THE PATHWAY TO PRAYER AND PIETY. CONTAINING, 1 An Exposition of the Lords Prayer, with an Apology for public, and private set Prayer. 2 A preparation to the Lords Supper, with Ma. ZANCHIUS Confession, concerning that Sacrament. 3 A Direction to a Christian life, both in our general and particular callings. 4 An instruction to Die well, and a Consolation against all Crosses. WITH DIVERS PRAYERS, And thanksgivings fit for this TREATISE. By ROBERT HILL, Doctor in Divinity. Pray to Receive: Receive to Live: Live to Die once, Die to Live ever. This is the sum of this Book. LONDON Printed by W. S. for Edward Blunt, and William Barret. 1613. TO THE RIGHT HONOURABLE, THOMAS, LORD Ellesmere, Lord Chancellor of England, and one of his majesties most Honourable Privy Counsel; Grace and Peace. RIght Honourable; as it is the safety of a Ship to have good Pilots, the strength of a palace to have sure Pillars, the security of the body to have clear eyes, and the safeguard of sheep to have vigilant shepherds: So is it the safety of a Country, and safeguard of a Kingdom, to have many wise and watchful Counsellors. Is this ship tossed? These Pilots will guide it. Is this palace shaken? These Pillars will uphold it. Is this body in peril? These eyes will oversee it. Are these sheep in danger? These shepherds will defend them. And as, where there is no vision, the Church is naked: So, where no counsel is, there the State is naked. Of all the miseries which befell the Israelites, this is recorded to be one of the greatest, That either they had no King to rule them, or that their Kings were but children, who ruled them: yet as that ship is safer that hath but a bad Pilot, than no Pilot; that palace stronger that hath but wooden Pillars, than no pillars; that body securer, that hath but a squint eye, than no eye; and those sheep better, that have any shepherd, than no shepherd: So is that nation in far better case, which hath but bad governors, than none at all. Is it a blessing to be commanded by the bad? what a blessing than is it to be governed by the good? Have we good Ministers? they are the horsemen and chariots of a 2. King. 13.14. Israel. Have we good Magistrates? they are the light of our eyes, the breath of our nostrils, the anointed of the Lord; and under their shadow we are preserved b Lam. 4.20. alive. Amongst many Right Honourable and truly honoured Senators, both Church, and Commonwealth bless God for your Honour. You are blessed of the Church as an uncorrupt Patron; you are blessed of the Commonwealth as an impartial judge. In the one, you desire to plant piety, in the other, you are ready to supplant iniquity. In the one you are careful, that one have not all; in the other, you are watchful, that each may have his own. In the one you provide for the preaching of verity; in the other you pronounce the sentence of equity. Are you in the one to administer justice? I may say with Basil; Your arrow ever aimeth at the white: with Epictetus; Your hand ever holdeth an equal balance: and with Erasmus; Your sun shineth alike on the poor and rich. Are you to confer Ecclesiastical preferments? You will not give that jaakob blear-eyed Leah, who hath served many a year for fair Rachel. You will not make him a shepherd of men's souls, who is rather to be a shepherd of men's sheep. What good you have done to this Church of ours, let Churchmen judge: you love our Nation: you have provided for us many decayed Synagogues, and put many poor Preachers into the pool of Beth●sdah, who have been cured of their long disease of poverty, without the descending of any one Angel. Experience I have had of your favour to poor Ministers, in my first certain maintenance that ever I had in our Church. For though I was afraid even to look upon you, yet you were not forgetful to provide for me; and without any either suing or seeking of mine, it pleased you to annex unto my Lecture at S. Martin's, S. Margaret's in Friday street. that small Benefice, which I now have in London, and where I am careful to Preach every Sabbath, though I cannot live there for want of an house. In a thankful remembrance of your love to our Calling, and an hopeful acceptation of this enterprised service, I am bold to present again this book to your honour. It was penned at the first for the benefit of this Parish: and published by authority, for the good of the Church. This Parish of S. Martin moved me to pen it: Doctor Vaughan. and that late Reverend Bishop of London allowed me to Print it. In regard of both these, I doubt not but your Honour will afford it your patronage. You are to the one a most honourable benefactor, providing for the living, by your charitable alms; and for the dead, by procuring a new, and most needful Churchyard. You were to the other a most honourable friend: you loved him in his life, and did unfeignedly mourn for him at his death. Of whom, I may say (considering the encouragements I had from him in my ministery) as El●sha said, when his master Eliah was taken from his head, 2. King. 2.12. My Father, my Father, the Horsemen of Israel, and the Chariots thereof. S. john's in Cambridg He was an honour to our College, in which he once lived a painful student: and an ornament to our Church, in which he was (as we have many Reverend Fathers now he is gone) a preaching Bishop. For his admirable learning in our University of Cambridge, he was long since created a Doctor in Divinity: and for his ability to rule, he was after Consecrated Bishop of Bangor, and immediately translated to the Diocese of Chester, and after a while from thence to London. In these advancements of his, how much he was beholding to your Honour, I had rather be silent, then say little: but surely he was worthy you should do for him. For the gifts of his ministery, he was a powerful and skilful Preacher: for the use of his authority, he was a most watchful and temperate Governor. Was he to speak? his words were sententious: was he to advise? His counsel was religious: was he to admonish? his exhortations were gracious: and was he to censure? his sentence was judicious. Did he observe any Minister painful in his calling? he ever did encourage him to go on: did he see any either negligent, or turbulent? the one he would advise to greater labour; the other bring on, to greater peace. For his judgement in Divinity, what it was, the Church can judge: he was a profound Preacher of the truth, a zealous enemy to all superstition, and a great exhorter to all piety & godliness. He halted not betwixt two opinions: he spoke not with those jews, Nehe. 13.24. partly the language of Ashdod, and partly the language of Canaan, but every way showed himself a Protestant indeed. His learning was good, his life better; and his death, for himself, best of all. His learning was without comparison, his life without exception, his death without suspicion. By his learning he instructed, by his life he shined, and by his death he yet smelleth as a sweet perfume. What his learning was, this Land knoweth; what his life was, London knoweth; and what his death was, those learned men know, who were about him in the time of his sickness. He was Bishop of this Diocese, not much above two years: in which time this City much rejoiced in him; and surely no marvel. For he was a Clemens to this Rome: a Polycarpus to this Smyrna: a justine to this Naples: a Dionysius to this Alexandria: a Cyprian to this Carthage: an Eusebius to this Caesarea. a Gregory to this Nyssa: an Ambrose to this Mill●yne: a Chrysostome to this Constantinople: an Augustine to this Hippo: and a Ridley to this Diocese. And as Ambrose was wont to say of his people, so questionless he said often of his; Non minùs vos diligo quos genui ex evangelio, quàm si suscepissem ex contugio: gratia quip vehementior est ad diligendum quàm natura: I love you no less, whom I have begotten by the Gospel, than my own children: For grace procures greater love than nature. Nay it seemeth he loved them more: for he impoverished the one, to enrich the other. But blessed be that most reverend David, that will have care of jonathans' children, now he is dead. Dead he is indeed, in regard of his presence; but alive for ever, in regard of his remembrance: for, the righteous shallbe had in an everlasting remembrance, when the name of the wicked shall rot. He died not rich in goods; it was an argument of his goodness: he died rich in grace; it was an argument of his godliness. With Bernard he did live in terra auri, sine auro: In a Kingdom of gold, without gold: and seemed to think, as Lactantius did write, that Qui apud Deum dives est, pauper esse non potest: He that is rich in God, cannot be accounted a poor man. Did Abner, saith David, die as a fool dieth? And did this Bishop of London die, as that Bishop of Rome, who said, Vixi dubius, anxius morior, nescio quò vado: I have lived doubtful, I die doubtting, I know not whither I shall go? no he did not. But with Ambrose he said, I have not so lead my life, that I was ashamed to live: neither fear I death, because I know I have a good Lord. He said not with Nero, Me mortuo ruat mundus: I care not what befallen after I am dead; but, These were almost his last words. modo me moriente vivat & floreat ecclesia, fiat voluntas Domini: So that after my death the Church may flourish, the will of God be done. Thus, a good life hath the years numbered, but a good name endureth for ever. Not to be troublesome to your Honour: by his departure, his wife hath lost a loving husband, his children an indulgent father, the Church a worthy Prelate, and I (a poor Preacher) one of the most honourable friends that ever I had, having deserved so little of him. Isa. 57.11. Do the righteous perish? we must regard it. Are merciful men taken away? we must consider it in our hearts. After Ambrose was dead, Italy was troubled: after Augustine was dead, Africa was spoiled: After Luther was dead, Germany was distracted. After Bucer was dead, here religion was altered. And after the death of so many worthy men, as we have lost within these few years, the Lord grant that we be not plagued. I am no Homer to commend this Achilles: no Chrysostome to commend this Babylas: no Augustine to commend this Cyprian: no Melancthon to commend this Luther: no Parker to commend this Bucer: only in honour to him who honoured God in his life, I presume thus to write of him being dead. Your Honour well knoweth that I have written the truth: and the Lord knoweth I desire to write nothing but the truth. Thus craving pardon for my boldness, and once again most humbly entreating your Honourable entertainment of these few sheets of Paper, as they are now the fifth time enlarged, I humbly take my leave; beseeching God to continue you long a trusty Counsellor to our Gracious King, an upright judge to our Christian people, and a good Patron to the despised Clergy. From your Parish of Saint Martin in (or rather now by reason of many new buildings near) the Fields. june the 16. 1613. At your Honour's service, ROBERT HILL. A PREFACE OF PRAYER: TO MINE Honourable, Worshipful, and Christian Auditors, at Saint martin's in the Fields; Grace and PEACE. CHristian Auditors: There are three 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 ●hese three I am bold at this time to present unto you this little Manuel. Lycurgus, a Lawgiver amongst the Lacedæmonians, made this one Law of sacrificing to the gods, that they should not be presented with many things, and those of either small 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 so few 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, and 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, The dignity of Prayer. I am willing at this time in way of Preface, to commend unto you the dignity of Prayer. By it we confer and talk with God and 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 him? Prayer is our Ambassador to give him thanks. Are we in the morning to begin our work? this is the Key to open the day. Clavit diei. Are we at evening to shut ourselves in? this is the a Sera noctis. lock to seal up the night. If we would bind the Almighty b Vinculum invincibilis: Bern. to do us none hurt, here is the band by which he is tied c Vis Deo grata. Chrysost. . And if we would untie him to do us good, here is the porter of the gates of heaven. It is our Oedypus to dissolve our doubts, it is our commentary to understand God's word d Clavis Scriptura. Origen. It is a e Deo sacrificium, diabolo flagellum, homini subsidium. August. The praise of prayer. 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 to the Hebrews, so may I by examples commend prayer to you. By it Abraham's servant obtained a wife for Isaac, 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; jehosophat from the Aramites; Manasses from captivity; jeremiah from his adversaries, and Daniel from the Lions: the diseased from his leprosy, the Apostles from prison, & the Church from persecution. By prayer Hannah obtained a son, David deliverance, Solomon wisdom, Elias the restoring of a dead child, Elizeus 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. In Psal. 63 Thus true it is which that Austin saith, Great is the profit of pure prayer, and as a faithful messenger, delivers her errand, and pierceth thither, whither flesh cannot come. And this it was which made Bernard 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 Isaiah. 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, and we had need to pray. Why we ought to Pray. Satan will devour thee: pray for deliverance. The world will allure 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 and 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 enemies, preservest our health, instructest our minds, blessest our actions, increasest our wealth, exaltest our honour, speakest but the word, and we are preserved. Prayer 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, Isaac prayed in the field, jakob in his bed, Israel in Egypt, Moses on the Mount, josuah at jericho, Elias in the chamber, Hezekiah 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. and 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. Pray continually, not as those Heretics, Euchitae. 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 ad persons. for the King as the head, his Senators as the eyes, his Clergy as the mouth, his Soldiers as the hands, his Subjects, to 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. To whom we must Pray. Will you know now 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, heareth 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. You have seen beloved, the necessity of this service, How we must Pray. 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, & 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 the 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 I say 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 thankesgivers. 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 and thanksgiving, 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 commend them; and because for these ten years immediately passed, I have lived and preached amongst you, and that by the assignment of your Reverend Pastor, M. Doctor Montfort. 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, and afforded unto me much more kindness, than 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, & is amongst many of you (for what lecturer for ten years together can please all) such unto me, as makes me to say of my late exile, Perijssem nisi perijssem, I had been undone, if others had not sought to undo me. Since I came unto you, I have preached painfully, lived honestly, and studied carefully to do you service: with what conscience I know, with what danger you know, and with what profit God knows. Surely this good I see done amongst you; you have beautified the house of the living God; praise that worthy Knight, whose love and labour was first in that work; you have enlarged that house which is for the dying Saints; pray for that good King who gave you that piece of ground; and your congregation is as the thousands of Israel. Bless God for those trumpets of yours, who have ever called you to such holy assemblies. Blessed be that God, who thus blesseth you: blessed be you, who thus bless God: and blessed and billeted up be they in heaven, who thus provide for the living and the dead, and withal remember their painful Teachers. Now though I cannot say to you, as Paul did to the Corinthians, I am yours to live and die with you: (for no Minister can say it, who dependeth upon voluntary contribution) yet this I will say, and say for ever, 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 Saint Martin, in the fields. june 10. 1613. Your servant in the Lord, so long as it shall please God and you, ROBERT HILL. SPECIAL questions HANDLED IN CHRIST'S PRAYER EXPOUNDED. 1 WHy is it called the Lords prayer. Pag. 2 2 Why Christ taught it. Pag. 2. 3 3 Whether there be any virtue in the repetition of the words of this prayer. Pag. 3 4 Whether it be ever necessary to repeat all those words at all times, and how we must. Pag. 3. 4 5 Whether we pray to the Father only. Pag. 5 6 Whether we may pray to Christ. Pag. 8. 9 7 Why we say our Father. Pag. 8.9 8 Whether we may say my Father. Pag. 8. 9 9 Whether we must pray to God only. Pag. 7 10 Why & how God is said to be in heaven. Pag. 10 11 Why we begin with this name of paternity and say our Father. Pag. 12 12 What it is to Hallow God's name. Pag. 13 13 Whether bad men may do that which is good. Pag. 19 14 Questions of God's kingdom. Pag. 19 20. 21 15 What we must judge of wicked persons. Pag. 26 16 mhether we may pray thus, My will be done. Pag. 26 17 What it is to do Gods will, & why we pray so Pag. 27. 18 Whether it be enough to do Gods will. Pag. 30 19 Whether God command's things impossible. Pag. 31 20 What it is that God willeth. Pag. 31 21 Why we pray first for things corporal. Pag. 35 22 Whether in the fourth petition we ask food spiritual. Pag. 37 23 Whether rich men may pray for daily bread. Pag. 39 24 Of praying to be rich. Pag. 43 25 Of laying up for the time to come. Pag. 44 26 How to get riches. Pag. 45 27 Whether one at the hour of death may pray for daily bread. Pag. 49 28 Of praying only to God for forgiveness of sins. Pag. 54 29 How sins are discharged. Pag. 55 30 Whether we must confess our sins to men. Pag. 56 31 How we must confess them. Pag. 56 32 What is required in confession. Pag. 56 33 Whether we must pray for forgiveness of sins, which we do believe. Pag. 58 34 Of praying for the wicked. Pag. 59 35 Of praying for such as sin against the holy Ghost. Pag. 59 36 How that sin is known. Pag. 59 37 How sin is a debt. Pag. 60 38 Why we are forgiven by Christ. Pag. 62. 39 Whether God doth both forgive and punish the same sin. Pag. 63 40 How sin is a debt to man. Pag. 66 41 The good of pardoning offences. Pag. 67 42 Whether we may forgive, and yet sue at Law. Pag. 68 43 Rules for going to law. Pag. 68 44 Rules against revenge. Pag. 69 45 Why the godly are led into temptation. Pag. 74 46 Whether we may pray to be led out of temptation. Pag. 76 47 Whether we may say, Suffer us not to be led into temptation. Pag. 77 48 What temptation is, how taken. Pag. 77. 78 49 How God leadeth into temptation. Pag. 79 50 How Satan leadeth into temptation. Pag. 79 51 Whether God be the author of sin. Pag. 80 52 How God tempteth man. Pag. 81 53 Why God doth harden man's heart. Pag. 82 54 How God tempteth by prosperity. Pag. 83 55 How by our deliverance from gunpowder, 1605. Pag. 84 56 How by adversity. Pag. 85 57 Of temptation to popish religion. Pag. 86 58 Of temptation to forsake the Church. Pag. 87 59 How Satan is resisted. Pag. 88 60 In his temptation to covetousness. Pag. 89 61 To pride. Pag. 90 62 To adultery. Pag. 91 63 To drunkenness. Pag. 91 64 To envy. Pag. 92 65 To idleness. Pag. 93 66 To impatience in afflictions. Pag. 94 70 To despair of God's mercies. Pag. 95 71 To presumption. Pag. 96 72 How many ways God delivereth from evil. Pag. 99 73 What we must do to be delivered from evil, and from Satan. Pag. 99 100 74 Whether we may pray for temptations. Pag. 102 75 Fron whence have Kings their authority. Pag. 107 76 Whether Gods power can be communicated to any creature. Pag. 108 77 How all power is given to Christ. Pag. 108 78 Of this word, Amen in divers questions. Pag. 112 79 Of many circumstances in prayer, and also of set prayer, and of the profitable and lawful use of it. Pag. 117 SPECIAL questions in a Communicant instructed. 1 OF divers sorts of banquets. Pag. 1 2 Of the necessity of coming to the Lords Table. Pag. 2 3 Of properties belonging to a fit guest. Pag. 6 4 Of examination. Pag. 3. 4. 5. 6. 7 5 Why knowledge is necessary. Pag. 9 6 Why the most are ignorant. Pag. 9 7 What knowledge a Communicant must have Pag. 10 8 Twenty reasons that the bread is not turned into Christ's body. Pag. 14 9 Whether it may be done by a miracle. Pag. 17 10 Why the bread is called Christ's body. Pag. 17 11 That the bread may not be received alone. Pag. 18 12 Why Christ used bread and wine. Pag. 19 13 What the actions of the Ministers signify. Pag. 20 14 What the actions of the receiver signify. Pag. 20 15 Why we must examine our faith. Pag. 21 16 Signs of faith. Pag. 22 17 Why we must examine our repentance. Pag. 23 18 Why men must, and do not repent. Pag. 25 19 Signs of repentance. Pag. 25 20 Why we must examine our obedience. Pag. 26 21 Notes of true obedience. Pag. 26 22 Of reconciliation. Pag. 27 23 What we must think of at the Communion. Pag. 136 24 How we must behave ourselves when we come to the Lords Table. Pag. 29 25 Of kneeling at the Communion. Pag. 30 26 What quantity of bread and wine is fit to be received. Pag. 33 27 Of often receiving. Pag. 33 28 Of private receiving. Pag. 35 29 Of coming fasting to the Communion. Pag. 38 30 What is required after the receiving of the Lords Supper. Pag. 40 31 Zanchius of the Lords Supper. Pag. 42 SPECIAL questions handled in a Christian directed. 1 WHhy we ought to watch. Pag. 65 2 What we must do in watching. Pag. 66 3 Of buying out the time. Pag. 67 4 How we must watch over our thoughts. Pag. 68 5 How over our words. Pag. 70 6 How over our actions towards God. Pag. 71 7 How over our actions towards ourselves. Pag. 73 8 How over our actions towards others. Pag. 74 9 Of what behaviour we must be. Pag. 76 10 Of apparel. Pag. 77 11 Of diet. Pag. 78 12 Of recreation. Pag. 79 13 Of getting riches. Pag. 80 14 Of spending and frugality. Pag. 80. 81 15 Of sanctifying the Sabbath. Pag. 85 16 Of choosing a fit wife, or a fit husband. Pag. 86 17 The duties of the husband. Pag. 87 18 Of the wife. Pag. 88 19 Of parents, natural, and legal. Pag. 89. 90 20 Of children, natural, and legal. Pag. 91. 92 21 Of masters. Pag. 94 22 Of servants. Pag. 95 23 Of Magistrates and subjects. Pag. 97 24 Of the Minister's duty. Pag. 99 25 Of the people's duty to their Ministers. Pag. 100 Of hearing Sermons. 26 What we must do before we hear. Pag. 101 27 What in hearing. Pag. 102 28 What after hearing. Pag. 103 29 How to know a good Sermon. Pag. 104 30 Why many do sleep at Sermons. Pag. 105 31 Remedies against it. Pag. 107 32 How hearing is better than reading. Pag. 107 33 Whether all are bounden to hear. Pag. 108 34 Why we should not take God's name in vain. Pag. 109 SPESIALL questions in the Direction to die well. 1 WHat we must ever think on. Pag. 111 2 Why on death. Pag. 112. 3 That the Art of dying well, is the Art of Arts. Pag. 113 4 Why few think of it. Pag. 113 5 How we ought to number our days. Pag. 114 6 That it is folly not to think of death. Pag. 115 7 That our life is miserable. Pag. 115 8 How the hour of death is better than the hour of life. Pag. 116 9 Whether we may desire death. Pag. 117 10 What death is. Pag. 118 11 Whether Adam, if he had continued in his innocency, should have died. Pag. 119 12 That we are better in Christ then in Adam. Pag. 119 13 Three monitors of death. Pag. 120 14 How we may die well. Pag. 120 15 When we must begin to serve God. Pag. 120 16 Of deferring repentance. Pag. 121 17 Of the death of the wicked. Pag. 122 18 Of the death of the godly. Pag. 122 19 Of unwillingness to die. Pag. 128 20 How many ways may a man carry himself in death. Pag. 131 21 What we must do when we are sick. Pag. 134 22 Why we must set our soul in order. Pag. 134 23 When and why we must send for the Minister. Pag. 135 24 Why we must take physic. Pag. 136 25 How we must take it. Pag. 136 26 Whether we may use superstitious, and ungodly Physicians. Pag. 137 27 Why the Physician for the soul must be first sent for. Pag. 138 28 What we must do when the Minister cometh. Pag. 139 29 What the Minister must do to us. Pag. 140 30 Whether being sick of the plague, we may send for the Minister. Pag. 140 31 Of them that dream of a particular faith. Pag. 143 32 Against them that abuse God's providence. Pag. 143 33 The objection, that many escape, answered. Pag. 144 34 Who may visit persons infected. Pag. 145 35 Comforts against the pestilence. Pag. 145 36 Object. that friends forsake, answered. Pag. 146 37 Object. that want solemn burial, answered. Pag. 147 38 Of our reconciliation to man in sickness. Pag. 147 39 Why we ought to have a will in readiness. Pag. 148 40 How we ought to make our will. Pag. 149 41 Whom we may make our executors. Pag. 149 42 Who is our best friend in our sickness. Pag. 150 43 What speeches we must use to our friends that visit us. Pag. 151 44 Comforts against the fear of death. Pag. 151 45 Comforts against the fear of God's anger. Pag. 157 46 Comforts against the fear of desperation. Pag. 159 47 Comforts against the fear of Satan. Pag. 162 48 Comforts against the commission of sin. Pag. 164 49 Comforts against the greatness of our sins. Pag. 167 50 Comforts against the multitude of sins. Pag. 169 51 Comforts against our imperfect obedience. Pag. 171 52 What thoughts we must have at the hour of death. Pag. 175 53 Of speech at that time. Pag. 176 54 Of sudden death. Pag. 180 55 Whether we may pray against it. Pag. 183 56 Why we must take thought for our bury all. Pag. 184 57 Of the place of burial. Pag. 186 58 Of keeping clean Churchyards. Pag. 187 58 Of Monuments. Pag. 187 60 Of mourning. Pag. 189 61 Of mourning apparel. Pag. 191 62 Of Funeral Sermons. Pag. 192 63 That Christ's death is often to be thought on. Pag. 194 64 What his passion is. Pag. 195 65 What moved Christ to suffer. Pag. 196 66 When his suffering began. Pag. 196 67 What he suffered before his apprehension. Pag. 197 68 Why was his soul troubled. Pag. 197 69 What it was that crucified Christ. Pag. 200 70 Why he was crucified at Easter. Pag. 201 71 Why he died on the Cross. Pag. 202 72 Who have profit by Christ's death. Pag. 203 73 How it is meritorious. Pag. 204 74 A meditation of Christ's death. Pag. 205 75 Whether we must follow Christ in his Cross. Pag. 208 76 Of the virtue of Christ's resurrection. Pag. 209 77 Of the deceitfulness of the world. Pag. 212 78 Of eternal glory. Pag. 215 79 What we shall enjoy in heaven. Pag. 216 80 How we shall come unto heaven. Pag. 217 81 What the object of life eternal is. Pag. 217 82 For whom it is prepared. Pag. 218 83 That our bodies shall rise. Pag. 219 84 The qualities of our bodies after the resurrection. Pag. 223 85 How our bodies shall be spiritual. Pag. 224 86 Whether they shall be perfect without the least imperfection. Pag. 224 87 The qualities of the soul after death. Pag. 225 88 Sweet meditations of the Father's concerning the joys of heaven. Pag. 226 89 Of the torments of hell. Pag. 231 A consolatory Epistle against all crosses. Pag. 239 An heavenly meditation in Verse. Pag. 249 A prayer for morning or evening. Pag. 251 A morning prayer. Pag. 266 An evening prayer. Pag. 277 A prayer to be said alone, or with company, changing I, into we. Pag. 289 A thanksgiving for our Gunpowder deliverance. Pag. 335 A prayer for a sick man. Pag. 298 A thanksgiving after deliverance from sickness Pag. 307 A prayer to be said by a sick man. Pag. 313 A thanksgiving after the death of any. Pag. 319 A prayer for a woman in travail. Pag. 323 A thanksgiving after her safe deliverance. Pag. 326 A prayer before the Communion. Pag. 329 A thanksgiving after. Pag. 332 Graces. Pag. 341 FINIS. CHRIST'S PRAYER EXPOUNDED. 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 Mat. 6.9. . 2 Because we cannot pray unless Christ teach us c Luc. 11.1 Rom. 8.26 . 3 To make us esteem it, in that it was given by our Lord. 4 To distinguish it from the prayers of others. Euch. Why did Christ teach his Church this prayer? Phil. 1 To put us in mind of our misery, that unless God give it, we can have no good thing * jam. 1.17 . 2 Of his mercy, who gives if we ask. 3 To comfort us, that we may be so bold as to ask. 4 To instruct us in what manner we should ask. 5 To assure us, that we coming to the Father in his Sons own words, he will hear us for his sons sake. 6 To teach us by this short sum, what we may lawfully ask at the hands of God, and that other things we should not ask * Matth. 20 . 7 That Christ might not be inferior to john, who taught his disciples to pray. 8 To teach Ministers, Parents, Tutors, and Masters to do the like to their children and people. 9 To show that God, is not like the great monarchs of the earth, to whom we may not come unless Ahashuerosh-like, he hold out his golden Sceptre. Ester. 4. 10 That God vouchsafeth all this his honour, that they may come unto him. Euch. Is there any virtue in these very words of this prayer? Phil. There is no such virtue, as that by the bare repetition of it, we can bind God to grant our requests, or that we should never pray in other words; but as the ten Commandments contain all things to be done of us, the creed, all things to be believed by us, so the Lords Prayer doth comprehend all things to be asked by us of Almighty God. Euch. Is it necessary ever to repeat all this prayer? Phil. It is surely a good conclusion for our ordinary course of praying, both publicly and privately, because those things which we cannot at such times crave, or give thanks for in particular, are all contained in this platform: but that every petition should ever be used, it is not necessary. Euch. How then may you repeat it with comfort? Phil. Surely as Luther teacheth me to repeat the ten Commandments, and the Articles of my faith in my prayers. Euch. How is that? Phil. To observe the present necessity. As for example: Do I see the profanation of God's name, and contempt of his word? I must then say, O heavenly father, maintain I pray thee, the glory of thine own name, and suffer it not so unreverently and irreligiously to be abused. Am I assaulted by Satan, or do God's enemies prevail? I must then say, Help us O Lord, and establish thy kingdom in an amongst us. Is it sickness, or adversity that doth molest us? It is then time to say, Thy will be done. In want I may call for daily bread; in the sense of sin, for the forgiveness of sins; and in the fear of temptation say, Led me O Lord not into temptation, but at the least deliver me from evil. 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 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. But Christ is called our Brother: how can he then be called our Father? Phil. As he is God, he is our Father, and therefore called the Father of eternity ‡ Isa. 9.6. As he is Man, he is our Brother, and is not ashamed to call us his brethren ‡ Heb. ●. 11. . Euch. Yet once again, I pray you, resolve me: do we here pray to Christ, for whose sake only we are heard in our prayers? Phil. We do: for we pray unto him, as he is the second person; we have our prayers heard through him, as he is our Mediator. If you distinguist Christ's person from Christ's office, you may resolve yourself. Euch. What doth this word Father teach you? Phil. 1 That I must not call upon him as my judge to condemn me, but my Father to save me f. Luk. 15.18 2 That in Christ I am his Son, as well as others are g Gal 3.26 Eph. 1.5 . 3 That (more than any other Father) he careth for me, and will deny me nothing convenient h Mat. 7.7. Psal. 103.13 Isai. 49.15. . 4 That I may boldly come unto i Psa 50.15. Isay. 64.6 him. For this is a name, a great name, under which none can despair, other titles of Majesty terrify, this comforts even dust and ashes, to come to God. For who (saith Cyprian durst pray unto God by the name of Father, if Christ our Advocate did not put these words into our mouths: he knoweth how God standeth affected towards us for all our unworthiness, and we may say with Saint Austen, Lord take notice of the style of our Advocate thy Son. 5 That none can pray unto him but his children k Ver. 16. . 6 That I must ever behave myself (as Christ did) like God's child l Ephi 5.8 . 7 That I must pray only to God m Mat. 4.10 Psal. 50.14 15. . 8 That I must come unto him by Christ n Ioh 11.34.16 1. Isay. 63 16 . 9 To put me in mind of my natural, and spiritual birth by him. Mal. 2.10. Deut. 32.6. 10 To teach me that as a good Father he provideth for me, and all creatures. Psal. 68.6. jam. 1.17. 11 That though we sin, yet he is ready to pardon; yea for a great offence a small punishment is enough to this Father: he is a Father of mercy even to prodigals, Luke. 15. and of compassion even to rebels, as David was, 2. Sam. 18. Euch. May you pray to none other, but to God? Phil. No surely, for, 1 Christ he teacheth us to pray here to none other. 2 The things in this prayer are proper to God for to give. 3 It is his commandment so to do. 4 They are cursed that worship other Gods. 5 He alone knoweth our hearts. 6 He alone can hear our prayers, and help us. 7 We believe in him alone, and therefore must pray to him alone. Rom. 10.14. 8 No holy person in all the Bible did ever forsake his Creator, and fly to the creature. 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 as well in charity for others as myself p jam. 5.16 , as upon necessity for myself. 3 That I must love all men as brethren q 1. Ioh 4.21. . 4 The dignity of each Christian, having God to his father r 1. Sam. 118.23. , which dignity he vouchsafed not either to the patriarchs before the Law, nor yet to the blessed Angels: they are called, only the servants of God, the other Messengers of God, but seldom sons. 5 Gods love to me in making me his child s 1. Ioh 3.1. . 6 That in prayer, I must consider Christ and his Church as one body, and make him my Father, who is the Father of Christ mine eldest brother, his by generation, mine by regeneration; his by nature, mine by grace: and this will cause in prayer most sweet consolation. 7 To assure me that he is also my Father, and will ever be so, even though I offend him: for else I could not come willingly unto him; and Satan calls this most of all into question, Matth. 4.3.27.43. 8 To assure me, that as I pray for all God's people; so every one of them prayeth for me: and therefore I being a member of Christ, can never want friends to solicit my cause effectually to God. In a word, the word Father is a word of faith, and the word our is a word of charity: so that in these two words is the sum of the Law and the Gospel. Euch. You said this word Our teacheth us to pray for others, what, even for all men? Phil. Yea verily: that God will give them grace to repent, and come out of the snares of the Devil. 2. Tim. 2. and if they be our enemies, that God would turn their hearts: Matth. 5.44. Note here that we are bound to commend particular persons, as our Governors, Children, Kindred, Charges, Friends, and Benefactors unto God. Paul did so for others, and desired others would do it for him. Euch. But may I never call upon God as my Father? Phil. Yes: I both may, and aught in my private Prayers: jacob did so at Bethel: David did so in his trouble: Christ did so on the Cross: and as God saith to me, I am thy Redeemer; so I may say thou art my Father. This faith teacheth me, when I apply him to myself: this, Religion teacheth me, when I pray for myself. Yet so must I call upon him as my God, that I also consider him as the God of his Church. Euch. Why say you, that God is in Heaven? Phil. Because there he showeth himself chief to the Saints, t Eccle. 21 24. and from thence he manifesteth himself to man u Psa. 57.3 . Euch. Is not God every where? Phil. Yes: for his essence is every where x Pro. 5.21 and he filleth both Heaven and Earth y Eph. 1.10 . Euch. How many Heavens are there? Phil. Three. 1 The Air, in which we breathe z Gene. 1.26. . 2 The Sky, in which are the Stars a Deut. 1.10. . 3 The Heaven of Heavens, in which Christ, the Angels and Saints departed are b 1. King. 8 27. ; called by Christ, his Father's house, john 14.2. by Paul, Paradise, 2. Cor. 12.4. by Matth. Chap. 5.34. the throne of God, and the City of the great King. Euch. What learn you by this, that God is in Heaven? Phil. 1 That he is therefore able to grant my requests c 1. King. 8.30. . 2 That I may pray with confidence unto him d Psa. 123.1 . 3 That in Prayer my heart must be in Heaven e 1. King. 8.48. Psal 25.1. This is that true worship. john 4.23. 4 That I must use all reverence in prayer f Eccle. 5.1.2. . 5 That I am here a Pilgrim, and that my conversation must be in Heaven g Phil. 3.21 Heb. 13.14 . 6 That I must look for all graces and helps from Heaven h jer. 1.17 Psal. 121.1 . 7 That by pilgrimages I need not seek to God i Psal. 145 18. . 8 That he differs far from Earthly Parents, who would help, but cannot oftentimes. 9 That no Creature can hurt me, Psal. 2.4.5. Psal. 118.6. Rom. 8.30. 10 That I must prefer him before my Earthly Parents, Matth. 8.22.10.37. Deut. 33.9. 11 That therefore I must especially ask Heavenly things. Luk. 11, 13. 12 That I also shall be with him in Heaven. Euch. Do you then include God in Heaven as they, job. 22.14. is he not in all places? Phil. Yea surely, as appeareth 1. Kings 8.27. Psal. 139.6. Isay 66.1. jer. 23.24. Prou. 15.3. and else where in many places of Scripture. Euch. Why then is he said to be in Heaven? Phil. 1. Because he manifests his power from hence, as Kings do theirs from their Palaces: Psal. 50.6. Rom. 1.18. poor Cottages argue no great Inhabitants, magnificent Palaces argue persons of account: man's baseness is seen in that he dwelleth in houses of Clay job. 4.19. God's greatness in that he dwelleth in Heaven. jer. 23. Psal. 123.1. 2 Because in view of the Heavens, we see more of God's Majesty then in all other Creatures: Psal. 19.1. 3 That as we see Heaven in all places; so we know that God is in all places: Psal. 139.7. job. 26.6. Hebr. 4.13. 4 That we may by this be persuaded both of his Omnipotency that he can do all, Psal. 19.6. and liberty that he will do what he pleaseth: Psal. 115.3. Yea and that seeing he is in the highest Heavens he is to be feared above all Gods. O happy preface to this blessed Prayer. Euch. Why doth not this Prayer begin with some preface, of God's sovereignty, Omnipotency, justice, etc. but with this of paternity? Phil. His sovereignty would terrify us, because we have rebelled; his Omnipotency amaze us, being but dust and ashes; his justice affright us, being guilty of our sins; his paternity doth allure us, as prodigal Sons, coming to a liberal and merciful Father: Luke 1.15.18. 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? Phil. I learn, 1. God's great favour to me, who will admit me to ask for myself k 1. King. 3.11. . 2 His great love, that he will hear my ask for others l Gen. 19.21 . 3 My duty that I must desire especially God's glory m Exod. 32.32. . 4 That I must oftener crave things Spiritual then Corporal n Luk. 17.5 . Euch. Which is the first petition? Phil. Hallowed be thy name. Hallowed be thy name Euch. Why is this set in the first place? Phil. 1. Because it is first in the intent of God, who made all for his own glory o Pro. 15.3. . 2 Because it is first in the intent of the godly, who like good Children wish and do all to God's glory p joh. 15.8. Exod. 32.32 Rom. 9.3. . 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 Ministers, Sabbaoth, Sanctuary: 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. Tell me yet more plainly, what this word Hallowed meaneth? Phil. To Hollow, or sanctify, is (as you taught me) 1. To separate a thing from a common, to an holy use: so we are commanded to sanctify the Sabbaoth, Exod. 20.2. To preserve from pollution: so all people must be hallowed, Leuit. 20.7.2. Cor. 7.1.3. To esteem and celebrate as holy: and so God is said to be hallowed, Leuit. 10.3. Ezech. 38.23. Euch. How may you a polluted person, thus hallow God's name, which in itself is most holy? Phil. 1. By the consideration of his justice againsts sinners. 2 His mercy towards his Children, in giving them faith, forgiving their sins, and making them patiented to endure troubles. 3 By being holy myself: bad men may account God great and glorious, none Holy, but holy persons as Angels Isay 6.6. and men 1. Pet. 3.15. who must do it in thought, word, and deed. Euch. Why must you thus labour to hollow God's name? Phil. 1. Because it is an honour even due to him. Revel. 4.11. 2 It is a credit to me. 3 I testify how I esteem of God. 4 The contrary argues impiety: Exod. 5.2. Isay 36.20. 5 He hath punished the profanation of his name: Exod. 14.28. 2. King. 19.37. Isay 37 36.37. Act. 12.23. 6 He created me to this purpose: Proverbs 16.3. 7 As all men account of their names Eccles. 7.1. so God doth highly of his. 8 All people have used all means to erect Altars to the honour of their Gods: yea and the people who never saw their King honour him. 9 It is not only holy in itself, but gives holiness to all other things that are holy. 10 Moses and Aaron entered not into Canaan, because they did not sanctify the Word amongst the children of Israel. Deut. 32.51. and Leuit. 10.3. I will be sanctified in them that come near me, and before all the people I will be glorified. 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 Creatures h Psal. 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? Phil. I pray, that God, by me and all men, whether Magistrates, Ministers, or people, may in fear and dread be glorified, in the reverend speaking of his name, holy meditation of his properties, diligent hearing of his word, often receiving of the Sacrament, patiented bearing of the cross, and daily admiring 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. All Nations must praise God Psal. 117. and all must pray that not only they but also all others may thus praise him, at all times Psal. 113. in all places, without intermission, and that by their good works they may stir up others to glorify God. Matth. 5.2. 1. Pet. 2.12. Euch. What do you pray against? Phil. I pray against all ignorance, error, vanity of mind, Infidelity, profaneness, Atheism, Worldliness, Security, Pride 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: as also that he hath bestowed upon us, the benefit of sanctification by the word of truth joh. 17. and the perfection of sanctification in the life to come Coloss. 1.12. If thus we desire to honour God, we lose not by it, he in the end will honour us. 1. Sam. 2.30. 2. Thess. 1.12. 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? Phil. Because confession, petition, deprecation, and thanksgiving, 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? 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 chief to pray, that God's Kingdom may come k Mat. 6.31 . 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 n Heb. 11.6 . 4 Because The end of the Commandment is Love out of a pure heart, good conscience, and faith unfeigned o 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, p joh. 15.5 or being in Christ, doth it to a bad end, it shall not be good to him q 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. Why do you pray that God's Kingdom may come? Phil. Because, if my Father reign, I his Son reign in him; and his dignity is a dignity to me. And I pray for it as the first of the good things which concern ourselves, because in order and nature it is the first: Matth. 6.31. Philip. 3.9. Euch. How many sorts of Kingdoms are there? Phil. Three: The Kingdom of Satan; the Kingdoms of men; and the Kingdom of God r Eph. 6.12 . Euch. What is ●he Kingdom of Satan? Phil. It is that tyrannical regency, by which, as the Prince of darkness, he (by God's just permission) ruleth in the Children of darkness, and rageth against the Children of light, 2. Cor. 4.4. Revel. 12.3. Erecting up two other Kingdoms, the one of sin, Rom. 6.12.5.21. the other of death. Rom. 5.14. all which are Enemies to this Kingdom we pray for, Satan ruling over all the children of pride job. 41.34. and teaching them to say we will not have this man to rule over us, Luk. 19.14. Euch. What is the Kingdom of Man? Phil. It is the human government, by which one, or divers, do by God's ordinance command their people. 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 * Dan. 2.37 Matth. 25.37.6.31. Rom. 14.17 . Euch. Is the Kingdom of God manifold? Phil. It is threefold. 1. The Kingdom of Power. Psal. 99.1.2. The Kingdom of Grace. Matth. 3.2.3. The Kingdom of Glory Luk. 23.42. By the first, he ruleth Satan, and all his Enemies, Psal 2.9.145 13. commands all Creatures, and preserveth his own people: By the second, he ruleth the godly, and reigns in their hearts, by the Word and Spirit, Luk. 17.20. By the third he crowneth the godly with celestial happiness. So then the first Kingdom is external: the second internal: the third eternal: the first is a government of all: the second of the elect, the third of the departed out of this life into Heaven. Euch. How many things may we observe in this Kingdom? Phil. Twelve. 1 That Christ is King a Mat. 2.2. . 2 The Subjects are Christians b Psal. 2.8. . 3 The Laws are the Word c Psal. 119.105. . 4 The Enemies are Satan, Sin, Death, Hell, Damnation, the Flesh, and the Wicked d Eph. 6.12 Rom. 6.12. 1. Cor. 15.51. Rom. 8.1. Gal. 5.17. Gen. 3.15. . 5 The rewards are the good things of this life, and eternal happiness in the life to come. e Mar. 10.30. . 6 The Chastisements are afflictions f Heb. 12.6 . 7 The weapons are, Faith, Hope, Love, the Word, and Prayer g Eph. 6.16 . 8 The time of it, is to the World's end h Mat. 28.20. . 9 The place, is this World, and the World to come i Revel. 5.10. Mat. 25.34 . 10 The Officers are Preachers k 2. Cor. 5.20. . 11 The vicegerents are Governors l Esa. 49.25 . 12 It is exercised upon the conscience of man m Rom. 14 17. . Euch. How is the Kingdom of God said to come? Phil. 1 When it is erected where it was not before n Psal. 28. . 2 When it is increased where it was o Ps. 99.2. . 3 When it is repaired from former decay p Mat. 21.5 . 4 When it is perfected and fully accomplished q Reu. 22.20. . And this argueth God's great favour towards us, that though he will not give his glory to another, Isay 42.8. yet he will communicate his Kingdom to us. Euch. What must we do that this Kingdom may come? Phil. Saint john the Baptist bids us repent Matth. 3. and prepare a way for the Lord. Christ saith except a man be borne again he cannot enter into the Kingdom of God joh. 3. and as the Israelites did not reign in Canaan till their Enemies were cast out, so Christ cannot reign in us till sin be cast out. Ishmael and Izak must not abide in one house. Euch. Who then may pray thus? Phil. Only the godly, for they get good both by the Kingdom of grace, and of glory: but as for the wicked, woe unto them Amos 5.18. Revel. 6.16.2. Thess. 1.8. Euch. Yet me thinks we should rather come to it, then pray that it should come to us? Phil. True, yet such is our corruption that we love Egypt more than Canaan: and their are so many stumbling blocks in our way that it must come to us, we cannot naturally go to it, till God send his Angels to gather out of his Kingdom all things that offend, Matth. 13.41. 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's Sceptre. 2 I bewail the want of the word, and Sacraments, by the 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 and 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 Rom. 14.17. . 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 and all Gods chosen, may be accomplished. That Satan being trodden under our feet, and the power of death destroyed, God may be all in all. 1. Cor. 15.28. 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, idol and evil Ministers, false and erroneous Doctrine, infidelity, impenitency, all reigning sins both in me and others; and lastly 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 and many others: and 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. 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: and secondly to judge of others, whether as yet we be in the state of grace or not, for as many as truly be in God's 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. 1.3 . Again, as the felicity of worldly Kingdoms standeth in obedience to Princes: so doth it in the Kingdom of God. Christ, Matth. 6.31. bids us not only to seek God's Kingdom, but with all the righteousness of it. And not every one that saith Lord Lord shall enter into the Kingdom of God, but such as do his will, Matth. 7.21. It comes not by wishing but by doing, this is the door to come into it. Euch. But what if you see that men do not Gods will, may you say, that such are not in the state of grace? Phil. That such persons 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 Saint james. Cap. 2.18. 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. Chron. 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, and I must judge of each tree by the fruits c Mat. 7.20 . Euch. May you not pray thus, My will be done? Phil. In no case. For, 1. I must pray for things good for me; but alas, it is not good for me to have my will. 2 I cannot by nature conceive, much less will that which is good: 1. Cor. 2.14. Gen. 6.5.8.21. Gal. 5.17. 3 In praying thus I might have that given me, which would be my destruction, as Quails were to the children of Israel. 4 If I will any good thing, it is all from the good will of God: Philip. 2.13. 5 I may often, by the corruption of my will both desire that which God will not, as Israel did to return into Egypt: and be unwilling to that which God willeth as the people were that Saul should be King. Euch. What do you here mean by Gods will? Phil. God's will being simple of itself, in regard of us, is either secret, or revealed d Deut. 29.29. : his secret will is known only to himself; as who are elect, who reprobates, and when the day of judgement shall be: his revealed will is set down in the Book of God, e The same verse. and 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 Mat. 26.39. . The secret will is done of us by praying, that Christ jesus may come to judgement h Revel. 22.20. , that Antichrist may more and more be revealed, and that we may patiently bear all future afflictions Euch. Why do you pray, that this will of God may be done? Phil. Because: 1. It is ever Just, Holy, Good, and Safe; yea the very rule of all goodness. 2 It is most profitable to such as do it. 3 All calamities come from disobedience: Gen. 3. Deut. 28. Levit. 26. 4 If I be regenerate, it will not be grievous unto me to do his will: Matth. 11.30. 1. joh. 5.3. 5 Satan, the World, and mine own flesh hinder me. 6 I cannot do it, unless God assist me and direct me by his Holy Word, and Spirit. Euch. But must I pray ever to do Gods will? Phil. You must: yet in regard of God's secret will, you may with a good will, without sin dissent from it: samuel's will was good when he wept for Saul whom God would not have him to bewail 1. Sam. 26. & besides you may with the like good will, will that which God will not: so a Child may be unwilling of his Father's death, whom notwithstanding God's will is shall not recover: and so Christ said Father, If it be possible let this cup pass from me but when we once know the will of God, be it for us, or against us, we must then say with David, Here am I, let him do to me as seemeth good in his eyes: 2. Sam. 15.26. and with Hezechiah, The word of the Lord is good. Isay 39.8. and with Paul. The will of the Lord be done, Acts 21.14. 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, or by Heaven Christ, and Earth his Church, 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. Are there none in Heaven which do Gods will beside Angels? Phil. You may also if you will look unto Christ, the Saints, and all Creatures in Heaven and Earth. Euch. How? I pray you. Phil. 1 Christ personal in Heaven hath done God's will, for he came not to do his own will, but the will of him that sent him, john 6.38. Christ's Mystical, that is the Church as his body. 1. Cor. 12.12. must do it: even as Christ the head of that body hath done it. 2. In Heaven is the Congregation of the first borne Hebr. 12.23. that is the Saints departed, there did, and do carefully perform God's will: so must we 13. In the starry Heaven the Sun and Moon, in the Airy Heaven, the Frost Snow, Raine, etc. fulfil his Word so must we. Euch. Is it then enough to do Gods will? Phil. No verily: but we must regard also how it should be done: we must not only do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his pleasure, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his good pleasure. When we serve God we do his pleasure; when we serve him with our best endeavours, we do his good pleasure. 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 we would do, we do not, and the evil that we would not, that do we, Rom. 7.19. Euch. How many kinds then of perfections are there? Phil. There is first a perfection of sincerity, which was in Hezekias obedience a Esa. 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 Philip. 3. and pray unto God, that I may come to this perfection d 1. Thes. 5 25. without whose will I shall never be able to do his will: joh. 15.5. Euch. What then is it, that God wills? Phil. He willeth: 1. Our salvation by Christ, Act. 4.12. joh. 6.40. 2 The knowledge of his will, Ioh, 17.3. 3 Faith in Christ jesus, joh. 6.40. 4 Obedience to his Commandments, both in doing and suffering: Psal. 143. Rom. 8.28. Matth. 26.39. Act. 21.1.41. Sam. 3.18. 5 Holiness of life: Eph. 1.4. 1. Thes. 4.3.4. Rom. 12.1.2.3.4. 6 Love to our brethren: joh. 13.34.15. That we may do these things, we pray in this petition. Euch. What then is required, that I may do Gods will? Phil. 1 That you do lay aside your own will: which indeed is hard even to the godly, the flesh lusting against the Spirit and the Law in their members leading them unto the Law of Sin, and of Death. 2 You must be possessed with a base conceit of your own will: that we must not lean upon it: but know that every man is a Beast in his own knowledge. 3 You must esteem highly of Gods will be it never so contrary to reason: so Abraham did Gen. 22.3. Take to thee God's will, be assured of Heaven: take away thine own will, and fear not Hell. 4 You must pray, that God will give power to perform; and then let him command, what he list. 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, Sorceries, Schisms, Hypocrisy, Pride, Ambition, Covetousness, Negligence in procuring others good, with all contempt, and disobedience to the word of God: and that all Creatures being so obedient to God, (jer. 7, 8.) man only is most disobedient. 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 into, 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. Which we cannot do, unless as by his preventing grace he giveth us both will and power: so with his following grace he accomplish his work begun in us. 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 calling, all discontented murmuring at God's doings, and all either backwardness, or weariness in the Service of God; and lastly 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 set 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 oother 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. Matth. 6.32. Phil. No, it doth not: but by this order I am taught, first 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 by 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. Mat. 9.5. 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 Mar. 10. 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 Eccles. 11.30.31. . 4 I must acknowledge mine own corruption, that I am so careful for Earthly things d Matth. 6. 5 I see that I may use God's Creatures, in that he will have me to pray for them e 1. Cor. 10.26. . 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 as are Spiritual, and of greatest good for the salvation of my soul f Pro. 30.8. . Euch. Which is the fourth petition, and the first of the three latter? Phil. Give us this day our daily bread. Give us this day our daily bread. Vide Sixti Senensis Biblioth. and M. Finch his Theology. 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: john 6.34. But I am taught that this Bread is not meant here. Euch. But man consisting of body and soul, must we not pray, that both may be fed with their daily bread? Phil. We must, and do in this prayer; but not in this petition. When I pray that God's kingdom may come, than I pray for the food of my soul: here, when I pray for daily bread, I pray for necessaries belonging to my body. 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, even as Agur did, Prou. 30.8. and jacob, Gen. 28.20. 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 and such like: 2. King. 6.22. john 13.18. Euch. Why do you ask all these things under the name of bread? Phil. 1 Because bread is absolutely necessary for man's life a Psa. 104.15. . 2 To teach us frugality in using Gods creatures b joh. 6.12 . 3 To make us content with whatsoever God sendeth c Phi. 4.11 . 4 To make us thankful, if God give more than bread d Psa. 23.5. . 5 Because in ancient times, bread was man's most ordinary food, as appeareth, Goe 18.5. Psal. 104.15. Mark. 8.4. 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. Deut 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 e Pro. 10.27. . 2 That I must not be proud of them, because I have received them f Ro. 11.20 . 3 To admire God's favour, who hath made me rich, and others poor g 1. Chro. 29.16. . 4 To use them to the glory of God, and the good both of myself, and others h 1. Tim. 6.17. . 5 If I want such things, to ask them of God i Goe 29.20 . 6 To teach me to get my substance with a good conscience; that so I may see they come from God k 1. Sa. 12.6 . 7 That I despise not my poor brethren, who have not such a largesse of God's blessings as myself l Pro. 17.5 . 8 To be content if God make me poor m job. 1.21 . Euch. But what need have rich men to make this prayer? It seemeth this is the poor man's Pater noster. Phil. You told me that there is a twofold title to riches: jure fori, & iure 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, and cannot say that their riches are their own, 1. Cor. 3.2. Again, rich men are but stewards to dispose, not Lords to command: and though they have bread, yet they may want the staff of bread: though they have food, yet may the virtue which is in food to nourish, be taken from them: Luk. 1.53.12.15. Deut. 8.3. Isai. 3.1. Levit. 26.26. 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. Eccles. 5.12. Euch. What then do you pray for in this word, Give? Phil. 1. I pray that God would give me a civil title to my riches a Pro. 12.27. 2 That he would give me a religious title to them. Gen. 26. 3 That he would give me leave to use them. Eccl. 5.17. 4 That he would give me and mine comfort by them. Psa. 37.25. Euch. What else may I observe out of this word, Give? Phil. 1 Our own wants: for if we had as of ourselves, we would not crave any thing of God. 2 Gods glory, that all hold upon him and are his beggars, from the King to the Cottager. Hos. 2.8. 2. Cor. 9.10. 3 Our duty not only to labour to have bread, but to have it as God's gift. 4 That all our endeavours without God's blessing are in vain, Psal. 127.4. 5 That when we have received, we should say with David, 1. Chron. 29. Whatsoever we have received, we have received it at thy hands, O Lord. Euch. How doth God give bread? Phil. 1 By blessing the earth with increase by seasonable weather. Hos. 2.21. 2 By placing us in some honest calling. Psal. 28.2. 3 By giving us the staff of bread, Leu. 26. that is, power to his creatures to nourish us. 4 By making this bread not only wholesome, but also holy unto us, that by it we may better serve him. Euch. Why do you say, Give us, and not Give me? 1. Cor. 10.24. Phil. To teach me, 1 To pray especially for the prosperity of the godly a Ps. 122.6 . 2 To wish as well to others as myself b 1. Ioh 4.21. 3 To pity and relieve with my goods the poor estate of my brethren c Luk. 10.33. . 4 Not to repine at the estate of my betters d Ma. 20.11 2. Cor. 8.14. 5 Not to contemn such as are in poverty e Pro. 17.5 . 