sour, but sweet grapes. The wild boor of the woods can never root it up; the beasts of the forest shall never devour it. Lord continue still to visit this vine, which without thy visitation, must be fruitless and strengthless. Thou hast cast out the heathen, and planted us in; thou hast subdued our enemies, and made us the mirror of the whole world: Thou hast given us thy Son to be our Saviour, thy word, to be our instructor, thy Spirit, to be our sanctifier, thy preachers to be our monitors, thy sacraments to be our seals, and Kings to be our nursing Fathers, and Queens to be our nursing Mothers. When our enemies came against us, thou subduest them; when our light was extinguished, thou oldest set up a greater, 1588. Q. Elizabeth. K. james. 1603. when the plague was amongst us, thou calmest it, and when our Country was to be betrayed, thou wast our deliverer. What shall we render unto thee for all these favours? or what can we render for all these mercies? O our souls, praise the Lord, and all that is within us praise his holy name. O our soul's praise the Lord, and let us never forget his benefits. We Lord had been blown up with the powder of rebellion, had not the power of thy providence watched over us. We therefore, our Princes, Nobles, Clergy Commons, our Wives, Children, Servants and all, are here before thy Majesty this day, & now render unto thee (for more we cannot, and more thou desirest not) the sacrifice of praise, the calves of our lipp●, for this wonderful deliverance, showed unto our Gracious King and Country. Lord teach us thereby to be thankful unto thee, obedient to our governors frequent in prayer, fervent in the spirit, and zealous in good works, lest a worse thing hereafter happen unto us. Make us to detest Popery the poison of Authority, jesuits the bellows of sedition, Papists the plotters of rebellion, and to think better of our Christian Brethren, and this, not new, but most ancient religion of ours, by which we are taught Piety to God, loyalty to Governors, Peace to the Church, reverence of superiority, charity to our inferiors, amity to our equals, love to our enemies, patience in tribulation, thankfulness in prosperity faithfulness in our calling & honesty to al. And seeing of late thou hast delivered our backs from whipping, our liberty from serving, our souls from dying, our country from consuming, & our King and Estate from a sudden blowing up, Lord we pray thee that the meditation of this mercy may never departed out of our minds, but that we may be thankful unto thee for mercies received, and fearful of thee, for judgements escaped. Teach us to pray unto thee alone, who canst hear & grant our requests, to keep our country from invasion, our Church from dissension, our houses from infection, our State from alteration, and people from the cruel mercies of the Italian Popedom, whose faith is fancy, whose force is fraud, whose trust is treason, whose obedience is hypocrisy, whose laws are traditions, whose pardoners are priests, whose saviour is the Pope, whose god is an Idol, whose service is ceremonies whose glory is their shame, and whose end is damnation, except they repent. Let the Sun of the Gospel be never eclipsed, the Light of thine Israel never be extinguished, the hope of our happiness never be subverted. Nor the branches of our vine ever cut off. Thus we thy people and sheep of thy pasture, shall have just occasion to praise thy great name, in the face of thy congregation from this time forth forevermore. Lord keep in our King the Spirit of Majesty, in our Queen the Spirit of Chastity, in our Prince the Spirit of Piety, in our Nobles the Spirit of Loyalty, in our counsellors the Spirit of prudency, in our Clergy the Spirit of Vigilancy, and in us all the Spirit of fidelity, and as for such as wish evil to this Zion of ours, the Honour of thy name, the Palace of thy pleasure, the Place of thy protection, and the Wonder of the world, if they belong to thee, give them hearts to repent and to return to us, if not, or ever their pots be hot with thorns, let indignation vex them as a thing that is raw. Even so let all thine Enemies perish O Lord. And unless their Children be better than the Parents, as the Prophet prayeth, deliver them up to famine, let them drop by the force of the sword, let their wives be rob of their children, and be widows, and let their husbands be put to death: let their confederate young men be slain by the sword, let them be overthrown in the day of thine anger, and let none be left to make lamentation for them, and to say, O my brother O my sister. Lord root all Canaanites out of this land of the living, that such as fear thee may dwell safely. Blessed be the Lord God of our salvation for ever and ever, and let all the people say Amen, Amen. 1. Sam. 12.24.25. Now therefore fear ye the Lord and serve him in the truth withal you hearts, and consider how great thing he hath done for you. But