6 Not to appropriate that to myself, which God hath given me for the good of others: 1. Sam. 25.11. Eccles. 11.1. 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 f Ps. 33.18. . 2 Godliness is great gain, if the mind of man be therewith contented g 1. Tim. 6.6. 3 We do look for eternal life; therefore we should not care too much for this life h Ro. 8.32. . 4 We are servants in our father's house: therefore he will bestow upon us things convenient i Psa. 23.1. . 5 Many are set aloft, and afterward have the greater downfall k Dan. 4.30. . 6 Adam not contented with his own estate, brought himself and his posterity to destruction l Gen. 3.17 . 7 We brought nothing into this world: and it is certain we shall carry nothing out m 1. Tim. 6.7. This day. . Euch. What do you mean by This day? Phil. By This day, I mean the present moment of time, in the which I do, or shall live, and wherein especially I stand in need of things for this life, as before time I have done. 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 n 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 o Mat. 6.32 Psal. 55.23 . 3 That each day I may see Gods singular providence p Psa. 19.2 . 4 That I should think that each day may be my last day: Psal. 39.5.90.12. 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 reason was this point proved? Phil. 1 Because riches are snares to entrap men a 1. Tim. 6.9. . 2 Such a prayer argueth discontentedness b Psa. 4.11 12. . 3 Covetousness is a most grievous sin c Herald 13.5. 1. Tim. 6.10. . 4 jacob and Agur in the book of the Proverbs, prayed only for food and raiment d Pro. 31.7 . 5 In praying to be rich, it seemeth we are not content to depend upon God e Psa. 62.8.10. . 6 It is a sign of exceeding pride that by riches we would be above our brethren f 1. Tim. 6.17. . Euch. What then must you do in this case? Phil. I must pray neither for riches, nor poverty g Pr. 31.7. , but go on in my calling, with faithful diligence h 1. Cor. 7.20. and waiting for a blessing from the Lord i Pr. 10.22. , be thankful for whatsoever he shall send k job. 1.21 . Euch. But because you must pray for this days bread, may you not lay up for the time come? Phil. Yes, I may. 1 joseph did for seven years to come: o Gen 41.48. The Apostles did, when they heard of a famine by Agabus the Prophet: p Act. 11.28 and Christ did, in that he had a purs-bearer, q john 13.29. and commanded the broken meat to be kept r joh. 6.12. . 2 We are sent by Solomon to the pismire, who provideth in summer against winter s Prou. 6.6. . 3 He that provideth not for his Family, is worse than an infidel t 1. Tim. 5.6 . 4 We have precepts of frugality and thriftiness u 1. Tim. 6.18. . 5 We must get to do good to others x Pro. 3.2. . 6 God hath given man foresight and providence a Deut. 8.11. . 7 The good housewife is commended in the Proverbs, who by labour and industry enricheth her family b Pro. 31.13. . Euch. Yet Christ saith, Lay not up treasure upon Earth c Mat. 6.19 . Phil. That is, we must not seek it chief, and so as to neglect to lay up treasure in Heaven. Euch. What rules must you observe in getting riches? Phil. 1 That I get them by honest labour. d Gen. 3.19 2 That I put no trust in my riches e Pro. 11.28. . 3 That I spare not, when I ought to spend them on others f Eccl. 11.1 . 4 I must not be a niggard to mine own state and person g Eccl. 6.2. . 5 That they become not hurtful unto me b Ecles. 5.12. . 6 That they may be pledges to me of Heavenly riches i Gen. 28.13.14. . Euch. What is the use of all this? Phil. 1. It commendeth Christian care, and providence k 1. Tim. 5.8. . 2 It warranteth the possession of riches l 1. Kin. 3.14. . 3 It condemneth niggardly Parsimony m Pro. 11.24. . 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 n Luk 15.13 . 5 That each day I must depend on God o 1. Pet. 5.7 Daily Bread. . Euch. What do you mean by 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 standeth in need of daily repairing, even as the lamp stands in need of oil p 1. Tim. 5.23. . 2 Because no meat can be added to my substance unless God daily give a blessing unto it: which I may eat and not be satisfied, earn silver, and put it into a bottomless bag q Hag. 1.6. . 3 To put me in mind that I must not tempt God by neglecting of means, r Deut. 6.16. as they do who labour not in an honest calling, s Pro. 10.5. and such as put an angelical perfection in fasting, or vowing to the Worlda voluntary poverty. 4 To condemn such as make an Idol of means, and never crave a blessing from God upon the means, a Hab. 1.16 . 5 To distinguish it from that Heavenly food; which in the Kingdom of God we shall once so taste on, that we need not either often to crave it, or daily anew to receive it. 6 Because without it I may be hindered in the hallowing of God's name, advancing his Kingdom, and doing his will. 7 Because all Creatures by the instinct of nature do thus pray, Psal. 104.21. Euch. But may the want of this daily bread hinder us in God's Service? Phil. Why not? as well as it did Abraham whom famine drove into Egypt: Gen. 12.7. The Israelites whom want of water, caused to murmur against God. Exod. 16. And the Disciples, who forgetting to take bread with them, understood not that warning which Christ gave them, to beware of the leaven of the Scribes and Pharisees. Euch. How is bread said to be our bread, Our daily Bread. and 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 and eat not the bread of violence Proverbs 14.17.20.17. 3 As it is fit for our place and calling. 4 As we have a proper title unto it. Euch. Why call you that ours, which is God's gift? Phil. 1 To magnify Gods gracious bounty, who maketh that ours, which is not due unto us: 1. Tim. 6.7. job 1.21. 2 Because God hath ordained it for our use. 3 As Christ is ours for the good of our souls, 1. Cor. 1.30. so God's Creatures are ours for the good of our bodies. 4 It is ours, because we get it by our honest labour: Gen. 3, 19 Eccl. 11.6. Hab. 2.6. 5 As it is sanctified unto us by the word and prayer: 1. Tim. 4. Euch. What use make you of this? Phil. 1 That I must labour to be in Christ b 2. Cor. 13.5. . 2 That I may so get riches, that I may say they are mine c Gen. 33.11. . 3 That I may labour to maintain my estate d Gen. 30.30. . 4 That community of goods is an anabaptistical fancy e Ios. 13.7. . 5 That God would not have all alike rich f Pro. 22.2. . 6 That I must impart my goods to the poor g Pro. 19.17. . Euch. Do you think that a man being ready to die, needs to make this prayer: For I have known some even at the place of Execution have refused to say it? Phil. It was their error not knowing the meaning of this petition. Even at the hour of death we must pray thus. 1 In regard of our thankfulness to God, who hath fed us all our life-long. 2 In regard of our present state, that God do not take from us the comfort and strength of any of his creatures so long as we live. 3 That God would continue this blessing to the surviving generation. Euch. What wants do you here bewail? Phil. 1 I bewail men's great covetousness. 2 Their discontentment. 3 Their idleness. 4 Their unfaithfulness. 5 Their unmercifulness in getting and keeping of riches. 6 Mine own & others unthankfulness, for the 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, & tradesmen in all callings: for prudent housewives, faithful servants, and that even our beasts may be strong to labour * Ps. 1●4. 14. . 2 I pray for peace in all kingdoms, plenty in our borders, health in our bodies, and 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 p●ay 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 sickness as may hinder us from getting our daily bread. Euch. What do you here give thanks for? Phil. I thank God here for seasonable times, godly Governors, abundance 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, and do see his blessing in the getting, having, and 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 petions? Phil. Forgive us our trespasses, Forgive us etc. Led us not, etc. 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, & c? Phil. I do here learn these six lessons; 1 By having my daily bread, to lift up my mind for spiritual blessings to God a Luk. 11.13. . 2 To seek more earnestly for the pardon of my sins, than I do (though alas I do not) for my daily bread b Act. 2.39 . 3 That seeing I make these two petitions for my soul, therefore my care must be double to do good for my soul c 2. Pet. 1.10. . 4 That it 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 e 2. Sam. 1.11.1. . 6 That if I want my daily bread, sin is the cause that I want it, and all blessings f Psal. 107.34. Lam. 3.44. Isai. 59.2. . 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. Forgive us our trespasses, etc. How many things are contained in the fifth petition Forgive us our trespasses & c? Phil. Two things: 1. A prayer, in these words, Forgive us our trespasses. 2 A condition: as we forgive them that trespass against us. Euch. What is the sum of this petition? Phil. That it would please God, for his Son's sake, to be good to me, and all his children, in the dashing out, and washing away all our sins, as we are ready to forgive others g Math. 6.14.15. . Euch. Why do you pray thus? Phil. 1 To manifest God's goodness, who tells me here that it is possible to obtain forgiveness of sins. 2 To the end I might think of the nature of sin, which hinders us from all good things here, Leuit. 26. and of God's kingdom hereafter Psal. 15.2.3. Revel. 21. 3 To meditate of God's mercy to man: to man I say, he spared not the Angels that sinned 2. Pet. 2. he will spare us. 4 To assure me that though I by sin forget to perform the obedience of a son, yet God still retaineth the compassion of a Father. 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 h Psal. 51.1 . Euch. Why do you pray thus only to him? Phil. 1 Because he only can forgive sins i Mat 9.2. . 2 Because I am commanded so to pray k Hos. 14.3 . 3 Because against him only I have sinned l Psal. 51.4 . 4 Because I must not give his honour to another m Dan. 9.5 . 5 Because the Church useth so to pray n Ps. 50.10 . 6 Because I believe only on him o joh. 14.1 . Euch. What doth this teach you? Phil. 1 That God alone is to be called upon p Psa. 25.1 . 2 That Christ is very God, because of himself he forgiveth sins q Mat. 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 r 2. Sam. 14.10. . 2 That their doctrine is an erroneous doctrine, which call upon Saints aswell as upon God s Mat. 15.24. : or dream of perfection in this life: job. 9.3. Pro. 24.16. Rom. 7.23. 3 That I must be thankful to my gracious God, who will pardon and forgive me all my sins t Ps. 103.3. . 4 That I must take heed of sin, because I must ever crave pardon for it u Rom. 6.21. . 5 I must labour to be in the number of those (us) who may sue for pardon. Euch. What do you mean by this word, Forgive? Forgive. Phil. That it would please God so to discharge, and 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 x Act. 7.60 . 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 y Mat. 18.34.25.41. . 2 When they are paid by another, and so are our sins discharged by Christ * Gal. 3.14. . 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 a Luk. 17.10. . 2 In regard of Christ, who alone doth forgive them b Mat. 9.2. , and we no way are able to requite him c Ps. 103.1 . 3 In respect of God the Father, who in love giveth his Son, and accepteth his obedience, as our satisfaction d Io. 3.16. . Euch. What learn you by this? Phil. 1 That as Benadad did to the King of Israel e 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 f 1. Io. 1.7. . 3 That there can be by man no satisfaction for sins g Mat. 16.26. : for Our merits, is God's mercy, saith a Father. Euch. What sins must you confess to God? Phil. Both known and unknown: known in particular h 2. Sam. 12. , unknown in general i Ps. 19.14. . Euch. Ought you not to confess your sins to man? Phil. Though auricular 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, and fit to comfort me in regard of his secrecy k Act. 16.30. . Euch. How are you bound to confess your sins? Phil. Even as a guilty prisoner must do at the bar l Ios. 7.20. . 1 I must bring myself before God's judgement seat m Luk. 15.18. . 2 I must put up an indictment against myself n Luk. 15.19. . 3 I must give sentence of condemnation against myself o jona. 1.12. . 4 I must sue for pardon at the hands of my God p Psal. 51.1 . Euch. How many things are required in true confession? Phil. Five. 1 It must be voluntary, without constraint q 2. Sam. 12. . 2 Personal, without laying it upon others r Gen. 3.12 . 3 Particular, without denial of the fact. 4 Impartial, by aggravating each circumstance s 1. Sam. 24 1. Cor. 7.11. . 5 Hearty, with all signs of sorrow t. Euch. Why are you bound to ask God forgiveness? Phil. 1 Because all men have sinned u Rom. 3.10. . 2 Because God heareth not sinners x joh. 9.3. . 3 Because sins sever man from God y Esai. 59.2. . 4 If I conceal these sores, they are hardly cured a Psal. 32.5 . 5 The more I like sin, the more with jael's wife it will kill me b jud. 4.18. . 6 Of all burdens, there is none like to the burden of sin c Mat. 11. . 7 If I confess, God is ready to forgive d 1. Io. 1.7. . 8 Gods servants have done the like e 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 f 2. Cor. 7.10. . 10 There is neither comfort nor content in any worldly thing whatsoever, unless I can be assured of this forgiveness * Mat. 9.2. Psal. 103.2 Forgive us. . Euch. Why do you say, 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 g Dan. 9.19. . Euch. But you are bound to believe the forgiveness of sins: will you pray for that which is had already? Phil. I do not as mistrusting that God hath not forgiven them h Rom. 3.38. , but that I may feel in my heart, that God hath forgiven them i Ps. 51.10. , 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 k Ps. 51.14. , and the more I am persuaded that God hath forgiven me, the more I will labour to live godly: Rom. 12.1. 1. joh. 3.3. Tit. 2.11. Luk. 1.74. 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 l Exo. 38.32. . 2 That I must be sorry when men do sin m Psa. 119 136. . 3 That I may not uncharitably discover men's sins n Gal. 6.1.2. 1. Pet. 4.8. . 4 That I must not cause any man to sin o Pro. 7.18 Gen. 39.8. . 5 That I must not delight in any sin p Psal. 119.104. . 6 That I must forgive my brethren q Gen. 50.21. . Euch. May you then pray for all men, even the wicked? Phil. I may because the Lord alone knoweth who are his r 2. Tim. 2.19. : and in the judgement of charity I may pray for the conversion, or confusion of the most wicked in the world s Ro. 10.1. Psal. 25.3. . Euch. What if a man sin against the holy Ghost: may you pray for such a man? Phil. Few, or none, have now the spirit of discerning, to know when a man sinneth against the holy Ghost, and therefore we must take heed how we censure it. Euch. Yet give me some notes to know this sin. Phil. I will give you these. 1 It is against that illumination which man hath by the holy Ghost: Hebr. 6. 2 It is a sin of malice against God, to deny him, when a man needs not. 3 It is against the person of Christ. Heb. 10.16. 4 It is in none but such as have had great knowledge and feeling: Hebr. 6, 6. 5 It is not a bare cogitation, but a malicious detestation of God. 6 It is not for a while, but continual. 7 Not every wicked man, yea, not every such a wicked man as knoweth the Gospel, doth commit this sin. 8 The elect cannot fall into it. 9 Christ can forgive this sin, but he will not, because such a sinner doth despise, and despair of grace. 10 All sin, either of presumption, or malice, is a forerunner of this sin, if such persons repent not. Euch. Why are sins called debts? Phil. Because by them we become bounden & indebted to God, either to discharge them, or to be imprisoned for them: Math. 18.32. Luk. 13.4. 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 t Gen. 2.17. & 3.6. . 2 A debt of punishment, because we have transgressed u Rom. 6.23. . 3 A debt of purity, which we own by reason of our corruption after our transgression x Rom 8.12. . 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 y 1. john 2.1. . Euch. Why are sins called ours? Phil. Because they properly proceed from ourselves, and we are not by God compelled to sin z jam. 1.13 14. . Euch. What use make you of all this? Phil. 1 That I must especially labour for pardon of mine own sin a Psal. 51. . 2 That I must not accuse God as the author of sin b Isa. 63.17. . 3 That because I daily must ask forgiveness, therefore even the best men do sin daily c Pro. 24.16. 2. Chro. 6.36. . Luk. 5.8. 1. Tim. 1.15. 1. joh. 1.9. 4 That as God is patiented towards me, so must I be patiented towards my brethren d 1. Thes. 5.15. . 5 I must have a fellow feeling of the sins of others. 6 That I must no less pray for the pardon of their sins than of mine own. 7 That of myself I am not able to discharge this debt, neither can say, have patience with me and I will pay thee all. Mark. 18. Euch. In whose name must you get this pardon? Phil. In the name of Christ, applied to me, in the preaching of the Gospel by a true faith: for he is the propitiation for our sins, and without him we cannot appear in the fight of God e Act. 4.12.10.43. 1. joh. 1.7. Hebr. 9.28 . Euch. Why must you look for forgiveness from Christ? Phil. 1 Because of myself I cannot appease Gods Wrath. Isai. 33.14. 2. Pet. 2.4. jud. 6. 2 I am not able to satisfy his justice, for he will not judge the sinner innocent: Exod. 34.6. Psal. 5.5. 3 He hath taken upon him to be my surety. 4 He alone hath purchased my pardon, being an innocent man, and eternal God: Hebr. 2.16.7.26. 2. Cor. 5.19. Isai. 53.5.6. Dan. 9.24.26. jer. 23.6. joh. 1.29. 1. Pet. 1.18. Psal. 51.9. Zach. 13.1. Tit. 3.4.5. Colos. 2.1. 1. Tim. 2.5. 1. joh. 2.1. Euch. But hath Christ obtained for us such a plenary remission, as that we need not look for any other? Phil. He hath: for, 1 There is no condemnation to them that are in Christ jesus: Rom. 8.1. 2 He hath blotted out the hand-writing against us, & nailed it to his cross: Col. 2.14. 3 There is but one Mediator between God and man, the Man jesus Christ: 1. Timoth. 2.5. 4 He is the Propitiation for our sins: 1. john 2.2. Euch. May you not discharge venial sins by yourself? Phil. No sin is venial, if we regard Gods infinite justice: Mat. 5.28. 1. joh. 3.15. Numb. 6.23. Psal. 130.5. All sins are venial, if we respect Christ's all-sufficient merit: Rom. 5.18. Psal. 130.7. 1. joh. 2.1. Euch. Doth not God remit the fault, and yet retain the punishment for the fault? Phil. In no case. 1 He will not pardon the debt, and yet keep, me in prison for the debt. 2 The fault and the punishment for the fault are Relatives, as the cause, and the effect; suppose the one, the other must be; take away the one, the other also is taken away: Genes. 2.17. 3 Christ did not only take upon him the guilt of sin: but also the punishment for sin: 1. Pet. 2.24. 4 It were against God's justice, to punish that which he hath pardoned. 5 What mercy were this to forgive a sin, and yet to punish the same sin? 6 Even in civil contracts: if the Obligation be canceled, the debtor is acquitted. 7 How shall he be blessed that hath the pardon of his sin, if he be punished after pardon of his sin? Psal. 32.1. 8 Being justified by faith, I have peace with God: I could not have it, if I might be punished. 9 Who shall lay any thing to the charge of the elect? It is God that justifieth, who shall condemn? saith Paul, Rom. 8.33. 10 This were to make Christ an imperfect Saviour, which is against the word of God. Euch. Was not David's sin pardoned, and yet he punished after for it? 2. Sam. 12.13.14. Phil. He was chastised by a Father, not punished by a judge: for corrections to God's children, cannot properly be called punishments: Psal. 103.10. 1. Cor. 11.32. Euch. Why then was Nebuchadnetzar advised to redeem his sins by repentance, and his iniquities by mercy to the poor? Dan. 4.24. Phil. You taught me, that the Hebrew word translated by the Latin Translator, Redeem, doth not signify to buy out, but to break off: and this will make nothing for satisfaction. Euch. What use can you make of this? Phil. That all Popish commutation of eternal punishments, into temporal satisfactions is unlawful: as Pilgrimages, Fast, Whip, paternosters, Invocation of Saints, Alms, Bells, Purgatory, Pardons, jubiles, Works of Supererogation, and such like: all which devices are everted by that one saying of Saint john, The blood of jesus Christ his Son, doth purge us from all our sins, 1. john 1.7. this is proper to the elect, and is daily renewed to them in the Word and Sacraments. Euch. What is the condition of this petition? Phil. As we forgive them that trespass against us. Euch. Is our forgiving of men a reason why God should forgive us? Phil. No, it is not. For, God for Christ's sake doth forgive us f Ephes. 4.32. : 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. Why then is this condition added? Phil. Not to teach God how he should forgive us but to teach us: 1 That he greatly delighteth in this work of mercy. 2 That he may else say unto us, Why dost thou ask forgiveness of thy Father, when as thou wouldst not forgive thy brother. 3 That as we look for a plenary pardon at the hands of God: so we should give the like unto all men: Matth. 6.15.7.2. 4 That if we would have God forgive us, so often as we offend him; we also should forgive our brother, so often as he offendeth us: Luke 17.4. We would give all the World for the pardon of sin, will we not pardon our brother, that God may pardon us? 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; to his 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, g Rom. 13.8. which is now broken. 2 Because we own punishment for doing wrong h judg. 1.8. . 3 Because we own satisfaction for the wrong done i Levit. 6.4 . Euch. Is every debt to man to be remitted? Phil. No, there is a debt of Charity, which we own to our Neighbour, and this debt we must ever owe: Rom. 13.8. Euch. How is man said to forgive man? Phil. When he doth pardon either the wrong done k Gen. 50.21. , or the punishment appointed for the wrong l 2. Sam. 19 23. , or the satisfaction which the offender is bound to make m Luk. 7.4. , or all of them as occasion is offered: Matth. 18.32. Euch. What things were observed upon this? Phil. Three. 1 That man may forgive man, and yet God will punish him n Act. 7. . 2 That though man will not forgive, yet God will, if the offender repent o john 8. . 3 That though God and man forgive, the party offending is to be punished p Ios. 7.24. . Euch. What good cometh by forgiving an offence? Phil. By it: 1 I am like unto God: Psal. 103.3. Gen. 50, 21. 2 I imitate good men: 2 Sam. 19.23. Yea the noblest Creatures, which are more slow to wrath, than wasps and flies, and such base animals. It is the property of a sick, and not a sound man to be testy, and fretful 3 I have much comfort by it: 1. San. 25.31. 4 I shall banish malice out of mine heart. 5 I may with assured comfort, sue unto God for mine own pardon. Mar. 18.6.14. 6 I shall cause mine enemy to love me. 7 Then God will avenge my cause: Prou. 25.21. 8 I shall be fit for the Lords Supper: Mat. 5.25. Gen. 4.4. 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 be punished, God's glory will be hindered q 1. Sam. 15.9. Eccl. 8.11. , justice decayed r Hos. 5.10. Pro. 11.14. , the Commonweal ruined s Pro. 29.4 , and all men wronged t jud. 17.6. , and bad judges punished u jer. 22.17 Pro. 24.24. . Euch. What rules must you observe in going to Law? Phil. 1 I must do nothing with a revenging mind x Rom. 12.19. . 2 I must take heed that I offend not the Church y 1. Cor. 6.1.2. . 3 I must do it for the maintenance of peace z Act. 21.22. . 4 I must labour by it to better mine adversary a jam. 5.19 . 5 I must not sue for each trifling matter b 1. Cor. 6.7 . 6 I must use all other good means, and make law my last remedy c Matth. 18.29.31. . Euch. May the Magistrate punish a Malefactor, and yet be said to forgive him? Phil. He may do it: for he is, 1 The Minister of God, to take vengeance of him that doth evil: Rom. 13.4. 2 The offence which he doth punish, is not against his person, but against the Commonwealth. Euch. But when the flesh will tell you, that you must be revenged, what cautions were given you to stay your anger? Phil. You gave me these cautions: 1 That I must consider, that it is Gods doing d 2. Sam. 16.10. . 2 That I have also wronged God and man c Eccl. 7.24 . 3 That Christ hath forgiven me more f Mat. 17.32. . 4 That forgiving is a duty of love g Gal. 5.13 14. . 5 That I must not destroy him for whom Christ died h 1. Cor. 8.11. . 6 If I do not forgive, I incur God's wrath i Mat. 6.15 . 7 That by forgiving, I am like unto God k Ephes. 4.31.32. . 8 That it is my duty to do nothing through contention l Phil. 2.3. Euch. But if I must forgive mine enemies, why did David and others pray against theirs? Psalm 54.7. Numb. 16.15. 2. Timoth. 4.14. Phil. They did so not in malice, or desire of revenge: but, 1 Upon a zeal to God's glory. 2 By the spirit of revelation, knowing that such men were in truth case aways, and utter enemies to the truth of God. Euch. What use do you make of this? Phil. 1 That I am bound to forgive all persons, m Collos. 3.12. all sins, n Prou. 10. and at all times, o Mat. 17.22. when man offends me; and that fully, 2 That I must live in peace, p 2. Cor. 13.11. and labour to make peace: q Mat. 5.9. Exod. 2.13 and show all tokens of love to mine adversary, that he may assure himself that I have forgiven him, not by half, but altogether. 3 That if I forgive not, I curse myself r Mat. 6.12 . 4 That they hurt themselves, who leave out this conditition in the Lord's Prayer, because they will not forgive. 5 That it is a sign of grace to forgive s Matth 17 32. 6 That no man living in malice can say the Lords Prayer as he ought to do t Mat. 5.24 . 7 That is it difficult to believe the forgiveness of sins, u Mark 9.24. because this petition hath a condition to persuade us, annexed unto it. 8 That if they be commended who forgive their enemies, what shall become of them who prosecute; and persecute the Saints of God, by whom they receive much good? Prou. 11.11. 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 three 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 feel 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's 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, heardnes 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, and persuaded me of the pardon and forgiveness of them in his Son; and 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. The sixth Petition. And lead us not into temptation; but etc. Euch. Why is it placed after the fourth petition, Give us & c? Phil. To teach me that if God give me daily bread, I am subject to be tempted with pride a Psa. 30.6 Lead us not into temptation. , and therefore must pray against it: and if he deny me daily bread, I am subject to be tempted with despair b Ps. 22.1.2 , and so must pray against it. Euch. Why is it set after, Forgive us our debts? Phil. That by this I may learn: 1 That forgiveness of sins and temptations are inseparable companions c Luk. 22.31.32. 2. Cor. 7.5. , and that such as are not acquainted with temptations, are as yet in the power of that strong man, who keepeth the house of a secure soul d Lu. 11.21 . 2 That as the former petition answereth to the first part of the covenant of grace, consisting in the remission of sins: so this is answerable to the second part, which consisteth in the writing of God's Law in our hearts, so as we shall not finally be overcome in temptation. Euch. Why is it coupled to the former petition by this word and? Phil. 1 To teach us, that as we have prayed for pardon of sins past, so we must labour to prevent sins to come. Psal. 66.18, Pro. 28.13. 1. Pet. 4.3. It is a comfort to hear this voice, Thy sins are forgiven thee: Math. 9.3. but withal we must remember that john 5.14 Sin no more, etc. 2 To admonish me that I be not secure when I feel the forgiveness of sins, for then am I in most danger to be assaulted by Satan, and overcome by my weak flesh: Math. 12.43.26.40. Euch. Why are the godly led into temptation? Phil. 1 To keep them under, that they be not proud of God's grace e 2. Cor. 12.7. . 2 To winnow the chaff of sin from God's corn f Lu. 22.31 . 3 That God's power may appear in man's weakness g 2. Cor. 12.9. . 4 That his mercy may be seen in keeping them from a final fall h Luc. 22 32 . 5 That they may be like Christ their head i Ro. 8.17. . 6 That they may acknowledge, that all strength is from God k 2. Cor. 3.5. . 7 That by this they may know themselves for God's children, who alone are so tempted, that they recover in temptation l Ps. 37.24. . 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 m. 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 n Tit. 2.11 Cant. 5.3. jam. 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 heat from fire o Matt. 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 p 1. Cor. 10.13. . 2 That forgiveness of sins, and perseverance in grace, are inseparably united together q Ro. 8.8. . 3 That whosoever wanteth grace, cannot at any time resist temptation r Rom. 8.8 though he refrain from some sins, to which he is indisposed s Mat. 6.20 . for resistance is the combat between the flesh and the spirit t Gal. 5.26 . 4 That he that wanteth grace, if he be once foiled in temptation, cannot at all recover himself a 1. Sa 16.14. ; for though the righteous fall and rise again, yet the wicked (saith Solomon) shall fall into mischief b Prou. 24.16. . 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 c Gen. 3.1. . 2 Because many are the allurements to tempt us d 1. joh. 2.16. . 3 Because sin is a deceitful tempter e Heb. 3.13. . 4 Because Satan is a subtle, cruel, and diligent tempter f 1. Pet. 5.8 1. Ch. 21.1 . 5 Because it is only in the power of God, to give man power to resist temptations g Luk. 10.19. . Euch. What is the sum of this petition? Phil. That I may be delivered from two main enemies of God grace, whereof the one is temptation, the other is evil. Euch. Do you make these words two petions or one? Phil. 1 Such as do make seven 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. In the former whereof, we pray against evils to come; in the latter against evils present. 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, and not to suffer him to be led. Euch. Show this by some places of Scripture. Phil. Exod. 7.3. God hardened Pharaohs heart. 2. Sam. 24.1. God moved David to number the people. Esai. 19.14. God mingled among them the spirit of error. Rom. 1.16. God gave them up to vile affections. 2. Thessal. 2.11. God sent among 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 signifieth these things: 1 Affliction, by which man is tempted to know what is in him a jam. 1.2. 2 Satan's trial which he makes of God b Ma. 4.7. . 3 Man's trial, which he makes of God c Psa. 95.9. 4 Satan's trial, which he makes of man d Ma. 4.4. . 5 Man's trial, which he makes of man e 1. Co. 7.5 1. Th. 3.5. . 6 Gods trial, which he makes of man f 1. King. 10.11. Mat. 22.18 Gen. 20.1. . Euch. How is man said to tempt God? Phil. When he believes not his word, seeks after new miracles, trusteth in outward means, prescribeth God a time and manner of deliverance, is impatient at his corrections, murmureth at the prosperity of the wicked, casteth himself into needless dangers, or burdeneth the faithful with needless traditions: Psal. 78.19.20.21. judith 8.11. Mal. 3.10.14. Matth. 4.6. Act. 19.10. Euch. In regard of God and Satan, how many kinds of temptations are there? Phil. Two: the one of probation, and so God tempteth us: the other of seduction, and so Satan tempteth us: Deut 8.2. Mat. 4.2. 2. Cor. 11.14. Euch. What means doth Satan use to tempt man? Phil. He useth, or rather abuseth: 1 The corruption of nature g jam. 1.14. . 2 The enticements of the world h 1. joh. 2.16. . 3 The hope of God's mercies i Deu. 29.19. . 4 The neglecting of God's judgements k Isa. 26.11 . 5 Examples of the wicked l Psal. 73.2.3. . 6 Want in adversity m Ma. 4.3. : 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 n Psa. 119.8.51.11. 2 By delivering him to his own lusts, when the first grace is not sufficient to help him o Ro. 1.24. Psal. 107. . 3 By giving him into the power of Satan, so as he may tempt him to commit grievous sins p 2. Sa. 24. . 4 By blindfolding him, and hardening him in such sort, as that he shall make no conscience of sin q 2. Sa. 12. . Euch. Is God then the author of sin? Phil. God forbidden; for thou art a God that hatest iniquity, saith the Prophet David r Psalm. 5. , and God tempteth no man, to wit, unto sin, saith the Apostle james s 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, or disorder that is in the action. Euch. Is God the author of every action? Phil. Yes verily, for, in him we live, we move and have our being t Act. 17. . 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 u 2. Sam. 24.1. , the evil doing it cometh from the creature x jer. 13.23 . 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, it self is the cause. A man spurreth forward a lame horse; that the horse goeth on, the Rider is the cause; that 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 many other things. Euch. But why doth GOD tempt some and they recover in temptation; and doth also tempt others, and leaves 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, Rom. 9.20. who art thou that disputest with God? He finds such evil, and leaves them so, he is bounden to none to give him grace, his judgements are unsearchable, his ways past finding out p Rom. 11.33. , and we are all as clay in the hands of the Potter, he may make us of of what fashion he will q Isa. 45.9. . The Sun doth harden the Clay, and softens the Wax, and no man must ask a reason thereof. Euch. How may God be said to tempt man? Phil. 1 By afflictions, as he did the Israelites r Deut. 9.3 judge 2.22. . 2 By commandment, as he did Abraham s Gen. 22.1 . 3 By prosperity, as he did David t 2. Sam. 12 . 4 By offering objects as he did Eva u Gen. 3. . 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 x Psal. 95.8 . Satan hardens man to presume of grace y 2. Cor. 4.4 . God hardens man when he gives not grace, though he offer unto him all the means of grace z Deu. 2.30 Acts 28.26 . Euch. Are not mercies and 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 beaten 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 a Isa. 26.10 Exo. 10.27 , till God by the dew of his grace moisten it, and the fire of his spirit soften it b Ezech. 11.19. . Euch. Show me some other reasons than you did before, Isa. 44.3. Mat. 3.11. why God doth thus tempt and harden man? Phil. He doth it to these ends: 1 To humble them, that they may see themselves c Eccl. 3.10 . 2 To chastise them for former sins d 1. King. 11.9. . 3 That his grace in them may appear, as Gold in the fire e 1. Pet. 1.7 . 4 That they may see their own weakness and impatience f Luk. 22.61.62. . 5 That they may take more heed hereafter g Psal. 119 67. . 6 That more earnestly they may pray to God for assistance h 2. Cor. 12.8 . Euch. What uses can you make of this Doctrine of temptation? Phil. I learn first the incomprehensible purity of God, who can work in sin, without sinning i Ps. 145.17 . 2 That Satan can go no further in tempting, than God will give him leave k Lu. 22.31 . 3 That I must not pray absolutely against temptations, but that I be not overcome in temptation l Mat. 26.39.8.31 . 4 That by nature we are all Satan's bondmen m Rom. 7.14 , till such time as God free us from temptation n 1. Cor. 10 13. . 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 o Eccl. 6.2. Ezec. 28 4. . 2 To whom the continuance of them is promised p Psalm 112.3. . 3 To what end they are given unto him q Luk. 16.9 . 4 Whether he will think of the mutability of high places r Dan. 4.30 1. Tim. 6.17. . 5 Whether he will meditate of the fearful downe-falles of such, as have not used Prosperity well s Hest. 7.10 Luk. 12.20. . And 6 that it is a part of great felicity, not to be overcome of felicity t 1. Tim. 6.9. Pro. 10.22. Ann. Dom. 1605. Novem. 5. . Euch. How doth God try us by that late deliverance from that unnatural conspiracy against our King and Country by Gun powder? Phil. 1 Whether we will acknowledge it u Ps. 18.48 . 2 Whether we will be thankful for it x Verse 49. . 3 Whether we will keep a memorial of it y Hest. 9.27 . 4 Whether we will pray more earnestly for our King, and Country's preservation z Psal. 20. . 5 Whether we will desire the conversion or confusion of those our enemies a Psal. 58.6 7.8.9.10. . 6 Whether we will be more obedient to God; than before, lest a worse thing happen to us b joh. 5.14 . 7 Whether we will detest that cruel Catholic Religion, which eateth her God, and killeth her Governors, and thirsteth after blood, especially the blood of Princes c Reu. 17.6 . 8 Whether we will love and embrace more earnestly our Christian Religion which teacheth obedience, and practiseth it, even to such Governors as are bad d Pro. 24.2 jer. 27.9. Rom. 13.1.2. 1. Pet. 2.13 14. Eccl. 10.20 D. bilson's & D. Mortons' books of obedience. 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 e jam. 5.11 . 2 That it is God's furnace to try our faith f Ps. 66.10. Dan. 3.25. . 3 That it is God's medicine to purge our sins g joh. 15.2 . 4 That we must not declaim against God h Ps. 38.13 job. 3.2. . 5 That we must more meditate of Heaven i 2. Cor. 4.17.5.1. . 6 That if we feel not the Sun rising of God's grace, we must not think that it is set for ever k Ps. 31.14.77.7.8.9. . 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 poverie or name by contempt, etc. l jam. 1.12 . 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 m Mat. 22.29 john 5.39. Psal. 1.1.119.9.20.4 . 2 Where Images are worshipped n Exo. 32.8 Deu. 27.15 . 3 Where a piece of bread is adored o 1. Cor. 11.24. . 4 Where Saints are invocated p Isa. 63.16 Mat. 15.24. . 5 Where ignorance is commended q Pro. 19.2 john. 17.3. . 6 Where Purgatory is maintained r Mat 25.46 . 7 Where Christ's merit is mangled s Heb. 13.8 . 8 Where subjects are so freed from allegiance to their Sovereign, that if he be not a Romanist, it shall be as meritorious to kill that King, as to eat their God. t 1. San. 24.6 2. Sam. 1.14.15. 9 Where such sovereign power is given to one man (the Pope) as that he may determine the true sense of all Scripture x Lu. 24.32 , define all causes of faith y 2. Tim. 13.16. , call Counsels z Act. 15.6 , excommunicate any person a 1. Cor. 5.4. , depose any King b Pro. 8.15 Dan. 4.34. , forgive sins properly c Isa. 44.22 Psal. 32.1 Matth. 9.2. , decide all causes brought to Rome by appeal d Lu. 12.14 , and make such Laws as shall bind the conscience e jam. 4.12 , all which is given to the Bishop of Rome: but is derogatory to the Kingly, Prophetical, and Priestly Offices of Christ. 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, As in the Church of Corinth. 14. several errors: as appeareth in the first Epistle. 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. That you may never departed from us to them of the shismatical separation, consider: 1 That before Browne, they can bring no one learned man that ever did write of, or defend their opinion. 2 They can show none before that time, that ever did suffer for that opinion. 3 They of that separation will not live in any reformed Church in the World. 4 All reformed Churches condemn them as Shismatickes. 5 They are very troublesome to the Christian Magistrate wheresoever they live. 6 Observe how for matters of small moment, they excommunicate one another; the father delivering the son, and the son the father, over unto Satan. 7 Note the variety of strange opinions amongst them, and you shall hardly find one of their Ministers agree with another, but each of them are Broachers of strange Doctrine. 8 If you observe but the spirit of these men, you shall truly see it is not an humble, but a railing spirit. 9 Many of them stand more upon their outward discipline then that they may the a discipline to themselves. 10 Suspect your own judgement, suspend your sentence, seek peace, be not credulous, look as well upon good things, as those evils that are amongst us, and I hope you will never departed from us. 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 g Mat. 26.41 . 3 To resist him by the shield of faith h Eph. 6.16 . 4 To subdue him by the sword of the Spirit i Eph. 6.17 . 5 To be persuaded that he will never cease k 1. Pet. 5.8 . 6 To think of my danger if I fall l Reu. 2.5. . 7 To consider how I may hurt others if I fall m 2. Sam. 12.14. . 8 That by falling I may deny my God n Lu. 22.61 . 9 That I shall be rewarded if I continue a Reu. 2.7.11.17. and chap. 3.5.12.21. . 10 That by prayer I shall have power to resist him b Eph. 6.19. . 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 c Ps. 23.1. . 2 That this sin is the root of all evil d Tim. 6.10. . 3 That every covetous man is an Idolater e Col. 3.5. . 4 That my life stands not in abundance f Lu. 12 16 . 5 That Christ and his disciples were poor g Mat. 8.20.4.21. . 6 That I shall carry nothing with me h job. 1.21 1. Tim. 6.7 . 7 That I must give an account of my getting * Lu. 16.2. 8 That it will hinder me in the service of God i Luk. 14.18.19. . 9 That rich men come hardly to heaven k Lu. 18.24 . 10 That by riches I am most subject to be spoiled l je. 52.26. . 11 That they make a man unwilling to die m Ec. 41.1 . 12 That they may be taken away from me n Pr. 23.5. . 13 That many woes are denounced against rich men o Am. 6.1. Lu. 6.24. ja. 5.1.2.3. . 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 a 1. Cor. 4.7. . 2 That God resisteth the proud b 1. Pe. 5.5 . 3 That it hindereth a greater largesse of grace c Lu. 18.24 . 4 That I am but dust and ashes d Goe 18.27 . 5 That pride cast Satan out of heaven e 2. Pet. 2.4 . 6 That if it be in apparel, I have more occasion to be humbled for my shameful nakedness f Goe 2.25.33. . 7 That Christ left me an example of humility g Mat. 11.29. . 8 That by this I make others to contemn me h Hest. 3.2. . 9 That it argues a son of the Devil i Humilitas signum electorum, superbia reproborum: Hieron. . 01 That others, yea many unreasonable creatures, have more excellent gifts than myself k Praestat aranea tactu, etc. . 11 That pride is the causer of contentions l Pr. 13.10 . 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 m Pro. 26.12. : 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 Gods sees me n Pr. 5.21. . 2 That God can punish me o Goe 20.3 . 3 That he will punish me p 2. Sa. 12.11.12. . 4 That I am a member of Christ q 1. Cor. 6.15. . 5 That Adulterers shall not inherit heaven r 1. Cor. 6.9. . 6 That such people seldom repent s Prou. 7.26.27. . 7 That such a thing should not be done in Israel s Deut. 23.17.18. . 8 That it made Solomon to commit Idolatry t 1. Ki. 11.4 . 9 That for the whorish woman, a man is brought to a morsel of bread u Pro. 6.26 . 10 That I do not as I would be done to x Ma. 7.12 . 11 That I wrong the Church and commonwealth, by obtruding to both a bastardly generation y For neither can know their true children. . 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 z Pro. 6.32.33. . 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 * Pro. 23.1 . 2 That by these, I make mortar of my body, by too much drink, and my stomach but a strainer, by too much meat p Lu. 21.34 . 3 That I abuse that which might do good to the poor q Mar. 14.4.5. . 4 That I abuse the good creatures of God r Eph. 5.18 . 5 That all civil nations have detested these sins s Herald 1.10. . 6 That by them I am unfit for God's service t 1. Cor. 10.7. . 7 That I bring upon my body diseases u Pr. 23.29 . 8 That I am unfit to keep any secret x Secreta recludit. , for drunken porters keep open gates, and when the wine is in, the wit is out. 9 That I am a scorn to the sober y Goe 9.22 . 10 That these sins are the main instruments of other sins z Pr. 23.33 . 11 That I must fall into the physicians hands a Eccl. 38.15. . 12 That I may in them commit some such sin, as may cause me to fall into the censure of God, and Governors b Gen. 19.33. : and since Christ tasted gall and vinegar for me, why should not I abstain from surfeiting, & drunkenness for him? He that desireth Christ and feedeth on him, will not greatly regard of how dainty diet he maketh such vile meat as after must be cast into the draft. 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 c Mat. 20.15. . 2 That God may dispose of his own as he list d Mat. 20.15. . 3 That envy is a note of a bad man e Gen. 26.14. . 4 I must be glad at the good of others f Act. 11.18 . 5 Moses and Christ, and other good men, were glad when they heard of others excellency g Num. 11.29. Ma. 11.29. . 6 God will not have all alike h 1 Cor. 12.18. . 7 It is a means to murder our brother i 1. joh. 3.15. . 8 It is a fruit of the flesh k jam. 3.14.15. Gal. 5.21. . 9 It hindereth us from doing good to others l Goe 37..4 . 10 It is the greatest torment to a man's self m 1. Sam. 18.9. . 11 Though our brother excel us in one thing, yet we do him in another n 1. Cor. 12.21. . 12 God even hateth, and curseth the envious o 2. Sam. 22.18. . Euch. What remedies have you against idleness in your calling? Phil. I must meditate, 1 That God commandeth all men to labour p Goe 3.18 . 2 That Eva fell in paradise by idleness q Goe 3.19 . 3 That it was one of the sins of Sodom a Eze. 16.49. . 4 That it is a cushion for Satan to sleep on b Otium puluinar diaboli. 5 That labour puts Satan's assaults away c 2. Sa. 11.2 . 6 That idleness consumeth the body d Standing waters soon putrefy. . 7 That a slothful hand maketh poor, as a diligent hand maketh rich e Pr. 10.5. & 24.34. . 8 Without diligence we cannot provide for a family, or the time to come f Prou. 31. . 9 All creatures, even to the Pismire, are diligent g Pr. 6.6. . 10 God our Father is ever working h joh. 5.17 . 11 By it we may be able to do good to others i Ep. 4.28. 12 All good men have laboured in a calling. And why have people hands, and wits, but to use them? and the more both are used, the better they are. Euch. What remedies have you against impatience in afflictions? Phil. I must meditate, 1 That naked I came into this world, and naked I must return again k job. 1.21. . 2 I must remember the afflictions of job, and what end God made of them l ja. 5.11. . 3 That the patiented abiding of the righteous shall be gladness m Pro. 10.28. . 4 That God hath a stroke in afflictions n 2 Sa. 16.10. . 5 That they are nothing to the joys of heaven o 2. Cor. 4.17. . 6 That I have deserved more p Psa. 119.75. . 7 That they will tend to my good q Ps. 119.71. . 8 That in this world we must have tribulations r joh. 16.33. . 9 That murmuring is a sign of a bad child s Heb. 12.7.8.9. . 10 Christ said not my will, but thine be done t Mat. 26.39. . 11 Many of God's servants have endured more u Heb. 11.37 . 12 That Gods children have been ready to suffer x Act. 21.13. . Euch. But what remedies have you, if Satan 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 a Tit. 3.5. . 2 I once heard and believed his word, and therefore I shall stand ever by this faith b 2. Cor. 1.24 . 3 Mine election is in Gods keeping, and therefore Satan can never steal it away c Eph. 1.4. . 4 The calling of God is without repentance: and, whom he loveth, he loveth to the end d Rom. 11.29. joh. 13.1. . 5 I know by my love of the brethrens, that I am translated from death to life a 1. joh. 3.14. . 6 I am sorry, that I can be no more sorry for my sins, and this to me is an argument of faith b 2. Cor. 7.10. . 7 I desire to believe in Christ and to run the ways of his Commandments c Mar. 9.24 2. Cor. 8.12. Psal. 119.5. . 8 Christ's merits are greater than my sins, and he is the propitiation for my sins d joh. 1.29 1. joh. 2.1.2. . 9 Though the righteous fall, he shall rise again, for God supporteth him with his hand e Ps. 37.24 Pr. 17.17.24. . 10 The Spirit doth, though very weakly, witness to my spirit that I am God's child f Ro. 8.16. . 11 I hate sin, with an unfeigned hatred g 1. joh. 3.9. . 12 I love all good things as well as one and hate all evil as well as one h Ps. 119.6 104. : and I can be contented to be dissolved and to be with Christ, and to say, Come Lord jesus, come quickly i Phi. 1.23. Reu. 22.21 . Euch. If 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 k Rom. 11.20. . 2 That security destroyeth more than any sin l Luk. 17.26. . 3 That he is blessed, who feareth always a Pr. 28.14 . 4 That I must work out my salvation with fear and trembling b Ph. 2.12. . 5 That as God is a God of mercy, so is he also a God of justice c Deut. 9.20.2 . 6 That the more I presume, the more subject I am to fall d Luk. 22.33.34. . 7 That it is Satan's main weapon to vanquish me, God is merciful e Ro. 6.15. . 8 That even David prayed to be kept from sins of presumption f Ps. 29.13. . 9 That the longer I continue in sins, the more hardly I can leave them g 2. Sa. 3.16. Rom. 2.1. . 10 That if once God call me, I must undo all I have done before h Ro. 6 21. . 11 That than I must shed many a bitter tear for my sins i Ps. 32. Lu. 22.62. . 12 That by going on, I heap to myself wrath, against the day of wrath k Ro. 2.5. : and therefore have we need in this, and all the former assaults of God, men, and devils, to pray, Lord lead us not into temptation. Euch. Which is the explanation of this petition? Phil. But deliver us from evil. Euch. What do you pray for in these words? But deliver us from evil. Phil. That I, and all Cristians may be freed from the power of Satan, sin, the flesh and the world: so that being thus preserved, we neither shall, nor may not fall: or so be delivered from evil, that we may not fall quite away by any temptation. Euch. Why say you deliver us? Phil. Why? even because we are: 1. his servants: 2 his children: 3 his workmanship: 4 his image: 5 the price of his son's blood: 6. vessels to carry his name: 7 members of his body: 8 as sheep amongst wolves. Euch. Do you not by evil, understand only the devil, who is called That evil one a Mat. 13.19. ? 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, The whole world lieth in evil b 1 joh. 5.19. . Euch. Tell me more plainly, what you here mean by Evil? Phil. I understand by it: First, Satan, 1. joh. 2.14. Secondly, Sin, Rom. 12.9. Thirdly, all Evils, which may any way hurt us, as War, Plague, Famine, Offences, Heresies, Schisms, Errors, Seditions, etc. Fourthly, evil persons, be they Turks, jews, Heretics, Schismatics, Atheists, Seducers, etc. Fiftly, eternal and everlasting Death, which is the most fearful evil of all. Euch. How many ways doth God deliver us from evil? Phil. Twelve ways: 1 By preserving us from committing sin c Goe 20.6 . 2 By freing us from judgements due unto sin d 2. Sa 12.13. . 3 By keeping us from the hurt of sin and afflictions e Ps. 91.13 . 4 By turning all those sins which we commit, and the afflictions which we sustain, to our good f Ps. 51.1.119.67.71. . 5 By bridling Satan that he cannot subdue us g Rom. 16 20. . 6 By giving us his holy Spirit, that by a lively faith, we overcome all evil h Ro. 8.2. 1. joh. 5.4. 1. Pet. 5.9. . 7 By no means i Mat. 4.2. . 8 By small means k 2. King. 4.3. . 9 By ordinary means l Ios. 5.12. . 10 By extraordinary means m 2. King. 6.16. . 11 Contrary to all means n Da. 3.25. . 12 By Christ jesus, who overcame the world, by obeying; the flesh, by suffering; and the devil, by triumphing over him in his Cross: john 16.33.1. Pet. 4.1. Col. 2.15. and this is the comfort of all Christians: Psal. 91.1. Euch. What means must you use to deliver yourself from evil? Phil. I must, 1 Avoid the company of evil persons: Prou. 1.10. Genes. 39.10. 2 Not live in places where evil is practised, though I may gain much by it: 2. Cor. 6.17. 3 I must take heed of evil speeches, which may corrupt me & others: Eph. 4.29. 4 I must hide God's word in mine heart, that I do not sin against him: Ps. 119.11. Euch. Why are these words added as an explanation to this petition? Phil. 1 To teach me, that when I am delivered from evil, I may be sure not to be led into temptation, for evil is the cause of all temptations a jam. 1.13 : which being taken away, the effect ceaseth. 2 That of myself I cannot resist evil. 3 That the least creatures shall be able to hurt me, unless God be my deliverer. 2. King. 6.27. Act. 12. 4 That I shall never be fully delivered, till God for Christ's sake set me at liberty. Psal. 119.32. joh. 8.36. Euch. What must we do to be delivered from the devil? Phil. We must, 1 Put on the whole armour of God b Ep. 6.11. 2. Cor. 10.4. . 2 We must know how to use that armour c Vers. 13. . 3 We must walk warily, that he do not cirumvent us, and be never out of our calling d Ep. 4.15. 2. Sa. 11. . 4 We must ever seek to fear and serve God e Ps. 2.11. Pro. 28.14. . 5 We must know, that Christ is our Captain and deliverer f joh. 16.33. . 6 We must meditate of the miserable estate of such as are overcome by the Devil g Lu. 11.26. . 7 We must take his weapons from him, which are our flesh: Gal. 5.17.1. Pet. 2.11. and the world: 1. joh. 2.15. jam. 4.4. 1. joh. 5.19. 1. Cor. 7.31. 8 We must pray as Christ teacheth us, Deliver us from evil, and as Paul did, 2. Cor. 12.9. and 2. Chro. 20.12. 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 h Rom. 7.14. etc. . 2 Our readiness in each little temptation, to yield up ourselves to the committing of sin i Luk. 22.45.46. . 3 That we cannot enough mourn for the remnants of our bondage, by which we are kept in the power of Satan * Ro. 7.24. . 4 That so many fall by Satan's temptation k Psal. 119.136. . 5 That we cannot here get mastery over our own corruptions l 2. Cor. 12.8. . 6 That we love so this spiritual Sodom, in which we are subject to, and fall by temptation e Gen. 19.16. . 7 The tyranny of Satan our adversary, going about each way to subdue us f Mat. 9.12 . 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 g 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 h 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 i Ps. 119.8. . 4 Against all future relapse into sin, God hardening my heart, blinding of my eyes: 1. Tim. 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. 5 In a word, I pray against the assaults of Satan, the enticements of the world, the society of the wicked, and that corruption which may surprise me by mine own flesh. Euch. May not a man pray for temptations and afflictions? Phil. Though both of them may be oftentimes good for us, yet because that good is an accidental 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; or any way miserable, that they might not love this world to well; 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 so resist, and perseverance, when I, or any of the Church are tempted: and that to this purpose, we 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 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 and others 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, and casting ourselves upon God's power in temptation: yea that by them we may see satins malice in tempting us, and Gods great mercy in recovering us: and 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, and 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 third part of this prayer? Phil. The third part of the Lords prayer. For thine is the kingdom, the power, and the glory, for ever and 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 two several times by Christ in a several manner, Vide Bezam in cap. 11. Lucae. 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 vulgar Latin translation and) 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 prey unto him who is able to hear us a 1. Chro. 6.21. Ephes. 3.20 . 2 To pray in faith to him that will help us b jam. 1.6. . 3 To pray in fervency, as desirous to be helped c Matth. 15.22. . 4 To pray in humility, because all is of God d Psal. 192.17. 1. Chron. 29.14. . 5 To pray in thankfulness, because all is from God e 1. Chron. 29.13. . 6 That in every petition we must have this conclusion in our minds. Euch. Why is it set after the last petition? Phil. To confute Satan in his greatest temptations. He, that he might withdraw us from the Kingdom of God will persuade us as he would Christ, that all power is his Matth. 4. but we, that we may not yield to this his assault, are here taught that the Kingdom is Gods. Euch. What do you mean by these words, thine is the Kingdom? Phil. Even that which David meant when he said, 1. Chron. 29.12. 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, and thou excellest over all. Euch. Why is the Kingdom said to be Gods? Phil. 1 Because he made all f Gen. 1.1. . 2 Because he possesseth all g Psa. 24.1. . 3 Because he commandeth all h Ps. 114.7. . 4 Because he disposeth all i Dan. 4.31 32. . 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. 2 That I must be governed by him as a subject must by his own Sovereign. 3 That no Superior power can do me hurt, unless he have commission from above. 4 That all Princes must give account to this King; and therefore should not say with the wicked in the 12. Psalm, Who is Lord over us? 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 k Pro. 1.15. Dan. 2.37. Revel. 10. . Euch. From whom have they this authority? Phil. From Christ, as he is the second person in the Trinity, not as he is Mediator betwixt God and Man: For so (his Kingdom being spiritual) he hath no Vicar upon Earth. And herein is the true difference betwixt the Supremacy of Princes, and the Pope's Supremacy. Euch. How many properties are there of this Kingdom? Phil. Three: 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? Phil. 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 l 2. Sam. 3.39. . 2 To teach us to give all power unto God m Ps. 39.1. . 3 That we must submit ourselves unto him n 1. Pet. 5.6. . 4 That he being a powerful King, we may in faith pray unto him o 2. Chron. 20.12. . Euch. How great is the power of God? Phil. See my book, life everlasting, of God's providence. 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 p Dan. 4.31. . Euch. Can it be communicated to any creature? Phil. No, not to the humanity of Christ: for whatsoever is omnipotent, is God. Euch. Why doth Christ say all power is given unto me q Mat. 28.18. ? 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 flesh. Euch. What do you mean by Thine is the glory? Phil. 1 That God hath made all things for his glory r Pro. 16.4 . 2 Whatsoever we ask, they are means of thy glory s joh. 12.28 . 3 The things which we ask shall be referred to thy glory t 1. Cor. 10.31. . 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 be able to resist all evil temptations. Euch. What is the third property of Christ's Kingdom? Phil. For ever and ever: Which is an excellent inducement to strengthen us in praying. Euch. Why is God's Kingdom, Power, and glory, said to be everlasting? Phil. 1 Because in themselves they are everlasting u Psal. 45.6.102.28.145.13. . 2 Of us they should never be forgotten x Psal. 145 2.3. . 3 To distinguish it from Earthly Dominions; all which have their periods both in Government, and Governors: Psalm 119.96. Isay 40.6. 4 To show forth the dignity both of God's Church, and Gods Children, who have a Father, whose Kingdom is everlasting, and are such Sons as shall Reign with their Father everlastingly. Euch. To what purpose are all these arguments added here? Phil. Not to persuade God, who knoweth our wants before we ask y Mat. 6.32 , but to persuade us that he who is a King of such Power, Glory, and Eternity, will hear our Prayers, and grant our requests. Euch. Why is this word the added to Kingdom, Power, and glory? Phil. To show, 1 the generality of them all in God, who is an universal King Psal. 47.2. 2 Gods superiority Psal. 72.11. All Kings shall worship him: all Nations shall serve him. He is King of Kings and Lord of Lords, Revel. 19 Euch. Why is there made mention only of these three properties of God? Phil. As (some think) to point out the three Persons, for the Kingdom is Christ's 1. Co. 15.35. Power the Holy Ghosts Rom. 15.13.19. and Glory the Fathers Rom. 6.4. that we setting ourselves in Christ's Kingdom, that is his Church by the power of the Holy Ghost, may be partakers of that glory which God the Father hath prepared for us. 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 z Ps. 115.2 . 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. 2. Cor. 1.20 3 That Prayer and giving of thanks must go together, because this is a Doxology given to God. 1 Pet. 5.10.11. 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 capite under this head a Pro. 8.15 . 6 That if we be able to do any thing, all that power cometh from God b jam. 1.17 . Euch. What is the last part of this Petition? Phil. The fourth part of the LORDS Prayer. The seal thereof in the Word, Amen. Euch. Why is this word kept in all languages, untranslated? Phil. 1 To teach that the Synagogue of the children of Israel, and all Nations are but one mystical body, and the same we are taught by Abba, Father Rom. 8.20. Galat. 4.7. 2 That we having the same prayer that the jews had, why not then the same seal? You shall find the first Petition Psal. 57.6.67.2. the second Psal. 106.4.5. the third Psal. 143.10. the fourth Psal. 145.15. the fifth Psal. 65.3. the sixth Psal. 119.37.143.1. and Psal. 25.20. unuch. How is this word Amen, taken in the Scriptures? Phil. Three manner of ways: sometime as a Noun signifying Christ himself Revelation, 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. How shall I find it placed in the Scriptures? Before, and after a sentence: before, john 3.4.6.33.16.23. to express the truth of that which followeth it: and after Psal. 87.50. to signify our desire to obtain, or do that which we have prayed for. Upon his Amen john 16.23. we ground ours. Euch. What then doth this word, Amen, import, at the end of this Petition, and every Prayer? Phil. More a great deal then many think; for it is as much as if we should say thus, We have begged many things at thy hand, 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 That we pray not in hypocrisy to God: but ●s persuaded: that God is both faithful and true to grant our requests, being able, and willing to do it. Esay 49.7.8. Rom. 4.21. 1. Thes. 5.24. able as our King, willing as our Father, and faithful in all 1. john 1.9. to forgive sins: 1. Cor. 10. to deliver from temptation: 2. Thess. 3. to keep us from all evil. 2 To desire earnestly, that we pray for. 3 To be persuaded that we shall receive it, though infidelity be mixed with our faith. 4 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. 5 That Latin, Greek, and Hebrew words may be used, Many of like sort are in Daniel and the Gospels, as Golgotha, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eli, Eli, Lammasabachthani, etc. 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. 6 It calleth to our mind that undoubted promise of our Saviour Christ: john 16.23. confirmed by an oath, Verily, verily, or Amen, Amen, I say unto you, whatsoever ye shall ask my Father in my name shall be given unto you. 7 That by this seal of our consent we confess that whatsoever we can pray for is contained in the former petitions. 8 That it is our earnest desire that God would give us all things which we have prayed for. So that this word Amen is a seal both of our faith to believe those things to be true, and love that we desire the accomplishment of them. Euch. For people to say Amen, at the end of prayers, is it a practice of any antiquity? Phil. Yea verily, it was used of the Church before Christ, as appeareth, Deut. 27.15. Ezra 8.6. Nehem. 5.13. Psal. 89.52. 1. Chron. 16.33. Psal. 106.48. and of the Church after Christ: 1. Cor. 14.16. For which cause it is the seal of all the Epistles, and of the Book of the Revelation. Euch. How may I say Amen with comfort? Phil. 1 If you pray in the spirit with an earnest desire. Psal. 62.8.42.1.63.1. 2 If you know the thing be true, you pray for, that is agreeable to Gods will. 1. Cor. 14.25. john 4.23. But how can they know this who pray in an unknown tongue: or know not the thing for which they pray Matth. 20.22. or not to a good end james 4.3. 3 If you have confidence to be heard Psal. 145.18. james 1.6. if your suit be either expedient, or that God will give you not your desire, yet that which shall be best for you. 4 You must say Amen to every petition, as well to Hallowed be thy name as thy Kingdom come. 5 You must say Amen to the conclusion of the Prayer, For thine is etc. that is as well in your thanks giving for benefits received, as in your supplication which you make to receive. God will not have Hosannah without Halleluiah. If we thus say Amen to him, he will become Amen to us. 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. CERTAIN questions AND ANSWERS CONCERNING some circumstances in praying, wherein especially the lawfulness of set and read Prayer is proved; taken out of part of a Treatise of prayer, written by M. H. H. a godly Preacher of this City, and drawn into this form of a Dialogue by mutual conference. Euch. I have now received instruction from you concerning the Lord's Prayer, but because I am bounden to Prayer always, what must I do to pray aright? Phil. Look to yourself, First, before, Secondly, in, Thirdly, after you have done praying. Euch What must I do before I pray. Phil. You ought, First to repent Isay 1.15. john 9.31. 1. john 3.22. repent I say even of your past and last sins committed against God. Daniel 9.56. Ezra. 9.6. etc. 2. Be reconciled to your Brother Matth. 23. Mark 11.25. 3. You must be prepared as one that knows he is to speak to God. Euch. Wherein doth this preparation consist? Phil. 1 In the emptying of the mind from Worldly thoughts. 2 In the consideration of things to be asked. 3 In lifting up of the heart to the Word, Psal. 25.1. 4 In an hearty reverence of God's Majesty. Eccles. 5.1. Isay 29.13. Euch. What then must I do in praying? Phil. Your Prayer must proceed: First from a sense of your wants. 2 From an earnest desire of grace which you want. 3 From a true faith. 4 It must be grounded upon God's Word and promise. 5 It must be made to God alone. 6 In the name of Christ. 7 In it you must persever. 8 To Prayer join ever giving of thanks. Euch. And what must I do after Prayer is ended? Phil. First believe that whatsoever you have asked, if it be fit for you, you shall receive Mark. 11.24. Secondly, practise that which you have prayed for, and use all lawful means to obtain it. Euch. Which is thought the fittest gesture in praying? Phil. In prayer both public, and private, use such a gesture, as may express the inward humility of your heart, and your unfeigned reverence of God's Majesty. Not forgetting in public Prayer to conform yourself to the laudable custom of that Church in which you are. Remember that you speak unto God, and you will carry yourself with greater reverence, then if you were before the greatest King. Euch. But what shall we think of set and stinted Prayer, whether private in Christian Families, or public, used in the Church of God? Phil. You do well indeed to propound this question, for many are of opinion that all such kind of praying is unlawful, and will neither practise it themselves, nor be present where it is used. Euch. Can the lawfulness hereof be proved? Phil. Yes verily 1 from God's ordinance. 2 Christ's. 3 From the prescript of the Prophets. 4 The injunction of godly Kings and Magistrates. 5 From the practice of the Church and men endued with the spirit of God, yea Christ's own practice. 6 From the inconveniences which will follow upon the disallowance of a set and stinted Prayer. Euch. How first from God's ordinance? Phil. Why? whether you consider Blessing of the people, or Confession, and Prayer: or Thanks giving for mercies. God hath for each of these set down a prescript form. Euch. Where for blessing the people? Phil. It is commanded to the Priests: Num. 6.23. Thus shall ye bless the Children of Israel and say unto them: The Lord bless thee and keep thee, The Lord make his face shine upon thee, and be merciful unto thee, the Lord lift up his countenance upon thee, and give thee peace: Euch. Where for Confession and Prayer? Phil. They are commanded to the people, in bringing the first fruits to the Temple. Deut. 26. Verse 3.5.10.13.15. Read and regard them. Euch. Where for thanks giving? Phil. We read of thanks giving to be used at the coming of Christ Isay 12.1.2.4.5.6. verses. Euch. In the second place, you said, set prayer may be proved from Christ's ordinance, can it be so? Phil. It may. Luke 11.2. Christ saith, when you pray, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say, Our Father etc. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus but simply and only say. Euch. And have the Prophets prescribed any such form? Phil. They have; as first, of Prayer, to the people upon their repentance: Hos. 14.3. Secondly, to the Priests upon the people's conversion: joel 2.17. Thirdly, to the Church in the time of captivity, 1. King. 8.47. and practised afterwards accordingly by Daniel in the same words, Dan. 9.5.2. Of thanksgiving to be used of the people, after their return from captivity jer. 33.11. which form was all one with the 136. Psalm. and was put in practise accordingly, Ezra. 3.11. Euch. You said that godly Kings and Magistrates have enjoined set forms, where did they so? Phil. Read 2. Chronicles 29.30. after the Temple was repaired and sanctified, and burnt offerings offered, Hezechiah and the Princes commanded the levites to praise the Lord, with the words of David and Asaph the Se●r. Ezra. 3.10. Zerubbabel, jehosuah, etc. in laying the foundation of the second Temple, appointed the levites to praise the Lord after the ordinance of David King of Israel: and it followeth, They gave praise and thanks unto the Lord, in what words? even in those which are set down, Psa. 136. 2. Chron. 20.21. jehosophat for a great victory appoints the Priests to give thanks, in words, which are the same with Psalm. 136. aforesaid. Euch. Hath this been also the practice of God's Church, and men endued with God's spirit? Phil. It hath: By men both before and after Christ. Euch. By whom before Christ? Phil. To omit the jews Liturgy, we find the 22. Psalm to contain in it Confession, Praise, and Supplication, and was appointed to the Priests and levites, to use every morning: as Tremelius enterprets it, and the Title showeth, A song for the morning. Psalm. 92. is entitled, A Psalm or song for the Sabbath, 2. Chron 29.27.28. All the Congregation song a song, or worshipped, singing the song of the Lord: surely this was not voluntary, but a set song. Numb. 10. the two last verses. At the standing of the Ark, they said, Let God return, etc. and when it went on, let God arise: which was used by David, Psal 68.1. 2. Chr. 6. the two last verses Solomon used, in the dedication of the Temple, the very prayer of David, at the bringing in of the Ark to his house. Psal. 132.8.9.10. 2. Chron. 5.13. at the bringing in of the Tabernacle, and holy vessels into the house of God, the levites used the words of the 136. Psalm, verse 1. Dan. 9.5. useth the same form of confession in the name of all the Church, which Solomon prescribed to be used at that time: 1. Kings 8.47. Ezr. 3.11. the Priests after their captivity, gave thanks in the words of David: Psal. 136. which were long before appointed by jeremy, to be used, Chap. 33.11. Euch. By whom was it prescribed or used after Christ? Phil. We will leave for a while the Apostles times, (yet even Paul concludes almost all his Epistles with one form of prayer) and as for the succeeding ages of the Church, it ever had an ordinary liturgy for several, both Countries and special Churches in Countries, as may appear by justine martyr, in the end of his second Apology, who cited about 170. years after Christ: and Cyprian in his 22. section upon the word prayer: Augustine in his 59 Epistle to Paulinus Quest. 55. ad Serm. de Vigil. pasc: Ambrose lib. 5. de Sacra. cap. 4. Eusebius lib. 4. de vita Constant. records a form of prayer prescribed by that great and godly Emperor, to his Soldiers: beginning, Te solum, etc. We acknowledge thee only to be our God. etc. Hier. Zanchius in his treatise de miscrecordia Dei, testifieth that, that prayer used in our Church, O God whose nature and property is ever to have mercy and to forgive etc. was of great antiquity, and to come even to reformed Churches, the Church of Tigurine useth by all her Ministers one set form of prayer ever before Preaching. They of Genevah, and Scotland have published public ordinary prayers for the Church: and Master Dudley Fenner a man of no small note amongst them of their reformation, hath done the like. And for Ministers to use a set form of prayer, before and after their Sermons, and exercises, or people to do the like, morning and evening, not to go far for examples abroad. Doctor whitaker's that great light of Cambridge, used ever one prayer, before and after his Lectures. Master Doctor Chadderton &. M. Perkins two worthies of that university used the like before and after their Sermons, to omit many other excellent men in this City, and our whole Country who practise the same: and for the practice of it in private families, those exiled Divines in the days of Queen Mary set down at the end of the Psalms, a form of prayer for morning and evening, which also is performed by other worthy men, which they doubtless would never have done, had it not been both for the glory of God, and great good of the Church. What think you of Bradford, Lidley, Fox, Beza, Auenarius, etc. who penned such helps to devotion as they did? But what need we instance further than in Christ's own practice? Mark 14.39. and Mark 26.44. Three several times Christ prayed in the same words. And when he said, Mark 27.46. My God, my God, why hast thou forsaken me? He repeats the very words of David, Psal. 22. Euch Yet many disallow set and stinted Prayer, is it good, think you, that they do so? Phil. In no sort: for this opinion of theirs brings with it many inconveniences. As first, they hold it unlawful to use any of the Prophet's prayers, allowed notwithstanding, by the 2. Chronicles 29.30. Psal. 68.1. compared with Numb. 10.33. and 2. Chron. 6.41.42. compared with Psalm 132.8.9.10. yea, or the Apostles prayers, as that 2. Cor. 13. The grace of our Lord jesus Christ etc. or Christ's prayer, as Our father, etc. which the Ancient Church hath chosen rather than any form, as may appear from Cyprian upon the Lord's prayer, Tertul. de fuga. August. 126. Serm. de Temp. and in his 42. Epistle, he saith, In the Church, at the Lords Table, is daily said, the Lords prayer, and the faithful hear it. And no marvel for Christ hath taught us to say, Our Father, etc. Secondly, they must disallow the singing of David's Psalms, which would be contrary to God's appointment, jer. 33.11. David's appointment, Psal. 66.2.3. 2. Chro. 16.7.8. and holy men's as jehosaphat 2. Chr. 20.21. Zerubbabel, josuah, etc. Ezra. 3.10 Hezechiah. 2. Chron. 29.30. and contrary to the practice of the levites: 2. Chro. 5.13. Ezra. 3.11. and of the people, 2. Chron. 29.28. and of the jews after the Passeover, singing as is supposed one of the Psalms, betwixt the 112. and 119. Psalms: and contrary to the practice of Christ with his Apostles, as Matth. 26.30. Mark. 14.26. and that of the Apostle, 1. Cor. 14.15.26. Ephes. 5. Colos. 3.16. And lastly, as contrary to the judgement & practice of all reformed Churches at this 〈…〉 day: so of the Primitive Church next ensuing the Apostles. For Plinius Secundus, in his Epistle to Traianus the Emperor, saith, that, The Christians were wont to sing Psalms to their Christ in the morning before day light. And Tertullian in his Apology saith, that Christians after their often meetings at Supper cheered their hearts with singing of Psalms. And Augustine in his ninth book of Confession, saith, that, In Ambrose his Church at Milan, this singing of Psalms was used: and in the tenth book of his Confession: Chapter 33. hath these words of himself: Cum reminiscor, etc. When I remember the tears which I spent whilst the Psalms were sung in the Church, O Lord, at the beginning of my conversion, and now also am I affected, I acknowledge great profit and benefit of this ordinance. To these we may add justine Martyr, in his second Apology towards the end. The reason why these Psalms were and are now song, is, because they contain many solemn prayers and praises to God, and to that end were commanded to be song: Psa. 66.2.3. 1. Chron. 16.7.8. compared with Psalm. 105. & 96. Psalms, and Ezra. 3.11. compared with Psalm, 136. Euch. But what reasons can you give why these kinds of set prayers are & may be used? Phil. 1 By set prayers is helped the knowledge and faculty of conceiving: and by written prayer the memory, boldness, readiness etc. is helped: and by both is helped the dull spirit, by ease of intention about the form of prayer, and freedom to attend more about the manner, and the object which is God prayed unto. 2 If we had a perfect measure of grace, or such assistance of the Spirit, as many had in the Apostles days, more might be said for the contrary plea. But alas, now we are weak in grace, and many an honest and conscionable heart may want gifts to conceive a prayer, and sometimes utterance of that they have conceived. Therefore as a weak man is helped by an artificial crouch: so a Christian man is helped by a spiritual set prayer. 3 If this were not, what should become of many in the Church, especially the common sort, wanting knowledge and conceit to frame a prayer? And also many foolish prayers should be powered out in the Congregation by many Ministers, especially them of meaner gifts in knowledge, and conceiving, and who lack memory, utterance, boldness, readiness etc. which gifts are even in the best more defective at one time then at an other. 4 In this age so far inferior to that of the Apostles, without set prayer, there would be such distraction and diversity not only in the matter, but also in the form of prayer, and such deformity and discordance in Liturgy, leaving it to the discretion of every private Minister, that whereas God is the God of order and consent: 1. Cor. 14.33. we should be like the people of confusion. Whereas uniformity of public liturgy by set and read prayer, as it serves to maintain the unity of the spirit in the bond of peace: so to increase the hope and comfort of the Church, and efficacy of our prayers with God, when the Church in every congregation speaks one and the same thing, like the Church triumphant in heaven, which is as the sound of many waters, but all sing the same song. 5. Disallow set prayer and contradict both the practice of the Church under the Gospel, about 1500. years, and of the old Church under the Law, to whom David committed his written Psalms, many of them being prayers to be song to the Lord (as afore we said) in the words of David. And how doth not this only cross the practice of Christ who communicated with the jews, in their prescript and read liturgy, frequenting the Temple early, john 8.2. and late, Mark. 11.11.19. and daily, Luke 19.47. Mat. 14.49. and namely, at their solemn feasts, joh. 5.1. And resorting to their Temple, or some of their Synagogues every Sabbath day, Luk. 4.16. But also the Apostles practise, who, as is probable, and is held by divers learned men writing upon that place, went up to public prayer, Acts 3.1. Yea, and Paul entered into the Temple, and there with others was purified, all customs being observed, Act. 21.26. and ordinarily resorted to their Synagogues, Acts 14.1.13.5. even every Sabbath day, Acts 18.4. yea, in the time of their common liturgy, Act. 13.14.15. 6 If a national Church, could continually be like to some Parochial congregation, furnished for the time with some able Minister, to conceive prayer upon all occasions, than an ordinary liturgy would not be so material: But such a national Church being impossible or not liable to our hope, read and suited Prayer better serves for all regards. 7 I would wish these people that stand so much upon conce●●ed Prayer, to think, that first for want of fitness many are often kept from praying at all: secondly, they are much cooled in the time of Prayer for want of delight therein: thirdly, they commit many follies and idle repetitions in praying both to the dishonour of God, shame to themselves, and offence oftentimes to those people with whom they pray: and then are to seek for words to God, which they would not want when they come before the King. In a word, whether Prayer in pouring of it out, be drawn out of intention as when it is first indicted, or out of the memory, as when it is in a set form repeated, or out of the book, as when written or printed prayer is read, It is not this that makes or marr●s a prayer, but other things either essential or pertinent to prayer, as the condition of the heart, quality of the matter, carriage of manner etc. Euch. But for all this in the Apostles times, at the the first planting of the Gospel, we read not of this stinted and set or written kind of Prayer, if it had been fit, would not they have used it? Phil. Why? because none is mentioned, are you sure none was used? Say none was: the jewish ancient liturgy continued in the Apostles times, to which they resorted, as before is proved, yet it was to end in the jews, and that at the least, with the destruction of the Temple, called the Burial thereof. Now if no set form came in place by and by, it might be because the Church was not yet settled: and because extraordinary & miraculous gifts of the holy Ghost yet continuing in the Church therefore Prayer immediately inspired & by divine inspiration powered out, as God gave utterance to some special persons, whom he extraordinarily raised up, might well serve for the gathering of the Church, and be agreeable to all places, people of all Languages, and all occasions, and most answerable to the state of the Church then being, when as utterance both in Language, matter, and method, was to be expected from God, as he pleased to give it, without ordinary means. But no sooner was the Church settled, and the first gifts of the holy Ghost ceased, but then at the latest, set and written forms of prayer came in. And though certain forms of liturgy: fathered upon some of the Apostles, or Apostolical men, as those of Saint Peter, Mark, james, etc. were not framed by them, as some do suggest, yet Liturgies set and prescript came in then, or about that time, which since, the Church of Rome have corrupted, as is proved before. Euch. But doth not this set form of prayer bind the spirit? Phil. That is not material: but indeed they help the spirit, as is aforesaid. And we bind the spirit thereby no more, than did holy men bind the spirit by set and stinted prayer, which they in Scripture are recorded to have used: yea no more than doth the conclusion foe any prayer bind the Spirit, when we break of prayer. Euch. Yet me thinks that set prayer manifests only the memory, and written prayer the faculty of reading, but the spirit they do not manifest? Phil. Both may be manifested thereby, and that as well, as the spirit was manifested in the set prayer of Christ, which he used as aforesaid, and in the suited prayers of many others his Prophets and servants. And why may not a written prayer manifest the spirit, as well as a text or lesson of holy Scripture manifest the spirit, which indited the same, being read in the Congregation? As is warranted Luk. 4.17. Act. 13.15.17. & 15.21. And like as the Scripture did not only manifest the spirit when it was first indited, but doth also when it is read: so prayer which manifested the spirit when it was first indited, serves also to manifest the spirit, when it is repeated or read: but when it is indited, it manifesteth the spirit inditing, and when it is repeated or read it manifesteth the spirit which hath indited. And when it is indited, them is the faculty of conceiving or invention exercised, and where it is repeated or read that faculty resteth, but other faculties with the affections may be exercised, if not more then when the invention is working. Euch. Against this set form of prayer a main objection is, that such prayer is drawn not out of the heart but out of the book: this I find in the book of differences of separated Churches Page 3. Chap. 4. Verse last. Phil. Prayer may be drawn out of a Book and yet out of God's Treasury; and it was drawn out of the heart before it came in the Book, though not out of thine heart: yet that which is drawn out of an others heart, may be profitable unto thee; else why desire we the prayers one of another for us; And albeit thou drawest it originally out of the book, yet thou drawest it into thy heart (the Spirit where Prayer is read working there by the Book, that which Prayer being indited worketh by the invention without the Book) and then lo thou drawest it out of thine heart. Secondarily, and thou first offerst it to God out of thine heart, drawing out originally out of thine heart in respect of oblation, and so it may be acceptable, as the prepared Ram which Abraham found in a Bush and offered it to the Lord. To conclude as we must judge the Levites to have sung the Psalms of David (being many of them Prayers as aforesaid) out of the Book set before their eyes, unless we will beyond likelihood judge them to have had all the Psalms of David by heart, with the Musical notes answering the Church instruments: so again Psalms gotten by heart, are drawn out of the Book out of which they are gotten: whereby upon disallowance of Prayer drawn out of a Book, must needs follow a disallowance of singing those Psalms which are gotten by heart out of the Book, and so by disallowance of read Psalms, and Psalms, gotten by heart both which are drawn out of the Book, will follow disallowance of singing of Psalms at all, and all this follows upon the disallowance of read Prayer, which to end, we cannot altogether do, unless we disallow the saying of the Lords Prayer, which also is drawn out of a Book. Euch. And now I pray what think you of our Communion or Service Book, may I lawfully be present at the Prayers of the same? Phil. I will tell you what M. Deering writing against M. Harding speaketh of the Communion Book, he speaketh to this effect, and why M. Harding do you disgrace the Book of Common Prayer, since there is nothing in it contrary to God's Word. And Doctor Taylor that blessed Martyr, three nights before his suffering gave and commended, to his wife a Book of the Church Service, which in the time of his inprisonment he (as M. Fox writeth) daily used: and the same Author upon the year 1557. writeth of another godly Martyr, who had a company of Books thrown into the fire with him, and by event a common Prayer Book fell between his hands, who received it joyfully and kissed it; and prayed holding his hands up to Heaven, and the Book betwixt his Arms next his heart, thanking God for sending him it, and professing his gladness to be burned with such a Book: And thus condemning this holy Book, you condemn the judgements of these, and many other holy men, who after they had painfully penned the same, gave many of them their lives for the Gospel, amongst whom M. Fox in his ninth Book of the acts and monuments, nameth that reverend Bishop Cranmer, and saith the rest were the best learned and discreet men. Euch. Do you speak this to persuade only the use of set Prayer? Phil. In no sort. For howsoever these things have been said to prove the lawful use of set, stinted, and prescribed, or read Prayer, and namely of read Prayer in the public assemblies of our Church (which is so neglected or contemned of many, that at the public confession of sins, in great Congregations scarce forty are present upon the Sabbath day) yet none hereby may take occasion or be permitted so to rest wholly in such form of Prayer, as always to keep idle the spirit within them, or grace given them for growth in the power of Prayer, to dull, let, or bury, the gift or grace of the Spirit tending to riper perfection. But every one ought to stir up, and whet the Spirit, and exercise the grace, and power received, to be fitted not only to repeat or read, but even to indite any good matter: and to be fitted by readiness of invention suitable to all occasions, being as in the whole inward man, so in the ripeness of invention & faculty of conceving increased and more and more perfected: not always to remain like Children or Weaklings, needing to creep upon all four, or to walk with a staff, but able to go without such helps; which any shall do through God's assistance, by use and frequent exercising themselves in Prayer, and observation and imitation of other good Prayers heard or read, and by keeping a good method and order in praying. A brief Prayer upon the Lord's PRAYER. OUR Father: By the benefit of creation, through thine omnipotency; assistance of preservation, through thy providence; gift of Adoption, through thy grace; communication of eternity, through thy Christ. Which art in Heaven ever- reigning, by thy power; enlightining, by Spirit; forgiving, by thy mercy; ruling, by thy Majesty. Hallowed be thy name: of us, by an honest conversation; in us, by a clear conscience; from us, by an honest report; above us, by the representation of Angels. Thy Kingdom come: in thy Holy Church, by the sanctification of the Spirit; in thy faithful souls, by justification of faith: in thine Holy Scriptures, by instruction of Ministers; in thy celestial, Paradise, by assimilation to Angels. Thy will be done in Earth: in singleness of heart, by humility; chastity of body, by abstinence; holiness of will, by custom; truth of action, by discretion. As it is in heaven willingly: without murmuring; speedily without delaying; constantly, without ceasing; universally, without omitting. Give us this day our daily bread: For human necessity, to cover our shame; future prosperity, to maintain our calling; present liberality, to do good to others; eternal glory, to lay up in Heaven. And forgive us our trespasses: of omission, in things commanded, commission, in things forbidden: of the first Table, against thy self; and the second Table against our neighbour. As we forgive them that trespass against us: Hearty, in purity; cheerfully in courtesy; continually, in Christianity; forgetfully, in not requiting like for like. And lead us not into temptation: either importunate, which wearieth; or sudden, which discourageth; or fraudulent, which deceiveth; or violent, which overcometh. But deliver us from all evils: of mundane adversity, which will disquiet us: Satan's subtlety, which will destroy us; human cruelty, which will overthrow us; eternal misery, which may torment us. For thine is the Kingdom: powerful in itself; comfortable to us; terrible to thine enemies; eternal in Heaven. Power: great, in our creation; mighty, in our preservation; merciful, in our justification; and wonderful in our glorification. And glory: For which thou didst make all things; to which we refer all things: in which all things do remain on Earth; and by which all thy Saints shall rejoice in Heaven. For ever and ever: in themselves, by continuance; in thy Saints, by practice; in thy creatures, by proof; in the wicked, by torment. Amen: so be it: by intention of the mind; serious invocation of thy name; diligent execution of thy Commandments; continual communication of all thy mercies prayed for. Another of the like Argument. 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 felicity. Hallowed be thy name: that it 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 do 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 sayest 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. MATTH. 26.41. Watch and pray that you fall not into temptation. A COMMUNICANT INSTRUCTED. THOU SHALT LABOUR FOR LONDON Printed for Edward Blunt and William Barret 1613. To the right Honourable, the Lady FRANCIS, Daughter to the most honourable the Countess of Derby, and wife to the honourable Sir JOHN EGERTON Knight of the . ALbeit the houses of the poor are not at any time, as of the rich, alike adorned with gorgeous furniture: yet the gardens of the poor, as well as the rich, are, in the spring-time, alike covered with flowers furniture. That great flower of the Sun, it is not indeed found but amongst the rich: but the Marigold Heliotropivim, which openeth and setteth with the Sun, (and which is as profitable as the other is beautiful) this is (amongst other sweet and wholesome herbs) ordinary in the poorest Orchard. These kind of herbs sometime they use for meat and medicine; and often, wanting things to present their betters with, of these they do offer a poesy of flowers: As they have received so they give. That spiritual Garden, which is committed to my keeping, hath not at this time any rare flowers in it, but such as being planted some few years past, do now show themselves in a more Orient colour, and in greater abundance. Out of them, this spring-time, I have gathered three several nosegays, and two of them are presented to two, most honourable Counsellors: this Third I am bold to present to your Honour. I hope there is no such Antipathy betwixt flowers and you, as there was betwixt a worthy Lady and a Rose: The Lady Hennage. especially such flowers as these; since Religion, which giveth colour and smell to every flower in this poesy, is the fairest flower in your own Garden. You have, I confess, great honour upon earth, being descended of a Royal family, Allied to the greatest Peers of the Land, Espoused to an honourable Knight, blessed with hopeful children, and graced (as I hear) with rare gifts of nature: but, that Christ's Religion is so precious unto you, your greatest honour is reserved in Heaven. If it please you to entertain this poor present, which before now, I was afraid to offer to any: I doubt not but as you shall receive comfort by it: so it shall receive such favour by you, that this spiritual nosegay, coming from you into the hands of others, will not be used as other flowers are, this morning in the bosom, the next to the besom. But it will be often in the hand, frequent in the sight, and comfortable to the sent of each savoury soul. The God of heaven who hath planted you, as one of his fairest flowers, in his Garden, the Church Militant, so water you with the dew of Heaven, and heavenly Graces; that after you have long flourished here, you hereafter may, with your Honourable two Sisters Elizabeth the virtuous Countess of Huntingdon, and Anne that worthy Lady Chandoyes, be transplanted into that Garden of Eden, the Church Triumphant, and for ever flourish in the Courts of your God. London St. Martin's in the fields, june the 16. Anno 1613. At the service of your honour. ROBERT HILL. A PITHY DISCOURSE OF OUR COMMUNION WITH CHRIST. THough the word of life, in itself causeth peace, yet by the malice of Satan it occasioneth war: and though the Sacrament of life show our commumunion with Christ, yet by the corruption of man it is made an instrument of combustion. The Vbiquiterian Lutheran is zealous on the one side for his consubstantiation, and with the bread and wine he will chap up his saviour: The Artolatrian Romanist is as zealous on the other, for his transubstantiation, and after the repetition of five Latin words will devour his creator. And if varieties of opinion concerning the Lord's Supper, should but here be repeated; as a great ship would not hold the the Reliquian pieces which the Papists have of Christ's cross: so a large volume would but hold the opinions which are about Christ's Sacrament. Is it the fault of this blessed banquet that so many are distracted about feeding upon it? no it is not. It is reported that one in a lightsome house being stricken blind, complained exceedingly of the darkness of the chamber, where as the salt was in the want of his sight. When the eye is divine, it must not complain of the sun if it see not: when stomach is corrupt, it must not complain of the meat if it digest not: and when the fantastical wit of man is wedded to reason, no marvel if it perceive not the things of God. The preaching of Christ's cross was a scandal to the jews: their own corrupt heart caused it to be offensive: The administoation of Christ's Sacrament is a stumbling block to the curious: their own carnal conceit makes them to fall. If we could in our judgements subscribe unto the written word of God, and of spiritual things conceit after a spiritual manner, our Capernaitical adversaries would not look here for a breaden God, and our carnal gospelers would look for more here than common bread. It is, even to the wicked the bread of the Lord, and to the godly, that bread which is the Lord. By coming to the lords table, (if we come as we should) we reap much good: for here we may behold the love of Christ to us, who, as a loving friend, by this remembrancer, desires ever to live in our minds, and memories: and the providence of Christ for his beloved friends, that his benefits bestowed might truly profit, & being kept in memory, might enjoy their end, ever to show forth his death till he come. Yea by thus coming we testify our spiritual nourishment by his body and blood: we seal to ourselves the pardon of our sins: Christ covenants with us to receive us graciously: we condition with him to obey him principally, and if we desire either to testify our desire of the first resurrection, out of the grave of sin, or our hope of the second, out of the grave of death: we shall do both these, so often as we come to the holy communion. In a word, it is a testimony of our profession, and consent to God's Religion: a token of our separation from all the tents of Satan: an obligation of our constancy in the profession of the Gospel: a sinew and conservation of public meetings: a caveat to take heed of relapse into sin: a comforter in the midst of any Temptation: and a seal of that communion which is betwixt Christ and Christians. The cup of blessing which we bless, is it not the Communion of the blood of Christ? and the bread which we break; i Cor. 10.6. is it not the Communion of the body of Christ? as the preaching of the Gospel is Gods powerful instrument to sign our salvation: so the sacrament of the Lords Supper is an effectual instrument to seal this conjunction. Now that we may more frequently communicate with Christians, I am bold to entreat of our communion with Christ. In the first Adam's innocency, there was an act of assotiation betwixt God and man: but with condition of man's loyalty to God. The condition is broken, man is exiled from God's presence, and becomes an enemy both to God and man. God's justice can not admit sinful man into favour: man's infidelity hinders him from suing to God for favour. Christ our Saviour, the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. divine Son of God, and human Son of man, satisfieth God's justice, acquaints man with God's mercy: and in the fullness of time, this seed of the woman breaks the Serpent's head. But unless man have communion with Christ, his all sufficient satisfaction will do him no good. What then may this communion be? it is a spiritual society of mutual love betwixt Christ and his Church. A society, like unto that of Adam and Hevah, when they twain became one flesh: spiritual, like unto that of the soul and the body, where they by the spirits, become one man: of mutual love, like a pair of Turtle Doves, who never know any other but one mate: of Christ and his Church, like that of the head and the members, when they, by certain iunctures, become one body. Christ communicated with our nature in his incarnation, when he took unto him the seed of Abraham: hence comes that union which we call Hypostatical: and he is become Flesh of our Flesh. We communicate with the person of Christ, when we are incorporated into him: Hence comes that union, which we call mystical, & we now become Flesh of his Flesh. If we consider the things united together, this union is substantial and essential: if the bond by which they are united, it is spiritual and secret. And as we have feeling of Christ dwelling on our hearts, so the more shall we have feeling of this blessed society: by which we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an union, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation with whole Christ and his merits, and meet altogether in the unity of faith and knowledge of the son of God, unto a perfect man, and unto the measure of the age of the fullness of Christ. Ephes. 4.13.5.30. But as in our separation from God, by the spirit of Satan, our minds, heart, and wills were first severed and then followed the whole man: so the first thing in this conjunction which must be joined with God by his spirit, is the understanding by knowledge, the heart by affiance, the will by obedience, after which will follow all the new man. By the humanity of Christ we are conjoined to him: and by his Spirit he is joined to us. Not, either by an actual falling of Christ's flesh into ours, or a natural contiguity or conexion of our persons, or essential comixtion of his body with ours: but by a copulation and connexion altogether spiritual, felt by grace in this life, and seen by glory in the life to come, when Christ and his Church, before God's judgement seat, shall appear as one Christ. But Christ is in heaven, and we upon earth. Send thy faith into heaven, and he in heaven is joined to thee here upon earth. Thy sight in a moment can visibly touch the stars of heaven, much more may thy faith touch that morning star, and sun of righteousness which is in heaven. Say that the wife be in England, the husband in India: the head above the feet below: the branches on the top the root in the ground: the spring in one place, the rivers in an other: the foundation on the earth the building in the air, is there not notwithstanding an union betwixt them? Surely there is. Christ is our husband, the Church is his spouse: Christ is our head, each Christian is a member: Christ is the root, the righteous are branches: Christ is the fountain, the Religious are rivers: Christ is the foundation, believers are God's building. Be he never so high even in the highest heavens, we upon earth are so joined unto him, that by virtue of this union, our souls do receive the life of grace in this world, and our bodies shall receive the life of glory in the world to come. Hear, this conjunction appears in the unity of spirit: for in it there is neither a commixtion of persons nor an union of substances, but a confederation of our affections, and concatenation of our wills: there it shall appear in the consociation of our persons. For we shall enjoy there, a most holy, and comfortable conversation with Christ, see him as he is, confer with him face to face, and as in this sacrament, (as by a marriage ring) we are espoused to him here: so there we shall be solemnly married to him for ever. And all this comes unto us, because the word was made flesh: not because that Flesh hath any such virtue in itself (it is the spirit that quickeneth the flesh profiteth nothing) but in that it is caro verbi, flesh united to the word, to that word, which is the fountain of life quickening all things, and causing the death of that flesh to obtain for us eternal life. The flesh is not quickening in itself, but in the word, Hypostatically united unto it, saith Cyrill. This word by personal union, quickeneth Christ's humanity, and giveth it, for our salvation, merit and efficacy: and by mystical union quickeneth Christian consciences, and joineth them in love and life unto God: so that now there is a mutual giving and receiving betwixt Christ and his Church. From Christ we receive, first him self, which the Father, and their Spirit, to become our portion. Secondly Adoption, to be actually made the children of God. Thirdly a title and right to Christ's righteousness in his sufferings, and with all to his fulfilling of the whole law. Lastly, a right to the Kingdom of heaven, which now is made the inheritance of the Saints. And what doth he now receive from us? surely dross for gold, evil for good, shame for glory, sorrow for solace, and a curse for this blessing. For he receives from us, first, our sins, with the punishment thereof made his by imputation and suertie-ship. Secondly our afflictions, which he accounts his own, so long as we suffer for righteousness sake. And this is our communion which we have with Christ. But because we are all members of one body, and are all baptised into one Spirit, and after do eat of one bread, there is also a communion with all Christians, one with an other? Art thou a living saint upon earth? thou art in regard of mind of one judgement in the grounds of piety, affection of one heart alike affected to God, Christ jesus, and every good Christian, though thou wast never acquainted with them. And in regard of the gifts of the spirit, like a good candle thou wilt spend them all to the good of others; & be ready to serve thy brother in love; and both by example, admonition, exhortation, consolation & prayer, to convey all graces in thee to an other; yea not to be wanting to him in communicating thy goods. And for our communion with the dead they in heaven do pray generally for all us, and we on earth do desire our dissolution to be with them. But, that we may enjoy this blessed society, we must walk in the light. For, if we say that we have fellowship with him & yet walk in darkness, we lie: but if we walk in the light as he is in the light, then have we fellowship one with an other 1. joh. 1.7. (that is God with us, & we with God and godly people) and the blood of jesus Christ his Son purgeth us from all sin. Thus than Christ in heaven, by his spirit, is so united to us, & we on earth, by our faith are so united to him, that without him we can do nothing, & with him we are able to do all things: Of his fullness we receive grace for grace. And as by the power of the sun in the second heaven, all things are made fruitful here upon earth: so by the power of Christ in the third heaven, all men become sanctified in the Church; yet not by the alone inward operation of his spirit, without the outward use of the word and sacraments. By the word alone, when the sacraments are not administered: and both by word and sacraments when they are joined together. Is the word preached? in it Christ speaketh by his spitit to us. Are the sacraments administered? by baptism we are received in to the communion of God's covenant, and by the Eucharist, we are more confirmed in the same. By the word God enters by one gate into us, namely by the ear: by the Eucharist he knocks at all the gates of our soul, and seeks entrance by every sense. Are they both conjoined? our union becomes more effectual unto us. By the word without the sacraments, Christ may come unto us: by the sacraments without the word, he will not come unto us. Add the word unto the element and it becomes a sacrament. This I writ against such as think, that Christ doth after a far better sort communicate himself to us in the sacraments than he doth in the word, whereas the sacraments hath all their efficacy from the word, even the word of institution, delivered by Christ, & understood of Christians. Yet note that in the sacraments Christ communicates himself more particularly to us then in the word. The end of both is to join us to him & himself to us: that we being thus one with him, might grow up together with him, till that he at the last become all in all of us; he (by this matrimonial conjunction) to love us as his spouse, we to reverence him as our husband and both he and we together to be honoured of God the Father in the resurrection of the just with complete glory. Consider what I say, and the Lord give thee understanding in all things. june 16. 1613. Thine in the Lord. ROBERT HILL. A COMMVnicant prepared to the Lords Table. Question. MY good Auditor after all these instructions concerning prayer, are you not desirous to receive the Lords Supper? Answer. Yea sir, I am desirous with all mine heart, if you shall think me fit for so holy a Banquet. Quest. But since you call it a Banquet; tell me how many sorts of Banquets are mentioned in God's word? Answ. Six. 1 The Kingdom of heaven. Mat. 22.3. 2 A Banquet for the fowls of the air. Zep. 1.8. 3 A Banquet of feasting. Genes. 21.8. & 43.34. 1 Sam. 25.36. Hester 1.3. john 2.9. Luk. 15.23. 4 A Banquet of the Word. Prou. 9.1. 5 The Banquet of a good conscience, Prou. 15.15. 6 The Banquet of his Supper: and to this I am bound to come as a guest. Quest. Is it then a matter of necessity to come to the Lords Table? Answ. Yea surely it is most necessary; whether I regard the commandment of God, the necessity of eating the Paschall Lamb, the custom of ancient Christians, the communion of the Saints, or the further confirmation of my faith in Christ. Quest. How many properties are there belonging to a fit guest? Answ. Two: one inward, another outward. Quest Which are the inward properties? Answ. 1 He must be bidden. Luk. 14.8. 2 He must be humble. Luk. 14.9. 3 He must have knowledge of the person, to whose table he comes. Prou. 23.1. 4 He must bring an appetite to eat. Pr. 9.4 5 He must put on Christ, his wedding garment. Rom. 13.14. 6 He must use banquetlike talk within himself, concerning the use of these mysteries. 7 He must be sober in using them. 8 Cheerful in receiving them. 9 Loving to his fellow guests. 10 Thankful to the Master of the feast. Quest. What is the outward property? Answ. A reverent hearing of the Word, and the like receiving of the Sacrament at that time. Quest. What must you do to be a fit guest? Ans. Samuel bids me to sanctify myself, David bids me to wash mine hands in innocency, and Paul bids me to examine myself, and so to eat of that bread, and after to drink of that cup. Quest. By what rules must you make this trial? Answ. 1 By the Spirit, whether I have it or not. 1. joh. 3.24. 2 By the word, whether or no I have obeyed it. Psal. 119.59. Quest. How do you prove this examination to be needful? Ans. 1 If the jews durst not eat the Paschall Lamb without it, I must not eat of the lambs Supper without it. 2. Chron. 35.6. 2 I must neither pray, nor hear God's Word, before I see in what estate I am Eccles. 4.17. Luke 8.18. and if I want this, I may as well be judas as john at the Lords Passeover. 3 I come in the best sort I can to the feast, or presence of any great man in this World. Prou. 23.1. Gen. 41.14. 4 He that came without his wedding garment, was examined how he came thither. Matth. 22.12. If I eat and drink unworthily: I eat and drink mine own damnation 1. Cor. 11.29. 6 David must not eat the Show bread, 1. Sam. 21.4. nor the Levites bear the Ark, Exod. 29. nor Moses stand before God. Exod. 3.4. nor so much as a Snuffer be in God's house, without sanctification. Exod. 25.38. 7 If Christ's dead body must be wrapped in a clean linen cloth, joh. 19.40. and laid in a new Sepulchre, vers. 41. how must we be prepared to receive the same body crucified, and blood powered out for us? And if they hasted so to the Pool of Bethesdah, joh. 5.2. or the waters of Siloam, joh. 9.7. or Samaria, joh. 4.13. why should not we do the like to this bread & liquor of life? 8 Will we not put our common meat and drink into unclean vessels, and dare we put Christ's meat and drink into unsanctified souls? 9 Else we pollute the very body and blood of Christ. Hag. 2.13.14 10 By this holy Preparation I shall reap great profit, Christ's body shall be meat unto me, and his blood drink unto me: for, if the touching of Christ's garment, profited one woman, Matth. 9.21. the feeding on his body must more profit us. Quest. What comfort shall you reap by this careful examination? Answ. Much every way, for by it I am, 1 Assured of my communion with Christ. 2 That I desire this pledge of that communion. 3 That I reverence his holy Institution. 4 That I am no swine, to whom these pearls should be denied. 5 That I am a true member of Christ's Church. 6 That I need not fear to go out with Christ to mount calvary, because I have prepared myself to feast with him in his Parlour at jerusalem. 7 Then Christ will say unto me, as he did to his Spouse in the book of the Canticles, Eat, O my friend, and make thee merry my beloved. Cant. 5.1. 8 As I address myself to feast with him: so will Christ come and sup with me, Reu. 3.20. and as the jewels given by Abraham's servant to Rebeccah, were received as comfortable pledges of Isaaks love to her; so these jewels offered me by God's servant, are as pledges of Christ's love, to be received cheerfully by me: yea and when I find myself worst in mine own eyes, than (as you taught me) I am best in the eyes of God. Quest. What things are required of him that will come a fit guest to the Lords Table? Answ. 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, 1. Cor. 11.28. 2 I am bound to pray and meditate of divers things. Quest. What is examination? Ans. It is a trial of myself, how I stand in the grace of God, 2. Cor. 13.5. Quest. What learn you out of this, that a man must examine himself before he come to this Table? Ans. First, that children are not capable of this banquet, 1. Cor. 11.28. though the Ancient Church administered it to them. 2 That ignorant persons must not approach to this Table. 1. Cor. 11.24. 3 That mad people are not to be admitted to this feast 1. Sam. 21.15. 4 That such as intend to live in their sins, must not dare to approach unto this Communion. Cor. 11.27. 5 That such as do not try themselves cannot come. 6 That such as do try themselves must come after trial, and may come with much comfort. Quest. Do you think that a man may not come to the Lords Table, unless some good time before, he examine himself? Ans. There is a primary, and after it a Customary receiving of the Lords Supper: when I first receive it, it is most fit that I be prepared by my Parents, Tutors or governors: that I be examined by my Minister, and advised of myself, how I come to this holy banquet. But after that time, unless it be after some special offence, I think this strict course is not of necessity. Quest. Why think you this course most necessary, at your first communicating? Ans. 1 Because it is a kind of confimation of my Baptism. 2 A second receiving of me into the Church. 3 My first admission of me, to the King of King's Table. 4 A solemnisation of my spiritual marriage with Christ. 5 I am but a novice, and then must especially think what I do. 6 I may, by so doing, cause others to come reverently to this holy Table. 7 If I be once fitted and prepared by my Minister, he shall not need a second trial of my knowledge and faith. 8 Lastly, I shall stop the mouths of mine adversaries, who say young folks care not how they come to this feast. Quest. When then is a man fit to receive? Answ. When he is fit to pray. 2 When he is fit to hear. 3 When he is resolved to forgive. 4 When he means to be a new man: for all which duties, I think we should be fitted at all times, especially when we come to this Sacrament. Quest. Wherein stands that examination aforesaid? Answ. In five things. 1 I must examine what knowledge I have. Prou. 19.2. 2 What faith I have. Act. 8.37. 3 What repentance I have. Exod. 12.8. 4 What obedience I have. Psalm. 26.6. 5 What love I bear to my brethren. Matth. 5.23.24. Quest. Why must you examine what knowledge you have? Answ. Because, 1 By knowledge I bear the Image of God. Coloss. 3.10. 2 Without knowledge the mind is not good. Prou. 19.2. Nay, ignorance is hell, saith Mark the Hermit. 3 He that is ignorant, is worse than the devil: the one knoweth much, the other nothing at all. 4 Without knowledge we cannot practise. 5 In this knowledge is eternal life: joh. 3.36. 6 He that is ignorant, is salomon's fool: A fool? nay, a beast amongst men. 7 Ignorance is a forerunner of destruction. Hos. 4. 8 Knowledge is the eye of the soul. 9 The Prophets pray and preach against ignorant persons, jerem. 10. Hos. 4.2.3. 10 Knowledge is the mother of faith, repentance, and all graces: yea, the want of it maketh men most deceived in the doctrine of the Sacrament. Quest. Wherefore then are the most people ignorant? Ans. The reason is: 1 Their idleness, Prou. 2. 2 Their malice, job. 21.14. 3 Their pride, Psal. 25. 4 Their worldliness, Eccles. 38.25. 5 Their blindness by Satan, 2. Cor. 4.3 6 Natural corruption. 2. Cor. 2.14. Quest. Wherein stands the examination of your knowledge? Ans. In two things: 1 What general knowledge I have. 2 What knowledge I have in particular. Quest. Wherein consisteth general knowledge? Ans. In three things: whereof the first is. 1 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 a invisible b and indivisible essence ᶜ, and three truly distinct persons ᵈ, namely, the Father begetting ᵉ, the Son begotten ᶠ, and the ᵍ holy Ghost proceeding from the Father and the Son ʰ Deutro. 6.4. ⁱ john 1.8. ᵏ Exodus 3.14. 1. joh. 5.7.8. ᵉ john 3.16.18. ᶠ Psal. 2.7. ᵍ john. 15.26. Quest. Must you know nothing else of God? Answ. Yes, I must know that he is ᵃ Creator, and ᵇ governor of all things, ᶜ a most wise understander and knower of all thoughts, most ᵈ holy, ᵉ just, and ᶠ merciful to his creatures, that he is ᵍ eternal, without either beginning or end, ʰ and that he is present in all places. ᵃ Gen 1.1. ᵇ Mat. 10.10. ᶜ 1. Chron. 28.9. ᵈ 1. Pet. 1.17. ᵉ Psa. 145.17. ᶠ Ps. 103.8. ᵍ Reu. 1.17. ʰ Pro. 15.3. Quest. How may you know whether you have this saving knowledge of God? Answ. By my love to him, longing after him, desire to be with him, and zeal to perform obedience unto him. Quest. What must you know concerning yourself? Answ. That by nature I am stained wholly with ᵃ original sin: so that my ᵇ mind is full of blindness, ᶜ will, of frowardness, ᵈ affections of perverseness ᵉ my conscience, of guiltiness, so that thereby I am subject to the ᶠ curse of God in life, in death, and after death. ᵃ Gen. 6.5. ᵇ Eph. 4.18. ᶜ Rom. 6.18. ᵈ Ephes. 4.19. ᵉ Psalm. 51. ᶠ Deut. 27.26. Galat. 3.10. Quest. What things are you subject to in life? Answ. By reason of this sin, in my ᵃ soul I am a subject to madness ᵇ, in my body to diseases ᶜ, in my goods to loss, and ᵈ in my name to reproach. ᵃ Deut. 28.61. ᵇ Deut. 28.60. Deut. 28.28.68. ᵈ Prou. 10.7. Quest. What are you subject to in death? Answ. To the separation of the ᵃ soul from the body, and in that separation, to be either ᵇ comfortless, or ᶜ senseless. Gen. 2.17. ᵇ Matth. 27.4.5. ᶜ 1. Sam. 25.37. Quest. What are you subject to after death? Answ. To be ᵃ tormented for ever with the devil and his angels ᵇ, and to be cast away from the presence of God. Matth. 25.41. ᵇ Luc. 13.26. Quest. What must you know concerning the covenant of grace? Answ. That ᵃ Christ jesus hath delivered me from this misery: who being very God ᵇ, became man ᶜ to died for my sins, and rose again for my justification. ᵃ Luke 1.68. etc. ᵇ joh. 1.1. ᶜ joh. 1.14. ᵈ Rom. 4.25. Quest. What particular knowledge is required of you? Answ. I must know the nature and use of this Sacrament. 1. Cor. 11.18. Quest. What then is the Lords Supper? Answ. 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? Answ. 1 That he cannot eat the Lord's body, who is not of the Lords body. August. 2 That a man must come with all cheerfulness to this banquet ᵃ, and not to fear it, as a man would do poison. ᵃ Ezra. 6.16. Quest. When, and where, was this Sacrament first celebrated? Answ. The place was in an upper Parlour, to teach me that I should mount up in mine affections to God, and not tarry here below upon earth: the time was, immediately before Christ's departing out of this world, to admonish me, that every day of my communicating, should be a new departing of mine heart out of this world, to mine heavenly Father: for this love-feast begun here upon earth, shall not be finished till I come to heaven. Quest. Tell me now what is the outward matter of this Sacrament? Answ. Bread and wine, by which are signified Christ's body crucified, & his blood powered out. ᵃ Luk. 22.19.20. Quest. How prove you this? Answ. Christ saith, Take, eat this my body; that is, as Tertullian expoundeth it, figura corporis, the figure of my body. 2 Irenaeus saith, The Eucharist consisteth of two things, the one terrestrial, the other celestial. 3 Augustine saith, A Sacrament is a visible sign of an invisible grace: and, he doubted not to say, This is my body, when he gave the sign of his body. 4 Macarius calleth the bread and wine, antitypa, exemplary types of Christ's body and blood: yet must we know that to the true receiver, Christ is now given, as well as these creatures. 5 Bernard saith, It is called bread, per significationem, non proprietatem, by signification, not by property. Quest. Is not bread and wine turned into the body and blood of Christ? Answ. 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 is distributed into parts: but the whole body of Christ is received of every several communicant. 4 The bread is the communion of Christ's body, and therefore not the very body. 5 This were to make the body of Christ of Baker's 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. john 6.54. 