if you do wickedly ye shall perish both ye and your King. He that eateth and drinketh, and letteth grace pass, Sitteth down like an Ox, and riseth like an Ass. Grace before meat. WE acknowledge and confess this favour of thine, eternal God and gracious Father, that it pleaseth thy majesty to give unto us so many opportunities to meet together, we beseech thee to bless us, and our meeting at this time, and all thy good creatures provided for us, and grant that we may use them soberly, as in thy presence, and receive them thankfully as from thine hand, to the glory of thy name, the good of our bodies, and the future salvation of our souls, through Christ our Lord and alone blessed Saviour. Amen. Grace before meat. ALmighty Lord God, and our merciful Father, we beseech thy Majesty to be good unto us, in the pardon and forgiveness of our sin past, & by the assistance of thy good and holy Spirit to prevent all them that are to come: to watch over us as thou hast done by thy special providence, to direct us continually by thy holy word, to bless us in the use of all thy good creatures, that now we shall receive from thy bountiful hand, giving strength to them to nourish us, and giving hearts unto us to be thankful unto thee for the same. And grant that whether we eat or drink, or whatsoever we do else, we may do all to the glory of thy most holy name, through Christ thy Son, and our only Saviour. Amen. Grace after meat. WE beseech thy Majesty, eternal God and gracious Father, to make us truly and unfeignedly thankful unto thee, for all those mercies that we have received, and for all those judgements that we have escaped, both temporal concerning this life, and eternal concerning that life to come: for thy gracious providence this day past, for our comfortable, & peaceable, & cheerful meeting together in thy fear at this time, and for all thy good creatures bestowed upon us, for the comforting & refreshing of these feeble and weak bodies of ours. Now we humbly entreat thee, that as thou hast fed them with that food which is convenient & necessary for the same, so it would please thee to feed our souls with that food which perisheth not, but endureth to eternal & everlasting salvation; so as we may seek so to pass through these things temporal, that finally we lose not things eternal. Bless with us thine universal Church, our Kings and queens Majesty, the Prince & their Realms: O Lord continue thy truth & peace among us, with the pardon and forgiveness of all our sins this day, at this time, and heretofore committed against thee, through Christ our Lord and blessed Saviour. Amen. Another after meat. O Lord of eternal glory, who half elected us in the love of a Father, redeemed us by the obedience of thy Son, sanctified us by the operation of thy spirit, preserved us hitherto by thy gracious providence, instructed us many times by thy good & holy word, and now at this present and often heretofore, most graciously and bountifully refreshed & comforted us with thy good creatures, & with the mutual society & comfort one of another, & hast bestowed many other good blessings and benefits upon us, as health of body, peace of conscience, and abundance of thy good creatures, which thou hast denied to many of thy servants & dear children, which deserve the same as well as ourselves: thy majesties name be blessed and praised of us and thy whole church both now and for evermore. Amen. Serenissimo Regi jacobo Franciscj Bertj Carmen gratulatorium. PApa quid effrendis? quid frendis Roma? superbam Quod nunc te faciat, dic mihi, nunc quid habes? Bella quid? Arma? Minae? quid Bellarmine tonasti? Quid nostros sic tu mordicus ore premis? Quid parson canis? tu personale Britanne, Siccine relligio fulta cruore tua? Sanguine placari divos, animisque litandum Anglorum stulti creditis: unde fides? Vana fides, & falsa fides, hac luditur arte Nescia plebs vera religione f●ui, Sperastis sine spe, sed spem deusipse fefellit, Etquam sperastis, non fuit atra dies. Non fuit atra dies quam fex haec vestra papalis Stuxerat, in vestrum concidit illa caput, Nil ficti, factique dei, nil lignea virgo, Et nil sanctorum saxea turba valet. Non ea nostra voco: vis haec Romana; valet Nil mihi vobiscum, ludite vos alios. Ludite vos alios, non hijs deludimur Angli, Relligio vestra est san guinolenta nimis. Aspicite ô cives, et vos generosa propago, Dicite, non veros credilis esse lupos? Credimus, (et mentes si non dementia fallat) Hic iterum talis non metuenda dies. Sume animum, gladiumque tibi, viresque jacobe, Pugnabit pro te (qui titus) ipse deus. Sume animos, gladios, & nostras accipe vires, Quod magis est, nostram sume jacobe fidem Same animos, animasque simul, tesospite, nostrum Quicquid erit, nostrum non erit: omne tuum. Omne tuum: pia vota, preces, adiungimus istis (Qua possis multo fortior esse) fidem. His fortis satis esse potes: his utere pennis, Ne te decipiat Roma cruenta, cave. FINIS.