9 This taketh 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 and dead, in heaven and upon earth, glorified and vilified, and in many places at one time. 11 It is a kind of enchantment to give power to the mumbling of five Latin words, to change the substance of bread and wine. 12 The Apostle calleth it bread and wine, before and after consecration, 1. Cor. 10.16. 2. Cor. 11.26.27. 13 The kingdom of God is not corporal meat and drink, Rom. 14.17. 14 Victor the third, Bishop of Rome, Note this. was poisoned by his Subdeacon, when he took the cup: and Henry the seventh Emperor of Luxelburge, was also poisoned in receiving the bread at the hands of a Monk. 15 Christ's body and blood enter not into the stomach, but into the heart. 16 There cometh no good to us by the corporal, but by the spiritual presence of Christ. john. 6.54. 17 It derogateth from the dignity of the Sacrament of Baptism, in which there is no such metamorphosis. 18 Then men need not to seek for Christ in heaven. Colos. 3.2. 19 It taketh away the remembrance of Christ's death. 20 To say it is done, because Christ can do it, is no good argument; for we must not reason from his omnipotency, to evert any Article of faith: but, we believe that the body of Christ is in heaven, not on earth: and in a word, it would seem to me a matter of impiety to devour, or digest Christ's blessed body. Quest. Draw me but one other reason into a Syllogism, which you think is unanswerable. Ans. I will and that shallbe such a one as I learned out of the book of Martyrs, from that blessed martyr, M. Frith, and it is this. They who eat Christ in the Lord's Supper, as the Fathers before his incarnation, did eat him in Mannah, and the Paschall Lamb, they cannot eat Christ corporally, (for at that time Christ was not borne.) But the faithful eat Christ in the Lord's Supper, as the Fathers before his incarnation did eat him in Mannah, and the Paschall Lamb. 1. Cor. 20.3.4. Therefore the faithful in the Lord's Supher cannot eat Christ corporally. Quest. But yet may not this be done by a Miracle? Answ. Priests have no promise to work miracles now adays: and that it can be no miracle, it may appear by these unanswerable reasons: 1 Every miracle is sensible: as when Moses rod was turned into a Serpent, Exodus 7.10. and Christ turned Water into Wine, john. 2.10. 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. 2 That which is ordinary, is no miracle: but this of the Priests is ordinary: therefore no miracle. Quest. Why then is bread called the Lords body, and wine his blood? Answ. 1 That all the faithful may acknowledge the dignity of this Sacrament. 2 That we remain not in the outward bread and wine, but be intent upon the thing signified. 3 That we may come with greater devotion to that Sacrament. 4 That we may be assured, that as outwardly we are partakers of bread and wine: so inwardly we are partakers of Christ and his benefits. Quest. What rules must I then observe, that I may in the receiving of the bread and wine, rightly discern the Lord's body? Answ. I will give you three. 1 Take every thing in it own nature and kind: do not with our adversaries take the sign for the thing signified, nor the earthly thing for the heavenly. 2 Use every one of them in the manner appointed by Christ, and with such reverence as is due unto them: do not as carnal professors do, who put no difference betwixt this and common bread and wine: for no bread or wine in the world, is in use like this. 3 Use them to their right ends, as First, for a commemoration of Christ's death: Secondly, for thy further communion with Christ: do not either as some adversaries do, by a conceited concomitancy, take away the memory of Christ's passion: nor, as negligent Communicants, forget the comfort of their renewed communion with their blessed Saviour: for herein standeth our greatest comfort by communicating. Qu. May you not receive the bread without the wine? Answ. No, for these reasons: 1 This were to cross Christ's institution. 2 It doth dispriviledge Christ's people. 3 It maketh Christ's feast a dry feast. 4 It taketh away the remembrance of Christ's bloodshed. 5 The wine signifieth not Christ's blood in his veins, but that blood which was powered out. Quest. Why did Christ institute this Sacrament in bread, not in flesh? Answ. 1 Because bread is more fit to nourish than flesh. 2 As bread is made nourishment by fire: so Christ by the Cross. 3 As bread is corporal food: so Christ is spiritual food. 4 As bread taketh away corporal hunger: so Christ spiritual. 5 As bread is given to the hungry, not to full bellies: so is Christ. 6 As bread distributed to many, is a token of love: so is Christ's body given for many. Quest. And why used he wine especially? Answ. Because, 1 As wine is the most sweet liquor: so is Christ's blood. 2 As wine quencheth corporal thirst: so Christ's blood doth spiritual thirst. 3 As wine cheereth: so doth Christ's blood. 4 As wine heateth: so doth Christ's blood. 5 As wine is pressed out of the grape: so was Christ's blood out of his side. 6 As wine maketh man secure, bold, eloquent, and of good colour: so doth Christ's blood. Quest. What is the form of this Sacrament? Answ. The conjunction of the thing signified, with the sign, the action of God, with the action of the Minister; and the action of faith, with the action of the receiver. Quest. What doth the action of the Minister signify? Answ. His taking 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, & 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. Quest. What doth the action of the receiver signify? Answ. His taking of bread and wine into his hand, doth signify his apprehension 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? Answ. 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? Answ. 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 with all his benefits, to the pardon and forgiveness of all his sins. Quest. Why must you examine whether you have faith? Answ. Because, 1 Without faith I cannot please God. Hebr. 11.6. 2 By it I must live both in my particular and general calling. Hab. 2.4. 3 By it I am justified before God. Rom. 5.1. 4 By it I put on Christ. Galath. 3, 27. 5 By it I feed on Christ. john 6.35. 6 By it alone I obey God's word. Rom. 14.23. 7 By it I am the child of God. Gal.. 3.2. 8 By it Christ dwelleth in mine heart. Ephes. 3.17. 9 By it I procure God's blessings upon myself and others. Matth. 15.28. 10 By it I receive Christ in this Sacrament. Quest. How may a man know whether he have this faith? Answ. By these signs: 1 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? Answ. 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? Answ. 1 It is a work of grace, arising of a godly sorrow, whereby a man turneth from all his sins to God, and bringeth forth fruit worthy amendment of life. Quest. Why must you examine whether you have this repentance? Answ. Because, 1 Man's heart is deceitful and subtle, Ierm. 17.9. 2 Without it I cannot believe, Mark. 1.15. 3 Impenitency is a forerunner of judgement, Rom. 2.5. 4 By repentance I am assured of my salvation, Acts 2.38. 5 Till then I can have no comfort, Psal. 51.12.13.12.32.6. 6 If I want it, I can neither pray ᵃ, nor ᵇ hear, nor ᶜ reprehend sin in others, ᵈ nor yet be a fit guest for the Lords Table: a Psa. 50.16. Prou. 28.9. ᵇ Matth. 3.7. ᶜ john 8.7. ᵈ 1. Sam. 16.6. Quest. Give some reasons to move to repentance? Answ. I will: we are moved to repent: 1 By God's mercies, Rom. 2.4. 2 By his patience, 2. Pet. 3.15. 3 By his judgements, Isai. 26.9. 4 By the word preached in the Law and Gospel, jonah 2. Math. 3. 5 By the Sacraments, Mark 1.4. 6 By sin past, 1. Pet. 4.2. 7 By the shortness and uncertainty of this life, Psal. 90.12. 8 By the certainty of death, Eccles. 12.13. 9 By the paucity of such as shall be saved, Luke 13.25. 10 By thinking of the day of judgement, Acts 17.31. 11 For fear we go not to hell. 12 That we may be partakers of heaven. 13 That else we are not assured of our election. 14 Without it we cannot die comfortable. 15 It is difficult to perform on our deathbeds. 16 If we repent not, our score will increase. 17 Without it God will not hear us. 18 We else run into hardness of heart. 19 If we do not so, we bring God's plagues upon others. 20 By repentance we honour God, and assure our consciences that God hath forgiven us: for, Sin discovered by trial, and cast out by repentance, will never condemn us. Quest. And why then do not men repent? Answ. Because, 1 They have gotten a custom of sinning. 2 They escape unpunished here. 3 They ever think on mercy. 4 They fear not judgement. 5 They believe not God's word. 6 They see that most do so. 7 They observe the life of bad Ministers. 8 They look upon great men that are bad. 9 They see not the vileness of sin. 10 They meditate not how God hath plagued the impenitent. 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, and a purpose to forsake sin, and ever after to please God. 3 If I do daily more and 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, and craved pardon for my late sins, even sithence I was last partaker of the Lords Table. Quest. You said that obedience was the fourth part of our examination: can you tell me what obedience is? Answ. It is a free, hearty, universal, evangelical, personal, and perpetual keeping of God's Commandments. Quest. What reasons can you give why you must examine your obedience? Answ. Amongst many I give these: 1 Disobedience is as the sin of witchcraft. 1. Sam. 15.23. 2 Obedience is better than sacrifice, 1. Sam. 15.22. 3 It is a fruit of faith. Rom. 8.1. 4 By this examination I shall be moved to repent. jerem. 31.19. 5 If I have done any thing that is good, I shall have cause to give God due thanks. 6 Without it I cannot appear before God. jerem. 7.9. Quest. How many properties are there of this obedience? Answ. Five: 1 It must be free, without constraint, Psalm. 110.3. 2 Sincere, without hypocrisy. 2. Tim. 1.5. 3 Universal, not to some, but to all the Commandments, Psalm. 119.6. jam. 2.10. 4 Perpetual, till the hour of our death, Matth. 24.13. 5 Personal, in regard of our personal calling, 1. Pet. 5.1. Quest. Which is the last part of examination? Answ. Our reconciling ourselves unto our brethren, if we have made them any offence. Matth. 5.24. Quest. Can you show me any reasons of this examination? Answ. Yea surely: For, 1 If I love not my brother God loves not me, 1. joh. 3.14. 2 If I forgive not my brother, God forgiveth not me, Matth. 6.15. 3 If I want love, I am none of Christ's disciples, joh. 13.35. 4 Without it I shall never do good to my brother, 1. Cor. 13.2. Quest. By what signs may you know whether you are so reconciled, that you love your brother? Answ. By these: 1 If I be not overcome with evil, Rom. 12.21. 2 If I overcome evil with goodness, Rom. 12.21. 3 If I can pray for him, Acts 7.60. 4 If I can yield to him, Gen. 13.19. 5 If I can conceal my wrongs, and his infirmities. Prou. 11.12.13. 6 If I can converse friendly with him, Genes. 34.4. 7 If I can departed sometime from my right, Gen. 13.10. 8 If when I may, I avenge not myself, 2. Sam. 19.23. Quest. 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 their own consciences in refusing to receive, lest they should leave their sins, and be reconciled to men. Now the Lord grant, that I may after this sort examine myself, that at all times (by putting off the old man, and putting on the new) 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 preparation, 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 we must consider of? Answ. Our redemption from hell, our deliverance from death, damnation, and the curse of the Law. 2 The remission of our sins, whereby we receive freedom from sin, and acceptation to life. Psalm 103.3.4. 3 Which is a fruit of the former reconciliation with God, when we are made friends with him, Colos. 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. john 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? Answ. I must seriously think of these five points. 1 When I see the Minister take 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, and the wine powered out, I must consider, first, The bitter passion of Christ for me in so suffering: secondly, God's infinite love to me, who sent Christ to redeem me his enemy: thirdly, God's wrath towards me, for my sin, which nothing could satisfy but the death of Christ. Fourthly, I must detest those sins of mine, which caused Christ thus to suffer. 3 When the minister distributeth 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, and drinking that wine, I must apply Christ particularly to myself, and be persuaded, that as that bread 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, and the devil. Quest. When you are to receive these consecrated mysteries, may you receive them kneeling upon your knees? Answ. You taught me, that this gesture hath been much abused: yet at the commandment of the Church, it may be used without impiety. 1 Because kneeling is a thing indifferent, as is the uncovering of the head at that time. 2 Because the Minister than prayeth to God as he giveth them. 3 Because Christ is more particularly then offered then in the word. 4 That we may stop our adversaries mouths: who cry out against us, that we regard not this Sacrament. 5 Because then especially God requires our humiliation. 6 That the better we may lift up our hearts to God. 7 Because in matters of indifferency, we are bound to keep the peace of the Church. 8 Because we teach that this reverence is not done to the creatures, but to our Creator. 9 Because by this gesture, we are moved to receive with greater reverence. 10 It is retained by the Church of Bohemia. Quest. But this Ceremony savoureth of adoring a breaden god. Answ. To our adversaries it doth; to us it doth not, being taught the contrary: therefore if it be not taken away, it may be used; if it were, the fear of superstition were taken away with it. But, in things which may be well used, let no man be contentious, we have no such custom, neither have the Churches of God. Ambrose his counsel to 〈…〉 and his mother Monica, is good counsel: When I am at Milan, I fast not on Saturday, because there they fast not; and when I come to Rome, I fast on Saturday, because there they then fast. Thus must we do in things indifferent, that we may keep the unity of the Spirit in the bond of peace. Quest. Yet were it not fit to follow the example of Christ, who did administer it sitting at the table? Answ. Mark what I say: And the Lord give you understanding in all things. 1 If we must precisely follow Christ's practice in this, than they who receive standing, transgress in practice, as well as they who receive kneeling; which I think you will not say. 2 The custom of the jews at that time, was not to sit, but to lean one upon another, would you have this custom to be retained? 3 It is uncertain with what gesture, and in what manner Christ did celebrate his last Supper, whether standing, as was the use of the Passeover, or sitting, or leaning, as was the use at supper. 4 Mr. Caluine, a reverend man, leaves many rites indifferent, in the administration of this Sacrament, Lib. 4. Instit. cap. 17. sect. 43. In a word, but think seriously, how this Church of ours doth detest all popish adoration in this Sacrament, and you will not refuse to communicate with us, because you are enjoined to kneel. If you do not take heed of such singularity, it may be in you, as it hath been in others, a forerunner, either of schismatical separation, or supine contempt of this blessed banquet. Quest. What quantity of Bread and wine must you receive? Answ. Not a crumb of bread, or a drop of wine, nor to much of either, but so much of each, as may give both nourishing and cheering to my body: I may not make a banquet of this Sacrament, nor turn drinking into drunkenness. Quest. But is it fit often to receive this Sacrament? Answ. It is: (but always with reverence, and preparation) For, so often saith Christ and Paul, the first Christians did it day by day: and by it we renew our covenant, are tied to obedience, united to our brethren, comforted against death, and assured that Christ is all in all unto us. Quest. Who offended against this rule? Answ. 1 They who come not at all: these fail as much in not eating, as Adam, did in eating of the forbidden fruit, Genes. 3. he obeyed the Serpent, they will not obey Christ. 2 They who tie themselves to receive only at Easter, and no time else: they make a jewish Passeover, of Christ's institution, and are more willing to follow Moses, than Christ. 3 Such as pretend excuses, why they dare not come: and these also are like unto those guests, who being invited to the marriage of the King's son, gave carnal reasons why they could not come. Matth. 22.4. Quest. What think you of such as come not often, because of the meanness of the elements, in which this Sacrament is administered? Answ. Surely as of Naaman the Assyrian, who thought the waters of Damacus better than all the rivers of Samaria; or as of that woman of Samaria, who ignorantly preferred the well of jaakob, before the well of living waters, 2. King. 5.10. john 4.12. These then, they may be good Christians, though seldom Communicants; but they are deceived, not knowing that the means of salvation, are offered to us in weak means. 1. Cor. 1.21. Quest. But some again have this Sacrament in such reverence, that they dare not come often; what is your opinion of them? Answ. If Christ calleth them, why should not such come? Are they not prepared? it is their fault: or not in charity? They excuse one sin with another: shall they sin against God, because man sins against them? Nay, better excuses would not serve those. Matth. 22.4. Quest. You have given many good instructions, concerning this Sacrament: tell me I pray you, is it lawful to receive it privately? An. If persons excommunicate from the Church, did repent them of their sins, and could not by sickness come to the Church; these, not to make receiving necessary, but in regard of themselves, to testify their repentance, and in regard of the Church, that it accepted their repentance, and for their comfort, received them as members of Christ: the Sacrament was in former times delivered privately to such. Yea, and the Council of Mentz decreed, That if any thief gave tokens of repentance and desired the Sacrament, he should have it. Quest. Did there any hurt come of this order? Answ. Very much: First, that if any were deadly sick, the Eucharist must needs be administered to him. Secondly, that in Popery, every Parish Priest must bring to every one of years, ready to die, this breaden God in a box, with Bell, Book and Cross; and if any departed without receiving this journal, he was not to be interred in Christian burial: if he did receive it, he must needs go to heaven. Quest. Do all reformed Churches use this order, privately to administer this holy Communion? Answ. Some do not, and that for these reasons: 1 Because Christ gave it to all his Disciples. 2 Paul will have the Corinthians not to eat at home, but to stay one for another. 3 It is called Synaxis, a Communion, and Leitourgia, a public Ministry. 4 If in the Apostles times, it were administered in Families, it was, because of persecution, and yet then many Christians met together at it. 5 The Word is not privately to be preached, and therefore the Sacraments are not privately to be administered. 6 It caused public assemblies to be neglected. 7 It brought in a necessity of this Sacrament. 8 It caused some to neglect it in health, because they were sure to have it in sickness. 9 Other means of comfort may be used, as well as this; as comfort from the promises of the Gospel, and our engrafting into Christ. 10 Many of the ancient Fathers disallowed such as deferred Baptism till they were sick; and therefore, had better cause for not admitting this Sacrament to the sick. Quest. Do you well think, that a Minister may not administer this Sacrament to a sick, or condemned man privately, if he desire it? Answ. I dare not think it, and that for these reasons: 1 I dare not deprive a man being in such a case, that he cannot come to the public assemblies, of the confirmation of his faith and seal of his salvation, as this Sacrament is: No more than I dare deprive him of the comfort of the Word, and my prayers for him, in such a time, when Satan is most busy. 2 If in the ancient Church it were granted to persons excommunicate, testify their repentance; why should it not be granted to good Christians, to confirm their faith? 3 Such a private communion is a testimony of the receivers conjunction with his whole Church, as a particular Communion in a Parish, is a testimony of her communion with the whole Church. Quest. Are there no caveats to be given about this doctrine? Answ. Yes. 1. That it be sparingly used. 2 To such only as desire it. 3 That they be taught, that it is not of necessity. 4 That some words of exhortation go with it. 5 That no pomp be used in carrying the Communion. 6 That the Minister know, it is not desired in superstition. 7 That it be done to such as cannot come. 8 That the party have a convenient company with him. 9 That if it may be done, the party then receive it privately, when others do so, in the Congregation. 10 That in the administration, the institution of Christ be observed, and all be done in remembrance of Christ's death. Quest. I had almost forgotten to ask you one necessary question: are you bound to come fasting to this Sacrament? Answ. It is not absolutely necessary: 1 Because the Paschal Lamb was not so eaten. 2 Because Christ did it after supper. 3 Because in the Primitive Church, many places observed Christ's time to communicate, at the evening, especially at Easter, and Whitsuntide, as Cassander proveth, 4 Because some are so weak that they cannot stay so long fasting. 5 Because many abstained in superstition, as thinking that they eat the very body, and drink the very blood of Christ. 6 Because our preparation standeth rather in the purifying of the heart, then purging of the stomach. Quest. What think you of the convenience of it? Answ. I think it fit to come rather fasting then feasting, to this banquet; and if we cannot fast so long, to use as little refreshing as may be, and that for these reasons: 1 Because we must do it for the better hearing of the Word. 2 That we may better meditate of Christ, and his benefits. 3 That we feeling some hunger for want of food, may better be put in mind to hunger after Christ. 4 That feeling comfort by Bread and Wine, we may the more bethink ourselves of our comfort in Christ. 5 Because abstinence, and taming of the body, maketh us more fit for all spiritual exercises, belonging to Communicants. 9 Because, even Paul condemneth the Corinthians, for abusing themselves at their love-feasts, with this Sacrament. 7 We must ever be sober in diet: and why not then at this time? 8 This was one end, why it hath been for many years taken in the morning, as Drachmarius testifieth, who lived in the year, 800. But in this abstinence, as we may do it for our better preparation, so must we avoid the opinion of necessity (as though it were sin to eat, or drink) and merit, as if thereby we should deserve at God's hands. For the Council of Constance admitteth some refreshing in case of necessity, to women with child, aged and sick persons, and such as dwelled far from their Parish Churches. Quest. Is there nothing to do for you, after you have received this holy Sacrament? Answ. Yes, I must observe these three things: 1 I must give God thanks for so great a benefit. 1. Cor. 11.26. 2 I must look to receive by it, increase of faith and repentance, to rise from sin, and 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, and desire pardon 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, and alone blessed Saviour. Amen. THE CONFESSION of Master Zanchius in his Miscellenea, touching the Supper of the LORD. CHAP. I. Of those things which are given unto us in the Supper. 1 I Believe these three things to be offered unto all men in the Supper, and to be received of the faithful. The signs, the bread, and the wine, being joined with the words of Christ. For the word is not to be separated from the signs, nor the signs from the word: or else the Sacraments were no Sacraments. For the word is added to the element, and so the Sacrament is made. 2 The body and blood of the Lord, that is the Lord jesus Christ himself. For as in very truth the Divinity is not separated from the humanity, neither the humanity from the Divinity: even so unto us the one is not offered without the other. Wherefore neither are they to be separated of us even in thought: but as whole Christ is offered, so whole Christ is also to be received. 3 The New Covenant or Testament, I mean that which is renewed and confirmed in Christ. For this is that thing forwhose cause chiefly the Supper is instituted, and administered, to wit, that we being incorporated more and more into the person of Christ, might have the covenant more and more confirmed unto us. Now the body and blood of Christ and the new Testament made in Christ are that Spiritual, but the Elements of Bread and Wine are those Earthly things whereof Irenaeus speaketh. CHAP. II. Of the use of these three things, and first of the use of the Word, of the Bread, and of the Wine. I Believe these three things to be offered and given for those certain and proper uses whereunto among themselves they were ordained. The first Position. And first I believe the Elements of Bread and Wine together with the Word to be offered and given, that by this Word, and those Elements, as it were instruments of God's Spirit working in the hearts of the Elect, their faith might be more and more stirred up and confirmed, by which faith we believe, that the matter is so indeed, as the Word of Christ doth sound in our ears, and doth represent the Elements to our eyes, and other senses: to wit, that the Heavenly Bread, which is the Body of Christ, hath been broken, that is killed and died for us. And the Heavenly Wine, that is, the blood of Christ to have been shed for us and for many more, even all the Elect for the remission of their sins, and so the New Testament to have been confirmed in the body of Christ, and sealed in his blood, and that this Heavenly Bread Christ with the New Testament, and the Heavenly Wine with the remission of sins, to be offered unto us by the Earthly bread, and by the Earthly Wine: yea further that we are commanded to receive them in these words, Take, eat, I believe the Bread and the Wine to be given unto us for this end. For this is the proper and immediate use of all speech and of all signs, especially of those signs, which are used for confirmation of our speech, not only simply to signify this or that, but also that by signifying they may make belief, that is, may stir up faith in the hearers and seers, whereby they are persuaded that the thing itself is even so as the words of the speaker do signify unto the cares, and as the signs do represent unto the eyes. Paul also in the tenth Chapter to the Romans speaking of the Word of God and of the preaching of the Gospel, saith that faith cometh by hearing, and hearing by the Word of God. Therefore the proper and immediate use of the Word is to beget faith in the hearer. Signs also and Sacraments are visible words. I conclude then that Bread and Wine together with the Word are given for this use and immediate end, that faith may be more and more increased in us, whereby we believe that the thing is so, as the Word signifies, and as the Elements do represent and in this manner signifying do offer and represent unto us. OF the use of Faith being wrought in us by the Word and Sacraments. The second Position. I believe this faith to be wrought in us of the holy Ghost, by the Word and Sacraments that by this faith we might immediately receive and eat the body of Christ which was delivered up for us, and receive and drink the blood of Christ which was shed for us for remission of sins. And so we might more and more be engrafted and immediately united unto the body of Christ as our Mediator who died for us. For even as the Bread and Wine being Earthly and Material Bodies cannot be incorporated into our Earthly bodies, unless we receive them in at our mouth, and eat them, and drink them. So we cannot be united and incorporated into the body and blood of Christ, which Irenaeus calleth an Heavenly thing, unless by faith we take hold on Christ, eat him and drink him, that is, apply him unto us. The third Position. OF the use, for which we eat the body of Christ, and drink his blood. I believe that the body of Christ in the Supper is offered and exhibited unto us to be eaten, and his blood to be drunk: and that faith by the Word and Sacraments by the help of the Holy Ghost being wrought in our hearts, it is eaten of us indeed: to the end that we being more nearly and effectually incorporated into Christ, we may also be more thoroughly confirmed in the New Covenant, which in Christ is communicated unto us. For as Christ did therefore deliver his body unto death and shed his blood, that by his death and blood our sins being purged, he might confirm and for ever establish the covenant being renewed between God the Father and us: even as the words of the Supper concerning the blood do teach us, and other books of the Scripture, especially the Epistle to the Hebrews do confirm: even so for this end also the body and blood of Christ is communicated unto us, that by the participation of them, we in like manner being more and more incorporated into Christ, might be more and more confirmed in the New Testament. Therefore when Christ gave forth the cup, in plain words he named the New Testament that the Apostles might understand, to what end the blood of the son of God, was not only shed and powered out, but also was exhibited to be drunken of them. Verily to this end that as by the shedding of his blood, their sins, and the sins of all God's Elect were purged, and being purged, the covenant between them and God was for all eternity confirmed: So also by drinking of the same, both they and all the Elect being more and more incorporated, may know themselves to be confirmed and established in the everlasting Covenant. But yet because the Covenant, and the flesh and blood of Christ are divers objects, and the one is ordinated unto the other, therefore for doctrine sake I distinguish the one from the other, and show what is the proper use of either of them. The fourth Position. OF the benefit or use of the Covenant communicated unto us. Lastly I believe the covenant itself being ratified and confirmed in the body of Christ, and by the blood of Christ, to be more and more communicated unto us, in the same body and blood of Christ: that by the bond thereof, we may wholly whatsoever we are, be united more and more unto God the Father, the Fountain as of the whole Divinity, so of all goodness and blessedness, by Christ, the Mediator, the Spirit working and dwelling in us: and that we may be so united that in mind we may daily more clearly acknowledge him by the Holy Ghost, to be our true, and our best Father in Christ, and in our heart love him more fervently in jesus Christ through the Holy Ghost: yea with all the powers of soul and body we may daily more sincerely honour him, and may be made like unto him in Holiness and justice, until at length sin being utterly destroyed, and death abolished, and the perfect Image of God recovered, we may so perfectly through Christ in the Spirit of God be united and coupled after this life unto God the Father, that he may be all in all. Amen. For this is the last end, unto which not only the Supper of the Lord, but also Baptism, yea the whole Word of God, all his benefits, all his corrections, lastly all the words and works of God do lead us unto. CHAP. III. Of the duty of a Christian man in the Supper of the Lord. WHerefore I think and believe, that these are the duties of a Christian man in the Lord's Supper. First, that he set before his eyes the perfect Communion with God, which is none at all without Christ, and is to be found only in him, and that he direct all things unto it, as unto the last end. Secondly, that he may come unto this end, he must make his beginning from the means which do incur into our senses, as those things which are first perceived by our understanding, and are better known by nature, as also he must hear the word attentively, and come unto the Sacraments reverently and diligently consider as well, what the word signifieth as what the Sacraments do represent, and what is offered unto us by the ministery of them both, which is this, that Christ hath offered up his body unto death for us, and shed his blood for remission of sins, and therefore he hath by his blood sealed and confirmed in himself being Mediator the New Testament of our everlasting reconciliation and peace with God. And these things are so signified by the Sacraments that they are also offered, and given unto us to be received. Whereby it comes to pass that they are truly called Signs, not only signifying, but also exhibiting and giving the things which they signify. Thirdly, I believe, because the things signified and offered by the Signs are to be received by faith, and faith is the gift of God: therefore God is to be prayed unto, as he who offereth the things by the Signs, and who commands us to receive them by faith. He also can give and increase faith, whereby we are able to receive them. Fourthly, I believe, that faith being begotten in us by hearing of the Word, and increased by the diligent consideration of the Sacraments through the Holy Ghost, it is the duty of a Christian man, while he receiveth the external and Visible Signs with his hand being also external and Visible, and eateth them with the mouth of his body, and drinketh them hear upon Earth: together also to receive with the hand and mouth of faith, and to eat and drink the Heavenly and Invisible things, namely the flesh and blood of Christ with a faithful heart, lifted up unto the Heavenly Table: that he being more and more coupled unto Christ, and made flesh of his flesh, and bone of his bones, may live in Christ, and Christ in him. For I believe the faithful in the Supper truly to receive and eat, but by the Spirit and by faith, the very true body of Christ the which was crucified for us, and so far forth as it was delivered up for us: and that they drink his blood which was shed for us for the remission of sins: according as the words of Christ do manifestly, testify. And that indeed the body is present and the blood is present, but unto the Spirit, and unto the inward man. For unto the Spirit all things which he receiveth by faith, are in truth present according to that, that Christ dwelleth in our hearts by faith. And no distance of place can effect, that the things we receive by faith, should be absent from us: even as the Sun cannot be said to be absent from the eyes, of which it is perceived. Fiftly, I believe, because the new covenant in Christ is established by his blood, and the Testament is confirmed by the death of the Testator: and because by the blood of the eternal covenant, we are for ever joined unto God: therefore a Christian man, who now by faith feeleth himself to be incorporated into jesus Christ, ought also to believe that he is confirmed in the covenant with God the Father by a bond that cannot be broken: and therefore that all his sins are forgiven him of God, and that he is destinated and assured to be the Son of God and Heir of eternal life, without all fear to be disherited. For these things which we on our part according to the condition of the covenant own unto God, namely Faith, Love, Obedience: we may firmly believe, that all those things are fully by Christ the first begotten effected for us, and imputed unto us. Further we ought to be certainly persuaded, that by the assistance of Christ we shall never be forsaken, but that we may in some part perform the same. And that because Christ himself hath both performed those things for us, and hath promised us this assistance, that the New Testament should remain sure and perpetual as on God's part, so also on our part: until at length we being received into the full possession of the Heavenly Inheritance, do live in perfect happiness, with the Father, Son and Holy Ghost our God. For there are three principal heads of the covenant on God's part. The forgiveness of sins, Adoption which is joined with a promise of God's perpetual good will, grace, protection, and at last the full possession of Heavenly Inheritance. There are also three things which on our part God doth require by covenant: faith in God, charity towards our Neighbour, and holiness of life or perfect obedience. Christ by his perfect obedience even unto death, and by his own blood and death hath obtained for us, both those things which God hath promised, as also hath performed those things which God by covenant required at our hand. In testimony whereof he giveth us faith whereby we believe in God, and charity whereby we love our Neighbour, and the Spirit of regeneration, whereby we endeavour unto holiness of life, and true obedience is begun in us. So Christ bringeth to pass that not only the covenant, on God's part, but also on our part remaineth sure and perpetual. It is therefore our duty that first by faith given unto us by Christ, as we do eat his flesh and drink his blood, so also we believe ourselves to be confirmed in the covenant with God: and therefore both our sins to be remitted, and God to be our Father, and that he will perpetually love and protect us: and lastly that we shall be heirs of eternal life, and shall arise to glory and life everlasting, and that through Christ with whose flesh we are fed in the Supper, and we ought to be persuaded, that we ourselves also are nourished, to the end we may be partakers of a blessed resurrection. And therefore we ought to give due thanks for so many and so great benefits: we ought also to embrace in love our Neighbour, and especially our faithful brethren. That as we are all one with Christ, so we may also grow up together, in one body more and more with the Church. Even as the Apostle Paul exhorteth us by this argument that we are all one Body and one Bread, because we are all partakers of the same Bread. With the endeavour of an holy life and and true obedience, which is also the gift of Christ, we ought always to glorify God, and declare indeed that we are true and lively members of Christ, and therefore have interest to that true felicity, which consists in that most perfect union with God wherein he shall be all in all. Thus I believe concerning the duty of a Christian man in the Supper, wherein he may worthily and for his Salvation eat the Bread of the Lord and drink of his cup. CHAP. FOUR Of the words of the Supper. SEeing all things are so as I have before showed, my opinion is, that the words of the Lods Supper cannot be well understood and declared without some trope: First for the cup it is manifest as well by the Evangelists as by the Apostle Paul, Then for the Bread it is also manifest, because where as Christ saith: This, that is, the bread which I have broken is my body, the Apostle expounding it saith, The Bread which we break is the Communion of the body of the Lord. Thirdly, according to the rule of Saint Austen in his third Book of the institution of a Christian man, Cap. 16. Because when we are commanded to eat the flesh of Christ it ye take the word of eating properly, it seems we are commanded to do an heinous deed: therefore the speech of Christ concerning the eating of his flesh is to be understood figuratively. Moreover, because if you shall understand the words without a trope, tt will follow that the Bread of Christ was indeed delivered up for us, and the blood shed for the remission of our sins. Lastly, because Luther himself upon the sixth Chapter of Esay saith that in the words of the Supper there is a Synecdoche, with whom in this point Bucer doth always agree. Therefore albeit each word in that speech, This is my body, be taken in his proper signification, so that the true and essential body of Christ is attributed to the Bread, as indeed it is attributed, yet in the whole speech there must needs be some trope: Seeing that the bread which is given for us, and was not crucified cannot properly be said to be the body of Christ, which was delivered up for us. So then the controversy is only concerning the kind of trope, by which the Bread is called the body of Christ, I say that true body which was truly delivered up for us. And I think this controversy not so great worth, that for it the peace of the Church be troubled: & that he that saith it is a Synecdoche doth condemn him that saith it is a Metonymy. And contrariwise, he that saith it is a Metonymy condemneth him which saith it is a Synecdoche: so that both part agree in this, that it is the true and natural body of Christ, as the Evangelists, and the Apostle do plainly teach, that it is spoken of the true bread, and so that the Articles of faith be kept on both sides in their plain meaning, pure and uncorrupt. As that, the natural body of Christ, is one, is finite, is human, is in Heaven, doth no more die, is not consumed, not broken. And yet indeed, as the Scriptures teach is offered unto all, is communicated, to all the faithful, but in a mystery and after a Spiritual manner: Even as the faithful themselves do grow up into one body, and are incorporated with their head Christ, and with the whole Catholic Church, not after a Carnal, but after a Spiritual manner. And therefore as in the Spiritual and Mystical fellowship with Christ and the Church, wicked Hypocrites have no part, seeing they want faith, but are only in the outward and Visible society: so I believe that those Hypocrites are Partakers not of the true and natural and truly Heavenly flesh and blood of Christ, but only of the external and outward signs, the which also are termed by the name of the flesh and blood of Christ, even by Christ-himselfe. Wherefore whereas the Apostle saith, They who eat unworthily are guilty of the body of the Lord, if it be understood of the wicked (which certainly and not without a cause Bucer denieth) I interpret that in this sense, wherein the same Apostle saith unto the Hebrews, that some do tread under foot the Son of God and account the blood of the Testament a profane thing: to wit, not because they do truly eat the flesh of Christ, and drink the blood, but because they do it unworthily: but rather because rejecting by their ungodliness the body and blood; the Bread and Wine being offered, they drink and eat the Bread and Wine unworthily. This thing good Christian assure thyself of, that I am not so wicked as to doubt of the truth of Christ's words in the Supper, as some too impudently do accuse me of: neither that I dispute of the simple understanding of every word in this proposition: This is my body. For by this Article, This, that the Bread is declared, besides that the text doth teach, Paul also doth so interpret it 1. Cor. 10. & 11. Neither this word, is, doth signify any other thing, as I think, then to be: and I take this word, body, for the true body of Christ, as Christ himself doth interpret who addeth, which is given for you. And therefore there is no controversy among us, whether in the lawful use of the Supper, the Bread be truly the body of Christ, but we dispute only of the manner, by which the Bread is the body of Christ. And moreover, neither part call into question, that the bread is after that manner the body of Christ, after which Christ would then have it, & will now have it to be, for it must be according to his will. And whereas in the words of the Supper, the will of Christ is not expressed concerning the manner: I think it is to be gathered out of the like places, to wit, Sacramental kind of speeches. Moreover this foundation being laid, that Christ then would not, and now will not, that the bread should be his body, after any of the manners of those men, who take away the truth of his true human body, or else do disagree from the analogy of faith, and overturn some article of the faith, from his simple meaning. So the manner of Christ's being in the Sacrament by Transubstantiation is excluded: both because neither in the Sacrament of Baptism the substance of the water is changed, as also because strait way, many bodies here upon earth should be feigned upon Christ, besides that body, which he hath in heaven: and lastly, because the substance of bread, neither before, neither after the conversion was delivered to death for us, I add moreover, that according to Saint Mark, the substance of wine was in the belly of the Apostles, when he said, This is the blood. The manner also of Consubstantiation is excluded both because neither in the water of Baptism the blood of Christ is locally included, whereby we are washed from our sins: as also, because this manner doth take away the nature of the true human body, and doth Diametrically repugn with the article of the ascension into heaven, and of the sitting at the right hand. For, the same causes, that manner also is to be taken away, which is not much unlike unto this, which is imagined by a real and local adherency or conjunction: not to speak that, not one word can be read for the proof of this, that after some of these three manners, Christ would have the bread to be his body. After what manner then is it probable that Christ would have the bread to be his body? Verily after this manner, as all other Sacraments, are said to be that thing, whereof they are Sacraments, to wit, by a Sacramental, and so a Mystical union. For that, which we call a Sacrament, the Grecians call a Mystery. Wherefore this speech is usual with the Fathers, that the bread is the body of Christ, even the present body, and that it is eaten in a mystery. Now a mystery is said to be, when visible things do lead us to the true understanding and receiving of invisible things, and earthly things of heavenly things, corporal things, of spiritual things. In which sense, the Apostle to the Ephesians calleth the carnal marriage of Adam and Eve a great mystery, because of the spiritual marriage which is contracted between Christ and his Church, and to which that other marriage doth lead us. But carnal men destitute of the spirit of God, and of faith, cannot be brought by earthly things unto heavenly things, or by the participation of those earthly unto the communion of these heavenly: seeing they cannot so much as understand them, as the Apostle saith. Which is the cause why I judge and believe that the flesh and blood of Christ, being heavenly and spiritual things, cannot in deed and truth be received of wicked men, no not by the mouth of their body, which also was Bucers' opinion. Therefore he said, that the body of Christ, was both present, and eaten of us in the Supper, not after any worldly manner, but only after a spiritual and heavenly manner. The which, what is it else then to say, that it is eaten of us by the spirit of Christ? For by Christ heavenly things are joined unto earthly things, and by him they are received of them. And this is my belief and judgement, for the meaning of the words of the Supper, which I will constantly hold till that a better, a truer, and more agreeable to the Scriptures, shall by other men be offered and plainly proved unto me. 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. Accipe, 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 receiveth it. A DIRECTION TO LIVE WELL. ISAIAH 30.21. This is the way, walk in it. PHILIP. 1.27. Only let your conversation be, as becometh the Gospel of Christ. LONDON Printed for Edward Blunt, and William Barret. 1613. A DIRECTION TO LIVE WELL. Question. I See that you remember much concerning praying, and communicating: what must you observe in your Christian practice? Answ. As I am bound to pray continually, so am I bound to watch continually, that neither by Satan's subtlety, or the world's vanity, or mine own security, I be not surprised. Quest. Why ought you thus to watch? Answ. 1 Because I walk in the presence of God. Prou. 5.21. 2 Because I walk among many occasions of sin. 1. john 2.16. 3 Because of myself I am shiftless to avoid them, 2. Chron. 20.21. 4 Because I can go about no good things but either Satan, or my lusts will be ready to molest me. 1. Thess. 2.18. Zach. 3.2. 5 Because many excellent men have fallen very grievously, for want of watchfulness. Genes. 9.21. & 19.32. 2. Sam. 11.2.3.1. King. 11.1. 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. Acts 23.1. 7 I shall be ready for any temptation, espeeially for death and the day of judgement. Gen. 39.10. Luk. 2.29. & 21.36. 8 I shall be sure to do no such thing, whereof I cannot give an account to God. Luk. 19.15.16. 9 I shall stop the mouths of mine adversaries, when they call in question my righteous dealing. 1. Sam. 26.21. 10 I shall cause my religion to be well spoken of, whilst others observe my godly conversation Math. 16. Quest. What must you do, that you may thus watch? Ans. 1 I must ever walk in faith: and to each part of God's service, it is my duty to bring it with me. Rom. 14.23. 2 I must have God's warrant with me without which, faith is no faith. Ps. 119.105 3 I must see what calling I have to each thing, without which a good thing may be sin. 1. Chron. 13.9. 4 I must redeem, or buy out the time, and present opportunity of doing good, and avoiding evil. Ephes. 5.15. 5 I must remember, that though Satan be indeed chained and cannot hurt me, yet if I will not be bitten by him, I must walk aloof from the chain of this Lion. 6 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 Sabbaoth day. Quest. Because in the fourth rule, you have said that we must buy out the time, out of whose hands must we buy it out? Answ. There are ten sins, which like so many Monopolising engrossers, do take up all the hours of man's life, we must redeem them out of all their hands. The first is Reading of vain Books: the second Long labour, to deck up our bodies: the third, Feasting and continuance in it: the fourth, Recreations in excessive sort: the fifth, Gadding abroad, without business: the sixth, Prattling and talking of things needless: the seventh, Immoderate sleeping in our beds: the eighth, Idleness, and negligence in our callings: the ninth, Vain thoughts, and cogitations of the mind: the tenth, Worldliness, and greediness to get. Against these we must labour by contrary practices: and if we will indeed redeem the time, we must buy out the time passed by Repentance: present, by Diligence: to come, by Providence. Quest. What rules have you learned for your thoughts? Answ. 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 brethren's benefit. 1. Corinth. 6.20. 1. Peter 1.15. Prou. 4.23. 2 That I cleanse my heart from the very first motions of all sinful thoughts, as of Lust, Anger, Pride, Covetousness, Malice, Stubbornness, evil Suspicion, as knowing that the least sin deserveth death, and doth deprive me of part of my comfort in my salvation. Ephes. 4.23.31. Matth. 15.18.19. Colos. 3.2.8. 3 That all my lawful affections be moderate, and without excess, and greater always upon Heavenly, then earthly things. Colos. 3.1.2. Philip. 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 upon the World, than I needs must for the moderate maintaining of myself, and those that belong to me, lest my thoughts be distracted too much from Heavenly things. 1. Tim. 6.8.9. Genes. 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: Prou. 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. Philip. 2.3. 8 That I take sometime 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. Psal. 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 and occasion serves: Acts 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; and that both my heart and mouth go together, but in holy manner. Ephes. 4.29. Colos. 4.6. 2 That my speeches be gracious to the edification, good, and benefit of them with whom I speak, not to their evil and sinning. Colos. 4.6. Ephes. 4.29. & 5.4. 3 That my speech be always more and more earnest, joyful, and comfortable, when I speak of Heavenly than Earthly matters. Ephes. 5.4. & 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.. Matth. 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 matter deserveth, nor bear a show of vice in me, or any excessive affection. Psal. 34.13. 1. Pet. 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. Eccl. 3.7. Luk. 2.19. 1. Sam. 10.1.6. & 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. Psal. 15.3.2. Tim. 3.3. Matth. 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. Sam. 10.4. Rom. 16.16. Quest. 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 Psal. 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. 1. 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. Thessal. 5.10. 6 That I sanctify God's Sabbaoth daily in using holy exercises of prayer, preaching, meditating, and Sacraments at the time. Exod. 20.8. 7 That any means God hath appointed for any matter, be not more relied upon, than God himself, but he be first prayed unto, for the prosperous use of them. 2. Chronicles 16.12. 8 That I stick to God as well in adversity, as in prosperity, knowing the one to be as necessary for me 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. 15.13. & 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. Rom. 8.31. 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. & 5.23. Titus 2.3.1. Cor. 10.31. 3 That with all care I redeem the time, knowing I shall answer for every idle hour. Ephes. 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. Romans 7.8.9. 5 That my special 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 with all 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 iswith 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: Romans 12.7. Genes. 3.10. Ecclesiasticus 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 other? Answ. 1 That I remember that whatsoever 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, hearty and in time. 1. Pet. 4.10. 4 That I behave myself toward them, so sincerely, that I may win the weak, comfort the strong, and 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 in my power. Rom. 1.12. & 14.19. 6 That when I know others to sin, I mourn for it, and amend it if I may, by brotherly admonition. 1. Cor. 5.2. Matth. 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 upholdeth the work. 1. Thess. 5.18. Rom, 12.15. Luk. 15.8. 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. Thess. 5.15. Matt. 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. & 1.12. 10 That I carefully crave the prayers of other brethren, and their praises 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. Psal. 131.1. 2 That my countenance be not impudent. Prou. 7.13. Isai. 3.9. 3 That my face be neither laughing nor lowering. Eccles. 19.28. 4 That mine hands be neither spread out, nor closed in. Prou. 6, 13. 5 That I be not apish in imitation. Psa. 106, 35. 6 That my gate be not too slow, nor swift. Eccles. 19.28. 7 That I give place and reverence to my betters. Levit. 19, 32. 8 That I sit not before I am placed, Luke 14.9, 10. 9 That I speak not before I am asked. Eccles. 21, 20. 10 That I be not solemn, when I ought to be cheerful, Eccl. 3.4. nor cheerful when I should be sorrowful; but in all things behave myself as the child of God. Ephes. 5, 8. Quest. What rules are you to observe in apparel? Answ. 1 For the matter, it must not be too good, or too mean. Matth. 11.8. 2 For the fashion, not too new, or too old. Rom. 12, 3. Isai. 3, 16. 3 For the colour, not too light, or too sad. Luke 16.19. 4 For the wearing, not too effeminate, Eccl. 19.28 1. Tim. 2.9 1. Pet. 3.3.4.5. nor too sordid and in a word, my apparel must be such as argueth sobriety and holiness of mind, considering the ends of apparel, which are: 1 For necessity, that our bodies may be kept from the weather. Prou. 31.21. 2 For honesty, that our nakedness may be covered. Gen. 3.7. 3 For commodity that we may labour in our callings. john 14, 4. 4 For frugality, according to our state 2. Sam. 13, 18. 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. Deut. 22.5. Gen. 37, 3. Hester 6, 9 Exodus 28, 4. Luke 7, 25. Zeph. 1, 8. And in wearing of apparel, 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, Ezech. 23.5.12. Quest. What rules are you to observe in diet and at Table? Answ. 1 That I sit not down before I pray. Psal. 145.15. Matth. 14.6. Luk. 24.30. 1. Sam. 9.13. 2 That I rise not before I give thanks 1. Cor. 10.31. Rom. 14.6. 1. Thessal. 5.18. Eccles. 32.14. 3 That I feed only to satisfy hunger. Ezech. 16.49. Luk. 21.34. 4 That I cut not at the table of my betters before I am carved. Eccles. 31.18. 5 That I feed not on too many dishes. Eccles. 31.12, etc. 6 That I desire not too much dainty meats. Eccles. 37.29. 7 That my supper be ordinarily less than my dinner. Eccles. 31.19.20.21. 8 That I beware of too much strong drink. Eccles. 30.25. & 31.28. Pro. 20.1. 9 That I rise with an appetite. Eccles. 31.19. 10 That in eating I remember the poor, and that this body which I feed shall be worms meat. Neh. 8.10. Amos 6.6. Quest. What rules must you observe for recreation? Answ. 1 That they be of good report, and of whose lawfulness there is least question. Phil. 4.8. 2 That I make not an occupation of them. Prou. 21.17. 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 the time of mourning. Quest. What rules are you to remember forgetting 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. Gen. 47, 3. 2 That I get my wealth by honest labour. Pro. 3, 1. Psal. 128.2, Thes. 3, 8. 3 That in buying and selling, I defraud no man. Gen. 23, 15. & 33, 19 1, Thes. 4, 6. Eccles. 27, 2. 4 That I every not myself by the labour of the poor. Amos 8, 4. james 5, 4. 5 That to get, I leave not God's service. Isa. 58; 13. Neh. 13, 15. Amos 8 5. jer. 22, 13. 6 That I lie not, nor forswear myself. Levit 19, 11. 7 That my weights, wares, and measures be good. Levit. 19, 36. Prou. 11, 1. & 16.13. & 20, 10. 8 That I consider, that it is hard to be rich and religious. Mat. 19, 23, 24. 9 That I do as I would be done to. Luke 6, 31. 10 That I commend not my servants for deceiving any. 2, King. 5, 26. Quest. What rules must you observe in spending? Answ. 1 That I spend not above mine estate. Prou. 27, 27. 1, Sam. 25.36. Psal. 131, 1.1, Cor. 16, 1. Luke 14, 28. 2 That I spare not when I ought to spend, Prou. 11, 24. 1, Samuel 25.11. 3 That I buy not that which is needless for me. john 13, 29. 4 That especially I must give to the godly. Galat. 6, 10. Eccles. 12, 4. 5 That I have a regard to my kindred. 6 That I give not too much to the rich, and friends 1, Tim. 6, 8. 2, Sam. 9.1. 7 That I observe times, places, & persons, in giving and spending. Eccles. 12, 1. 8 That I give not to the poor with reproaching them Eccles. 4, 7, 8. Rom, 12, 8. 2, Cor. 9, 7. 9 That I boast not too much of my liberality. Prou. 20, 6. 10. That I be not liberal of another man's purse. Eccles. 11, 1. Luk. 16, 6. Quest. But since I can neither get riches to spend, nor spend riches with any credit; unless I use a Christian frugality, what rules can you give me for commendable frugality out of God's word? Answ. I will give you only three: 1 Be sure you have an honest and lawful calling to busy yourself in. Gen. 3.19. Ephes. 4.28. 2 Be ever following of that calling. 3 Avoid all things which are enemies to thriving frugality. Quest. What? must every man, even gallant and great ones have a calling? Answ. Yes verily: for, first, so have all godly men had: secondly, they that have none, or having any will not labour in it, are not worthy to eat: as for such as live only upon other men's purses and pains, devouring the good creatures of God, and living upon the spoil of others, you may truly say, that they are a burden to the earth, the bane of the common wealth, and the worst creatures in the world. Quest. In what manner must this calling be followed? Answ. 1 With diligence: Prou. 18.9.10.5. which will procure blessings. Prou. 10.4.12.11.14.23. and honour, Prou. 22.29. But he that trusts only to servants can never practise this first rule Pro. 27.23. 2 With wisdom, which standeth. First, in looking after things needful for housekeeping, and not first to deck the house before necessaries be provided, Prou. 24.27. Secondly, in ask counsel and advise, for two eyes are better than one, and many see more into the affairs of others, than their own. Prou. 20.16.21.5.29.20.26.12. Thirdly, by making use of experience and examples, and that is by marking things that fall out, the beginnings, proceed, and events of matters, and keep them in mind to stand thee in stead: for he that never marketh any thing it is all one, as if he had never seen or heard them; such an one must ever be running for counsel. Fourthly, by taking opportunity for honest gain. Pro. 10.5. And lastly, by keeping thee with in compass, not bearing an higher port, and countenance in the World, than a man's ability will warrant Prou. 12.9. yet is it not good for a man to feign himself poor, when he hath abundance, as many do, who are ever whining and complaining without cause, & are neither good to others nor themselves. Wisdom thus ordered is like to the skill of a workman, by which he is able to remove, or lift up that weight, which a stronger than he cannot do. 3 justice and upright dealing: for so, thou shalt reap the like from others, Prou. 21.21. Mark. 7.12. have a blessing on thy wealth: Prou. 21.6. and purchase much credit by thy good dealing. 4 mercifulness and friendly dealing with the poor, in buying of them their commodities, selling to them their wares, and labouring for them to their good. This is a good way to thrive, Pro. 16.3.28, 22. 1. Tim. 6.9.10. 5 Contentation with that portion, which God as a wise Father, measureth out unto thee, 1. Tim. 6.6. Philip. 4.11. Heb. 13.5. 6 Look to the choice of friends, for grace, and good nature: are thy friends great? they will often procure to thee great expense, and loss of time, Prou. 23.1.2.3. are they affectionate, and full of passions? thou shalt have much a do to please them, and they are soon lost: Prou. 28.19.22.24.29 22. Lastly, keep amity with thy neighbours, Rom. 12.18. yet only so long as thou mayst have God to friend also. Quest. You said in the third place, I must avoid those things which are enemies to frugality, which are they? Answ. 1 Sloth: which is described to be a great wisher Pro. 13.4. excuser Pro. 15.19.22.13.26.14.15. overwise Pro. 26.16. & the high way to beggary. Prou. 20.4.10.4.24.24.36. 2 Vain & idle company Prou. 28.19. these will drive you either to other delights, or to lose your time or to let go occasions for your good; be you never so good, bad company will hurt you, as the sweetest waters poured into the sea become salt, and brackish. 3 Take heed of pastime: Prou. 21.17. 4 Of talking what you will do Pro. 14.23. 5 Of a sweet tooth, & a velvet mouth, which often procureth double expenses: first of diet, secondly of physic to cure diseases gotten by intemperance. Prou. 21.17.23.21.29. 6 Good fellowship and company keeping, which is the loss of time, an hinderer of thy calling, a drawer of much company to thine house & causeth them often to be like to them both in conditions & affection. Pro. 13.20.14.7. 7 Take heed of much borrowing, for he the goeth on borrowing goeth a sorrowing, Pr. 22.7. he that is ever borrowing is never a freeman. 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. job. 1.5. 2 I must keep it from morning till evening. Levit. 23.32. 3 I must frequent the exercises of religion, and be present with all reverence at prayer and preaching. Psal. 122.1. 4 I must not so go from Sermon to Sermon, that I confer not of God's word which I hear, especially with such as belong unto me. Acts 17.10.11. 5 I must meditate of all God's mercies, especially of such as are given me in Christ. Psalm. 92.1. 6 I must not make that day, a day of feasting, sporting, or visiting (as the most do) of friends abroad. Isai. 58.13.14. 7 I must do no work upon that day, which might have been done the day before, or may be done the day after. Exod. 20.10. 8 I must labour to be at God's house with the first, that so I may be partaker of the whole service. Math. 18.20. Hebr. 10.25. Psal. 42.4. 9 I must visit such as are comfortless, if I know, or imagine they stand in need of my help. james 1.27. 10 I must be careful to provide something, which I may distribute to the necessity of the Saints. 1. Cor. 16.2. These rules must I observe; lest it be truly said of me, which was falsely said of Christ, This man is not of God, for he keepeth not the Sabbath. john 9.16. 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? Answ. I must look, 1 That she be of good religion. Gen. 26.2. & 27.46. These rules must women use also in taking an husband. 2 Of honest parentage. Genes. 28.1. 3 Of good report. Prou. 22.1. 4 Of civil carriage. Prou. 7.10.11.12. 5 Of contenting parsonage. Gen. 24.16. 6 A lover of godly company. Acts 16.17. 7 Of provident circumspection. Prou. 19.1. & 31.16. 8 Of stayed years. 9 Of few words. Pro. 31.26. Eccl. 26.28. 10 Of an honest nature. Eccles. 25.18. Quest. When you are married, what duties own you to your wife? Answ. I own unto her: 1 Love to her person. Ephes. 5.25.28. 1. Sam. 1.8. 2 Chastity to her bed. Prou. 5.15.16, 17.18. Gen 2.14. 3 Maintenance to her estate. Pro. 31.31. 4 Cohabitation to her content. Deut. 24.5. 1. Cor. 7.5. 1. Pet. 3.7. 5 Patient forbearing, and concealing of her infirmities, Colos. 3.19. Ephes. 4.26. especially when I am newly married: for as, bricks newly laid are easily severed, before the mortar be dried; so lovers newly married, are easily divorced, before their hearts are by continuance united. 6 Admonition and commendation, rather than correction. Hebr. 10.25. Prou. 31.31. 7 Instruction in piety. 1. Cor. 7.15. 8 Due benevolence. 1. Cor. 7.3.4.5. 9 Kindness to her kindred. Hester 8.2.3. 10 Cherishing in sickness. Prou. 12.10. And continuance of love to her, even when she is old, wrinkled, and hath lost her former beauty. Luke 1.6. 11 I must leave her a liberal portion, if she survive me. Prou. 31.31. 12 And both mourn truly for, and be kind to her children, if she die before me Gen. 23.2. Quest. And what duties must you look for from your wife? Answ. These duties: 1 Reverence, as to her head. 1. Cor. 11.2. Ephes. 5.33. 2 Chastity, as to a part of her body. Genes. 2.24. Prou. 5.19. 3 Providence in getting, sparing, and spending. Prou. 31.1. Sam. 25. 4 Nursing of her own children: for, this, God, nature, her breasts, her health, all children's love to such a mother, the dumb creatures, the fear of changing her child, and the examples of holy women teach her, if she be able to do it. Gen. 21.7. 5 Silence in keeping secrets, without declaiming against every domestical unkindness. Galath. 6.2. judg. 16.18. 6 Obedience to my lawful commandments. Ephes. 5.22. Hester 1.21.22. 7 Cheerfulness of countenance, and speech. Eccles. 26.19.20. 8 Diligent staying at home in some honest calling. Prou. 7.11.12. Gen. 18.9. 9 Gravity in her domestical behaviour. 1. Pet. 3.2. 10 Sobriety in her apparel and gesture. Isai. 3.1. Tim. 2.9. 1. Pet. 3.4. 11 Observation of his nature, and diet. 1. Sam. 25.36.37. Gen. 27.9. 12 Abstinence from marriage for some convenient time after his death, that so it may appear she truly loved him, Luk. 2.37. Quest. If God send you children, what duties own you to them? Answ. I am bound to perform these duties: 1 To bring them up in the fear of the Lord, Gen. 18.19. Prou. 4.4. & 31.1. Psalm. 78.4. Ephes. 6.4. 1. Chron. 28.9. and to love them best, who best love God, and me. Gen. 25.28. & 37.3. 2 To look that they may live in some calling. Gen. 4.2. Prou. 10.4. 3 To fit their callings according to their natures. Gen. 4.2. 4 To teach them such civil behaviour, as savours of piety. Prou. 4.24.25.26. 5 To give good example to them in each thing. Levit. 11.44. 2. Kings 2.23. 6 To teach them at the least to read. Revelat. 1.3. 7 To correct them doing amiss. Eccles. 30.1. Prou. 22.15. & 19.18. & 29.15. 1. King. 1.6. 8 To commend them when they do well. Ephes. 6.4. 9 To apparel them rather comely then costly. Eccles. 11.4. 10 To deny them in many things their wills. Eccles. 30.9.10.11. 11 To leave them all some fit portion of my goods, and not to make one a gentleman, and the rest beggars, Gen. 25.5.6. Deut. 21.17. Luk. 15.12: but Eccles. 33.18.19.20. he must not give them power over him whilst he liveth. 12 In due time to look to their marriage. Eccles. 7.25. 13 And last of all, to pray for them, that they may fear God, obey governors, grow in grace, and become citizens of heaven. Genes. 17.18. Psal. 72.1. job. 15. Quest. What duties are your children to perform to you, and your wife? Answ. They ought, 1 To obey us in things lawful. Ephes. 6.1.2. 2 To reverence us, as the authors of their being. Eccles. 3.1.2.3.4. & 7.27.28. Tob. 4.3.4. 3 To acknowledge us, be we never so poor. Gen. 47.1.2. Prou. 19.26. 4 To endure our corrections patiently, Hebr. 12.9.10.11. & though we have imperfections to bear with them. Gen. 9.22.23. 5 To be content with our provision for them. Luk. 15.12. Philip. 4.11. 6 To seek all means by which they may please us. Luk. 15.29. Gen. 26.25. 7 To behave themselves so as they may credit us. Prou. 10.1. Gen. 34.30. & 27.46. 8 To be sorry when we be disgraced, Eccles. 3.11. 9 To follow us as well in the practice of piety and godliness, as in the inheritance of our goods and lands. Ephes. 5.1. 10 Not to do, attempt, or enterprise any thing of weight or importance, without our advice, consent, or approbation: but especially to stay till we provide for them in marriage. Gen. 6.2. & 24.4. & 26.34. Now all these duties they shall practise the better, if they will but consider the great care, pains, and charges we have been at in their education, and bringing up which they shall best know, when God sends them children of their own. Quest. If you be parents in law to children, what duties must you perform to them? Answ. We must consider: 1 That they are his or her children, whom we have made all one with ourselves. 2 That God by his providence hath committed them unto us. 3 That we shall not keep love each to other, unless we have care of such children. 4 That all must pity the parentlesse, much more parents in law. 5 That they have lost their own parents, and therefore stand in need especially of succour. 6 That our children may be in the like case, and we must do by others, as we would have others do by ours. 7 We shall get credit and comfort, to ourselves, by performing all duty to them. 8 We shall take away that great scandal, which is given in the world by bad parents in law, and therefore we must: 1 Bring them up in the fear of God. 2 We must rather take heed of severity towards them, then towards our own children. 3 We must be careful to increase that portion, which is left unto them by the will of their parents. 4 We must not for our private gain, or against their consent bestow them in marriage. Quest. What duties do children in law, own to parents in Law? Answ. They own in truth many: but first they also must consider: 1 That they wanting their own parents, stand in need of some to govern them. 2 That God, and the consent of their surviving father or mother, hath cast them upon the tuition of such a parent. 3 That by obedience to parents in law, they show what they would have done to natural parents. 4 That if they please them in all things, it may be they may inherit their step-parents lands, or goods. 5 That by this they shall be a means to keep love betwixt an husband and his wife. 6 They shall give good example to other such children to do the like. 7 That if they had such children, they would not willingly be so dealt withal. 8 That if such parents should use them ill, they themselves will complain of them: why then should not good step-fathers complain of bad stepchilds? And therefore they ought: 1 To reverence them as parents. 2 To depend upon them as governors. 3 To be advised by them as guardians. 4 To be careful not to marry themselves, till such time as they have their approbation: which if they do, they dishonour God: grieve their parents: scandalise themselves: make step-fathers negligent: stepchilds neglected: cause other such children, and even natural children, against natural parents, to do the like. If any yet say, I thrive after such a marriage; I answer, you may in goods, perhaps not in goodness: if in both it is because you have repent, or else doubtless you will not thrive long. Quest. Now if to wife and children, God send you servants, what duties do you own to them? Ans. For my servants I must be careful. 1 That they be fit to do such business as I keep them for. Gen. 41.38. Exod. 31.2. 2 That I impose not too much upon them. Prou. 12.10. Exod. 1.14. 3 That they neither play nor work, nor go on errands on the Lord's day. Exod. 20. 4 That they go and come with me to and from the Church. Josh. 24.15. 5 That I examine them of such things as were taught. Gen. 18.19. Psal. 34.11. 6 That I be not too familiar with them. Prou. 29.21. 7 That I in discretion correct them for their faults. Eccles. 33.23. Genes. 16.6.1. Sam. 30.15. Let Merchants note this. 8 That I teach them a trade, and occupation; and in teaching them, send them not to such places of idolatry, as by being there, they may endanger their souls, to procure my wealth. Prou. 12.10. 9 That I be not sorry when they set up, but help them. Eccles. 7.20.21. and 33.29. and 34.23. 10 That I teach them not to deal unjustly by mine example, or commend them if they do so. Prou. 21.6. 2. Kings 5.26. 11 That their diet and apparel be convenient, & only such as I provide for them. Prou. 31.21.27. 12 That I keep no more servants than I can well employ; least by their own idleness they become bad, and by my proud prodigality, I die a beggar. To feed many bellies, and build many houses is the next way to beggary. Quest. What duty do servants own to masters? Answ. Even these duties; They must be. 1 Conscionable to do their best service. Eccles. 6.5.6.7.8. Coloss. 3.23. 2 Diligent to do any service. Matth. 8.9. Luk. 17.7.8. 3 Careful to become masters of their trade. Prou. 27.18. & 22.29. 4 Faithful, even to a penny of their master's goods. Titus 2.10. Genes. 30.27. and 35.5. 5 Circumspect for his best advantage; not only when he is present, but in his absence. Titus 10. 6 Silent, not revealing his secrets. Pro. 11.13. 7 Willing to be directed and corrected by him. 1. Pet. 2.18. 1. Tim. 6.1. 8 Humble, and not answering again. Titus 2.9. 9 To give good words to such as they deal with. Coloss. 4.6. 10 To maintain their master's credit in all things. And lastly, they must live in reverence to their governors, quiet with their fellows, helpful to such as have too much work imposed on them, and give good example, even to children in the family: to be short, I could never yet see him a good and thriving master, who was in his apprenticeship a bad, and an unfaithful servant: which I would wish all servants to observe. Quest. How then may a good manservant be described? Answ. You told me, that you have seen him thus described in print: He must have, 1 The snout of a swine, to be content with any fare. 2 A lock on his mouth, to keep his master's secrets. 3 The long ears of An Ass, to hearken to his master's commandments. 4 Good apparel on his back, for his master's credit. 5 A sword and buckler on his right arm, for his master's defence. 6 On his left arm a Currycomb for his horse, a besom for his chamber, and a brush for his apparel, as one ready for any service. 7 The eyes of an Eagle, to see into that which may be for his masters good. 8 The feet of an Hind, to go with all speed about his master's business. Quest. And what properties must a maidservant have? Answ. She must be, 1 Careful. 2 Faithful. 3 Patient. 4 Neat. 5 Cheerful. 6 Cleanly. 7 quick. 8 Honest. 9 Skilful. And last of all Dumb. Quest. But since God hath appointed civil government in the world, what are the duties of a good Magistrate? Answ. He is bounden: 1 In his own person, to fear and serve God. Psalm. 2.10.1 1. Ios. 24.15. 2. Chron. 34.3. 2 To plant true religion in his dominions, and abolish all kinds of superstition. Isai. 49.23. judges 6.25. 1. Chron. 13.3. 2. Chron. 26.3.34.4. 3 To enact wholesome laws for the good ordering of his State and people. Dan. 3.29. 4 To see that God's Commandments, and his own Edicts be duly observed. 2. Chron. 19.5.6.7. 5 By those laws to hear, and judge both poor and rich. Deut. 1.16.17. 6 To make the safety of the people the most sovereign Law: and with Augustus, rather to save one subject, then destroy a thousand enemies. 7 To keep his own laws in his own person. Prou. 16.12. 8 Not to look more to private gain, than the good of his people. Deut. 16.19. 1. Sam. 12.3. 9 To live so, as he may be both feared and loved, 1. Sam. 12.18. 10 To pray often for his State, and subjects. 2. Chron. 30.18.19. In a word, he must have a Lady's hand, an eagle's eye, and a Lion's heart. Quest. And what are the duties of a good Subject? Answ. He oweth to his Governor. 1 Fear, as he is the minister of justice. Rom. 13.4. 2 Reverence, as he is the Father of his people. 1. Pet. 2.17. 3 Obedience, as he is under God upon earth. 1. Pet. 2.13.14. 4 Prayer, that under him he may live an honest, and godly life. 1. Tim. 2.1. 5 Protection of his person from danger, though it should be with the less of his own life. 1. Chron. 11.18. 2. Sam. 18.3. 6 Maintenance in paying tribute unto him, under whom he enjoyeth all that he hath. Rom. 13. Luk. 2.4. Mat. 17.27.22.21. 7 Commendation of his virtues, for which especially he is to be admired. 1. Sam. 12.4. 8 Concealment of his infirmities, and to take heed how he censure them. 2. Sam. 16.7.8. 9 To take heed that he speak not evil of him, no not to curse him in his heart. Eccles. 10.20. Acts 23.5. 10 If God take his governor away, he must keep an honourable memory of him after he is dead: for it is the property of a currish Dog, to bark over a dead Lion. Lament. 4.20. Quest. Say that you have a Minister, what is his duty to you? Answ. He is bound: 1 To prey in, and for the Congregation. Numb. 6.24. 1. Sam. 12. 2 To read the word of God. Nehem. 8.8. Acts 13.27. 3 To preach the Gospel of Christ. 1. Cor. 9.16. 2. Tim. 4.2. Pet. 5.2.3. 4 To catechize such as are ignorant in his charge. Gal. 6.6. 5 To give good example by his life. Mat. 5.13.14.15.16. 6 To comfort the feeble minded. job. 33. 23. Isay 61.1.1. Thess. 5.14. 7 To reprove sin and iniquity. Isay 58.1. 8 To visit such as are not infectiously sick, if he be sent for. james 5.15. 9 To see how the poor may be maintained. Gal. 2.10. 2. Cor. 9.2. Acts 11.30. 10 To be hospital, according to his ability. 1. Tim. 3.2. Quest. And what duties own you to him? Answ. jowe unto him, 1 Reverence as God's Angel. Revelation 1.20. Galath. 4.14. 2. King. 13.14. 2 Audience as God's Ambassador. 2. Cor. 5.20. Luk. 4.20. 3 Obedience, as God's shepherd. Ezec. 34.2. Heb. 13.17. 4 Maintenance, as God's labourer. 1. Cor 3.9. & 9.7.8.9.10.11.12.13.14. 5 Countenance, as God's Minister. 1. Tim. 5.17. Eccles. 38.1. 6 Confession as he is a Comforter. 1 Sam. 12.13. Acts 2.37. 7 Love, as he is mine instructor. Gal. 4.15 8 Fear, as he is my Father. 1. Cor. 4.15 9 Patience, as he is my correcter. Hebr. 13.22. 10 Prayer, as he is to break to me the bread of life. Ephes. 6.6. Rom. 15.30. 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. Genes. 35.2. Exod. 19.10. 1. Sam. 16.5. & 21.4. 2 That you be diligent in hearing: jerem. 13.15. 3 That you be careful after hearing. Isay 42.23. Quest. What rules must I observe before? Answ. 1 That I leave all Worldly cares at home. Eccles. 4.17. Ruth. 3.3. Mark 7.3. Luk. 8.14. 2 That I pray for the Preacher, people, and myself. Ephes. 6.19. Psal. 119.18. & 12.9.8. 3 That I make myself not unfit by banqueting. Isay 5.12.24. Hos. 4.11. Luk. 21.31. Ephes. 5.17. 4 That I read his text before I come, if he follow an ordinary course. This was Chrysostom's advice to his Auditors: Homil. 10. in john. 5 That I come not with prejudice of the Minister. 1. King. 22.8. Acts 24.25. Luke 23.8. 1. Cor. 1.11. 6 That as I come, I consider whither I go. Exod. 34.24. Zach. 8.21. 7 That I carry my Family with me. Exod. 20.10. 8 That I invite others to come. Isay 2.3 Zach. 8.21. john 1.43.47. Luke 2.42. Psalm 122.1. Gen. 11.4. 9 That I bring a mind desirous to hear. 1. Pet. 2.2. 10 That I so come, as I may hear the whole Service and Sermon: For, to neglect Service, savours of Schism; and, to come short of the Sermon ordinarily, argues Atheism. Quest. What must you do in hearing the Word? Answ. 1 I must settle myself to hear. Acts 10.33. Eccles. 6.33. 2 Mine eyes must be bend upon the Preacher only. Luke 4.20. & 5.1. Acts 3.5. & 8.6. Nehem. 8.3. 3 I must not offend the Congregation, by coughing, or sleeping. Acts 21.9. & 21.40. 1. Thess. 5.7. 4 I must read nothing in the time of the Sermon, unless I turn to places alleged; but, Hoc agere, do that which I am come to do. 5 I must take heed I talk not so with others, that I hear only by piecemeal. 1. Corinthians 10.10. Psalm 26.12. 6 I must remember I come to learn. Isay 2.6. 7 If the Doctrine be good, neither voice, nor youth, nor gesture must offend me. 2. Cor. 11.6. 8 I must rejoice most in mine own Teacher. john 10.4. 9 I must observe the Preachers method, whether he expound, teach, exhort, confute, reprehend, or comfort. 10 I must note that which most concerns me, and then think that he speaks to, and of me, Acts 2.38. james 1.25. 11 I must not be weary, if the Sermon be long. Acts 20 9 Ios. 8.34. Nehem. 8.3. 12 I must write the Sermon if I can. Quest. What must you do when you have heard? Answ. 1 I must not departed before all, even the blessing be ended, nor before the administration of the Sacraments, if there be any. 2 As I go home, I must think what I have heard, and talk of it as I go. Luk. 24.14. Nicephorus saith that Christians in their journeying did sing Psalms; and by such singing, a jew was converted. Lib. 3. Eccles. Hist. Cap. 37. 3 When I am come home I must confer of the Sermon, The want of this, is the main cause of ignorance, & unprofitableness. and see that each of my Family have learned somewhat. Deut. 6.4.20. 4 If I doubt of any thing, I must ask the Preacher or some other. Malach. 2.7. Acts 8.34. 5 I must not immediately after hearing, go about my private affairs. 6 If the Sermon be ended before dinner or supper, the best tabletalk is of the Sermon. Exod. 12.26. 7 I must not so much censure the Minister, as see what good things I have learned. Act. 13.45. 8 It is not enough to say, it was a good Sermon, but I must know for what I commend it. joh. 7.46. 9 If any of my people have been negligently forgetful, I must reprove them. Mark 7.19. & 8.18. 10 I must labour to turn God's Word into good works. Rom. 2.13. joh. 13.17. Quest. Now that you may be able to judge of Sermons: tell me which you do think a good Sermon? Answ. Surely that which showeth: 1 The coherence of his Text, with that Scripture, which goeth before, and followeth after it, if it have any. 2 Which expoundeth the true meaning. 3 Which delivereth out of it the natural doctrines, with reasons, and proofs of that doctrine. 4 Which maketh use of each doctrine. 5 Which instructeth, exhorteth, confuteth, comforteth. 6 In which is manifest the power of God's Spirit. 7 Which heapeth not up too many testimonies divine, or human. 8 That which Auditors may best understand, and remember. 9 That which teacheth me the way to Heaven. 10 That which speaketh especially to my heart, woundeth my conscience, moveth me to tears, draweth from me a confession of my personal sins, causeth me to believe and maketh me to turn from all, yea, even my beloved sins, to God. Quest. But because you see many a sleep at Sermons, tell me what may be the cause of such heaviness? Answ. The causes are: 1 The malice of Satan, who rocks the cradle in which men so sleep. 2 The want of consideration of the Majesty of God, the presence of Angels, the necessity of the Word, and the subtlety of our adversary, who by this means devours us. 3 Overmuch labouring in our callings the day and night before, as may appear by many tradesmen 4 Excess of diet upon the Sabbath day at dinner, which hinders not only our servants from coming, but them and us from hearing when we are come. 5 Want of exhortation in the Minister, that men should awake. 6 Neglect of such as sit by us, who suffering us to sleep, communicate with our sin. 7 The cares of this World. 8 Opinion that we have knowledge enough. 9 Want of attention to that which is spoken. 10 An occasion may be, because some Ministers preach without study, and so bring not much worth the hearing: But that Sermon is a mean one, out of which a man may not learn some good. 11 The heat of the Air, where many are together, may occasion the best to fall asleep. 12 Some are brought asleep by sorrow, or too long Sermons. Matthew 26.43. Acts 20.9. Quest. What remedies must you use against this ordinary drowsiness? An. 1 I must meditate of God's presence. 2 That by it I discourage the Minister. 3 That I give bad example to others. 4 That such as see me, will suspect my Religion. 5 That the devil lulles me asleep. 6 That I turn a festival, into a funeral Sermon. 7 That I would be offended if any slept, whilst I talked unto them. 8 That so I hinder myself of many profitable instructions. 9 That Eutychus fell dead in such a sleep. 10 I must use a spare diet. 11 I must not be offended that my pewfellows awake me. 12 I must not sit only, but stand, that I may keep myself from drowsiness. Quest. And what needs all this direction for hearing, may I not as well stay at home, and read a good Sermon privately? An. I disallow not reading of Sermons, and other good books, for by them I may be, 1 Instructed in things I know not. 2 Confirmed in things that I know. 3 I may meditate the better of things written. 4 I may spend my vacant time well. 5 If I have no Preacher, such Sermons may much edify me. 6 If I be sick, or the weather foul, or the way to Church over long, this course may be a means to give me much comfort. But yet preaching to the ear is especially to be regarded: For by it, 1 God hath appointed ordinarily to save me. 1. Cor. 1. 2 Then are Common places handled, Articles of faith expounded, and one place of Scripture explained by another. 3 Then dark places are made plain, and repugnant Scriptures reconciled. 4 Objections against truth are answered. 5 General doctrine is applied to occasions of times, places, and persons, by exhortation, admonition, reprehension, consolation, etc. 6 Experience teacheth, that the lively voice is more effectual, then ocular reading. 7 Public assembles have singular promises of God's presence, grace, and blessing. 8 As the Priest's lips must preserve knowledge; so the people must require it at his mouth. 9 It is an encouragement to a good Minister. 10 Good example to others. Quest. But are all men bounden to hear God's Word? Ans. Yea verily: evil men must, that they may be converted: good men must, that they be not corrupted: the ignorant must, that they may be instructed: and the learned must, for these reasons: 1 To learn new points of piety, which they know not. 2 To recall such things as they do know. 3 To move them to practise duties known. 4 To encourage the Preacher by their presence. 5 To give example to others to do so. 6 To give testimony that they are members of the Church. Qu. 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? Ans. Hear I must observe: 1 Gods commandment, that I must not swear. Matth. 5.34. james 5.12. 2 His curse upon such as have blasphemed. Zach. 5.3. Eccles. 23.9. 3 If I lie little, I shall swear less. Luc. 22.70.71. 4 I must refrain petty oaths. Matth. 5.34.35.36. 5 I must labour to forbear for a time. 1. Thes. 5.22. 6 I must bind myself from it. 7 I must consider before I name God. Eccles. 5.1. 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 the name of a King. 16 I take it in ill part, when mine own name is disgraced. 17 I must take away all occasions of swearing. 18 I must look to the practices of the best men. 19 I must read, hear, meditate on God's word. Psal. 119.11. 20 I must give an account of every idle word. Math. 12.36. A DIRECTION TO DIE WELL. PHILIP. 1.23. I desire to be dissolved, and to be with Christ. LONDON Printed for Edward Blunt, and William Barret. 1613. TO THE RIGHT HONOURABLE THOMAS, Earl of Exeter, Knight of the most Noble Order of the Garter, and one of his majesties most Honourable Privy Counsel: Grace, and Peace. RIght Honourable: Although it be appointed that all must die, yet the most put far from them that evil day. It is certain, we must have an end: and the remembrance of it keeps us from sin. The goodliest Cities have been equalled with the ground, the stateliest buildings leveled with the earth, the greatest Empires brought to nothing, the Kings of the earth have been bound in chains, and their Nobles in fetters of iron: We all wax old as doth a garment, we dwell here as in houses of clay, our breath passeth away, and we are gone. Where is Methushelah, with all his years? Samson with all his strength? Absolom with all his beauty? Solomon with all his wisdom? David with all his victories? or Croesus with all his wealth? Are we in our young age? till thirty, we may be saluted with a good morrow: are we in our full age? till fifty, we are saluted with a good day: are we in our old age? we must take it patiently, that we are then saluted with, God send you good rest. I have seen (saith David) an end of all perfection: and happy are they that have David's eyes. But all men have not this sight; the god of this world hath so blindfolded many, that if they be young, they cannot see death at their backs: if old they will not see it before their eyes. We would mourn, if we knew we should live but a month: we laugh, when, it may be, we shall not live one day. Heu! viwnt homines tanquam mors nulla sequatur, Et velut infernus fabula vana foret. Alas! men live as though they should not die: And as if hell were nothing but a lie. Ambitiosus honos, & opes, & foeda voluptas, Haec tria pro trino numine mundus amat. Vain pomp, and wealth, and luxury, The worldling makes his trinity. To the end therefore that all men might think of their end, I have published this Direction to die well. And though this small mite, be not worthy to come into your rich Treasury, yet am I bold to cast it in: and because it is all I can give at this time, I most humbly beseech you to give it entertainment. You have gained much in this present world: but you have esteemed godliness the greatest gain: and, with that blessed Apostle Saint Paul, You account all ●hings to be but dung, to the end you ●ight win Christ. And though it hath pleased God to give unto you great riches in this world, yet am I persuaded, that the remembrance of death is not bitter unto you: Eccl. 41.1. for as you are not ashamed to live, so you are not afraid to die. You wait for it, because by her two Harbingers, Sickness, and Old age, it ever waiteth upon you. Hear you sow liberally, that hereafter you may reap plentifully: you cast your bread upon the waters, Eccl. 11.2. after many days you are sure to find it. And if he hath his reward for a cup of cold water; you who deal your bread to the hungry, who bring the wandering poor to your house, who see the naked and cover him, and hide not your self from your own flesh * Esai. 58.7. : you, Right Honourable, shall not want your reward. 2. Chr. 30.22. And seeing you (with good King Hezekiah) speak comfortably to every poor and painful Levite; how should they but speak honourably of you? The Lord grant th● that sheaf of your family, may ever be like unto joseph's sheaf, and every day grow to a greater increase of fruitfulness, Gen. 37.7. till it be●fitted as a rick of Corn for the Lord Barn: and he grant unto you a long life, godly posterity, and a peaceable end; that here you may see your children's Children in great prosperity: so as you may love yours, yours may honour you, and both you and yours be honoured of God: and that you who are blessed in your honourable Predecessors, may ever be happy in your future Successors, I doubt not, but it will please you to pardon my boldness; and the rather peruse this Direction to die well, because your whole life is, as it ought to be, a meditation of death. And because it is but a little Manual, and may be read over in a few hours, give me leave to commend unto you two other Books, in which you may read, all the days of your life: The one is the book of God's mercies; the other is the book of God's judgements. In the one, you may see his goodness to you and yours; in the other, his justice against his and the Church's enemies. This Book of mine hath many leaves; these other have only two: in the one, you may read of Mercy, in the other, you may read of judgement. The Lord grant unto your Honour, with your most honourable Countess, the Lady Francis, a second Dorothea, (given both as a gift to you that fear God) such a life, that at the hour of death, when your glass shall be run, and the Bridegroom call for you, you may both say, with that holy man; Vixi dum volui, volui dum christ volebas: Sic nec vita mihi, mors nec acerba fuit. London: From S. Martin's in the fields. May 30. 1613. Your Honours, at command: ROBERT HILL. A DIRECTION TO DIE WELL. Question. I Doubt not, but you are now well instructed for the direction of your whole life: but, because you have here no abiding city, what are you to think of, that you may die well? An. I am ever to meditae of five things: 1 Of mine own death; which is most certain that it will come, and uncertain when it will come. 2 Of the death of Christ; which was bitter to him, but sweet to, and for, his. 3 Of the deceitfulness of this world, which is subtle to allure, and subject to change. 4 Of the joys of heaven, which are com●ortable to think on, and glorious to possess. 5 Of the torments of hell, which are endless in themselves, and comfortless to sinners. Quest. And why ought you first to think oftentimes of death? Answ. 1 Because it is appointed that all must die, Hebr. 9.27. Death spares none: and therefore there was never sacrifice offered to her. 2 It is uncertain when, where, or how I may die; and therefore uncertain, that I may ever think of it. 3 Many go merrily to the pit of perdition, for want of this meditation. 4 Death by this will be more welcome unto me; for, Dangers foreseen, are less grievous. 5 I shall more easily contemn this world by often thinking that I am a stranger in it. 6 It will keep me from many sins, which otherwise I would commit; and cause me to repent of sins committed. 7 Christ my Lord, and good Christians, his servants, had ever such thoughts. 8 Many Philosophers have done the like, and of it have written many volumes. 9 As the day of death leaves me; so the day of judgement shall find me. Psal. 90.12 10 It was the prayer of Moses to God, that he would teach him so to number his days, that he might apply his heart unto wisdom. 11 It is the end of all my hearing, and reading, and as it were the scope of a Christian Divine. 12 It is the Art of all Arts, and Science of all Sciences, to learn to die. Quest. How prove you this last? Answ. Moses saith, O that they were wise, and that they would consider their latter end. Deut. 32.29. The Wise man saith, Remember thy end, and thou shalt never do amiss. Eccles. 7.36. An Emperor said, that, Fredricke the third. The best knowledge was to know God, and to learn to die. Augustine said, that in this our pilgrimage, we must think of nothing else, but that we shall not be ever here; and yet here should we prepare for ourselves that place, from whence we shall never departed. Gregory said, All the life of a wise man must be the meditation of death: and, He is ever careful to do well, who is ever thinking of his last end. Quest. Why then do so few think of death, and put this evil day far from them? Answ. The reasons are: 1 Their infidelity, they believe not either the happiness of heaven, nor the horrors of hell. 2 Their impenitency and evil conscience, they would not break off their sins, by drawing near to God. 3 Their ignorance of the soul's immortality, the body's resurrection, and the good things prepared for them in heaven by Christ. 4 Their ambition, in desiring the honours and preferments of this world, and being loath to leave them, when they have enjoyed them. 5 Their covetousness; by which, as Moles they would ever, by their good wills, live upon earth. 6 Their delight in the pleasures of sin, from which they are taken at the day of death. 7 Their want of God's fear: for, He that fears God, fears not to die. 8 Their unwillingness to leave this world; for, to die well, is to die willingly. Quest. It seemeth than we had need to pray, that God would teach us to number our, not years, but days: and now tell me (you that have been taught this Arithmetic) how you ought to number your days? An. I must number them after this sort: 1 I must abstract the time past; for that being irrevocable, will never come again. 2 I may not add the time to come, for it may be, it will never come unto me. 3 I must set down only the time present, and know that it is only mine. Our life is a point, and less than a point: a figure of one, to which we can add no Cipher; it is but a moment, and yet if we use this moment well, we may get eternity, which is of greatest moment. Quest. Is it not then, think you, a great folly, that men are so unwilling to think of death? Answ. Questionless it is: we see the Mariner, with joy, thinks of the Haven. The Labourer is glad to see the evening. The travailer is merry when his journey is ended. The Soldier is not sorry, when his warfare is accomplished: and shall we be grieved when the days of sin are ended? Quest. It seemeth by this which you have said, that this life of ours is very troublesome: for we are Mariners, our haven is happiness: travelers, our journey is to Paradise: Labourers, our hire is Heaven: and Soldiers, our conquest is at death: Is then our life both miserable and changeable? Answ. Yea verily: for it is compared, to a pilgrimage, in which is uncertainty: Genes. 47.9. A Flower, in which is mutability. Isay 40.7. A smoke, in which is vanity. Psalm 102.3. An House of Clay, in which is misery. job. 4.19. A weavers shuttle in which is volubility job. 7.6. A shepherds tent, in which is variety. Isay 38.12. A Ship on the Sea, in which is celerity. Wisd. 5.10. A Mariner, who sitting, standing, sleeping, or waking, ever saileth on. A shadow, which is nothing to the body. job. 8.9. To a thought, whereof we have thousands in one day. To a dream, whereof we have millions in one night. job. 20.8. To vanity, which is nothing, in itself. Psal. 39 5. And to nothing, which hath no being in the World. Psal. 39.5. Quest. If all this be true, as it must needs be, because God hath said it: the hour of death is far better than the day of our birth: Is it so? Ans. It is, & that for these reasons: by it. 1 We are freed from many present miseries. Revel. 14.13. We are delivered from many future calamities. Isay 57.2. 3 Our souls are received into glory. Luke 23.43. 4 Our bodies are reserved to like glory. Philip. 3.20. 5 That wise man, Solomon, thought so. Eccles. 7.3. 6 That holy man, Paul, wished so. Philip. 1.23. Quest. But because Paul desired to die, may we also desire to die? Answ. Though the body and soul, be as man and wife conjoined together; yet with some cautions, a man may desire the divorce of these twain: 1 If he resign his will to the will of God. 2 If he can tarry the good leisure of God. 3 If he do it that he may be with God. 4 That he may be disburdened of this body of sin: and thus Paul desired to be dissolved, and to be with Christ. Philip. 1.23. Quest. What think you of such as are in misery, and desire to die, to be freed from misery? Answ. I think their desires are not simply unlawful, especially if they submit them to the will of God. I am vexed with a long and linger disease, I would be freed by death, if God would free me: I am detained in Prison I would be delivered by death, if God would deliver me: I am exiled from my Country, I would go to Heaven, if God would send for me. Do I sin in this? God forbidden: Elias did it, when he desired God to take away his life, 1. Kings 19.4. And job did it, when he would have been contented to departed this life: and many of God's children have done the like. Quest. Why then did Hezekiah mourn when he was to die? and why did David say, Let my soul live? and Christ, Let this cup pass from me? Answ. Hezekiah did so, because at this time he had not received a promised issue to succeed him: Christ did so, because he was to die the death of the cross: and David did so, both because he was in a grievous temptation; and, if he had then died, his enemies would have triumphed over him. Quest. But all this while you have not told me what death is. Answ. It is nothing else but the privation of this natural life, or the departure of the soul from the body: or as it were the deposition of an heavy burden of troubles in this life, by which we are eased; especially if we carry not with us such a burden of sins, as may weigh us down to the pit of perdition. Secundus the Philosopher being asked this question by Hadrian the Emperor, said: Death is an eternal sleep, the dissolution of our bodies, the fear of rich men, the desire of poor men, an inevitable event, an uncertain Pilgrimage, a robber of Mankind, the Mother of sleep, the passage of life, the departure of the living, and a dissolution of all. Quest. Should Adam have tasted of this death, if he had stood in his innocency? Answ. He should not: for, the stipend and wages of sin is death, Romans 6.23. His body indeed was subject to mortality, but should not have died; as our bodies now are subject to sickness, and yet we may die without sickness; to wounding, and yet it may be they are never wounded: and as the garments of the Children of Israel did not, by God's providence, wear, by the space of forty years, though they were subject to wearing, so we may say of Adam's body, it should not have died though it were subject to death. Quest. Are we then any better in Christ then we were in Adam? Answ. We are much: for, in Adam we might have died, and by him do die: In Christ we cannot die, but change this life for a far better. Quest. Are there any Monitors or Messengers of death? Answ. There are three: casualty, sickness and old age. Casualty foretells me my death is doubtful; Sickness, that death may be grievous; Old age, that death is certain: Casualty foretells me of death at my back; sickness that she is at my heels; old age that she is before my face. Quest. That I may give the better entertainment to death when she cometh, who hath sent these three Harbingers before her; what can you advise me for to do? Answ. Surely, I would wish you, first, to believe in Christ, by whom the sting of death is taken out: for, They only fear death, who doubt whether Christ died for them. 2 To live well so long as you live: for, He can never fear death, who by a good life hath given entertainment to the fear of God. Quest. What? even in my youth must I begin to live well? Will not God accept of my service when I am old? Answ. Will you wound yourself, that you may go to the Chirurgeon? and will you sin in your youth, that you may sue for pardon in your old age? will you lay all the burden upon a lame Horse, when you have many stronger in your team? shall the Devil have your Flowers, and God your weeds? the Devil your wine, and God the lees? the Devil the fattest and fairest of your flock; and God an halt, a lame and a lean Sacrifice? God forbidden. Quest. Yet if I have but time to say, Lord have mercy upon me, though I have lived never so badly, God will have mercy upon me. Ans. It is true indeed: That holy Thief did it upon the cross, and God had mercy upon him: Marry Magdalen did it after her lewd life, and God had mercy upon her. But (first) are you not worthy to want favour at your death, who have refused it all your life? Secondly, do you think that your repentance is unfeigned, which is but only for a few days or hours? Thirdly, do you not see that such repentance is often hypocritical, when men that recover from sickness, fall again to sin, after such a kind of repentance? Fourthly, do not many fall into desperation at their death, because they have not served God in their life? Fiftly, is it not a folly to do that all day, which you must be enforced to undo at night? Sixtly, do you not see that God in his justice doth take sense, and reason from many at their death, who have refused his mercy, all the days of their life? Quest. Yet you cannot deny, but many bad men have made a fair show at the hour of death, have called upon God, and died like Lambs. Ans. Like Lambs? why the most of them die like stones: they have lived a sottish and a senseless life, and so they die. Nabal did so, but he died like a fool: the rich glutton did so, but he died like a beast. Quest. And you know also that many persons, who have lived a very strict life, have died in despair, and blaspheming of God. Ans. By the gates of hell they went into Heaven: by the extremity of their disease, they might speak they knew not what: and by the sense of God's judgements they might say, My God why hast thou forsaken me? But know this, that he never dies ill, who hath lived well; and he seldom dies well, who hath lived ill: We must judge men by their life, and not judge any by their death. Quest. Now then of all men that die in this World, whose death is most miserable? Ans. The death of sinners: for them we must mourn most, and their death is most miserable Their birth is bad, their life is worse, their departure is worst of all: their death is without death their end is without end, and their want is without want. But precious in the sight of the Lord is the death of his Saints. Quest. Can you give me any example to prove this? Ans. I can: One, at the hour of his death, feeling already the torments of hell, cried out after this sort; O lamentable destiny! O infinite calamity! O death without death! O those continual cry, which shall never be hearkened unto! Our eyes can see nothing, but sorrowful spectacles, and intolerable torments. Our ears can hear nothing, but woe, woe without end woeful. O thou earth, why dost thou not swallow us? O ye mountains, why do you not cover us from the presence of the judge? How far do the torments of Hell exceed all the tortures of this life? O you bewitching pleasures of this World, how have you led us blindfold to the horrors of Hell? Woe, woe for ever unto us, who without hope are cast from the favour of God. O that after ten thousand years we might be delivered! O that in any time we might have an end? But, it cannot be: our temporal pleasures have eternal pains: our mirth it is now turned into mourning, and we are cast into eternal fire. A King said, O that I had never been a King. Quest. Show me also some examples of good men, who have uttered things comfortable at their death. Answ. Christ said, Father into thine hands I commend my spirit. Luk. 23.46. Steven said, Lord jesus receive my spirit. Acts 7.59. Simeon said, Lord now lettest thou thy servant departed in peace, according to thy word. Saint Augustine said, (as Hierom reporteth) Nature compels me to be dissolved: I, according to the Scripture phrase, am to go the way of my forefathers. Now Christ inviteth me, now I desire to see celestial fights. O keep you the faith: think you also that you are mortal men. Let this be your care, to keep the commandments of God, that when you die, all the Saints may receive you, as their familiars and friends, into the everlasting tabernacles. If you regard me, or keep any remembrance of me your Father, think of these things, savour these things, do these things. Saint john said, My little children, love one another: my little children love one another: and being demanded, why he did ingeminate so often this speech? He said, My Lord and Master taught it us in his life, preached it before his death, and if ye do this, it sufficeth. Holy Effrem said, O Lord God, receive, preserve, save, and be merciful to us by thy grace. Tobiah said to his son, Keep thou the Law, and the Commandments, and show thyself merciful, and just, that it may go well with thee. Chap. 14. 9 Mauritius the Emperor said, when Phocas caused his children, and wife, to be slain before his eyes, and lastly himself: The Lord is righteous in all his ways, and holy in all his works: Psal. 145. Antonius, surnamed Pius, that is, the godly King, said: Why do you mourn for me, and not rather think of that common, both death and pestilence? And when his friends were ready to leave him, he said: If you now leave me, far ye well: I but go before you. And being demanded to whom he would leave his son? To God, saith he, and you, if he deserve well. Master Deering, a little before his death, being by his friends raised up in his bed, seeing the Sun shine, and being desired to speak, said: There is but one Sun that giveth light to the world; there is but one righteousness; there is but one communion of Saints. If I were the excellentest creature in the world: If I were as righteous as Abraham, Isaac and jakob (for they were excellent men in the world) yet must we all confess, that we are great sinners, and that there is no salvation, but in the righteousness of Christ jesus: and we have all need of the grace of God. And for my part, as concerning death, I feel such joy of spirit, that if I should have the sentence of life on the one side, and the sentence of death on the other side, I had rather choose a thousand times (seeing God hath appointed the separation) the sentence of death, than the sentence of life. The Earl of Essex said: O God, Creator of all things, and judge of all men, thou hast let me know by warrant out of thy word, that Satan is then most busy, when our end is nearest, and that Satan being resisted, will fly. I humbly beseech thee to assist me in this my last combat: and seeing thou acceptest even of our desires, as of our acts; accept, I beseech thee, of my desires to resist him, as of true resistance, and perfect by thy grace, what thou seest in my flesh to be frail and weak; give me patience to bear as becometh me, this just punishment inflicted upon me, by so honourable a trial. Grant me the inward comfort of thy Spirit: let thy Spirit seal unto my soul, an assurance of thy mercies; lift my soul above all earthly cogitations; and when my life and body shall part, send thy blessed Angels, which may receive my soul, and convey it to the joys in heaven. Then concluding his prayer for all estates of the Realm, he shut up all with the Lords Prayer, reiterating this Petition, Lord jesus forgive us our trespasses, Lord jesus receive my soul. King Edward the sixth said, Lord God deliver me out of this miserable and wretched life, and take me among thy chosen: Howbeit, not my will, but thy will be done. Lord I commit my spirit to thee. O Lord, thou knowest how happy it were for me to be with thee: yet for thy chosens sake, send me life & health, that I may truly serve thee O my Lord God, bless thy people, and save thine inheritance: O Lord save thy chosen people of England. O my Lord, defend this Realm from Papistry, and maintain thy true Religion, that I, and my people, may p●aise thy holy Name, for thy Son jesus Christ's sake. I am faint, Lord have mercy upon me, and take my spirit. And many of the like, you may read in the book of Martyrs. Quest. Are not they most happy that die in this sort, and sing these Cygnean songs as funeral hymns? Answ. O happy, and thrice happy are they, whose life is a continual praising of God, and whose death is an uncessant prayer to God. Quest. Yet if it please God, I would not die in my youth, and the flower of mine age. Answ. Why? are you of so covetous a disposition, that you would measure all things by the ell? Is nothing precious, but that which is durable? think you the tallest person, the comeliest person? the greatest picture, the best picture? or the longest shadow, the goodliest shadow? Neither men, nor their lives are measured by the ell: in a great and a small circle, the figure is all one: and it is, hath been, and will be fatal, even to great and glorious personages, ordinarily not to live long. Take Solomon, josiah, and Christ jesus for example. Quest. O but I would not die in a strange country. Answ. No? Abraham did, and died quietly: joseph did, and he died honourably: many Saints did, and they died gloriously. Are you slain in battle? you have a tomb amongst the dead bodies of your enemies. Do you die in travail? you are here a stranger, your country is in heaven. Death comes unto you masked, in these & such like shapes, take off the mask, and it is the same death wherewith women and children die. Every place is a like distant from heaven. Quest. And when I have seen all the world, would you have me willing to leave all the world? Answ. Why? you ever have seen the same rising and setting of the Sun: the same increasing and decreasing of nature: the like sins, that have been in former times: and if you have seen all the world, consider but the vanity, & mutability of this world, and either you will say that this world is a world of wickedness, or that now in his old age it is passing away, as a threadbare garment overworn. Quest. Is it easy now, think you, to leave wife and children, father and mother, and all my friends? Ans. Where you go you shall find more, & such as you never saw: & they whom you leave behind, shall shortly follow after you. Quest. But what shall become of my wife, children, friends, and kinsfolks, who depend upon me? Answ. All these belong more to God, than to you: he loves them best, and will provide best for them; and such so left have often risen to high and great place. Quest. Yet if I died not alone, I might have more comfort. Answ. Alone, why? how many thousand in the whole world die in the same moment of time, which you die in, and yet (which God may grant to you) but a few of them go to heaven? Quest. Once again; would you have me not to fear death, which causeth me to lose life, look like a ghost, and which taketh away from me all the joys of this world? Answ. By losing a temporal life you find that life which is eternal: you shall not be afraid when you look ghastly, and that ghastly body of yours shall one day be clothed with glory, and be made like to the glorious body of your most glorious Saviour: and as for the petty, and peacock joys here, you shall have joys eternal, and unspeakable hereafter. Quest. Seeing then I must needs die, what must I do to die well? Answ. 1 Labour that your sins die in you, before you die in the world. 2 Be ever ready and prepared, either for death or judgement. 3 Endeavour that your death may be voluntary. 4 Consider what an excellent thing it is, to end your life before your death; and in such sort, that at that hour you have nothing to do but to die: that then you have no more need of any thing, not of time, not of yourself, but sweetly, and comfortably to departed this life; so that you may say in the testimony of a good conscience, I was not ashamed to live, and I am not afraid to die because I know my Redeemer liveth. Quest. How many ways may a man carry himself in death? Answ. Five: 1 He may fear, and fly it as evil. 2 Attend it sweetly and patiently, as a thing natural, inevitable, and reasonable. 3 Contemn it as a thing indifferent, and of no great importance. 4 Desire and seek after it, as the only haven of rest from all the troubles and torments of this life, and so esteem it as great gain. 5 He may give it to himself by taking away his own life. Quest. What think you of the first: because it is the opinion of the most? Answ. 1 Because the most think so, therefore it is most remote from the truth. 2 Such seem to give little credit to God's word, which teacheth, that by it we rest from our labours. 3 If death be evil, it is an evil only in opinion, and such an evil, as never did hurt to a good man. 4 Why should a man fear that which in truth he knows not what it is, or what good it will bring unto him, as Socrates once said unto his friends, when he would not plead for his life before his judges? 5 It argueth faint-heartedness, and folly, to fear that which cannot be avoided. 6 If it be good, why should we fear it? if evil, why do we by sorrow add evil unto evil? 7 He that once gins to fear death, can never, by reason of this fear, live a good and a contented life. He is never a freeman, that fears death. 8 Consider that if nature had made men immortal, so that will they, nill they, they should have lived ever, how many thousands in misery, would have cursed nature? Surely if we had it not, in this vale of misery, we would desire it more. Quest. Give me your opinion of the second. Answ. Surely me thinks they keep the golden mean: for they will neither desire death, as knowing it to be against nature, nor fly from it, considering that it is against justice, reason, and their duty to God: they know right well, that the first day of their birth, setteth them in their way to death. Nascentes morimur, finisque ab origine pendet: At birth begin we life to end: This end doth on that birth depend. Why should we fear to go that way, which all the world hath gone before us? why to arrive at that haven, to which we have been sailing ever since we were borne? Quest. And do you think that the third sort of people do well, who contemn death? Answ. To contemn death, yea and life itself, for the glory of God, the good of the Church, the manifestation of the truth, the salvation of our souls, and the credit of our names, argueth a courage, Christian, and invincible; & hath been practised both by the Saints of God, & many famous worthies even amongst the heathen. And surely, he that fears death too much, shall never be fit for any honourable action: nay he shall never be a freeman: neither can he truly say that he believeth the immortality of the soul, or his resurrection to eternal life by Christ. Quest. Need I not to crave your opinion of the fourth and fifth sort, whereof one desires to die, and the other in that desire, doth take away his own life? Ans. I have in this treatise answered concerning the fourth, & showed how a man may desire death: you shall find it if you read on in this direction. But for a man to take away his own life, though it may seem sometimes to proceed from the greatness of a man's courage, yet it cannot but be a great sin. For, 1 It argues madness for a man to lay violent hands upon himself. 2 Impatience, that he cannot wait the leisure of God. 3 Cowardliness, that he will not endure that which might be inflicted upon him. 4 Unthankfulness, not to preserve this jewel which is bestowed upon him. And in a word, such a practice causeth not only the actors, but their actions, profession, posterity, and Country to be evil spoken of. Quest. Well: say then, that I be cast upon my sick bed; what rules can you give me to observe at that time? Answ. You are first to set your soul in order, and see how you stand in the favour of God. Quest. And what are the reasons of this rule? Answ. 1 Because the sickness of the body doth proceed from the sin of the soul. Lament. 3.39. 2 The cure of the soul procures often the health of the body. Matth. 9.2. 3 If your sickness be a sickness to death, you shall die more quietly: otherwise death is most fearful in sickness. 4 By this you shall take your sickness the more patiently. 5 You shall so give example to such as come to visit you, to do the like. 6 All your friends shall by this be persuaded, that you are the child of God. Quest. Do you think in this case, it is fit whilst I am in good memory, and it may be in some hope of recovery, to send for my godly Minister to comfort me? Answ. O it cannot, but be very fit: for he is, 1 The Lords messenger, to declare unto man his reconciliation by Christ. 2 He is able to beat you down by the curses of the Law, and to raise you up by the promises of the Gospel. 3 He hath experience to speak a word in due season unto you. 4 He especially, as God's Physician, hath store of salves to cure your sick soul. 5 You may boldly uncover your sores to him, who will not discover them to your future shame. 6 He can see further into the nature of your heart, than oftentimes you yourself can. 7 He will boldly rip up your ulcers, that after he may the better cure them. 8 If he comfort, or correct you for sin, you may be persuaded, that both come from God. 9 You shall, by this, much ease your own heart, by craving comfort from a godly Preacher. 10 You shall cause others in the like visitation, to do as you have done; and you yourself he fit to die. Quest. When I have taken this course for my soul, what must I do in the next place for my body? An. You are then to use the help of a godly Physician, and that for these reasons: 1 Your body is the soul's house: if it be decaying, you must seek to repair it by all good means you can. 2 God hath given expert physicians skill to restore many diseases of the body. 3 God hath appointed many sovereign remedies, to recover man in his sick estate. 4 You shall better satisfy yourself if you die, in that you neglected not lawful means. 6 For want of this duty, many do perish, who might recover. Quest. Now in taking Physic, what must I do? Answ. You must, 1 Commend it to God's blessing by prayer. 2 Not rely only upon the means. 3 Know that it cannot prevent either old age or death. 4 Humble your soul, that God may heal your body. 5 Wait God's leisure in blessing the means. 6 be thankful to God if by it you recover. Quest. What then may I think of seeking to ungodly, or superstitious Physicians, though learned? Answ. 1 If you cannot have any other, you may with good conscience use such. 2 If they have a peculiar gift to cure that disease which troubleth you, you may go unto them. Quest. And may I not aswell use them as Religious Physicians? Answ. I think not: for, 1 They will make little conscience to cure you. 2 You cannot hope that they shall cure you. 3 You do, as much as in you lieth, countenance them in their sin and superstition. 4 You make them able to do much hurt. 5 It is an argument that you put more confidence in such means, then in God. 6 You discourage godly men in that calling. 7 You make the Gospel to be evil spoken of. 8 What do you know, whether it will one day be a corrosive to your conscience that you have used bad means, when as God offered you good? Quest. It seemeth then, that to use the help of good Witches, or Cunning men, or women, as they are called, is most unlawful. Answ. To use their help is to go from the God of Israel, to Baalzebub God of Eckron; from Samuel in Ramoth, to the Witch at Endor: from the Rivers of Samaria, to the Waters of Damascus; from the Living, to the Dead and from God, to the Devil: and yet this is the practice of most people. Quest. And why now, I pray you, would you have me first to send for a Physician for my soul, before I send for a Physician for my body? Surely this is not the customary course, but rather the contrary. Answ. It is so: first we have the Physician, and when he leaves us, than the Minister is sent for; and when he once comes, we think all the World is gone with us: but it is a preposterous course, for these reasons: 1 Never look for health in body, till you have a good soul. 2 You must desire God to bless the means he useth: which you truly cannot do, till your conscience be persuaded of the pardon of your sins. 3 The memory of the torments for sin, may be a means to increase the greatness of your disease. 4 You shall else make the World believe that you are persuaded, that you hope still for life. Quest. Well: say then, that I send for my Preacher (and why should I not send for him, as well as for my Physician) what must I do when he is come unto me? Answ. You are bound, 1 To acknowledge and confess all such sins, as do any way so disquiet you, that you cannot be persuaded of the pardon of them. 2 You are to reveal those several temptations, by which Satan assaileth you in your sickness. 3 You are to desire comfort from him, against the burden of your sins, and those temptations of the Devil. 4 You must believe, that whatsoever he saith to you, out of God's word, is the voice of God. 5 You must hide nothing from him, by which you, like hypocrites, desire to be thought to be in a better estate than you are 6 You must desire him to pray for you, that God may either recover your health, or receive your soul. 7 You must not be sorry if he say unto you, that your sickness may be a sickness to death, and that therefore you had need to provide for another World. 8 If you be ignorant in piety, and godliness, you must never leave him, till you have gotten a saving and sure knowledge of God in Christ. Quest. And what must he do then to me? Answ. He must, 1 Examine your knowledge, faith, repentance, and reconciliation to your Neighbour. 2 Comfort you against the fear of death. 3 Pray for your continuance in faith. 4 Advise you to dispose well of your goods, and as you are able to remember the poor. Quest. But, It may be, I am sick of the Pestilence: may I send then for my Preacher to comfort me? Answ. If you labour to get comfort by the Word and Sacraments in your health, you will not so much desire his presence in this sickness: and this is the just judgement of God, upon many at their death, that as they regarded not the public means of comfort in their health: so he will not vouchsafe it unto them being sick. But, neither can he come, nor you send unto him in this visitation: 1 He may not come: for, if he do, 1 He cannot after come into the Church to preach unto them that are well. 2 He cannot resort to his own people. 3 He cannot visit any Christian friend. 4 If he fall sick, he may suspect that he is guilty of his own death. 5 If any in his Family fall sick, and die, he may be guilty of their death. 6 He is a public person and must do nothing that may hinder his ministery. 7 It hath troubled some Ministers at their death, in that they have been so bold to adventure. 8 He hath no warrant for such a service out of God's Word. 9 There is now no extraordinary calling to such a service, as Isaiah had, to visit Hezekiah. 10 Zanchius, with many other learned men, think it not fit, that Ministers should visit such persons. Vide Zanch. in Epist. ad Philip. Cap. 2. Vers. 30. 11 You cannot send for him: for this is 1 To put confidence in the presence of a Minister, that he is able to forgive sins: and this ordinary sending for Ministers, only at the last gasp, savours much of Popish Superstition. 2 Say that he infect others, you are guilty of their death. 3 If he be infected, and die himself, you rob the Church of their painful Pastor. 4 You disable him to do that public and private good, which he might else do to such as are sound. 5 You do not as as you would do to others; for it may be you would not visit them. 6 It argues little love, that you do not regard the life of your Minister. Quest. But say that he knows me to be a good Christian, that I would not send, but that Satan assaults me to desperation: my soul is in danger, shall not I adventure his body, to save my soul? Answ. This is not an usual thing: but if I, that am a Preacher, should know of any such, whose knowledge was sound, faith good, life unblamable, and love to me unfeigned, if I should understand, that such a man could find no comfort, but by my presence, I will commend and commit myself unto God and using the best preservatives, before and after, which I could, I would draw only so near unto him, as he might receive comfort from me: and look for God's blessing upon my preservation. Quest. And what needs all this, if you have a particular faith, that you shall not die of the plague: may you visit any for all this? Answ. A particular faith? nay rather a presumptuous faith: a particular faith to be delivered from a present danger, is a miraculous faith: He that hath such a faith, may with Daniel live among Lions, the three children walk in the fire, and the Apostle Paul shake off a mortiferous viper; God seldom gives this faith now adays, the presumption of it consumes many presumptuous people. Quest. Yet for all your saying, my days are numbered, my death is appointed: If I shall die of that disease, I cannot fly it by not visiting; if I shall not, I shall not die of it though I visit. Ans. True it is: but that God who hath appointed the end, hath appointed the means to the end; and you are bound to use those means: he hath appointed your salvation by the Gospel. Will you say, I shall be saved, though you believe not the Gospel, nor frequent the ministery of the word of God? Quest. Why, is it not true: If I shall be delivered, I shall be delivered; and if not, I shall not? Answ. I will answer you with a story, of the like argment. One Ludovicus, a learned man of Italy, yet wanting the direction of God's Spirit, and so never considering advisedly of the means of our salvation; he grew at last to this resolution, It boots not what I do, nor how I live; If I be saved, I am saved. He grew at length desperately sick, sends for a Physician, and requires his help. This Physician being acquainted with his assertion for his soul, gins to apply it thus to his body: Why Sir, you need not my help. If your time be not come, there is no need of Physic; if it be come, no Physic will recover you. Ludovicus musing of the matter in his bed, and considering advisedly the Physicians speech; finding by reason, that as means must be used for the health of the body; so God also had ordained means for the salvation of the soul: upon further conference (with shame and grief) he recanted his former opinion, took Physic, and so was happily cured of body and soul at one time. Apply this unto your conceit, and you shall find, that if you mean to be freed from the plague, you must use means to keep yourself from it. Quest. Yet many escape, who visit their friends at such a time. Answ. Be it so: it is either by God's special providence, or the constitution of their bodies, or the preservatives they use, or that they are reserved for some other time, or that sick persons may not want some to comfort them: yet many more do perish in this case, then can be preserved. Quest. Why then shall none come to persons infected? Answ. God forbidden: they of a Family that are bound to come, aught to help one another: they that will be hired to look to such persons, have a calling to come unto them: and, such as Magistrates do appoint (as they ought to appoint honest, and aged persons for that service) they also may come, and look for God's preservation in doing their duty. Quest. But because you are to direct me to die well: say that I am sick, and die of the Pestilence, what comforts can you give me against that kind of death? Ans. You had in truth then need of much comfort: therefore consider upon your sick bed; that, 1 Every disease is God's visitation, and therefore you must be content to endure it. 2 The Pestilence is not such a disease, as is sent only for the sins of them that die of it, but often for the sins of them that do live: and though it be a plague indeed to the unbelievers, yet to us Christians it is but a trial, and exercise of virtue, saith Cyprian in his book of mortality. 3 That though it be a sharp sickness, yet is it also a short sickness, and more tolerable than the Stone, Dropsy, Gout, Palsy, or the French disease. 4 That David desired it before either famine or war. 5 That very many who die of this disease, have their senses and memories till the last hour. 6 That the tokens which come out upon you, are God's tokens: so that before you die, you have a good time to call upon God. 7 That many Noble Personages, Godly Preachers, Expert Physicians, Skilful Lawyers, and most Christian people have died of it. 8 That by it, God taketh you from many miseries of this life. 9 That job was grieved, for many Months, with a more fearful disease. 10 That it hinders not the salvation of your soul, though you die of such a sickness. 11 If you be sick of it, God may recover you. 12 If it please him to recover you again, you are like to be after far more healthful. Quest. O but my friends will not come at me. Ans. O, but God will never forsake you: and (especially in Cities) you shall have so many, as can do you any good: the fewer you have to gaze upon you, the fit you are to look up to God. Quest. But alas, I shall want my solemn funeral. Answ. What is that to the salvation of your soul, and resurrection of your body? comfort yourself in Christian not costly burial. Quest. I see then, that as there is no antidote against death, so there is no perfume against the plague; I may die of it: but, good Lord deliver me and mine, and all good people from it. But now when I am sick of any disease, as I must reconcile myself to God, so ought I not to reconcile myself to my neighbour? An. If you have wronged him in his body, by striking; soul, by seducing; person, by imprisoning; goods, by stealing; name, by slandering; or any other way have done him hurt, you must seek to be reconciled unto him. Math. 5.25. Qu. What if I be so diseased, that he dares not come to me, or be so far absent, that he cannot come to me; what am I now to do? Answ. In this case. 1 God accepteth the will for the deed. 2 You must testify your desire to friends present. Quest. You said that a Minister must exhort sick persons to dispose their goods: Is this necessary to be done? Answ. Of goods, yea, and offices too: Magistrates must be careful of their godly successors, and Ministers of their fellow-labourers. Deut. 31.1. Josh. 23. Quest. As for my goods, is it fit to make my will in sickness? An. Nay, rather you should ever have it ready in your health; if you have not, it is needful in sickness to make it for these reasons, (though many think they must die, if their Will be made.) 1 In regard of your own credit, that others may think you a wise man. 2 Of your own conscience, that having set all in good order, you may more freely departed in peace. 3 Of your loving wife, for whom you ought to provide. 4 Of your children, that each of them may have a convenient portion of your goods. 5 Of your servants, that they may not departed empty away. 6 Of your friends, that some legacies may be allotted to them. 7 Of the Church, that you may, as you are able, remember it. 8 Of the Common wealth, that you may do good to such societies as you have lived in. 9 Of the poor, that by giving to them, you may send that portion of wealth before you to heaven. 10 Of your possessions and goods themselves, that they may know their owners after you are gone. Quest. How ought I to make my Will? Ans. It must be made according to the Law, 1 Of Nature, by which you are borne. 2 Of that Nation in which you live. 3 Of God, by whom you have lived, and to whom you die. And th●s you must do in few, plain, and significant words. Qu. Say that I have gotten my goods badly: what must I do? Ans. You must make restitution to the true owners, if you know them; if not, the poor are the best inheritors of such goods. Quest. Who is the fittest to be Executors of my Will? Answ. That person whom thou hast tried to be faithful to God, sincere in his conversation, wise in his own business, and who is like to be loving to thine, and trusty to accomplish the whole intent of thy Testament. Qu. As I am about my Will, many friends will perhaps come and visit me: how shall I know who are my best friends? Ans. Surely they who give you good advice for your soul's health, who have a fellow-feeling of your sickness, and who wish rather your life to do good, than your death to have goods: especially your best friend is a good conscience: for that will never leave you nor forsake you. Quest. Can you illustrate this by any story? Answ. I have read of a man going to execution for Treason against his Prince: He meets with three of his old friends, he desires them all to sue for his pardon: the first saith, I dare not; but here is money to buy you a Coffin and a sheet: the second saith. I may not; but I will bring you to your end, and there leave you: the third saith, O I will run, and sue upon my knees for you, I will never leave you. To apply this: Our first friend is money, it can do no more but perform our funerals: the second is our acquaintance, they will but attend us to the grave, and so leave us: the last friend is a good conscience, and it will never leave us, till we are assured that God hath pardoned all our sins. Quest. But when my friends come to visit me, am I to perform no duty to them? Answ. You are to will them. 1 To serve God hearty. 2 To obey Governors faithfully. 3 To continue in the truth zealously. 4 To be loving one to another. 5 To be kind to your surviving alliance. 6 To meditat of death by your example. 7 To pray that you may die Christ's faithful servant. 8 To comfort you against the fear of death. 9 Not to be over sorrowful at your dissolution. 10 To be careful that your goods be disposed according to the true intent of your will. And lastly, to speak such good words unto them, that they may have hope, that you die in God's favour. Quest. I remember that you told me, that though death be masked in the time of health, yet it will show itself ugly at the last galpe: what comforts can you give me against the fear of death when it cometh? An. If I were a worldling, I would say unto you; never think of it till it come: but that it may not affright you when it comes, but you may encounter with it in its own den, I will give unto you certain comforts. Quest. Which are they I pray you? Answ. I remember many; and it is necessary you should know them. For the day of death is the Master day, and judge of all other days: it is the trial and touchstone of our life: if you die a good death, it honoureth all your Actions: if an evil, it defameth them all: it is the last act of the world's Comedy, and most difficult: wherefore I will show those consolations unto you, and will repeat them in your health, that you may think of them better upon your sick bed: wherefore against the fear of death, consider: 1 That we neither live nor die to ourselves: but, whether we live, we live to the Lord; and whether we die, we die to the lord Rom. 14.8. 2 That Christ is to us in life, gain; and in death, advantage. Phil. 1.21. 3 That Christ is to us the resurrection and the life: and whosoever believeth in him though he were dead, yet shall he live. john 11.25. 4 That God doth both mitigate and abbreviate the dolours of death to his servants. 5 That our death being converted into a sweet sleep, is the complement of the mortification of our flesh; so that he which is dead, is freed from sin. Roman. 6.7. 6 That we Christians know, that when this earthly tabernacle of our house shall be dissolved, we shall have a building even of God, that is an house made without hands, eternal in the heavens. 2. Cor. 5.1. 7 That if we die in the Lord, we go to Christ, which is best of all for us. Phil. 1.23. 8 That this way of all flesh, is sanctified to us by the death of Christ. 9 That if ever at other times the Spirit of Christ doth cause us to bear afflictions patiently; it doth especially, by the comfort which it ministereth in death, inestimably overcome the sorrows of death. 10 That the spirit indeed is ready, but the flesh is weak, Matth. 26.41. so that the inward man doth not fear death, but only the outward man. Quest. Can you yet give any more of these most sweet consolations? Answ. Meditate therefore again with me, that. 1 The desire you should have to behold the most bright eyes of God, and so to be delivered from this body of sin, will extinguish and extenuate both the grievous fear, and fearful grief of present death. 2 That though we can be content to live with the faithful that are alive, and must die; yet we must as well desire to be with those Saints, who having overcome death, are gone before us to the kingdom of heaven. 3 That we must not more esteem of this natural, then of the spiritual life; but that the love of the one, must abolish the grief of the other. 4 That we are assured of the soul's immortality, that it shall go by the transportation of Angels, to the assembly and society of the first borne, which are written in heaven, Luk. 16.22. Heb. 11.23. and that our bodies do rest in the earth: so that one doth not unfitly call the grave, an Haven for the body to arrive at. 5 That we believe the resurrection of the body, and everlasting life after death: for, this is the faith of Christians only. 6 That we, seeing evidently Gods great mercy towards our young children at their departure out of this life, aught at our last end to be the more courageous; especially, since we know, that we have the seal and earnest of God's spirit in our hearts. 7 That, as in our whole life, so in the agony of death, God doth not suffer us his servants to be tempted, above that which we are able to bear, 1. Cor. 10.13. but giveth an happy issue with, and out of that temptation. It is in truth admirable which Gregory in his Morals saith, That some do with laughter entertain death: we may better say, that by courageous patience they do overcome it. 8 That we ought not so much to think of a peaceable end, as of a godly life: Augustine said well; Where a good life goeth before, an evil death must not be thought to follow. And, He cannot die ill, who lives well. And, He seldom dies well, who hath lived ill. And, read, saith he, and read over all the monuments of learned men, and you shall find nothing more horrible, than that person, who doth live in such an estate, that he is afraid to die. 9 That death is never untimely, whether we respect the good, or the bad. They die soon, that they may no longer be vexed by the wicked: these die soon, that they may not ever persecute the godly, as the same Augustine said. 10 That this life is so full of miseries, that in comparison thereof, death may be thought rather a remedy, than a punishment: as Ambrose thought. Quest. Once again give me more comforts against the fear of death: for, such is the corruption of my nature, that all is little enough. Answ. I will: think therefore; but think you seriously: 1 That he only fears death extremely, who cannot be persuaded, that he shall live after death, as Chysostome saith. 2 That it is best, to offer that willingly to God, as a gift, which one day we must else surrender as a debt, to wit, this spirit and life of ours, as Chrysostome said. 3 That as death, to the evil, is evil, so is it good to the good; to whom all things work for their good. 4 That death is the way to life, as Ambrose said very fitly. And another said, This day, which so affrighteth thee as if it were the last day, is the birthday of eternity. 5 That this death is but a repairing of our life. 6 That, as Bernard said, the death of the righteous is good, in regard of rest: better, in regard of novelty: best of all, in regard of security: and that, as the same Father said, the death of the godly is good, better, & best of all: Contrariwise, the death of the godless is bad, worse, and worst of al. 7 That death doth not abolish, but establish life in a far better estate. 8 That than death frees us from death, life from error, grace from sin. 9 That (if Chrysostome say true) death is but a bare name. 10 That God doth so temper death unto us, that it can be no cause of evil unto us. And therefore if you be wise, remember the saying, even of an Heathen man: Summum nec metuas diem, nec optes: Nether fear death when it cometh, nor desire it too much before it cometh. Quest. These are all of them sweet consolations indeed: yet because Satan and my flesh may bring upon me many fears; as first, that God is angry with me, by reason of my sins: how may I comfort myself against this temptation? Quest. Say unto your soul, why should I fear the wrath of God? For, it is written: God sent not his Son into the world, to condemn the world, but that by him the world might be saved. joh. 3. He that believeth in him shall not see death. He that believeth in him hath eternal life. He that believeth in him shall never perish. Who shall lay any thing to the charge of Gods elect? It is God that justifieth, who shall condemn? It is Christ which is dead, yea, rather which is risen again, who is also at the right hand of God, and maketh requests for us. Who shall separate us from the love of Christ? shall tribulation or anguish, or persecution, or nakedness, or peril, or the sword? I am persuaded that neither death, nor life, nor hell, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other Creature shall be able to separate us from the love of God in Christ jesus my lord Rom. 8. Say with Augustine, All my whole hope is in the death of my Lord: his death is my merit, my refuge, my salvation, my life, my resurrection; my merit is God's mercy, I shall never want merit, so long as this God of mercy is not wanting to me. And if God's mercies are great, I also am great in merit. Say with Ambrose, Christ was subject to the damnation of death, that he might free us from the yoke of damnation: he took upon him the servitude of death, that he might give us the liberty of eternal life. Say with S. Paul, Christ hath redeemed me from the curse of the Law, Gal. 3.13. the judge is satisfied, he cannot be angry. Say, that your Saviour maketh intercession for you: for God no sooner looks on him, but he is forthwith well pleased with you. Say, that his mercy endureth for ever. I shall judge the world with him; why then shall I fear to be judged? He hath made a Covenant with me, he will never break. He hath given me grace to believe and trust in him, he will not now leave me. I confess my sins he is ready to forgive them. I have had his Spirit, he will never take it from me. My Saviour shall judge me, he will not be angry with me, and for his sake the Father will not be angry: for he is that well-beloved Son, in whom alone he is well pleased. Quest. O, but I may fear, that I am but a castaway, and that eternal death is due unto me: if I fall into this pit, what hand can you give me to help me out? Answ. Will Satan now tell you that you must be damned? comfort yourself with these sayings: God so loved the world, that he gave his only begotten Son, that who so believeth in him should never perish, but have life everlasting. john 3.16. He that heareth my words, and believeth in him that sent me, hath eternal life, and shall not come into condemnation. joh. 5. I am the resurrection and the life, he that believeth in me, though he were dead, yet shall he live; and who so liveth and believeth in me, shall not die eternally. joh. 11. I give to my sheep eternal life, and t●ey shall never perish, and none is able to take them out of my hands. joh. 10. As in Adam all men died, so in Christ shall all (that is, all the elect, whereof I am one,) so, I say, in Christ shall all be made alive. 1. Cor. 15. Death is swallowed up in victory. O death where is thy victory! O hell, where is thy sting! the sting of death is sin; the strength of sin is the law: but thanks be unto God, who hath given us victory through jesus Christ our lord 1. Cor. 15.57. We know, that when the tabernacle of this earthly house shall be dissolved we shall have a building from God, even an habitation made without hands in heaven. 2. Cor. 5.1. Besides these sweet and sure promises, consider, that as the faithless can never live, so the faithful can never die. That the promise of God doth quicken things that are dead, and calleth things that are not, as though they were. You fear not the falling of heaven and earth, because they are supported by the word of God: and why should you fear your own fall, you being supported by the same word? Do you not know, that God is present with you by his Spirit: and will you fear cold when this fire burneth? Can you fear darkness, when this Sun shineth? Are you poor, that have this gold in your Chest? And think you to die of thirst, when you are at this fountain of living waters? Are you not a member of Christ's body: Is there life in the head, and shall there be death in the members? Is your head above the water, and shall your body never come out of the water? Doth the root of a tree give life unto the branches, and cannot Christ (the Root of jesse) give life unto his branches? Yea, rather say, My life is hid with God in Christ; when Christ which is my life shall appear, then shall I also appear with him in glory. Coloss. 3. By my first root Adam, I bring forth briars and thorns fit to be burned: by my second root Christ, I am like a tree planted by the rivers of waters, which shall give out her fruit in due season, and whatsoever I do, it shall prosper. Why, my dear friend, you do believe the forgiveness of sins: can you then fear eternal damnation? You do believe the resurrection of your body, will you now doubt of the resurrection of your body? Have the Prophets & Apostles set down so much concerning salvation by Christ, that you should say, I am not saved by Christ? You were initiated by Baptism, confirmed by Catechism, strengthened by the Lord's Supper, and professed that religion which by Christ brings salvation, and you have received many benefits as pledges of God's love: and will not all this persuade you, that you shall go to heaven? Yea, Christ hath overcome that Devil, that you might subdue him: subdued that strong man, that you might conquer him: and descended down to hell, that you might with him ascend unto heaven. Therefore be constant, my beloved, and unmovable always in the Lord, knowing that your labour is not in vain in the lord 1. Cor. 15. Quest. Thus, I hope, at the hour of death I shall not fear the place of darkness: but, alas, such is the weakness of my faith, that I fear the Prince of darkness. Ans. And why should you fear him? the Egyptians are drowned, they cannot pursue you: Goliath is slain, he cannot revile you: the Philistims are overcome; they cannot hurt you: Satan is chained, he cannot harm you. He will seek to winnow you, but he can only seek; and if he do more, he shall find you God's wheat, and then you must needs be carried into God's barn. He is indeed God's Executioner; but, why, should you fear the Hangman, when you have the King's pardon? or the Sergeant, when you have his protection? or the Devil, when you have Christ's intercession? You are strong, the Word of God dwelleth in you, you have overcome that Evil one: 1. john 2.14. You have faith: your adversary would devour you, by it you are able to resist him, 1. Peter 5.8. You have put on the complete Armour of God, Ephesians 6.11. it is an Armour of proof, the fiery darts of Satan can never enter. You have the sword of the Spirit, it is sharper than the sword of Goliath: you have the sling of David, it is more forcible than the spear of Goliath: you may walk upon this Lion, and Asp; this young devouring Lion and Dragon, you may tread under your feet Psal. 91.13. What if he be wise? yet God is wiser. What if he be strong? yet Christ is stronger What if skilful? yet the Lord is more skilful. What if he be vigilant? yet the all-seeing is more watchful. If you can call to God for aid against him, as jehoshaphat did against the Aramite, and say, O my God, there is no strength in me, to stand before this great multitude, that cometh against me, neither do I know what to do: but mine eyes are towards thee: 2. Chron. 20.12. fear not, neither be afraid, go out against them, the Lord will be with thee, and thou shalt overcome. Say that he overcame Adam by ambition, Saul by hypocrisy, and judas by avarice; yet by the grace of Christ he shall not overcome thee. Thou dwellest in the secret of the most High, and shalt abide in the shadow of the Almighty: He will deliver thee from the snare of the Hunter, and from the noisome Pestilence: he will cover thee under his wings, and thou shalt be sure under his feathers: his truth shall be thy shield and buckler: he will give his Angels charge over thee, to keep thee in all thy ways: they shall bear thee up in their hands so that thou hurt not thy foot against a stone. Quest. I confess that God is able to deliver me from Satan: but, O my sins, my sins, me thinks, give me over to Satan: help me with comfort, against this temptation: I have sinned, and may now die in my sins. Ans. O consider with me what the word doth say, Where sin abounded, grace hath superabounded. Romans 5. The blood of jesus Christ hath purged us from all sin. 1. john 1.7. If any man sin, we have an Advocate with the Father, jesus Christ the righteous, and he is the propitiation for our sins. 1. john 2.1.2. This is a true saying, and worthy by all means to be received, that jesus Christ came into the World to save sinners, of whom I am chief. 1. Tim. 1. Behold the Lamb of God, that taketh away the sins of the World. john 1. I came not to call the righteous, but sinners to repentance. 1. Matth. 11. The Son of man came to seek, and save that which was lost. Matth. 9 Come unto me all ye that are weary and heavy laden, and I will refresh you. Matth. 11. He died for our sins, and rose again for our justification. Rom. 4. He hath loved us, and washed us from our sins in his blood. Revel. 1.6. Thou shalt call his name jesus, for he shall save his people from their sins: Matth. 1. He gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself. Titus 1.2. I will be merciful to their unrighteousness, and will remember their sins, and their iniquities no more. Hebr. 8.12. Do you now believe these sayings? are you persuaded that you have faith in Christ? If you have faith, you have justification; if you have justification, you have no sin; I mean no such sin, as shall be able to condemn you in the day of judgement: for it is God that justifieth, who shall condemn? Besides, you are a member of Christ's Church, and this Church is without spot and wrinkle: which it could not be, if you were yet in your sins. Again, if your iniquities were not forgiven in Christ; to what end, think you, did he come into the World? Furthermore, consider what your Baptism doth signify; that as pollution from your body is washed by water, so sin from your soul is washed by Christ. Have you forgotten that the Sacrament of the Lords Supper sealeth unto you the forgiveness of sins, by Christ's death? Is the Earth full of the mercies of the Lord, and shall not this mercy be greater to you: then all your miseries? Do you acknowledge and confess your sins, and will not he be faithful and just to forgive you your sins? Do you ask, and shall you not have? do you seek, and shall you not find? do you knock, and shall not the door of mercy be opened unto you? I think you know, that Christ's is a Physician: and to what end, but to cure the diseased? and what disease more dangerous than sin? I hope you know the Gospel of Christ is called the word of reconciliation, of grace, salvation, and of life: and that only because it offers all these to sinners. And tell me (you that doubt of the forgiveness of sins) what difference is there betwixt the sons of God, and the sons of the Devil; but that they have their sins forgiven, these not? To conclude, look upon the calling of the Preachers of the Gospel; if they have power to pronounce the pardon of sins to penitent sinners, Christ hath power to give pardon to the same sinners. Therefore be of good comfort, your sins are forgiven you. Matth. 9.2. Quest. What even my great and grievous sins? mine infidelity in mistrusting, impatience in murmuring, blasphemy in profaning the name of God? Is the covetousness of money, the desire of revenge, the love of pleasure more than the love of God, forgiven me? Ans. If you believe in Christ, all things are possible to him that believeth: your sins past shall never hurt you, if sin present do not please you. Though your sins were as red as Scarlet, God can make them as white as Snow. There is no cloud so thick, but this Sun will dispel it; no stain so foul, but this Fuller's soap will wash it out; no treason so horrible, but this King may pardon it; and no sin so great, but God for Christ's sake will forgive it. The infidelity of Adam, the Idolatry of Abraham, the incest of Lot, the adultery of David, the Apostasy of Peter, the persecutions of Paul were grievous sins; but God in Christ did remit them all. And whatsoever was written before time, is written for your learning, that you through patience and consolation of the Scriptures might have hope. Apply them therefore to yourself: If you own to this creditor ten thousand talents, if you can sue to him for mercy, he will forgive them all; his justice can punish any sin, and his mercy can pardon any sin. When he lived upon Earth, he cured all sicknesses: now he is in Heaven, he can purge all sins. He hath promised, as a Porter, to bear our iniquities: is there any iniquity too heavy for him? Never say then (despairing of God's mercy) my sins have taken such hold upon me, that I am not able to look up; as an heavy burden they lie upon me, I am not able to bear them. Quest. I hope that I shall lay these comforts to mine heart, that the greatness of my sins shall not cause me to despair: yet when I look upon the multitude of those sins which I have committed against God, I feel myself in a woeful estate: comfort me I pray you in this temptation. Answ. Do the number of your sins now disquiet you? yet comfort your soul with these meditations: There is no man living which sinneth not. The just man falleth seven times a day. Who can tell how oft he offendeth? Psal. 19 The Apostle, and excellent man, cried out, I am Carnal, and sold under sin. Rom. 7. The good that I would do, I do not, and the evil which I would not, that do I. The flesh lusteth against the Spirit, and the Spirit lusteth against the flesh, Galathians 5.17. Yet for all this, he trusted in the mercies of God, as others did, being persuaded, that his imperfections were not imputed to him, but covered with the righteousness of Christ. And this, the same Paul testifieth, in that he saith, Now there is no condemnation to them that are in Christ jesus. Rom. 8.1. And what is the reason that we daily pray, Forgive us our debts, but that we sin daily? Yea, though the blood of Christ were but once shed, yet by it is he an eternal Mediator, satisfying the justice of God for sins past, present, and to come. He is not like unto many in this World, who having once remitted some trespass, will remit no more; or paid a debt, will pay no more: but as Esau's father had many blessings; so God our father hath many mercies. If we fall a thousand times, he will at our repentance recover us a thousand times He doth not forgive us till seven times, but till seventy times seven times. Larga Dei bonitas totum non dimidiabit: Aut nihil, aut totum, te lachrymante, dabit. The bounty large of God, will not divide the whole: He either all, or nothing gives, unto the weeping soul. Quest. Truth it is, as you say, that God will forgive my manifold sins: but mine heart tells me, that God's law requires perfect obedience: and this, alas, I cannot perform: what comfort can you give me, now that mine obedience is imperfect? Answ. Why? the obedience of the best is both perfect & imperfect: perfect in Christ, imperfect in us: imperfect in this life, perfect in the life to come: perfect by imputation, imperfect by sanctification: perfect in parts, imperfect in degree: that is, the whole body and soul of a Christian are in every part sanctified: but yet both of them in all their parts and faculties grow up to a greater measure of sanctification. A child so soon as it is borne is a perfect man, because it hath all the parts of a man; and this is a perfection of parts: it is not perfect in regard of that growth it may have in strength and understanding; and that is the perfection of degrees. We are babes in Christ, and so perfect Christians at the beginning of sanctification: we must grow up to be tall men, that we may be perfectly perfect in our glorification. It is God's mercy towards us, that we cannot come to perfection in this life; the dregs of corruption will never whilst we live be drawn out: the tars of ungodliness will never quite be pulled up: the chaff of iniquity will never be clean removed from the wheat: and the rags of the old Adam will never clean be put off; and that, as I take it, for these reasons: 1 That we might give all glory to God. 2 That we might ever depend upon God. 3 That knowing our own weakness, we should not presume too much on our own strength. 4 That by recovering ourselves aft●● falling, we might have experience, and patience, in God's favour. 5 That we might work out our salvation with fear and trembling. 6 That with Paul we might learn that the grace of God is sufficient for us. 7 That we might be the more whetted on to an increase of faith, and confidence in Christ. 8 That we might with greater earnestness call upon God in all our fears. 9 That with more contention we should run the race set before us. 10 That we should know, that it is grace, not nature, by which we stand. 11 That receiving many foils ourselves, we might better comfort and pity others that fall. 12 That we might the rather with the Apostle desire to be dissolved, and to be with Christ. Know therefore, that it is good for you that you are not perfect; you would be proud of it, if you were: the holiest men could never attain it: the most holy God doth not require it. If you have truth in the inward parts, and desire to please God without hypocrisy, & labour to grow in the graces of God's spirit, God your father will make more of you by reason of your imperfections; as a good mother doth of that child that is diseased, or lamed. It is pride that makes men dream of perfection in this life: and they that think to go to heaven this way, must go alone, for none can follow them. Let us not glory of our perfection, but let us glory in our Redemption. The Church is a company of sinners, saved by Christ; of sick persons, cured by Christ; of Israelites, dwelling among the Canaanites; of malefactors, crying with that holy thief, Lord remember me when thou comest into thy kingdom; and of Publicans, casting themselves down, and saying, Lord be merciful unto me a sinner. The Church is but the Moon, and some times so eclipsed, that she is but a little lightened by the Sun. God, indeed, as a good Physician, prescribes unto us a perfect diet; but we like unto disordered Patients, taste of that, which causeth a relapse, and then we must come to the Physician again: and, like a skilful Physician, God out of our falls, doth make a preservative to keep us from falling. Quest. By this that you have said, I shall, as I hope, receive much comfort, if God cast me upon my sick bed; yet because after death cometh judgement, how shall I be able to persuade myself in death, that I may with joy look upon my judge? Answ. Consider that you are in Christ, and there is no condemnation to them that are in him: it is God that hath justified you; who shall condemn you? it is your Father that shall judge you, why do you fear him? be then of good comfort: he will say unto you, Come thou blessed of my father, inherit the kingdom prepared for thee, before the foundations of the world were laid. Quest. If I lay all these comforts to mine heart in health, what benefit shall come to me at my death? Answ. You shall show yourself an excellent scholar in the school of wisdom: and that you have not spent your time ill, who have thus learned to die well. For he hath last his whole time, who knows not how to end it. He liveth ill (saith Seneca) who knoweth not to die well: neither is he borne in vain, who deceaseth in peace. We must learn all our life to die; and this is the principal office of life: To be brief, by this you shall purchase liberty to your conscience, you shall fear nothing, you will live well, contentedly, and peaceably; and without this knowledge, there is no more pleasure in life, than in the fruition of that which a man feareth always to lose. Quest. To draw to an end, and to come to my end, when the pangs of death come upon me, and the worms of the earth wait for me, if God give me then mine understanding, what, I pray you, may be my fittest meditation? Answ. Say now inwardly to your sick soul; Now, my pilgrimage is ended, mine harvest is inned, my journey is finished: my race is run, my glass is spent, my candle is in the socket: many of the godly are gone before, and I am now to follow them: now think, that you are come out of prison, gotten out of Babylon, and are going to jerusalem. Now think that the Angels stand at your bed's head, to carry your soul into Abraham's bosom; where you shall see God the Father, behold God the Son, and enjoy God the holy Ghost: where you shall enjoy the society of Angels, the company of the Saints, and the knowledge of them whom you never knew here: where you shall live eternally, reign triumphantly, and obey God perfectly. Meditate now, that you must not be loath to leave this world, because you go to that which is to come; to leave your house, because you are going to God's house; to leave your temporal riches, because you are going to eternal riches; to leave your earthly preferments, because God will set a crown of pure gold upon your head; and to leave your friends and acquaintance here, because you shall see them in glory hereafter. These and such like must be your meditations. Quest. Now it may be (and I pray God it may be) that I may have speech unto the last gasp, what words are fit for me to utter? Answ. If God give you that blessing, say now with David: Lord into thy hands I commend my spirit: for thou hast redeemed me, O Lord God of truth. With Simeon: Lord now lettest thou thy servant departed in peace, according to thy word: for mine eyes have seen thy salvation. With Paul: Christ is to me life, and death is to me advantage. I desire to be dissolved, and to be with Christ. I have fought a good fight, I have finished my course, I have kept the faith: from henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but to all them that love that appearing of his. Say, How sweet is my Saviour unto me? sweeter than the honey and the honey comb. Say, Blessed are the dead, that die in the Lord: for they rest from their labours, and their works follow them. Say, Lord I have sinned against thee. thou hast promised to forgive me my sins: I believe, Lord help mine unbelief. Say with Steven, Lord into thine hands I commend my soul. Say with the Saints, Come Lord jesus, come quickly. Say, Lord, keep thy Church and people in thy truth and peace for evermore: now Lord, dissolve in me the cursed works of the devil. Say, I am sick, be thou my Physician: I am to die, Lord give me life eternal. Say, Lord, be good unto my kinsfolks in the flesh, and my friends in the Spirit, that they may live in thy fear, and die in thy favour. Say with Ambrose, I have not so led my life, that I was ashamed to live: neither do I fear death, because I have a good Lord. Say to thy friends with S. Bernard, O ground the anchor of your faith and hope, in the safe and sure port of God's mercy. Say with Oecolampadius, to all that come to thee, I will tell you news, I shall shortly be with the Lord. Say with Luther: I pray thee Lord jesus receive my poor soul: my heavenly Father, though I be taken from this life, and this body of mine is to be laid down, yet I know certainly, that I shall remain with thee for ever, neither shall any be able to pull me out of thine hands. Say with Annas Burgius: Forsake me not, O Lord, lest I forsake thee. Say with Melancthon: If it be the will of God, I am willing to die, and I beseech him that he will grant me a joyful departure. Say with M. Caluine: I held my tongue, because thou Lord hast done it; I mourned as a a dove, Lord thou grindest me to powder; but it sufficeth me, because it was thine hand. Say with Peter Martyr: My body is weak, but my mind is well. There is no salvation, but only by Christ, who was given of the Father to be a Redeemer of mankind: This is my faith in which I die, and God will destroy them that teach otherwise. Farewell, my brethren and dear friends. Say with Babylas, Martyr of Antioch: Return, O my soul, unto thy rest, because the Lord hath blessed thee. Because thou hast delivered my soul from death, mine eyes from tears, and my foot from falling; I shall walk before thee in the land of the living. Say, Blessed is God in all his ways, and holy in all his works: Naked I came out of my mother's womb, and naked shall I return again. The Lord hath given, and the Lord hath taken away: blessed be the name of the Lord. I know that my Redeemer liveth, and he shall stand the last on the earth. And though after my skin, worms destroy this body, yet I shall see God in my flesh. Whom I myself shall see, and mine eyes shall cehold, and none other for me, though my reins are consumed within me. Say, in a word, Lord I thank thee, that I am a Christian, that I lived in a Christian Church, that I die amongst a Christian people, that I go to a Christian society. Lord jesus, son of David, have mercy upon me, and receive my soul. Even so, Come Lord jesus, come quickly. Amen. Quest. If I have time, these are fit, both meditations, and speeches: but I may die upon the sudden: what instructions can you give me against sudden death? Answ. You may indeed die suddenly, either by fire in your house, or water in your ship, or earth falling into some pit, or casualty in your way, or impostumation, and an apoplexi in your body, or by travel in childbirth, if you be a woman, or the sword in war, if you be a man. Therefore think, 1 That death may come upon you unawares: wherefore as you would do for a suspected enemy, wait so for it, that it may never surprise you. 2 Know that many worthy men have died suddenly: julius Caesar, disputing the night before of the good of sudden death, was the next day by Brutus and Cassius slain suddenly in the Senate. joannes Mathesius having preached a Sermon of the raising again of the widow of Nains son (and therein handling the knowledge, that one friend should have of another in heaven) within three hours after slept peaceably in the Lord. Luther sitting at supper, and discoursing of the same argument, about midnight after departed this life. One Master read, an Alderman of Norwich, having read in the morning the chapter of Henockes taking up, in the Counsel chamber died suddenly at the table amongst his brethren. And that wise Counsellor, the Lord of Buckhurst, Earl of Dorset died suddenly, at the Counsel Table, in white Hall. Mr. Flint a Preacher in London, a man of great learning, godly life and good report, having procured the new building of his Church (at which he much rejoiced) fell down from a scaffold on the top of that Church and so died. In the commentaries of john Holcot upon the book of wisdom, it is recorded of one who reading the fourth Chapter of the book of Wisdom, was found dead in his study with his finger pointing to the seventh verse of that chapter, Though the righteous be prevented by death, yet shall he be at rest; First, where you shall read these two verses. Mors non est subita cui praecessit bona vita: Nec minuit merita, si moriatur ita. If godly life do go before, Through sudden death our joy is more 3 Know, that if you live wickedly, sudden death is a fearful judgement, for who then can be persuaded of God's favour towards you? and this makes the wicked of all kinds of death, to pray to be delivered from sudden death: they would live like Nabal, but die like David: live like the rich glutton, and die like Lazarus: they would die the death of the righteous, but they would not live the life of the righteous. And therefore their Prayer is the prayer of Balaam, Lord, let me die the death of the righteous, and that my last end may be like unto his. Numb 23. But if you live ever in the fear of God, it may be an argument of God's mercy to take you away upon a short warning: For so, 1 You die without any great pain. 2 You go to God without any great trouble. 3 You are not in danger of blaspheming God at your death. 4 You will cause others to think well of your death, because you lived a godly life. 5 Many by your example will labour to prepare against such a kind of death. 6 Your translation is like that of Henoch and Elias, and of them that shall be alive at the day of judgement. 1. Thess. 4.17. Quest. Is it lawful to pray against a sudden death? Answ. The godly may, and the wicked must pray against it. The godly may: 1 That as they have honoured God with their lips in their life, so (if it be his good will) they may do it at their death. 2 That because upon the sudden, few men have their worldly estate fully settled, they may have time to order it. 3 That they may not be a grief to their friends, that they are so soon taken from them. 4 That they may escape the censure of the world, which for the most part, judgeth hardly of this kind of death. 5 That they may not die in such sort as divers wicked men in the Scriptures have died. 6 Lest being overtaken in some strange place, they may so want the honour of Christian burial, and their friends not know what is become of them. 2 The wicked must pray against it, left so dying without repentance here, there be no place left for them hereafter to repent in. But I doubt whether God will hear their prayers: For are not they worthy to want time of humiliation at their death, who neglected salvation in their life? The admonition of the wise man, Eccl. 18.18, is very good: Get thee righteousness before thou come to judgement, and use Physic before thou be sick. Examine thyself before thou be judged, and in the day of destruction thou shalt find mercy. Humble thyself before thou be sick, and whilst thou mayest yet sin, show thy conversion. Quest. Now since my soul must departed from my body, ought I to take any great thought for my burial? Ans. As the grave at your death is ready for you, job. 17.1. so you also must have care of it: and your surviving friends must have such respect to your dead body, that it may be interred in a religious sort: for, 1 You are no Scythian, that your dead body should be eaten at some feast; nor Sabean, that it should be cast on a dunghill; nor Hyrcanian, that it should be devoured by dogs; nor Lothophagian, that it should be cast into the sea; nor Indian, that it should be burned with fire; but a Christian, that it may be buried in the earth. 2 Your dead body is a member of Christ. 3 It was, as well as the soul, the temple of the holy Ghost. 4 It was the ordinance of God, that earth should return to his earth, as the soul doth to him that gave it. Gen. 3. Eccles. 7. 5 That Christ, who redeemed your soul hath also paid a ransom for your body. 6 It hath been an instrument used by God, to perform many services unto him. 7 It must rise again out of the grave, and in the day of judgement be made like unto the glorious body of Christ. Phil. 5.21. 8 Religious and godly friends have had this care to bury their dead: so Abraham had to bury Sarah, joseph to bury jaakob, Israel to bury Samuel, Nichodemus to bury Christ, and the Disciples to bury john the Baptist, and Steven the first Martyr that suffered after Christ. 9 It is one of God's judgements to want burial. jere. 22.19. 10 The Saints complain for the want of it, saying, Psal. 79.3. The dead bodies of thy servants have they given to be meat unto the fowls of heaven, and the flesh of thy Saints unto the beasts of the earth. Their blood have they shed like water round about jerusalem, and there was none to bury them. 11 joseph gave commandment concerning his bones. Gen. 50. and Tobiah of his body. Tob 14. 12 Many heathen people have been very careful of this duty. The Egyptians embalmed, and so buried their dead: and the Hebrews made a law, that no enemy should lie unburied. Quest. What think you of the place of burial? Answ. Abraham bought a field for the burial of his dead. Gen. 24. Christ was buried in a garden, according to the custom of the jews. joh. 20. The Turks at this day bury none in their Cities: and it was one of the laws of the 12. Tables, amongst the Romans, that none should be buried within them walls. Amongst Christians, Churches and Church yards are appointed for the dead; and to the end that the dead might not annoy the living, it were well if Governors would be careful to provide larger places of burial: for this would be a means, 1 To keep the City from contagion. 2 That our dead bodies should not be raked up again. 3 To show our care for the Saints departed. 4 To take away the fond conceit of many, who think it a great blessing to be buried in a Church, especially if it be in the Chancel, near the Altar. Quest. Ought there any care to be had to keep Churchyards in good sort Answ. There aught: 1 They are the houses of Christians, and as it were chambers, or beds to sleep in. 2 They are places to which we may resort, to be put in mind of our future mortality. 3 It argues little charity to abuse those places where our friends lie buried. 4 The Romans had this Law, Let the place where the dead are buried be accounted holy: and the Romanists have divers good Canons against such as shall any way abuse even Church yards: and it were to be wished, that it were looked to amongst us. Quest. What think you of making monuments for the dead? Answ. I remember Tully saith, that the Romans had a law that no man should build a more costly Sepulchre, then could be finished in three days. Lib. 2. de Leg. The Egyptians builded gorgeous Sepulchres, and mean houses, because the one was to them but as an Inn; the other, as they thought, an eternal habitation. Celius Rhodig. Now that great, and good men should have monuments, as it is a thing indifferent, so I think it not simply unlawful. 1 The jews used such: as we may see in the Bible: David (saith the Scripture) is dead, and his Sepulchre is with us to this day. Act. 2.29. 2 By them we may be put in mind of that glorious habitation we shall have in Heaven. 3 It is an argument that we loved such persons, whom we thus honour after their death. 4 We keep a memory of their excellent virtues. 5 We are moved to follow them in good actions. 6 It distinguisheth betwixt person and person: for though all die alike, yet all must not be alike buried. But note that the best monument is to be set up in the hearts of good people, for good works; and the next is to leave a godly posterity: as for the monuments which the wicked leave, they argue. 1 Their pride, that they would leave a name upon earth. 2 Their infidelity, that they look not for the resurrection of the just. 3 Their covetousness, that they will carry that to the grave with them, which better might have been spent upon the poor. 4 Their folly, to build such a sepulchre, as when men look upon it, shall remember their bad and beastly life. Quest. Are the dead, think you, to be mourned for? Answ. Solon gave commandment, that the Commonwealth should mourn for him: but Ennius would not be mourned for. But as for us Christians, though we must not, with superstitious Nations, hire mourning Women to lament for us, yet it is lawful to deplore the departure of the dead: for. 1 As the Egyptians mourned for jaakob seventy days, so his children lamented him seven days. Gen. 50. 2 Abraham mourned for Sarah, Israel for josias and Samuel, the faithful for Steven, the women for Dorcas, and David for his good friend jonathan. 3 It was an argument of God's wrath against jekoniah, that no man should say for him, Alas my brother: jerem. 22.18. 4 We receive much good by the presence of our friends: and why should we not bewail their absence? 5 If they were godly we must lament them: 1 Because they did much good in their callings. Acts. 9.39. 2 Because the World was blessed by them. Prou. 11.11. 3 Because we may fear some judgement after their departure. Isay 58.2. 4 Because oftentimes worse come in their stead. 5 Because the wicked will then be more ready to sin. 6 Because they were great ornaments in the Church, or Commonwealth, in which they lived. Lament. 4.20. And if they be godless, we must mourn for them, especially because we cannot be persuaded, but that they are gone to the pit of perdition. 2 Sam. 18.33. Yet we must remember that we keep a mean in mourning, and look that our sorrow be not, 1 In self love, because we have lost some good by them. 2 In distrust, as though we had no hope that they should rise again. 1. Thess. 4. 3 In hypocrisy, that we may seem only to men to mourn. 4 In excess, as though there were no comfort for us that are alive, because God hath taken away the comfort of our life. Cyprians speech is very good in this thing: Why, saith he, dost thou take it impatiently, that he is taken from thee, whom thou believest that he shall return? He is but gone a journey, whom thou thinkest quite gone. He that goes before, is not to be lamented, but rather desired. And this desire is to be tempered with patience. Why art thou grieved that he is gone, whom thou must follow? We ought not to lament them over much, who by the calling of God are freed from misery; they are not for ever sent away, but for a while sent before. They are but gone a journey, we must look for their return: sailed into a strange Country; they will, if we wait, come again. So also is that of the Wise man, Ecclus. 38.16. My son, power out tears over the dead, and begin to mourn, as if thou hadst suffered some great harm thyself; and then cover his body according to his appointment and neglect not his burial. Make a grievous lamentation, and be earnest in mourning, and use lamentation as he is worthy, and that a day or two, left thou be evil spoken of, and then comfort thyself for thine heaviness, etc. Quest. May mourning apparel be used at funerals? Answ. If the heart mourn as well as the habit, I do not think it utterly unlawful for: 1 By it we keep a memory of our friend. 2 We are drawn to some humiliation. 3 We are put in mind of our own mortality. 4 It argues his love that bestows it upon us. 5 By this means many poor are clothed. 6 It is but a Legacy of the dead to the living Quest. And what think you of funeral Sermons? for many think it sin to preach at that time. Ans. I doubt not, but they may be preached: for, 1 We must preach in season and out of season. 2 Many come then to the house of God: and why should they departed empty away? 3 It is a fit time to teach that one day we must die. 4 Many accidents fall out in a man's sickness, which are fit to be published at such a time. 5 Many worthy virtues have shined in some man's life, which for the imitation in others, are not to be buried at his death. 6 Many corruptions have reigned in some, which then we may be exhorted to avoid. 7 They are not for the bare commendation of the dead, but for the instruction and consolation of them that are alive. Quest. And do you think that any would be content to have his infirmities laid out at his funeral? Answ. Whether he will or not, if God may get honour, and the Church good; there is no wrong to the dead, to admonish the living that they take heed of such sins. I will deliver unto you a rare example: I knew a Gentleman of good sort, who seldom came to the Church in the time of his health; I was sent for to him in the time of his sickness, and after many instructions delivered unto him, he uttered unto me this speech: Sir, I am beholding to you for this pains, and thank God for this comfort. But if God had now denied this favour unto me, he should have dealt with me but according to justice; I have lived a good time in this Parish, I have been invited by my friends, called by the Bell, moved by the good report I heard of you and others, to come to this Church: but I made many excuses, as of sickness, and going to other places, and did not come. And though I have many sins which I must answer for, yet none at this time grieveth me more, then that I have lived under a painful ministery, and yet was never partaker of it: so that you, and the whole Parish may judge that I am either of no Religion, or of a contrary Religion to that which is professed in this Kingdom: pray for me that this sin may be pardoned: hear me make a confession of my faith, and that I die in the faith of Christ, and am hearty sorry for this mine offence: I pray you therefore make it known when I am dead. An. This I did, and thus must we do, ye● in discretion, that we may not be thought biters of the dead: if either for crowns or gowns we do otherwise, it is a sin. Quest. You propounded in the beginning five things which I ought ever to meditate on. The first is expounded to my great comfort: concerning the second, which is Christ's passion and death, what ought I especially to think of? Answ. It is necessary indeed you should think often of it: for nothing will make you more willing to die, then to be persuaded that Christ by his death hath washed you from sins, and by his resurrection hath given unto you eternal life. I remember that Hierome complaining much of the people of his time, that they had little feeling of the passion of Christ, crieth out after this sort: Every Creature suffereth together with Christ, at his suffering: the Sun is darkened: the Earth is moved: the Rocks cleave a sunder: the vail of the Temple is divided: the graves are opened: only miserable man suffereth not with Christ, for whom alone Christ suffered. And Saint Bernard complaining of himself, saith: I went on securely knowing nothing of that fearful judgement of God, which was in heaven denounced against me: and behold, the Son of a Virgin, the Son of the most high God is sent, and commanded to be slain, that by the precious balm of his blood he might heal all my wounds. Consider, O man, how great are those wounds for the curing of which the Lord Christ must needs be wounded. If these wounds had not been deadly, yea and to eternal death, the Son of God would never have died, that he might cure them. And that Augustine, meditating on the passion of Christ, saith, The Cross of Christ it to us the cause of all happiness: it hath delivered us from the blindness of error: it hath restored us from darkness to light: it hath conjoined us, being aliens, to God: we were far from him, it hath brought us to his presence: we were pilgrim Citizens, it showed us to him: his cross is the cutting off of discord, the foundation of peace, abundance and largesse of all gifts. Quest. What then is the passion of Christ? Answ. It is that all-sufficient sacrifice of the Son of God, whereby he offered himself to the Father, that he might merit for all that believe in him, justification, by this obedience, sanctification, by his Spirit, redemption, by his death, and eternal life, by his resurrection from the dead. Quest. What moved Christ thus to suffer? Answ. 1 The good will and pleasure of the Father. 2 The misery of mankind. 3 Gods infinite and unspeakable love. 4 The voluntary obedience of Christ himself. Quest. Of what continuance was this passion of his? An. From the day of his birth, till the hour of his resurrection. Quest. Tell me what he suffered from his birth till his death? Answ. He suffered in his body, circumcision, hunger, weeping, and weariness: in his soul, temptation, and heaviness: in his estate, poverty, and neediness: in his name, ignominy, and contemptuousness: in person, persecution, and weakness: and in his whole life, misery, and wretchedness: and to this end only, that he, thus freeing us from deserved ignominy, might bring us in the end unto eternal glory. Quest. But because his greatest suffering was about, and at his death, show me first what he suffered not long before he died? Ans. When David considered by the spirit of prophecy, of this point, he saith, The sorrows of the grave have compassed me, the troubles of hell have taken hold upon me. And when jeremy did consider it by the same Spirit, he crieth out in the person of Christ, Lament. 1.12. Have you no regard, all ye that pass by this way? Behold and 〈◊〉 if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me, in the day of his fierce wrath: from above he hath sent fire into my bones, which prevaileth against them: he hath spread a net for my feet, and turned me back; he hath made me desolate and daily in heaviness. He was in a Garden where Adam transgressed, his soul was heavy unto death, he sweat drops, or rather clods of blood, trickling down unto the ground, and was constrained to cry, Father, if it be possible let this cup pass from me. There he was assaulted by Satan, betrayed by judas, apprehended by Soldiers, and forsaken of all his professed Disciples. Quest. And why, think you, was his soul thus perplexed? Ans. Not for the fear of a bodily death; for that, he might, if he would, have avoided: But, 1 The meditation of sins tyranny, death's victory, and Satan's malice, all which had made havoc of mankind. 2 The consideration of those cursed contumelies, and that damnable death, which he was to undergo in his blessed body. 3 The thoughts he had of man's ingratitude, who was not thankful nor mindful of so great salvation. 4 The sense and feeling of God's wrath, which he sustained, and satisfied for our sins. Quest. When he was apprehended and brought unto Caiphas, surely the high Priest would use him well. Ans. Nay, he is by him arraigned as a thief, mocked as a fool, accused as an incendiary, stricken as one contemptible, and spit upon, as an execrable person; and all this to free us from that shameful execration. Qu. Was he no better used when he came before Pilate? Answ. Not a whit: for, 1 He was accused as a seducer of the people, a seditious person, a conspirator against the State, a subverter of the Nation, an enemy to Caesar, and that he said of himself, he was Christ the King. This he suffered, that so he might derive, and take to himself that rebellion against God's Majesty, whereof we all were guilty in Adam; and, by this humiliation, make satisfaction to God for us. If he had defended himself, we had been accused, or acquitted himself, we had perished; but as a Lamb before the shearer; he opened not his mouth, that we might have liberty to call upon God. 2 He is balanced with Barrabas, and thought lighter than a murderer: he is condemned by a judge in the name of the whole Empire: and being thus condemned (though pronounced innocent) he is scorned by Soldiers, attired like a fool, beaten with rods, spit upon with reproach; and only because he bore the iniquities of us all. Isai. 53. 3 He is cast out of the City, to give us a City; he carried his Cross, to carry our sins: he is brought to Golgatha, to suffer our reproach: he is crucified on the Cross, to give us a crown, even a crown of glory, reserved in heaven for us. 1. Pet. 1. 4 He was crucified with thieves, that he might glorify us with Angels: with his hands spread abroad, that he might call all unto him: with his naked body, that we might not be ashamed of our nakedness in heaven: with a feeling of thirst, that he might show his desire of our salvation: w●th drinking of gall, that he might satisfy for t●at deadly juice which Adam sucked out of the forbidden fruit: with his side pierced thorough, that the Church might be washed with the blood and water that came out: with crying in fear, that we might cry in faith: and with the loss of his life, that he might save ours. Quest. O cursed Caiphas, who thus arraigned him! O cursed Pilate, who thus condemned! O thrice cursed both jews and Romans, who thus did execute the Son of God? Answ. Nay, rather cursed be our sins, for which he was arraigned, condemned, and executed. He that knew no sin, was made sin for us, that we might be made the righteousness of God in him. 2. Cor. 5. He was wounded for our transgressions, he was broken for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid upon him the iniquities of us all. Isai. 53.5.6. He hath redeemed us from the curse of the Law, being made a curse for us, that we might be made the righteousness of God in him: Gal. 3.14. And, we were not redeemed with corruptible things, as silver and gold, from our vain conversation, received by the traditions of the Fathers, but with the precious blood of Christ, as of a Lamb undefiled, and without spot. Quest. And at what time of the year did he suffer all this? An. At Easter, at the feast of the Passover, when the jews were commanded to kill a lamb in remembrance of their deliverance out of Egypt, to show that he was that lamb of God, that taketh away the sins of the world; yea, and that Lamb, which in God's counsel, and its own efficacy, was slain from the beginning of the world. Quest, You said before, that our Saviour was crucified: to what end did he undergo this punishment? Ans. 1 That he might derive the curse of the Law from us unto himself. Gal. 3.14. 2 That the corruption of our nature, being crucified with him, our inherent vitiosity might be abolished, that henceforth we should not serve sin. Rom. 6.6. 3 That having paid our debt, he might bring in, and cancel that hand-writing, wherewith we were bounden, that so the memory of our sins being blotted out, they might not appear before God, against us. 5 That his blood might be a laver, to purge our souls from all their spots of sin. 6 That we might so have just cause ever to acknowledge and magnify the love of Christ towards us. Ephes. 5.1. Quest. I see by this why Christ was crucified: but why did he die upon the Cross? Answ. 1 That he might ratify the eternal covenant and testament of grace. Heb. 9.15. 2 That he might abolish sin. Rom. 6.10. 3 That he might take away the stipend of sin, which is death. Rom. 6.20. 2. Tim. 1.10. 4 That by death he might overcome him, who had the power of death, that is, the devil. Heb. 2.14. 5 That he might take from us the fear of death. Heb. 2.15. 6 That we by it should die so unto sin, Rom. 6.11. that it should no more reign in our mortal bodies. Rom. 6.13. 7 That we might belong properly to Christ. Rom. 7.4. 8 That they which live, should no more live unto themselves, but unto Christ, who died and rose again for us. 2. Cor. 5.15. 9 That we might know and acknowledge the great love of Christ towards us. 1. joh. 3.16. 10 That we might live with Christ. 1. Thess. 5.10. 11 That we might learn to die courageously, for his and our brethren's cause. 1. joh. 3.16. 12 That by this means, God's mercy and justice might both be glorified, in this redemption and salvation of mankind john 3.14. Quest. Is this death of Christ profitable to every singular man in the world? Ans. It was effectually profitable only to the elect: for, 1 He gave his life for his sheep. john 10.15. 2 He delivered his people from their sins Matth. 21. 3 For them he sanctified himself. joh. 17. He prayed only for them. joh. 17. If he had died intentionally for all, and all had not been saved, he should have miss of his purpose. 4 Else the sin of man were of ability to disannul the intent of Christ. Quest. How is Christ's death thus meritorious? Answ. 1 In that he was both God and man. Acts 20. 2 In that it was a voluntary death. Philip. 2.7. Quest. Tell me now what benefit comes unto me by this death of Christ? Answ. Great every way: for by it, 1 There is such a satisfaction made fully for your sins, that they shall never rise up in judgement against you. 1. joh. 1.7. 2 God is pacified, and reconciled to man Rom. 3.24. 3 Satan is overcome. Gen. 3.15. 4 Death is swallowed up in victory, and the fear thereof is so taken away, that to the faithful, it is now nothing but a passage to eternal life. Hos. 13.14. 5 You are acquitted and justified from your sins. Rom. 4.25. & 5.19. 6 The Partition-wall betwixt jews and Gentiles is broken down. Eph. 2.14. 7 All the faithful, under both the Old and New Testament, are become subject unto one Head, from which they were fallen, and are gathered into one body. Eph. 1.10. Coloss. 1.21. 8 The prophecies are accomplished, the Truth is become agreeable to the figure; of Samson, killing more at his death, then in his life; the brazen Serpent, which cured such as looked up unto it; and the sacrifices which were offered before for sins. 9 By the death of Christ, you ever die to sin, and crucify the flesh, with the affections and lusts. 1. Pet. 2.24. Rom. 6.6. Gal. 5.24. 10 In a word, by it you have remission of sins, sanctification of spirit, and everlasting life after death. Quest. What must I here meditate of? An. You must meditate: 1 Of the fearful wrath of God against sinners, which could not be appeased by any other means. 2 Of God's great mercy, who to save mankind, would have his Son killed. 3 Of Christ's great humility, who thus abased himself to exalt us. 4 Of the ugliness of sin, which could by no other means be purged. 5 Of the estate of the members of Christ, who in this world must be conformable to his passion. 6 That we hate all sin and iniquity, for which Christ suffered, and by which we crucify him again. Augustine's meditation is fit to be thought on. The life of Christ (saith he) is to me a rule of my life; his death is my redemption from death. That instructeth my life: this hath for me destroyed death. And again: Look upon his wounds, when he hanged on the tree, his blood when he died, the price wherewith he redeemed us. He hath his body so placed on the cross, as if he bowed it down to kiss thee: his arms spread out ready to embrace thee: and his whole body given to redeem thee: Consider how great things these are, weigh them in the balance of thine heart, that he may be wholly fastened in thine heart, who for thee wholly was fastened to the cross. And again, meditate thus with that holy Father in his Soliloquies, and say, O Christ, the salvation of my soul, I heartily thank thee for all thy benefits bestowed upon me from my youth till this mine old age. I pray thee by thyself, forsake me not. Thou didst create me when I was nothing, thou didst redeem me, when I was worse than nothing; I was dead, and when I was dead thou camest down unto me, and tookest upon thee mortality for my sake. Thou a King camest to a subject to redeem a subject. Thou didst die and overcome death, that I might live. I was exalted by thee, when thou wast humbled for me: such was thy love towards me, that thou gavest thy blood to be shed for me. O my Lord, thou didst love me more than thyself, because thou wouldst die for me. By such a means, by so dear a price thou hast restored me from exile, redeemed me from thraldom, preserved me from punishment, called me by thy name, signed me by thy blood, anointed me with that oil, wherewith thyself wast anointed, that of thee, o Christ, I am named a Christian. Thus thy mercy and grace hath ever prevented me. Thus thou, my Deliverer, hast delivered me from many great and grievous dangers. Did I wander? thou broughtest me again into the way. Was I ignorant? thou instructedst me. Did I sin? thou correctedst me. Was I sorrowful? thou comfortedst me. Did I despair? thou strengthnedst me. Did I fall? thou didst help me up. Did I go? thou didst lead me. Did I come? thou didst receive me. Did I sleep? thou didst watch over me. Did I cry? thou heardst the voice of my complaints. Grant good Lord, that it may be ever pleasant unto me, to think often of these thy benefits, to speak often of them, often to give thee thanks for them, and to praise thee for ever and ever. Amen. Quest. But because I cannot thus meditate of Christ's passion, unless I be able to apply it to myself, how shall I make this application? Answ. 1 By the word, 2. by faith, 3. by the Sacraments of Baptism, & the Lords Supper. By the word, Christ is offered as by the hand of God; by faith, he is received as by the hand of man; & by the sacraments, he is sealed up unto us as the King's letters patents are by his Broad seal. For as by the word of God his favour is signed unto us, so the same favour is by the sacraments as a Broad seal ratified unto us, and by the spirit as a Privy seal confirmed unto us. Qu. Am I now bounden to follow Christ in his cross? Answ. You are assuredly. For, 1 You are a member of his body, will you not be like to your head? 2 You are a branch of him that true vine, will you not follow the root? 3 You desire to have heaven, do you not know that by many tribulations you must go thither? 4 You are one of Christ's grapes; Christ was pressed in God's winepress: and would you give out your sweet liquor without the like pressing which he endured? Augustine said well: When thou beginnest to live godly in Christ, thou art put into the winepress, prepare thyself that thy wine may be pressed out. 5 It is an argument that God loves you not, if you endure no afflictions: you are a bastard, and no son, Heb. 12.14. An Heathen man could say thus much: No man is more miserable than he who endureth no misery: it is a sign that he is contemned of God as an idle and cowardly person. And if, saith Augustine, you will go to Canaan, Nihil infelicius felicitate peccantium. you must go as it were by fire and water thorough the wilderness of this world. No creature is more unhappy, than he that is happy in sinning. 6 You must follow him also in his death; and know that as he died, so you must also be willing to die: especially, since nothing can free you from it. If Wisdom could, Solomon had not died: if strength, Samson had not died: if Riches, Dives had not died: if beauty, Absalon had not died. Wheresoever we go, if we carry with us not the ugly picture of death, as some Romanists do, but the true picture of Christ's death in our hearts, we shall never be too fearful of death. Qu. I trust I shall thus meditate of Christ's death and passion: but is it not my duty at all times, especially in sickness to think often of his resurrection? Answ. The Apostle Paul did account all things but loss and dung, for this excellent knowledge of Christ's death, and the virtue of his resurrection. Phil. 3.10. Quest. What is the virtue of his resurrection? Ans. It is nothing else but the power of his Godhead, or the power of his Spirit, whereby he raised himself mightily from the dead, and that on our behalf. For know this to your comfort, that he did rise again from the dead, not as a private, but as a public person, so that all the elect have, and are, by his resurrection raised out of the grave of sin, by regeneration in this life, and shall one day by it be raised out of the grave of death, to eternal glory in the life to come. Qu. What use may I make of this. Answ. By it: 1 You may be comforted against the fear of all your spiritual enemies, and say thus to your sick soul; Christ is risen again from the dead, and so hath subdued all mine enemies under me, & will daily more and more subdue them in me. I may have afflictions in this world: but Christ bids me to be of good comfort, for he hath overcome the world, joh. 16.33. and, This is the victory that overcometh the world, even my faith, 1. joh. 5.4. I will say with David: Why art thou disquieted, O my soul, and why art thou troubled within me? The Lord is on my side, I will not fear, what either man, or misery, or sin, or death, or hell, or the Devil can do against me. I have God to be my Father, and Christ to be my elder brother; I will not fear in the evil day. I am not alone, Christ is my companion. This shall be my study, to believe things invisible, to hope for that which is deferred, and to love God to the end, though he writeth bitter things against me, and maketh me to possess the sins of my youth. Though he kill me, I will trust in him. I am in Christ jesus, and therefore freed by his bonds, healed by his stripes, crucified by his death, raised by his resurrection, justified by his obedience, sanctified by his spirit, and glorified by his glorious Ascension into Heaven. Now my flesh, by the benefit of Christ, who rose again in my flesh, is not spe, but re, not in hope, but indeed saved. For in him mine head, it is already both risen and ascended up into Heaven. My flesh, being safe in this her head, shall be also saved in her members. Let them securely triumph, their head will never forsake them. 2 You must learn to rise from sin, to newness of life; to seek those things that are above, and not those things which are beneath: to set your affections on Heaven, and heavenly things. If you be partaker of the first resurrection, the second death shall take no hold of you, Revel. 20.6. If you do not this, Christ's death shall do you no good: For as he died and rose again: so must you rise from sin to righteousness, and from death to life. Therefore awake thou that sleepest, and stand up from the dead, and Christ shall give thee life. Ephes. 5.14. Quest. If I can thus meditate of Christ's death and resurrection, I doubt not but death will be better welcome: for if I wear his Crown of thorns, I shall one day wear his Crown of glory: If I can pledge him in his Cup of gall, I shall drink of his sweet wine: If I die with him in this World, I shall live with him in that which is to come. But you told me that I must meditate of the deceitfulness of this World: must I do so, that I may leave it more willingly? Answ. You must needs do it; the World is like Laban, it will give you Leah for Rachel: it will change your wages: it will send you with jaakob empty away. It is a Siren; it will sing to you, to sink you. It is as jael, Heber's wife, it will offer you milk and cover you with a mantle, and in the end strike a nail into the temples of your head. It will salute you as joab did Amasa, and kill you as Amasa was by joab killed. With judas it will kiss you, and with judas also it will betray you. For this cause, Solomon cried, Vanity of vanities: all is but vanity. john said, Love not this World nor the things of this World; he that loveth this World, the love of the Father is not in him. 1. joh. 2.16. To this purpose, the Fathers have many notable Meditations. Augustine said; This World is more dangerous fawning then fight; and more to be avoided when she enticeth to love, then when she compelleth to contempt. Again: O ye lovers of this World, for what do you labour? have you here any greater hope, then to become friends of this World? what is there which is not frail and full of peril? and by how many perils do you come to a greater peril? This life is miserable; death uncertain, it comes unawares: and after all the punishment of our negligence is eternal punishment. Again: The World passeth away and the lusts thereof. What wilt thou do? whether wilt thou love temporal things, and pass away with time, or love Christ, and live for ever? Again: Behold, the World is troublesome, and we like it: what would we do if it were calm? how would we cleave unto beauty if we so affect deformity? how fast would we gather the flowers, who fill our hands with the thorns? Again: This ruinous World is beloved of us: what would we do if the building were fair? Again: The Lords of this World have true asperity, false iucunditie, certain misery, and hopeless felicity. Gregory said; Behold, this World which we love so much, passeth away. These Saints, at whose monuments we stand, did contemn the then flourishing World: they had long life, continual health, rich estate, many children, long peace: and yet when that World flourished in itself, it withered in their hearts. Behold, now it withereth in itself, and flourisheth in our hearts. Every where death, sorrow, desolation is at hand. We are beaten on all sides, filled on all sides are we with bitterness and yet being blinded with carnal concupiscence, we love the bitterness of this World: she flieth, we pursue her: she falleth, we lean upon her: and because we cannot keep her from falling, we fall with her, whom we hold falling. Bernard said: He that gins to think Christ sweet, will esteem quickly the world as bitter. Again: This World is full of thorns: they are in the Earth: they stick in thy flesh. To be amongst them, and not to be hurt by them, proceeds from God's power, not our own. Again: The World crieth, I will fail th●● the flesh crieth, I will infect thee: the Devil crieth, I will deceive thee: but Christ crieth, I will refresh thee. Again: The danger of this World is seen in the paveitie of such as pass well thorough it, and the multitude that perish in it. In the Massilian Sea, of four Ships scant one is drowned: in the Sea of this World, of four souls scant one is saved. Chrysostome said, The World is a Sea, the Church a Ship, the Sail Repentance, the Rudder the Cross, the Pilot Christ, and the Holy Ghost the Winds. I would with you therefore to bid this vain World Adieu, and to say with the blessed Apostle Saint Paul: God forbidden that I should rejoice in any thing save in the cross of Christ, whereby the World is crucified to me, and I unto the World. Quest. I shall do this the better, if you tell me what God hath prepared for me in Heaven: and of this I desire to be instructed from you. Answ. The Apostle Paul, thinking upon this saith: The Eye hath not seen, the Ear hath not heard, neither hath it entered into the heart of man to conceive the good things which God hath prepared for them which love him. The Eye, saith Augustine, hath not seen it, because it is not Colour; the Ear hath not heard it, because it is not a Sound; the Heart cannot comprehend it, because it must Comprehend the heart: and this we shall more fully perceive, by how much we do more Faithfully, believe, Firmly expect, and Ardently desire. God (saith the said Father) hath prepared that for them that love him, which cannot be Apprehended by faith, Attained to by hope, or obtained by charity: it transcendeth our desires and wishes: it may be Obtained, it cannot be valued. Quest. Yet that I may get such a glimpse of that glory, begin with mine estate after I am dead; what shall I enjoy in the Kingdom of Heaven? Ans. You shall be carried to the Bosom of Abraham: the Celestial Paradise: the House of your Father: the new Holy and durable jerusalem: you shall then enter into your Master's joy: you shall have an Inheritance immortal, undefiled, which withereth not, reserved in the Heavens: you shall Rest from your labours, have Peace from your Enemies, and behold the Glory of God in Christ jesus: in which place shall be such, and so many joys, as all the Arithmeticians in the World are not able to number them: all the Geometricians are not able to weigh them: all the Grammarians, Rhetoricians, and Logicians are not able to express them in fit terms. There shall be joy above us for the Vision of God, about us for the vision of the Angels, beneath us for the vision of the Heavens, and within us for the vision of Happiness. There salomon's wisdom shall be reputed but folly: Absaloms' beauty but deformity: Azaels swiftness but slowness: Sampsons' strength but weakness: methusala's long age but infancy: and the Kingdom of Augustus Caesar but beggary. Quest. By what means shall I obtain this happiness? Answ. By God's mercy that giveth it: by Christ's Merit that bought it: by the Gospel that offereth it: by Faith that receiveth it: and by the Spirit that sealeth it unto your soul. Quest. What is the object of it? Ans. The Vision, knowledge and comprehension of God in Christ. We shall indeed behold the Angels, and enjoy their company: see the Saints and have their society. But as the joy of a Courtier is in the presence of his Prince: so the joy of a Christian shall be in the presence of his Christ. Blessed are the pure in heart: for they shall see God: Matthew. 5.8. Blessed are they that dwell in thine house, for they shall ever praise thee: Psal. 8.4. We shall see him as he is: 1. joh. 3.3. The Angels do this in the Kingdom of Heaven: and we shall do it in the same Kingdom. Here we live by faith there we shall live by sight. Quest. Is this felicity prepared for all? Answ. For all that believe it is prepared. The Elect have obtained it, the rest are hardened, Rom. 11.7. In every Nation, he that feareth God, and worketh righteousness, is accepted of him: Acts 10. There is neither jew nor Gentile, Grecian or Barbarian, Male or Female, Bond or Free; but we are all one in Christ jesus. Gal. 3.27. Quest. Shall my body only, or my soul only. or both body and soul enjoy this felicity? Answ. Both body and soul: your soul shall be sanctified throughout and your body made like unto the glorious body of Christ jesus. Phil. 3.20. Quest. Shall this very body of mine rise again to life after death? Answ. It shall assuredly: for, 1 The Lord keepeth all the bones of his Saints, that not one of them shall be broken: Psal. 34.21. and there shall not an hair of our head perish. Luke 21.18. 2 Every one shall receive in his body that which he hath done, be it good or evil. 2. Cor. 5.10. 3 God hath consecrated this body of yours, to be a Temple for the holy Ghost to dwell in. 1. Cor. 3.16. 4 This corruptible shall put on incorruption, saith the Apostle, 1. Cor. 15. This saith he, pointing as with the finger at the same substance; and could not speak more expressly, unless he should have taken his own skin, with his own hands, as Tertullian well observed. 5 Christ rose again in his own body: and you shall rise as he did. 6 In this body, you have suffered for Christ, lived for Christ, and in it you shall reign with Christ. 7 You shall be happy: but how happy, if one part should perish: saith Tertullian, in his book of the Resurrection of the flesh? 8 I am sure, saith job, that my Redeemer liveth, & though after my skin worms destroy this body, yet shall I see God in my flesh, whom I myself shall see, and mine eyes shall behold, and none other for me, though my reins are now consumed within me. job. 19.25. Quest. O that you could teach me this by some such comparisons, as might confirm my faith concerning this doctrine: for there are many Sadduces in the world at this day who deny the resurrection of the body. Answ. Indeed I remember, that Gregory in his Morals hath a like saying of some in his time. There are, saith he, a number of people, who (considering, that the soul is dissolved from the body, that the body is turned into rottenness, that rottenness returneth to dust, and that this dust is resolved into the first elements) cannot see how that by reason there should be any resurrection; and, beholding dry and dead bones, mistrust that they shall not again be clothed with their flesh, and so revive. Such men, though they cannot by faith believe as they ought the body's resurrection, yet let them be persuaded by this natural reason; What, I pray, then doth the whole world, but imitate our resurrection daily in her elements? For we see daily, that trees in winter want both leaves and fruit: and behold, suddenly in the spring time, out of a dry tree, as it were by a new resurrection, leaves bud out, fruits ripen, and the whole tree is appareled with her revived beauty. Let them behold the dead kernel set into the earth, how a tree sprouteth out of it: and let them devise if they can, where that great tree was in so small a seed. Where was the body? where the bark? where the branches? where the green leaves? where that plenty of fruit? Do they not perceive that all these were in the kernel, or seed, before it was cast into the ground? Why then should they wonder, how a little dust, resolved into elements, should, when God will, become a living body again? seeing that so small a seed, coming first out of a tree, should by the power of God, become an huge tree again. For, as the tree is in the kernel, so are our bodies in the glorified body of Christ. In the man Christ (saith Cassiodorus) is the flesh of every one of us; yea, our very blood, and a portion of us. Therefore I believe, that where my portion reigneth, there shall I reign: where mine own blood ruleth, there do I perceive that I shall rule: where my flesh is glorified, there know I that I shall be glorious. And why then shall it seem strange unto you, that God is able to raise your body again at the last day? A Tailor can rip a garment, and set it together again, though it be in a thousand pieces: a Clockmaker can take asunder every wheel of a watch, and join it together again: and shall not God be able to do the like for your body? Why, my dear brother, did God create you of nothing, & can he not restore you from something? doth not he hold all the elements in his hands? is not he more skilful, than that Alchemist, who can extract the quintessence of any substance, or that goldsmith, who though many metals be mingled together, yet can he sever each one to his first substance? is not he the Lord God of all flesh? is there any thing hard to him: jerem. 32? Can the Phoenix rise out of her own ashes, and shall not you arise out of your own dust? Can the trees revive again in the spring, and cannot you revive again at the last day? You see that many birds and flies are dead all winter, and revive in summer: you know that the corn which at the seed time is cast into the ground, groweth up in harvest. Shall God (saith Augustine) quicken the rotten and dead grains of seed, whereby thou livest in this world, and shall be not much more raise thee up, that thou mayest live for ever? Know then, that as every night hath his day, every Sunsetting his Sunrising, every sleeping his awaking, every labour his rest, and every winter his spring time: so, every death shall have his life. Say then, even when you are to die, Post tenebras spero lucem: After darkness I hope for light, job. 17.12. For, if the Spirit of him that raised up jesus Christ from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal body, by his Spirit that dwelleth in you. Read, and read often the 1. Cor. 15. chapter, and those two golden Chapters of the last resurrection, and eternal life, in Bucanus his Institutions, and you shall be much comforted and confirmed in this point. Quest. I believe that I shall see the goodness of the Lord in the land of the living: but when I see him, what shall be the qualities where with my body shall be adorned? Ans. It shall be, 1 Immortal: for, this mortal shall put on immortality. 1. Cor. 15. 2 Incorruptible: for, this corruptible shall put on incorruption. 1. Cor. 15. 3 Spiritual: it is sown a natural body, it shall rise a spiritual body. 1. Cor. 15. 4 Strong: it is sown in weakness, it shall rise in strength. 1. Cor. 15. 5 Perfect: for, as Adam was in his first creation, and Christ after his resurrection, so shall you be at the resurrection of the just. 6 Beautiful: it shall shine like the stars, be bright as the Sun, and clear as Crystal. Dan. 12. Matth. 22. 1. Cor. 15. The glory of the heavenly bodies is one, & the glory of the earthly bodies is another. Quest. Why saith the Apostle, that our bodies shall be spiritual bodies? Answ. Not that the essence shall be changed, but the qualities of that essence: they are called spiritual; 1 Because they shall give themselves wholly to be governed by the Spirit. 2 They shall be upheld by the power of the Spirit: so that they shall need no meat or drink: but, by the Spirit of Christ, shall be nourished to eternal life. Quest. And why say you they shall be perfect? Answ. Because as there is no pollution in heaven, so shall there be no imperfection. The young infant shall not rise in his infancy, nor the aged person in his decrepit age, nor the blind person without his fight, nor he that is borne lame or imperfect, with that imperfection: but seeing our resurrection is a new creation, we shall then be as in our first creation: Aug. lib. 11. de civit. Dei, cap. 13. And in his Enchiridion to Laurentius, he saith: The bodies of the Saints shall rise without any maim, without any deformity, without any corruption, without difficulty, in which there shall be as great facility, as there is felicity. Lyra ad Ephes. cap. 4. ver. 13. Look to the 1, Adam created a perfect man: the 2, Adam rising a perfect man: and God's promise Philip. 3.21. 1. Cor. 15. 49. to make our bodies like Christ's body, and you will resolve w … comfort of this truth. Quest. As my body shall be thus renewed, so shall not my soul be renewed? Answ. It shall: Then shall the glorious Image of God shine in it: for: 1 Your understanding shall be full of the knowledge of God, which he shall immediately reveal unto you. 2 Your will shall perfectly obey God. 3 All your affections shall be so purified and well ordered, that there shall be a sweet harmony betwixt all the faculties of your soul. Quest. Can you show me this by any comparison? Answ. Lactantius will do it for me. As a candle (saith he) while it is in the lantern, it giveth a good light, and enlighteneth the lantern itself: and if it be taken out, although the lantern be left dark, yet the candle shines more clearly, than it did before: so while the soul is in the body, it is the light and governor thereof; and when it forsakes the body, although the body be left dead, and insensible, yet then the soul enjoys her proper vigour and brightness. Lib. 7. cap. 12. divin. justit. Quest. That I may the better think of this glorious e … tie, and eternal glory, tell me what the ancient Fathers have thought of it? Answ. They indeed (sequestering themselves from the mist and mud of this present world) saw more clearly than we, the happiness of Paradise, and therefore they have many divine meditations of this matter. I will repeat some: and read you to this purpose the two last Chapters of the Revelation. Augustine said: Such is the beauty of eternal righteousness, such is the joy of that eternal light, that if we might stay there but for one day, even for that time alone, we should contemn the innumerable years of full delights, and circumfluence of all happiness. Again: We can more easily tell what there is not in that eternal life, than what there is. There, there is no death, sorrow, lassitude, or infirmity: There, there is no hunger, no thirst, no heat, no corruption, no want, no mourning, no grief. Again: Haste, haste to that place, where you shall live for ever: for, if you so love this miserable and mutable life, where you live with such labour; and for all your running, riding, sweeting, and sighing, you can hardly provide necessaries for yourselves: how much more ought you to love eternal life? where you shall not labour, but enjoy all security, all felicity, happy liberty, and happy blessedness: where we shall be like Angels, the righteous shine like stars: where God shall be all in all unto them, who shall be seen without end, loved without weariness, praised without irksomeness. Again: This inheritance, I mean this of Christ, by which we become fellow heirs with him, is not lessened by the multitude of possessors, nor straightened by the number of heirs; but it is as great to many as to few; to every one, as to all. Again: Do we love riches? let us there keep them, where they cannot be lost. Do we love honour? let us there have it, where honour is given to none but the worthy. Do we desire dignity? let us there affect to get it, where being once gotten, we may not fear to lose it. Do we love life? let us there seek it, where it is not ended by death. Again: Such shall be there the delight of beauty, that thou shalt ever have it, and never be glutted with it; yea rather thou shalt ever be satisfied, and never glutted. For if I say, thou shalt not be satisfied, there shall be hunger: if satisfied, thou mayest fear satiety there, where there is neither fullness nor famine. I know not what to say: but God hath what to give. Again: Behold the Kingdom of heaven is set to sale: if thou wilt, thou mayest buy it. Think not much of the greatness of the price: it is worth all that thou hast. Look not what thou hast, but what an one thou art. It is worth as much as thou art worth: give thyself, and thou shalt have it. Thou wilt say, I am evil, and perhaps he will not take me: by giving thyself to him, thou shalt become good. Again: The poor widow bought as much for two mites, as either Peter did by forsaking his nets, or Zacheus by giving half his goods to the poor. Again: In the city of God, the King is verity; the Law, charity; the dignity, equity; the peace, felicity; the life, eternity: but it is contrary in the devils city: there the king, is falsity; the law, cupidity; the dignity, iniquity; the happiness, contention; the life, temporality. Again: Compare we this life temporal, with that which is eternal, and it is but a death, rather than a life. For, this continual decaying of our corrupt nature, what is it else but a prolixity of death? But what tongue can express, what mind can comprehend the joys of heaven? to be amongst the choir of Angels, to be with the blessed spirits, to behold the presence of God, to see that most clear light, to be affected with no grief, to rejoice in the gift of perpetual incorruption. Again: There shall we enjoy whatsoever shall be lovely: nay, can we desire that which we shall not enjoy? There we shall rest, there we shall see, there we shall know, there we shall love, there we shall praise; we shall praise that Being, which shall be in the end, and without end. For what else is our end, but to come to that kingdom which is without end?; Again: There this shall be the sole virtue, to see that thou lovest; and the sovereign felicity, to love that thou seest. There shall blessed life be drunk, out of her own fountain, where the vision of verity shall be most clearly opened. Gregory said: Let us run and follow Christ: here are no true joys; but there they are reposed, where there is true life. Again: Because in the elect, in this life, there is a diversity of works, there shall be without doubt, in the life to come, a distinction of dignities: that wherein here one excelleth another, there he may surpass his fellow in reward: yet though all have not the like dignity, yet all shall have one and the same blessed life. Bernard said: There are twelve stars in the Crown of Christians in heaven: The first is memory, without forgetfulness: the second, reason, without error: the third, will, without perturbation: the fourth, impassibility, in which the body shall rise: the fift, brightness, by which it shall be like Christ's glorious body: the sixth, agility, to move according to the mobility of our minds: the seventh, transparency, that albeit it be solid and thick, yet shall it be impenetrable: the eight, to love our neighbour as ourself, in truth: the ninth, to see clearly, that our neighbour loves us as himself: the tenth, to love God perfectly, but more than ourselves: the eleventh, to love ourselves, but for God: the twelfth, to see God loving us, more than he loved himself. Again: O that blessed Region of Paradise! O that blessed Region of delights, for which I sigh, in this valley of tears! where wisdom shall shine without ignorance: memory without forgetfulness, understanding without error: and reason without obscurity. Blessed are they that dwell there: they shall for ever and ever praise God. The kingdom of God is granted, promised, showed, received: Granted in predestination, promised in vocation, showed in justification, received in glorification. Prosper said: The life to come is that, whereby we believe that it is blessedly sempiternal, and sempiternally blessed: where there is certain security; secure tranquillity; safe iucunditie; happy eternity; eternal felicity; where there is perfect love, no fear; an everlasting day, swift motion; and in all, one spirit, To conclude, think you of the goodliest sights that ever could be seen; the most melodions music, that ever could be heard; the most delicate diet, that ever could be tasted; the greatest honour, that can be enjoyed; the best company, that may be possessed; and all the comforts that you can have in this life: and in comparison of the joys of the kingdom of heaven, they are but a point, and less than a point: they are petty joys, peacock joys, the joys of prisoners and poor pilgrims. Quest. I shall like the better of this life eternal, if you give me such a taste here of eternal death, that I do not feel it in the life to come: Can this eternal death be described? Answ. It cannot any more, than eternal life: for as the heart cannot comprehend that one: so the tongue cannot express this other. Quest. But what saith the scripture of it? Ans. Very terrible and fearful things: as, Deut. 32.22. Fire is kindled in my wrath, & shall burn down to the bottom of hell. Psal. 10.6. Upon the wicked he shall rain snares, fire, and brimstone, & stormy tempests: this is the portion of their cup. Mat. 25.41. Depart from me ye cursed, into everlasting fire, prepared for the devil & his angels. These shall go into everlasting pain. Revelat. 20.10. The devil was cast into a lake of fire and brimstone, where the Beast and the false prophet shall be tormented, even day and night for evermore. Chap. 21.8. The fearful and unbelieving, and abominable, and murderers, and whoremongers, and forcerers, and idolaters, and all liars, shall have their part in the lake, which burneth with fire and brimstone, which is the second death. 2. Thessal. 1.7.8.9. The Lord jesus shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God, and which obey not the Gospel of our Lord jesus Christ: which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power. 2. Pet. 4. God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of darkness to be kept unto damnation. Matth. 22.13. Bind him hand and foot, take him away, cast him into utter darkness, there shall be weeping and gnashing of teeth. Esai. 30, 33. Tophet is prepared of old, it is even prepared for the king: he hath made it deep and large: the burning thereof is fire and much wood: the breath of the Lord, like a river of brimstone, doth kindle it. Chap. 34.14. The sinners in Zion are afraid, fear is come upon the hypocrites. Who shall dwell with the devouring fire? Who shall dwell with the consuming burnings? Quest. And what say the Fathers of it? Answ. Chrysostome wisheth that men in taverns and all places would dispute of hell: for the remembrance of hell will not suffer a man to fall into hell. Augustine saith: From hell there is no redemption: for he, that is damned and drowend there, shall never come out. From hell there is no redemption: because there neither can the father help the son, nor the son his father. There can be found no friend, or kinsman which can give a ransom of gold or silver, which now like covetous persons they heap up, suffering the poor to pine by poverty, and perish for hunger and cold. But these miserable men shall be constrained to cry, What hath our gold profited us? etc. Wisd. 5. From hell there is no redemption: there is weeping and wailing, and none to pity them: there is dolour, and horror, and crying out, and none to hear them. Gregory saith: After a most fearful sort, the wicked have a death without death, an end without end, ceasing without ceasing; Because, that death, ever liveth: that end, ever beginneth: and that ceasing, knoweth not how to cease. Again: In hell there is untolerable cold, unquenchable fire, the worm that never dieth: an intolerable savour, palpable darkness, and scourge by whippers: the most fearful vision of Devils, the confusion of sinners, and desperation of any good. There shall be a double hell: the one of intolerable heat, the other of surpassing cold. Chrysostome saith: Let a man imagine ten thousand hells, all is nothing to this, Of being separated from Christ: to hear this, voice: Depart from me ye workers of iniquity: to be accused, that thou hast not fed the hungry, clothed the naked, etc. Bernard saith: We have deserved hell, where there is no meat, no comfort, none end: where the rich glutton begged but a cup of cold water, and could not obtain it. Quest. Are all, think you, tormented there alike? Answ. The least torment shall be endless, comfortless and remediless: yea Gregory saith, That as the same Sun shineth upon all, but yet heateth not all alike: so the same fire of hell burneth all the wicked, yet it doth not burn all alike. As heaven hath many mansions of glory: so hell hath many places of horror. According unto the manner of the sin, is the manner of the punishment. The which if it be true, aught to keep us from abominable sins, that at the least there might be a mitigation of torments. For, mighty sinners shall be mightily punished: and, he that knows his Master's will and doth it not, be shall be beaten with many stripes. These are the lessons, my good Auditor, which I have shortly given you as a direction to die: and the Lord so sanctify them unto your soul, that whether you live you may live to him, or whether you die you may die to him: so that whether you live or die you may be his. Amen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A consolatory EPISTLE Against all Crosses. CHristian Reader, as before I have armed thee against the fear of death, so in the end of this book I would feign arm thee against the fear of all dangers. I cannot do it better, then by recalling to thy mind the temptations of Christ, set down in that Epistle, which once I presented to an Honourable person in this Kingdom. The Lord Russell. Satan's sophistries. Master Perkins, who had the use only of his left hand. Matth. 3. Mat. 4.1. And the rather, because I fear that a new Dedication of that book unto him, will put out mine from that worthy man's works: who hath done more good by his one hand, in this Church, than the most have done by both theirs. For thy comfort therefore understand with me, that as john the Baptist was in one desert, so our Saviour Christ he was in another: but as these two differed in their being in the world: so did they not accord in their being in the wilderness. john was with some men, Christ with none; john was with wild men, Christ with wild beasts; john was preaching, Christ praying; john was baptizing, Christ fight; john was feeding, Christ fasting; john was encountering with devils incarnate, Christ did encounter with the Prince of those devils. From john preaching in the desert, learn we diligence in our calling: from Christ tempted in the desert see we troubles in our calling: a Ps. 34.19 Many are the troubles of the righteous, but the Lord delivereth them out of all. If it please you but to read the story of the Gospel, amongst many other things you shall see set down, that monomachy or single combat which was hand to hand betwixt Christ and the Devil. And as for Christ jesus, you shall see him fasting, fight, conquering. Fasting and an hungry, to show he was man: fight and encountering, to show he was Messiah; and conquering and triumphing, to show he was God. And as for the Devil, you shall see him obeiecting, answering, flying. Objecting, that b Mat. 4.3. Christ might despair; c Mat. 4.6. answering, that he might presume; and flying, d Mat. 4.11 when he could not overcome. In Christ's temptations, we see the estate of the e 1. Pet. 2.21. Church; in Satan's assault, we see his malice to the f 1. Pet. 5.8 Church. Is Christ tempted? think it not strange if we fall into g Io. 15.20 temptations. For the grief of the head, is the grief of the h 1. Cor. 12 26. members: and the temptation of Christ, showeth the temptations of i Io. 15.20. Christians. It is true of Christ, that k Act. 14.21. by many tribulations he did enter into the kingdom of God: that l Herald 2. 1●. our High Priest was consecrated by afflictions, that so he must suffer and enter into his m Luk. 24.26. glory. He is no sooner borne into the world, but he is a Mat 2.14 hunted by Herod; baptised at jordan, b Matth. 3.16.4.1. but Satan sets on him: a Preacher of repentance but the c joh. 7.1. Scribes proscribe him; to d Lu. 11.15 work miracles, but the Pharisees slander him. He is no sooner to suffer, but e Io. 12.27 the Devil assaults him; apprehended, but the f Io. 18.28. jews deliver him; delivered, but g Luk. 23.11. Herod derides him; i Mat 27.27. derided, but h Lu. 93.24 Pilate condemns him; condemned, but the Soldiers abuse him. Is he on the Cross? the k Mat 27.39. people will not pity him; is he risen? the High priests will l Mat. 28.15. bell him. In a word, is he upon earth? he is tempted in his m Luc. 11.16. person is he in heaven? he is n Act 9.4. tempted in his members. Thus the life of Christ was a warfare upon earth, and the life of Christians must be a warfare upon earth. We live here in a sea of troubles: the sea is the world, the waves are calamities, the Church is the ship, the anchor is hope, the sails are love, the Saints are passengers, the haven is heaven, and Christ is our Pilot, When the sea can continue without waves, the ship without toss, and passengers not be sick upon the water, thou shall the Church of God be without trials. We begin this voyage so soon as we are borne, and we must sail on till our dying day. We do read in God's word of many kinds of temptations: God, Satan, Man, the World, and the Flesh, are said to tempt. God tempteth man to try his obedience, Satan tempteth man to make him disobedient: men do tempt men to try what is in them: & man tempteth God, to try what is in him. The world is a tempter, to keep man from God: and the flesh is a tempter to bring man to the Devil. So God tempted a Gen. 22. Abraham in the offering of his son: Satan b job. 1, 18 tempted job in the loss of his goods: a c 1. King. 10 1. Queen tempted Solomon, in trying his wisdom: men d Exo. 17.3 tempted God by distrust in the desert: the world tempted Demas, e 1. Tim. 4.10. when he forsook the apostles: and the flesh tempted David, f 2. Sa. 11.4 when he fell by adultery. Doth God tempt us? take heed of hypocrisy, doth Satan tempt us? take heed of his subtlety: doth man ●empt man? take heed of dissembling: doth man tempt God? take heed of enquiring: doth the world tempt man? take heed of apostasy: doth the flesh tempt man? take heed of carnality. But do we so? are we wary of these tempters? No, we are not, and therefore we fall. We fall on the right hand by temptation in prosperity, and we fall on the left, by temptations in adversity. of the one it may be said, 1 Sam. 18. it hath slain thousands: of the other, that it hath slain ten thousands. When we come and see cities dispeopled, houses defaced, and walls pulled down, we say the Soldier hath been there: and when we see pride in the rich, discontent in the poor, and sin in all, we may justly say, the tempter hath been there. Now of all other temptations, it pleaseth God to suffer his Church to be tempted with afflictions. It is never free either from the sword of Ishmael; which is a a Goe 21.9. reviling tongue: or the sword of Esau, a b Gen. 27.41. persecuting hand. Neither was there yet ever Christian man found, who had not his part in the cup of affliction. We must drink of the c Mat. 20.23. same cup our master did: d Mat. 10.24. the disciple is not above his master. The reasons why God doth visit us thus with afflictions, are: 1 To humble us. Reasons why God doth afflict his children. 2 To wean us. 3 To winnow us. 4 To prevent us. 5 To teach us. 6 To enlighten us. 7 To honour us. 8 To cure us. 9 To crown us. 10 To comfort us. 11 To protect us. 12 To adopt us. And last of all, to teach and comfort others. To a Ecc. 3.10 humble us, that we be not proud: b Psa. 119.67. to wean us, that we love not this world: c Luk. 22.31. to winnow us, that we be not chaff: d Psa. 119.71. to prevent us that we do not sin: e Psa. 39.9.40.1. to teach us that we be patient in adversity: to f Gen. 42.21. enlighten us, that we see our errors: to g jam. 5.11 honour us, that our faith may be manifest: to cure us that we h Deut. 32 15. surfeit not of security: to i 2 Ti. 4.7. crown us, that we may live eternally: to k joh. 6.33 comfort us, that he may send his spirit: to l Act. 12.7 protect us, that he may guide us by his Angels: to m Heb. 12.7. adopt us that we may be his sons: n 2. Pet. 2.5 and to teach others, that they seeing how sin is punished in us they may take heed it be not found in them: that they o 2 Cor. 1.6. seeing our comforts in troubles, may not be discouraged in the like trials. Thus a Christian man's diet is more sour than sweet: his physic is more aloes than honey: his life is more a pilgrimage then a progress: and his death is more despised then honoured. This if men would think of before, afflictions would be as welcome to the soul of man, as p Ruth 2.8 afflicted Ruth was to the field of Boaz. But because we look not for them before they come, think not on Gods doing when they are come, and do desire to be happy both here, and hereafter: therefore we can away with the name of Naomi, but in no case would we be called a Ruth. 1.20. Mara. We b jonah 1.15. see the sea, not the whale: the c Ex. 14 11 Egyptian, not the salvation: the d Dan. 6.16.22. Lion's mouth, not him that stoppeth the Lion's mouth, If we could see God in our troubles, as e 2. Kings 6.16. Elisha did in his, than would we say: There are more with us, than there are against us. But because we do not, therefore at every assault of the Assyrians, we say, as the servant to f 2. Kings 6.15. Elishah did: Alas master, what shall we do? and with the disciples: g Mar. 4.38 Carest thou not master that we perish? Yet it is good for us to suffer affliction. h Iam. 1.12. job 5.17. Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. It is i Pro. 3.11. commanded by God, k Mat. 4.2. practised by Christ, l 2 Tim. 3.12. yielded to by the Saints, m Psa. 119 71. assigned by God's providence, and good for us each way. We are Gods n Psal. 1.4. trees we shall grow better by pruning: Gods pomander, smell better by rubbing: Gods spice, be more profitable by bruising: and God's conduits. we are the better by running. Let us suffer afflictions, they are o 2. Cor. 4.17. momentary i● respect of time: p Phil. 1.29 favours, if we respect God's love, and a means to bring us to the Kingdom of God. If they did consume us, we might wish them an end; but they do a Acts 14.21. 1. Pet. 1. ●. purge us, let us be content. They are God's fan, we are God's wheat: they are God's boulter, we are God's meal: they are God's b Exod. 5. flame, we are God's bush: they are Gods c Gen. 23.9 cords, we are God's sacrifice: they are God's furnace, we are God's gold. The wheat will not be good without the fan, nor the meal without the boulter, nor the bush without the flame, nor the sacrifice without the cords, nor the gold without the furnace. They are trials not punishments, if we be sons: punishments not trials if we be slaves. Let us thou bear them, they d Ps. 37.37 will have an end: joy e Ps. 126.5 will follow: they f Isa 38.10 show us our weakness: g Hos. 5.15 they move us to pray: they h Luke 24.26 show we are in the pathway to Heaven: and i Eccl. 1.2. make us contemn this present world. By them k 2. Sam. 24.17. we learn to repent us of sin past, l Gen. 39.9 to take heed of sin present, and to for see sin to come. By them we m Act 2.2. receive God's spirit, n Phil. 3.10 are like to Christ: are acquainted o Dan. 3.17. with God's power: have p Exod. 15.1 joy in deliverance: know benefit of prosperity: made more hardy to suffer: and q 1. Pet. 1. have cause to practise many excellent virtues. They cause us (as one saith) to seek out God's promise: the promise to seek faith: faith to seek prayer: and prayer to find God. a Mat. 7.7. Seek, and ye shall find: b job. 22.27. call and he will answer: c Heb. 2.3. wait and he will come. I am to write an Epistle, I must not be long. jobs d job. 2. messengers came not so fast on him: but jobs afflictions may come, as fast upon us. Hath David slain e 1. Sam. 17.37. a Bear? he shall encounter with a Lion: hath he killed a Lion? f 1. Sam. 18.27. he must fight with Goliath: hath he subdued Goliath? he must make a road upon the Philistims: are the Philistims conquered? g 1. Sam. 21. Saul will assault him. Remember David's troubles, and foresee what may be our troubles. The more rigteous we are, the more manifold are our troubles: and the better we are, the better we may endure them. But as our troubles are many, so are our deliverances many: God will deliver us out of all. He that delivered h Gen. 7. Noah from the flood, i Gen. 19 Lot from Sodom, k Gen. 33. jacob from Esau, l Gen. 41.54. joseph from Potiphar, m Exod. 9 Moses from Pharaoh, n Exod. 12. Israel from Egypt, o 1. San. 19 David from Saul p 1. Kin. 21 Eliah from Achab, q 2. Kin. 6. Elisha from the Syrians, r 2. Kin. 5. Naaman from his leprosy, s Isay 38. Hezechiah from the plague, t Dan. 3. the three Children from the fire, u Dan. 6. Daniel from the Lions, x Mat. 6. joseph from Herod, the Apostles y Acts 5. from the jews, z Mat. 4. and Christ from the Devil: he even he will either deliver us from trouble, or comfort us in trouble, or mitigate troubles when they come upon us. He, c Rom. 4.21. he hath promised, to do it, and he that hath promised, is able to do it. And this he doth sometimes by no means, sometimes by small means, sometimes by ordinary means, sometimes by extraordinary, sometimes contrary to all means. By no d joh. 5.9. means he cured a Créeple at Bethesda: by e joh. 6.12. small means he fed five thousand in the Desert: by f Mat. 4.7. ordinary means, he was brought from the Pinnacle: by means extraordinary, he was provided for in hunger g Mat. 4.11. : and contrary to all means, were the h Dan. 5. three Children preserved in the furnace of fire. Let man therefore i 1. Sam. 30.9. comfort himself in the Lord: k Hos. 6.2. after two days he will revive us, and the third day he will raise us up again: l Psa. 30.5. Heaviness may endure for a night, but joy will come in the morning. m Psalm. 58.11. Doubtless there is a reward for the righteous: verily, n Mic. 7.8. God retaineth not his wrath for ever. Can he overcome the World, and can he not overcome many troubles in the World? Yea let one plague follow another, as one Quail sings to another: yet as the o Act. 28.3 Viper leapt on Paul's hand, and forthwith leapt off again, so one trouble shall leap upon the righteous and anon leap off again: p Ps. 37.24. though he fall, he shall rise again, the righteous shall not be forsaken for ever. If he hath delivered us from the guilt of our sins, he will deliver us from the punishment of our sins. Let us therefore be patiented in trouble, constant in hope, rooted in love: let us wait, and he will come, call and he will hear, believe and he will perform, repent us of our evil committed against him, and he will repent of his evils intended against us. He is over us by his providence, about us by his Angels, in us by his spirit, with us by his word, under us by his power, and upon us by his Son. In him is our help, from him is our comfort, by him is our victory, and for him is our trouble. a Psal. 25. In thee have I trusted, saith a King: b job. 5. who ever was confounded that trusted in the Lord, said a friend? and as Elcanah was to c 1. Sam. 1.18. Hannah, in stead of many sons, so God is to his instead of many comforters. Of other comforters, we may say as job did of his friends: d job 16.2 Silly comforters are you al. They will leave us as mice do a ruinous house: but the Lord, (like a e Ruth 1.16 Ruth to Naomi) will never leave us nor forsake us. Especially in the hour of death, f Eccl. 41.1 which is in remembrance bitter to great men: in that hour of death he will be with us, and command his g Luke. 16.26. Angels to take charge of our souls, the h Isa. 57.2. earth to be as a bed for our bodies: that so the one i Luke 23. may go into glory, the other reserved in hope of like glory, k Phil. 3.20 and be made one day like unto the glorious body of Christ jesus. Thus Christian Readers, you have seen the righteous in afflictions; as l Psal. 137. Israel was in Babylon: and that the Lord like m Zac. 4.6. Zorababel, is ready to deliver them. Though in troubles Christ seems as in the n Mat. 8.40 ship to sleep, yet in deliverance he awakes as a man out of sleep, and as a Giant refreshed with wine. He will rebuke the waves and winds of troubles and persecution, and they shall fly before him, as a jud. 17.4. Sisera did before Deborah, and the b 1 Sa. 14. Philistims before Deborah, and the Philistims before jonathan and his servant. And as Christ ask the woman of her accusers, she answered: c john 8. There was none: so in the end ask a Christian of his troubles, and he will say; There are none. He is a buckler for our left hand, & a sword in our right: he is an helmet on our head, and harness for our body. We shall look upon troubles, as d Exod. 14 Israel did upon the Egyptians, as the e 1. Sam. 17.52. jews did on Goliath, and as the Grecians did on Hector, to triumph over them: and as the Angel said to joseph; f Mat. 2.20 They are dead that sought the child's life; so the Spirit shall say to the afflicted, They are dead that did seek your life. A day of deliverance, a year of jubilee will come, and then g Gen. 41. joseph shall be out of Prison h Gen. 31. jacob out of servitude, and i job. 41.12 job shall lie no more in the dust of the Earth. If our afflictions were plagues, as to the Egyptians: curses, as to Cham: destruction, as to Sodom: desolation, as to Israel: then had we cause to fly from them, as Moses did from that miraculous Serpent. But since they are but the trials of faith, corrections of a father, visitations from the Bishop of our souls; since they are as Phlebotomy to a Pleurisy, and a purgation to a Plethora, they are to be endured with all patience. k 1. Thess. 4.18. Let us comfort ourselves with these words. 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 sound in the pocket of a most Religious young Gentleman, one M. Henry Morrice, Son to M. Morrice Attorney of the Court of Wards; who thinking ever of sudden death, died suddenly in Milford Lane, Septemb. 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: Death strikes but once, and that stroke doth relieve us. He that thus thought of death, in life's uncertainty, Hath doubtless now a life, that brings eternity. Live, for to learn, that die thou must, And after come to judgement just. This Heavenly Meditation may well be placed here. My God, I speak it with a full assurance, Faith will avow claim by appropriation; My God, who keep'st this debtor (Spirit) in durance, Fettered with sin, and shackled with temptation: Oh of thine endless mercy soon enlarge me, Nor hell nor sin, nor ought beside shall charge me. My soul may now be gone unto her maker, Maker of her, but not of her Infection; That is her own, when Gods help doth forsake her: Final forsaking is not in Election: For where he once by grace hath made his dwelling, There may be striking but theirs no felling. Earth what art thou? A point, A senseless centre, Friends what are ye? An Agie trustless trial, Life what art thou? A daily doubtful venture: Death what art thou? A better life's espial: Flesh what art thou? A lose untempered mortar; And sickness what art thou? heavens churlish porter. Sweet jesus, bid thy porter then admit me; I hold this World and world's delay in loathing: If ought be on my back that doth not fit me, Strip me of all and give me brideall clothing: So shall I be received by my livery And prisoners soul shall joy in jail delivery. Veni Domine jesu, veni citò. The sum of this direction. Mors tua, mors Christi, fraus mundi gloria coeli, Et dolor Inferni, sunt meditanda tibi. Think oft on death (thine own, and Christ's) this World's deceitfulness, The joys of Heaven, the pains of Hell, in which is wretchedness. Suprema cogita: cor sit in aethere: Felix qui didicit mundum contemnere. A godly prayer to be used at all times: especially of such as delight in this exercise, without weariness. 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 assistance, and in a feeling 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 petitiovers 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 (and blessed are we that we may come to thy presence) acknowledge and confess, that we are of ourselves most woeful, wicked & 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, & 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 godliness. And as for our lives they abound with actual transgression against every one of thy ten Commandments; having broken the same ten thousand tims. 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 Sabbaths. We, even we, who should have been upright, have not regarded our betters, but envied our brethren, defiled our souls with unchaste desires, laboured to be rich by unlawful means, disgraced our neighbours, and longed after that which was none of ours. We have heard thy word, O Lord; but we have not believed it: we have known the word, 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 table, 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, and 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 ministery of salvation, grieved thy spirit, the earnest of our inheritance, abused thy mercies, the pledges of thy love, and 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 passed, and 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 and dull hearts, that we may hunger after Christ and his righteousness, and after every drop of his precious blood. In that Son of thine look on us thy servants: and for his merits and 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, & 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 in 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, and to rely only upon thee, and the merit of Christ in the matter of our salvation. And because it is not enough to come unto thee by prayer, and 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; and by the power of his resurrection, let us rise to righteousness, and newness of life: let the one as a corrosive eat up the dead flesh of ungodliness; and the other as a spur, stir us up to holiness. Illuminate our minds, that we may know thy will: give us spiritual understanding to discern good and evil. Sanctify our memories to treasure up good things: purify our consciences to have peace in thee: reform our wills to do thy will, and 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 and our brethren for thy sake, to be zealous of thy glory, to be grieved at our own, and others sins, and joyful when we can, please 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, and 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 & 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, and 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, and 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, and to what confusion it is like to bring us: Lord make us to fly the very occasions of sin, and to resist the beginnings of all temptatition: let not a night pass 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 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: and if any one fall into any sin, let us restore such a 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 and the world. 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? teach us to watch over our own hearts and ways: is there any one sin 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 swor●; what now must we do in these days of trial? whither 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 and hearts to be prepared for this fiery trial: that by the denial of ourselves, distasting the world, and liking of heaven and heavenly things, we may make a good use even of the least affliction. Confound in every one 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; and make us to refer the strength of our bodies, the gifts of our mind, our credit in this world, and whatsoever grace thou hast already, or wilt hereafter bestow upon us to the glory of thy name, the good of thy Church and the eternal salvation of our own souls. And howsoever we live here in this Babylon of the world, Lord let our conversation be ever in heaven; that whether we eat or drink or whatsoever we do else, we may hear always this voice sounding in our ears. Arise you dead and come into judgement. Many other things have we to beg for ourselves, 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, and therefore it is our duty to pray for them. We therefore commend to thee thy whole Church, and each member of the same: be good & gracious to these Churches of England, Scotland, France, and Ireland: give the Gospel a free passage every where: and put on the means by which it may be published where it is not, or maintained where it is. Divide not, O thou indivisible God, divide 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 got ground, and work upon our division: knit us so together, that their work may be as the confusion of Babel. Are there any means to hinder the current of thy Gospel? stop them in the head, poison them in the stream, stay them in the river, and let their labour be like his that would repair jericho. To this end be good to the light of our eyes, the breach 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 underminers, and his ears from flatterers, the bane 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 he do wish ill unto thee. Let thy good Spirit be with josiah our Prince: season his young years with the knowledge of thy will; that as he groweth in years, so he may grow in stature, and favour, both with God and men. Be good unto them that have the tution of him, and 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 & 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: and to that purpose send a faithful Pastor into each Congregation, who may speak a word in due season unto them. Touch all our hearts from the highest to the lowest, with true repentance, that thy judgements present & imminent may be prevented and removed, thy mercies still continued to us, and our posterity after us, especially in the true ministery of the word & 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, and 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 fight 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, & them to whom we are any wise bounden, or desired to be commended unto 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 by thy Son, our sanctification through 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 m inistration of thy word and Sacarments, 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 of 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 & graces of thy spirit: all which, we acknowledge, have proceeded from thy mere mercy. O let us not be 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 603, our protection from gunpowder in 605, as all other favours which we do enjoy under the blessed government of our gracious Prince, and for all thy goodness under our late noble Queen, Queen Elizabeth, of happy memory. 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 fears, made us willing to desire to do thy will, & 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 fire, water, pestilence, robbing, and 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, eat 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, & 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 MORNING PRAYER FOR private families. MOst glorious and gracious Lord God, giver of all good things, forgiver of all our sins, and the only comforter of such as fly to thee for succour; we thine unprofitable, and unfaithful servants, do here present ourselves before thee this morning, to offer up a living sacrifice to thee, who didst offer up thy Son to death for us. Lord let this lifting up of our hands and hearts unto thee, be as a morning sacrifice, acceptable in thy sight. All thy mercies call upon us, that we should be thankful to thee for such mercies; and all our miseries call upon us, that we should call upon thee for the continuance of thy mercies. We have tasted of thy favour this night past; and even since we awaked, we might have had a feeling of thy goodness: thou hast begun to serve us, before we begun to serve thee. And now that we begin to offer thee this service, we must needs acknowledge and confess, that we prostrate ourselves before thee, before we know how to worship thee as we ought: we consider not the excellency of thy Majesty, the multitude of thy mercies the all-seing eye of thy presence, nor that danger we are in by reason of our sins. Why shouldest thou be so careful for us, since that we are so careless of thee? Surely O Lord, in that thou afford health to our bodies, wealth to our estate, liberty to our persons, and prosperity to this family in which we live, we can give no reason, but because thou art merciful. And if thou shouldest take all these from us again, and leave us in as great misery, as was the Prodigal son, we must needs acknowledge it a just recompense for our sins. All which are so many in number, and so grievous in transgression, that as we cannot reckon them, but only say, we have sinned; so we cannot bear them, but only say, that we are not able to look up. And whilst all other creatures serve thee in their nature, we men and women are the sinners of the world. Our lives are full of infidelity, eyes of vanity, ears of novelty, mouths of subtlety, hands of iniquity: and though we desire that all our members should by thee be glorified in heaven, yet by all them do we dishonour thee upon earth. Thou hast given us understanding to learn virtue, by it we apprehend nothing but sin: thou hast given us a will to affect righteousness, by it we delight in nothing but wickedness. Thou hast given us a memory to be a shorehouse of thy word, we make it a warehouse to treasure up evil. In a word, we confess against ourselves, that in this flesh of ours there dwelleth no good thing, it is a world of wickedness; and by reason of the manifold corruptions that are in us, there is small difference between us and the wicked; yea and many heathen people who have not known thee, go beyond us in the practice of righteousness towards men. If we should go about to excuse ourselves the sins that we have done this week will testify against us, that they are more than all the good we have doneal the days of our lives: we have transgressed thy commandments by ourselves alone, & have communicated with the sins of others. In doing of good we have rejoiced but a little, in the practice of evil we have gloried too much. We sue unto thee often for the pardon of our sins, and when we have so done, we commit them again. And in this very act of calling on thy name, our thoughts are so wandering, our bodies wavering, our knees wearied in kneeling for a while, that even now when we come to pray, we had need to desire thee to forgive us our prayers: because we think not of thee, when we pray unto thee. We have nothing to say for ourselves O Lord, but that shame and confusion belongeth unto us, mercy and forgiveness belongeth unto thee. Have mercy therefore upon us most merciful Father, and according to the multitude of thy mercies do away all our offences. We confess indeed, that we are miserable sinners, yet by thy Spirit thou hast taught us that we be thine. And therefore we beseech thee to separate our sins from us, which otherwise will separate us from thee: If we remember our sins, thou wilt forget them: teach us therefore to remember them in the bitterness of our souls. If we sorrow for them in this life, we shall not sorrow for them in the life to come; make us truly sorrowful, that we have offended thee our gracious Father. To this end give unto us the comfort of thy Spirit, to assure us of thy favour by which we may be as ready to every good work, as we are prone to all that is evil. Thou hast renewed in us O Lord, the image of thy Son, O let us not turn it into the image of Satan; neither let thy enemy take us away from thee: we desire, good God, to war against him, and his champions, the flesh and the world: we cannot overcome without thee; we pray thee therefore, to arm us with the shield of faith, and the sword of thy Spirit against all their assaults, and to put upon us thy complete armour: and wherein we are most weak, there make thou us most strong, that in the end we may be more than conquerors. Keep us now and ever in the fear of thy Majesty. And because we go now forth to sight against all the enemies of our salvation, the weakest whereof are stronger than we● therefore we come unto thee for the assistance of thy Spirit, and do humbly entreat thee to aid us by thy providence, arm us by thy power, guard us by thine Angels, instruct us by thy Word, and govern us by thy Spirit in all our actions. Let thy blessing be upon us thy servants, in our going out and coming in, and in every action we undertake from this time forth, and for evermore. Let all our thoughts, words and works this day, tend to the glory of thy name, the good of thy Church, and the everlasting salvation of our souls. Let us make conscience of all that we do; neither let us account any sin little, because thy Son died for the least. Let us cast away the works of darkness, and put upon us the armour of light. And howsoever heretofore, by lying, and swearing, and sporting, and spending, & inordinate living, we have offended thee, yet grant that we may leave them all lest they leave not us till they have brought us to destruction. Make us to discern betwixt right and wrong, good and evil, truth and error, and to learn some good thing every day: make us skilful in the profession of piety, that we may know how to serve thee; and let us not be ignorant in the mysteries of our callings, that we may learn how to live thereby. Settle our affections in the love of thy Majesty, zeal of thy glory and unfeigned good will one towards another; so as we may as much joy at the prosperity of others, as in our own. Are we merry? let it be in thee: are we sorrowful? let it be for our sins: have we peace? make it in us all the peace of a good conscience: are we ●fraid? let it be of sin: that we with as great delight may run the ways of thy Commandments, as ever we have overrun thee in the ways of wickedness. Thou hast been good unto us many ways, O Lord; as in our creation, when we were nothing & in our redemption, when we were worse than nothing: in our vocation, when we thought not of thee; and in our sanctification, when we were defiled before thee. Thou, thou alone hast preserved us by thy providence, prevented us by thy goodness, instructed us by thy word, acquainted us with thy Majesty, and delivered us from many dangers. And all to this end, that we should go as far before others in thankfulness towards thee, as far as thou goest in mercy towards us before them. We do acknowledge, O Lord, this favour of thine, and we desire from our hearts to acknowledge it more, taking all that we have as a gift from thee. And in a thankful remembrance of these thy mercies, we desire thee, O Lord, to settle every one of us in such a constant course of obedience to thee, that we may serve thee from this hour, with all those duties which the world, the flesh and the devil, would have us to defer till the day of death. O let us think always of our last hour, yea last judgement, the joys of heaven, the torments of hell, and what a bitter death thy Son jesus did suffer, to redeem our souls out of the hands of the devil. Let us spend the rest of our uncertain life, in a renewed repentance for our sins pa●●, & make us to leave the pleasures of this world, before that they do leave us. And now O Lord, albeit we are unworthy to ask any thing for ourselves, yet because thou hast commanded us, we do entreat thee for others, not as Abraham did for the Sodomites, but as Samuel did for the Israelites. Be favourable to Zion, build up the walls of jerusalem. Behold with the eye of pity & compassion, the great ruins and desolations of the Church. Feed it as thy flock, foster it as the family, dress it as thy vineyard, deck it as thy spouse, and ever rule in it as in thine own kingdom. Many are the enemies that cry, Down with it, down with it, even to the ground. Abate their pride, assuage their malice, confound their devices; and let their counsel in the end, be as the council of Achitophel: so that peace may be within her walls, and prosperity in all her palaces, so long as the Sun and Moon endureth. To this end give unto our Prince, the wisdom of Solomon: to his Counsellors, the providence of Hush●y: to our judges, the conscience of Samuel: to our Ministers, the diligence of Paul: and to our people, the obedience of those subjects, who with one consent, cried out unto their Governor, Whatsoever God shall command us by him, that will we do. Thus we O Lord, and our posterity after us, shall enjoy a spiritual communion of Saints in this life, and a blessed communion in the life to come. Many of thy servants suffer for thy cause; let all such see the truth of their cause, thy comfort in their calamity, and an happy deliverance if it be thy will. Are any now lying in the anguish of their conscience? disburden them of the fear of thy judgement, and refresh them right soon with the conduit of thy comfort. And as thou hast made them examples for us, so teach us to take example by them: that we may look upon thy promises, to preserve us from despair, and upon thy threatenings, that we do not presume. Bless them that fight thy battles by land or sea, whether they encounter with Mahomet, or Antichrist. And bless them, thou God of hosts, in such a sort, that the Heathen in the end may be constrained to say; Doubtless there is a reward for the righteous: verily there is a God that judgeth the earth. And seeing only, we hear of rumours of wars, and live in such liberty as never any nation hath done so long: make us thankful unto thee, that we are in such a case, that we are not led into captivity; neither is there complaining in our streets. And teach us to build thy Church in our rest, as Solomon built the Temple in his peace. We have, O Lord, been long in prosperity: be merciful to this sinful nation, which hath surfeited, and is sick of too too much ease. Let not thy blessings rise up against us, but make us as rich in goodness as in goods, in piety, as in plenty: that as we go before all nations in prosperity, so we may labour to exceed them in sincerity. Bless this family, from the greatest to the least, bless it O Lord with thy grace and peace: so that superiors may rule it according to thy word, servants may obey, as the servants of Christ, and that every one in the same may be loved of thee. Thou seest O Lord how bold we are, we have called upon thee for ourselves, and others; but many other things should we have begged of thee, because we want them, and thanked thee for, because we have received them. Our understanding is shallow, our memory short, and we are unworthy to pray unto thee, and most unworthy to receive the things which we have prayed for: therefore we commend our persons, prayers, actions and endeavours, this day, to thy most gracious and merciful protection, and that in the name of Christ thy Son and our Saviour: in whose name, and in whose words, we further call upon thee, and thank thee, saying: Our Father, etc. LEt thy mighty hand and outstretched arm, O Lord be still our defence: thy mercy & loving kindness in jesus Christ, our salvation: thy true and holy word, our instruction: thy grace and holy Spirit, our comfort and consolation unto the end and in the end: and let all here present say, Amen. AN EVENING PRAYER FOR PRIVATE families. O Lord prepare our hearts to prayer. MOst High and Mighty God, father of eternity, and fountain of mercy; we acknowledge and confess this favour of thine, that thou givest unto us these blessed opportunities, publicly in thy Temple to meet together, & privately in our Families to meet together: especially we acknowledge now this work of thy grace, that we dare not commit our bodies to rest, before we have commended ourselves to thee. Thou hast not dealt so with every family, neither have the wicked a desire to praise thee: we are now present before thee O Lord, be thou precedent amongst us; & grant unto us all such a portion of thy Spirit, that in fear of thy Majesty, reverence of thy name, a sense of our miseries, and an assurance of thy mercy, we may come now before thee, as before that God, who seest our behaviour, searchest our hearts, knowest our wants, & art able to grant more than we can desire. We acknowledge & confess before thy great Majesty, that in the loins of our first parents thou didst make us to thine image, but in them we fell away from that blessed estate, and are plunged into a most woeful and desperate condition, being able to do nothing but displease thee. Our forefathers have eaten sour grapes, and their children's teeth are set on edge. By the transgression of one, we all have sinned and are deprived of thy glorious image: and as an hereditary disease it hath infected all the powers of our souls and bodies. Our understandings are filled with blindness and darkness, not savouring the things of salvation: our consciences are wounded, seared & defiled, and never sound at peace in themselves: our memories are fit to retain evil, and to forget every thing that is good: our wills run headlong to all iniquity, but are averse to all goodness: our affections are with violence carried after the sway of our wills: our thoughts are unsatiable, and infinite in evil: our best actions are great abominations: and our whole conversation is loathsome to God and man. By this means O Lord, we are odious to thy Majesty, execrable to thine Angels, detestable to thy Saints, slaves to Satan, & worthy to be accursed in this life, and for ever. By this means our bodies are subject in each member to diseases; and our souls are subject in each faculty to disorder: we by this means have lost thy favour, are cast out of Paradise, have sold our birthright, and exchanged heaven for the pit of hell. And herein we are most miserable, that we feel not our misery, fear not thy wrath, desire not thy favour, and consider not what we lost when we fell from thee. Yet thou art our Father, and we thy children, thou art our God, and we thy people, thou art our shepherd, and we the sheep of thy pasture. And when no creature in heaven or in earth, was able to reconcile us unto thy Majesty, thou in thy love didst send thy Son, to be the propitiation for our sins. In him therefore we come unto thee, in whom alone thou art well pleased with us: and since he is that Lamb that taketh away our sins, in him we beseech thee to look upon us. Let the purity of his nature answer the impurity of ours; the perfection of his obedience satisfy for our imperfection: and the sufficiency of his sufferings free us from all torments which we deserved to suffer for our sins. He hath conquered Satan, by his glorious resurrection from the dead, and by it hath triumphed over sin and death. And now we are restored into thy grace again, grant that we may feel the fruits of that grace, especially such faith in thy promises, peace of conscience, joy in the holy Ghost, zeal to good works in this life present, and assurance of happiness in the life to come, that we never hereafter do fall from thee. But because we cannot either stand, unless thou uphold us, nor walk, unless thou lead us, nor live, unless thou quicken us, nor reign unless thou crown us: therefore we entreat thee, to uphold us by thy hand, that we fall not, direct us by thy word, that we err not, quicken us by thy Spirit, that we die not, and crown us with glory, that we lose not our inheritance. Sanctify us all in thy truth, thy word is that truth: Sanctify us by the Law, that by it we may see our misery, feel the want of Christ, be sorrowful for our sins, advise what to do, desire pardon, resolve to come to thee, confess our iniquities, and renounce all things in the world to get salvation in thy Son. Sanctify us by thy Gospel, that we may have spiritual contentation in the possession of Christ, extraordinary sweetness in the fruits of thy Spirit, an holy admiration of these works of mercy, tenderness of conscience in allour actions, boldness to approach to the throne of grace, a mind estranged from the love of this world, readiness and patience to endure the cross, and a desire to be dissolved, and to be with thee. We must one day, O Lord, leave this world: yet it is thy pleasure that we should serve thee in it, so long as we live; and why should we not serve thee all the days of our life? thou requirest it at our hands: we have thy Spirit to that purpose: it was the practice of thy Saints: we were redeemed to this end: and Christ prayeth that we may do it. Doth Satan daily tempt us? we must daily resist him. Is our life uncertain? we must ever be ready: are we strangers in this world? we must each day set one foot forward towards our country. O therefore grant unto us thy grace, that we may know we have no time allotted to sin, but all must be spent in thy service: and this service of ours ever to be hearty without hypocrisy: general without partiality: continual, without uncertainty: conscionable, without indifferency: cheerful without difficulty: and spiritual without carnality: that by this way of obedience we may be assured of our salvation, get the mastery of inconstancy, perform holy duties more easily, have sweeter fellowship with thy Spirit, and prevent many noisome lusts, which otherwise would fasten upon us. We confess, O Lord, that unless we, as watchmen do look unto ourselves, and seek to please thee in all things; we cannot be freed from many temporal judgements: our score will be the greater in the day of account: our conversation cannot be in heaven: we cannot be armed against temptation: nor weaned from the love of this wreathed world. We must ever be ready to meet our Saviour; let us ever have this oil in our lamps: we must see our unsufficiency to serve thee; let us labour to please thee, that we may see it: we must win others, to the knowledge of thee; let our light of good life ever shine before them: we must grow forward toward perfection; lead us forward in a constant course, that we may obtain the end of our faith, which is the salvation of our souls. Now because our best service must be sanctified by repentance; give us true and unfeigned repentance for all our sins: make us to see them in the glass of thy Law, to mourn for them in the closets of our hearts, and to confess them in the bitterness of our souls. We have, O Lord, we have sinned against thee; yea, our forefathers did, our people have, and we all do transgress thy commandments. We have omitted much good, and committed much evil, partly of ignorance, partly of infirmity, and partly of knowledge: and if we did but know our unknown sins, we would be ashamed of ourselves. When we consider the excellency ourselves. When we consider the excellency of thy Majesty whom we have offended, the vileness of ourselves who durst offend: the danger we are in by reason of our offence: and the greatness of the price which was paid for our offences: we begin, O Lord, to abhor ourselves, for our unthankfulness against the blood of thy covenant, that we have grieved thy good Spirit, quenched thy graces, and done as much as we could, to make the blood of Christ of none effect. Give us, O Lord; what wilt thou give us? give us a true and a lively faith, to apprehend and apply all the promises of salvation to our sinful souls: give us hope of pardon by thy mercies in Christ: & an hungering and thirsting after him & his merits: let us prize it above all treasure: joy in it above all other comfort: sue for it, as our best acquittance: and take hold on it, against the curse of the law. And because that lively faith hath her life in the heart, give unto us we beseech thee a pure heart, which is the delight of thy Majesty, and the fountain of all actions. Awaken it, O Lord, that it sleep not in death: so that neither by ignorance of itself, neglect of the means, ceasing of thy Spirit, committing of sin, or security in prosperity, and sin, or presumption of thy mercies, or stupidity after judgements, or spiritual blindness and hardness thereof, it be at any time in a dead sleep. Make us ever to watch over it, that neither the terrors of conscience, nor loathing of holy duties, nor love of any one sin, nor unwillingness to departed this life, do cast our hearts into a spiritual slumber. We do know, good God, and often times by woeful experience do know, that our hearts lie open to all temptations, and many are our enemies who do assault us: teach us therefore to put on thine appointed armour. Give unto us a rectified judgement, to know sound thy truth, not obstinate in error, but desirous to be reform in what it mistaketh. Sanctify our consciences, that they may witness our adoption; check us for sin, approve our uprightness, procure our peace, make us ever content, cheerful in service, courageous in the truth, victorious in troubles, and willing to die. Rectify our wills that they may be cheerful in well doing, resisting of all the occasions of sin, yielding to no sin without grief, and rising by repentance out of the same. Order in such sort every one of our affections, that by the benefit thereof, we may subdue our most unruly thoughts, be comforted and contented in our Christian callings, more ready priest to all good actions, delivered from many noisome temptations, and better enabled for the conversion of our brethren. And because thou hast afforded us the benefit of speech, which thou hast denied to all other creatures, we desire that we may ever speak as in thy presence; considering that we have no liberty given us for idle talk, but that all our speech must be to edification: and that one day we must give an account of our words. Are we to take thy name into our mouths? let it only be upon weighty occasions, and in all reverence, and love to thy Majesty. Are we to speak at any time of our neighbours good? make us to do it, cheerfully without repining, wisely without dissembling, indifferently without partaking, constantly without recalling, truly without deluding, and chartablie to the preserving of his good name. Is he fallen? let us restore him: doth he stand? let us comfort him: & make thou our speeches ever gracious to others. We desire also to please thee in all our actions. O let them ever proceed from a good ground, be performed in an holy manner, and aim at the best end, which is the glory of thy great name. Principally let us ai● at the duties of the first table, & consequently at the duties of the second: let us have a respect to all thy commandments, not so much in outward conformity as in soundness of heart. And when we have done thee the best service we can, teach us to say in humility, We are unprofitable servants. And seeing it is not sufficient to do good, but it is also our duty to avoid evil, make us to abhor all appearance of evil, knowing out of thy word, that it defileth the soul; may be committed in thought, is of omission, as well as commission: and if we commit but the least sin, we offend the purity of thine excellency, and are guilty of the whole law. Make us therefore ever to remember that sin is filthy and loathsome, even in the greatest pleasure and act thereof; that the end thereof is bitter and the inward parts most abominable. Teach us (O thou Master of Israel) to keep a continual watch over our inner, and outward man: to fear ourselves even then, when thou art most merciful to us: to walk always as in thy presence to meditate of thy judgements inflicted upon thy dearest children for sin, and in faith, patience, diligence, and humility to be ever labouring in our vocation. Make us to mourn for our delight in sin: to know that we carry this traitor about us: & that we can never subdue him, but by prayer to thee, and practising virtues contrary to his assaults. But because all is in vain without perseverance, we entreat thee that we may continue in the practice of all holy duties to thee, even unto our lives end. We thank thee O Lord for all thy benefits this day past, & in our whole life: thou hast given thy Son for a ransom, thy Spirit for a pledge, thy word for a guide, and reservest a kingdom for our perpetual inheritance. Thou mightest have said before we were form, let them be monsters, let them be Infidels, or let them be beggars or cripples, or bondslaves as long as they live. But thou hast made us in the best likeness, and nurced us in the best religion, and placed us in the best land, so that thousands would think themselves happy, if they had but a piece of our happiness. We want nothing but thankfulness to thee, make us more thankful than ever we have been heretofore: and because we know not how long we shall enjoy these blessings of thine, by reason of our sins, fit and prepare us for harder times, that we may be contented with whatsoever thou shalt send. Bless thy Church and children this night and for ever, according to their several necessities be merciful unto them. Bless this Land wherein we do live, the government and Governors of the same, from the highest to the lowest. And because we are now to rest in our beds, watch over us in this rest of ours, give unto us comfortable and sweet sleep, fit us for all services of the day following: make our souls to watch for the coming of Christ; let our beds put us in mind of our graves, and our rising from thence, of the last resurrection: so that whether we wake or sleep, we being thine may wait for thee. Forgive us the sins of this day past, this hour present, and our whole life before, not for our merits, but for Christ's mercies, in whom alone thou art well pleased, and in whose name and whose words we further call upon thee, and thank thee, saying: Our father which art, etc. NOw the very God of peace sanctify us throughout, and he grant that our whole spirit, and soul, and body, may be kept blameless unto the coming of our Lord jesus Christ: and the love of God the Father, the blessing of God the Son, and the comfort of God the holy Ghost be with us, and all the servants of Christ jesus, to preserve our bodies from sickness, our souls from sin, and our estates from ruin, this night and for ever more. Amen. A PRAYER TO BE USED by a man's self, or with others changing the number. O Lord my God, merciful, and loving to all thy servants, pitiful, and patiented to me thy child; I, with that poor Publican, cast myself down at the footstool of thy Majesty: and with an unfeigned sorrow for all my sins, do, as he did cry unto thee for favour, saying; Lord be merciful to me a sinner. One deep calleth to an other, the depth of misery to the depth of mercy. Have mercy upon me, O Lord, according to thy great goodness, and in the multitude of thy mercies do away all mine offences. Lord I acknowledge & confess my sins, and mine iniquities are not hid from thee. By creation, I confess, thou didst make me good, in righteousness and true holiness I was like unto thee: & if my first Parents had not defaced that image, I should have served thee in truth all the days of my life. But, they falling from thee, I fell with them: and, they sinning against thee, I sinned with them. And as when a great man is a traitor his blood is stained: so by Adam's transgression his posterity is tainted. Thus, O Lord, I was conceived in sin, and brought forth in iniquity: and now I know that in me, that is, in my flesh, there dwelleth no good thing: yea, I am by nature the child of wrath: if I have none other but my first birth, I may curse the day that ever I was borne. I feel O Lord (but it is thy spirit that giveth me this feeling) that mine understanding is darkened, conscience seared memory decayed, will bewitched, heart hardened, affections disordered, conversation corrupted: my thoughts, desires, and best actions are abominable sins in thy sight. Mine eyes cannot see thee in thy creatures; mine ears cannot hear thee in thy word; my mouth cannot praise thee in thy works; mine hands and feet cannot serve thee in my calling: destruction and calamity are in all my ways, and the way of peace I have not known. For these sins of mine, I am subject to the curse: for cursed are they that err from thy statutes: Cursed is the earth, with briars and barrenness; and cursed is the heaven with often droughts and moistness. And for myself, what am I not subject to by reason of sin? My body is subject to all diseases, my soul to all her sicknesses, my name to all reproaches, mine estate to all casualties, & I deserve justly to be delivered over to the illusions of Satan, allurements of the world, corruptions of my flesh, hardness of heart, desperation of thy goodness, calamities in my calling, and to eternal destruction after I am dead. Unto whom now shall I come for comfort? unto whom now shall I sue for secure? I am stung with a Serpent; I will look up to the brazen Serpent: I am sick of sin; I will go to the Physician of my soul: I lie dead in the grave of corruption; who shall raise me up but he that is the resurrection and the life? O bountiful jesus, O sweet Saviour, O thou Lamb of God that takest away the sins of the world have mercy upon me. Lord give unto me a true and lively faith, to apprehend and apply all the promises of salvation to my sinful soul: and to this purpose, illuminate mine understanding, confirm my memory, purify my conscience enlarge mine heart, rectify my will, order all the members of my body, and so sanctify me throughout, that my whole body, soul, and spirit, may be kept blameless till the glorious appearance of my Saviour Christ. Grant me, I beseech thee, knowledge of thy truth, faith in thy promises, fear of thy Majesty, zeal of thy glory, obedience to thy statutes, faithfulness in my calling patience in troubles, hungering after righteousness, and a tender affection towards all my brethren. Grant me, I beseech thee, the gift of Regeneration to become thy child: of faith to believe thy promises: of obedience to do thy will: of prayer to seek thy presence: of comfort to endure thy trials: and of strength to continue thy servant to my lives end Grant me again, and grant it I entreat thee, the saving knowledge of thy word, let it be in my mind by understanding, memory by remembering, thought by meditating, heart by affecting, tongue by speaking, and mine actions by performing it to my dying day. Mine heart O Lord is deceitful, let me watch over it: my will is unwilling to all goodness, let it run the way to thy commandments: Many behold my life & conversation, let it I beseech thee be ordered aright. To this end, teach me to sanctify thy name, advance thy kingdom, do thy will: Thou hast placed me in a calling: make me painful in it, that thereby from thee I may have my daily bread. If I have it, keep me from pride: if not, keep me from despair. And forgive me the abuse of all thy good blessings. And howsoever I must needs live in this world, yet let me use it, as though I used it not: let my conversation be in heaven, mine eyes on thy presence, my trust in thy providence, my delight in thy word, and the communion of Saints. Make me think often of heaven that I may love it, of hell that I may fear it, of death that I may expect it, of judgement that I may escape it, and of the vanity of this present world; that thereby I may learn to contemn it. I live by thy providence a life of nature, I desire by thy spirit to live the life of grace: put on this desire, O my God, by thy spirit, and draw me from good desires, to delights, from delights to actions, from actions to continuance in doing that which is good. And because Satan, the adversary of thine elect, goeth about as a roaring lion seeking whom he may devour, let me not be ignorant of all his enterprises. Make me wise to foresee his stratagems, vigilant to beware his pitfalls, circumspect to prevent his practices, courageous to resist his temptations, and constant to overcome his suggestions. He is strong, be thou stronger in me: he is wise, be thou wiser for me: he is watchful, be thou more watchful about me: he is malicious, be thou merciful unto me. Let him never find me idle, for than he will allure: nor careless, for than he will surprise: nor sinning, for than he will subdue. O jesus, be thou jesus unto me: save me O Lord from this enemy of mine, that this Dragon never infect me with his poison, this Serpent never kill me with his sting, this Lion never tear me with his teeth, and this adversary never have power to overthrow me. O Christ, be thou Christ unto me, and anoint me so with the oil of thy Spirit, that of thy fullness I may be filled with grace, even that grace which may further my salvation. By it I acknowledge my misery, by it let me feel thy mercy: give me by it a broken heart, a contrite spirit, a sorrowful soul, an humble mind, a lively faith, that by humbling myself, I may be lifted up by thee; and by believing thy promises I may come unto thee: and that as by the one I may mourn for my sins, so by the other I may believe they are pardoned. I durst not be so bold as crave this thy favour, but that I am encouraged by confidence of thy mercy. Do the simple beg wisdom? thou givest it: do the afflicted beg deliverance? thou grantest it: doth he that is troubled with his sins come unto thee? thou seest him a far off thou embracest him in thine arms, receivest him into thy grace again. Thou commandest, why should I not obey? thou promisest, why should I not believe? thou hearest, why should I not speak? I speak unto thee in the language of Canaan, keep not silence at these my prayers. Thou O my Saviour hast died for my sins: let the power of thy death make me die unto sin, especially to my beloved sins, and such as I can hardly get the mastery of. Thou, O Lord Christ, art risen from the dead, let the power of thy resurrection make me to rise unto newness of life. And that which is impossible to flesh and blood, make it possible by the virtue of thy blood. Thou hast redeemed me, suffer me not to be in sins captivity: thou hast triumphed over Satan for me, suffer me not to be under his tyranny. Thou hast covered me with the robes of righteousness, teach me to cast off the rags of iniquity. Thou hast washed me, and I am clean: keep me that I return not with the swine to my wallow. Thou hast begun thy good work in me: perform the work that thou hast begun, and strengthen me in the works which I do, have or shall take in hand. Keep me good Lord in my old age, forsake me not when I am gray-headed. And when it shall please thee to cast me upon my sick bed (as what man liveth who shall not see death?) grant that I may take my sickness patiently: and at the last gasp, let not either sin or Satan take such hold upon me, that I depart this life with crying, and scriching, and words of despair; but that believing thy word, and yielding to thine ordinance, my last hour may be my best hour, and I may say with the Psalmist; Lord into thine hands I commend my spirit: for thou hast redeemed me, O Lord God of truth. Thus I still cry unto thee for mercy because my sins cry against me for justice. Preserve me O Lord, for I trust in thee, and let me in all things see that I am preserved by thee: let me see it in the health of my body, the peace of my conscience, the gifts of my mind, the credit of my name, the works of my calling, and upon all such as are near and dear unto me. Thou hast been good unto me in times past, O that I could depend upon thee for the time to come. Thou hast by thy mercy kept me from gross sins, cleanse me, I pray thee, from my secret sins: especially such as put forth their heads when I am but a little moved. Am I provoked? stay mine anger: is my enemy advanced? assuage mine envy: have I abundance? temper mine intemperance: am I in want? mitigate my fears: dost thou exalt me? keep me from pride: dost thou humble me? keep me from impatience: dost thou withdraw thyself from me? let me ever say, Up Lord, why sleepest thou? doth Satan assault me, because I am rich in grace? preserve me O Lord that I lose not thy grace. For woe is me, if I fall from thee. I have promised that I will not fall, thou hast promised I shall not fall, lead me by thine hand that I do not fall. Finally, because thou hast been good unto me many ways, Lord make me thankful for all thy favours. Thou hast made me a man, not a beast; a Christian, not an Heathen; a Protestant, not a Papist. Whilst many are ignorant, I have knowledge: whilst many are profane, I have been obedient to thy will: whilst many want the ordinary means of salvation, thou afford me means for salvation of my soul. Many are bound, I am free: in prison, I have liberty: in want, I have sufficiency. They live in wars, I in peace: they in persecution, I in free profession of the truth: they in sickness, I in health. And although by my sins I deserve to be consumed, yet thou hast spared me a great while, and given me a long time of repentance. What shall I give unto thee for all these mercies and favours of thine? I will take the cup of salvation, & praise thy great and glorious name; and most humbly entreat thee, that as thou never ceasest to be good unto me, so I may never cease to be thankful unto thee. Pardon, good God, my loss of time, my abuse of thy creatures my negligence in my calling, my unthankfulness for thy kindness: and whatsoever is wanting in my person, practice, prayer, or thanksgiving, make a supply of it in the merit of Christ jesus: to whom, with thee, and thy blessed spirit, be all praise, and glory, now and for evermore. Amen. A PRAYER TO BE SAID by a sick person, or for him, changing my unto us etc. Almighty God, and in jesus Christ my most merciful and all-sufficient Saviour, I thy sick and sinful servant, diseassed in my body, and distressed in my soul, do fly unto thee, yea to thee alone for succour. I have lived heretofore in the health of my body, I acknowledge that thou wast the author of my health. I am cast down upon my sick bed, thou hast by thy providence sent this Herald to arrest me. It is O Lord the messenger of death, preaching unto me that undoubted doctrine, which I have been learning ever since I was borne namely, That it is appointed that all must die, and after death cometh judgement. My spirit is willing and would feign say, Come Lord jesus, come quickly; my flesh is frail, and in weakness doth say, Father if it be possible let this cup pass from me. And as in mine health I did nothing but sin, when I was not assisted by thy good Spirit; so now in my sickness, I shall do nothing but sorrow, unless I be comforted by the same Spirit. O Lord comfort me in this agony of mine, and say unto my soul, I am thy salvation. Thou art the Physician, heal me: thou art that Samaritan, pity me: thou art the resurrection and the life, quicken me: and quicken me so in the inner man, that neither the love of this world, nor the loosen of this light, nor the consideration of thy justice, nor the fear of death, nor the terror of hell, may make me unwilling to departed this life. Thou alone knowest the sorrows of mine heart, take them away: thou beholdest my fear of death, deliver me out of all my fears: cover my sores with the righteousness of thy Son, heal them by the blood of thy Son: and though thou lance them with the knife of the law, yet bind them up again with the bands of the Gospel. I know that my Physician dwelleth in heaven, yet he sendeth his medicines down upon the earth. Besides thee, none in heaven can help me, and there is none in earth, in comparison of thee, to do me any good. I am weak, strengthen me: I am sick, cure me: I am faint, comfort me: I must die, quicken me: I am assaulted, defend me: I am full of fear, encourage me: I have desired to live the life of the righteous, O let me die the death of the righteous, and let my last hour be like unto his. Into thine hands do I commend my soul, for thou hast redeemed it, o Lord God of truth. My conscience doth tell me that I have sinned against thee, and whatsoever I now suffer, it is for my sins: they are like an heavy burden upon my soul, they press me down to the grave of death, and Satan doth lay them now especially before me, to make me despair of thy mercies in Christ. Lord assure me of the pardon of them all, persuade my soul by the Spirit of my Saviour, that they are nailed to his cross washed in his blood, covered in his righteousness, acquitted by his death, buried in his grave, and fully discharged by his alone satisfaction. Now, now I stand in need of thy Spirit, let it cry in mine heart, Abba, Father: I desire none Angel from heaven to comfort me, I desire the Spirit of adoption to assure me: to assure me o Lord, that thou art my Father, and I thy son; thou my shepherd, and I thy sheep; thou my king, and I one of those subjects, who shall shortly wait upon thee in the kingdom of heaven, to which I must pass by the gates of death. O though I have now a sick body, yet grant me, I pray thee, a sound soul. In thy hands are life and death: thou hast the keys of the grave and death, thou bringest to the grave, and pullest back again: my mother bore me a mortal man, I came into this world to leave it at thy pleasure: it pleaseth thee now to forewarn me of mine end, which might have come upon me before this time: I might have perished either in the womb, or in my cradle, or in my childhood, or before I had known thee, or suddenly might I have been taken away; and I deserved to die so soon as I was borne: I own thee a death, as Christ jesus died for me. I have been falling to this haven ever since I was borne, be thou my Pilot, that I sink not in the havens mouth, but that I may land at the port of paradise. I have done, I confess, little service unto thee, and if thou shouldest now take me away, I should die before I have begun to live. Thou knowest what is best for me: Convert me O Lord, and I shall be converted; O Lord, turn me, and in a moment, I shall be turned unto thee. Therefore dear Father, give me that mind which a sick man should have, faith in thy promises, hope of eternal life, patience with my pain, a desire to be loosed, and to be with Christ, and a loathing of the vanities of this present evil world. Call to my remembrance all those things which I have heard, or read, or felt, or meditated of, to strengthen me in this hour of trial, that I who have been negligent in teaching others by my life, may now teach them how to die, and to bear patiently the like visitation. Lord grant that my last hour may be my best hour; my last thoughts the best thoughts, and my last words the best words that ever I did speak: so that with my sweet Saviour I may then say, Father into thine hands I commend my spirit: or with old Simeon say, Lord now lettest thou thy servant departed in peace according to thy word. Take away from me in that hour all terror of conscience, all scriching and howling, all sottishness, and senselessness, which doth often accompany the wicked at their ends; and since thou hast lent me for a while my life, grant that I may willingly restore it again, when thou callest for it to heaven. Let not the grave make me afraid, because it is perfumed by the burial of Christ, and made as a bed for my body to rest in, against that day, in which thou shall cloth me again with mine own flesh, and make it like to the glorious body of Christ, when he will say unto me, Come thou blessed of my Father, inherit the Kingdom which was prepared for thee, before the foundations of the world were laid. Lord I thank thee for all thy mercies in the time of my health, and in this of sickness; especially that thou hast taught me out of thy word, which also by thy Spirit I believe, that howsoever I am by nature mortal, yet by grace thou hast made me immortal; and that I am translated from death to life. I thank thee O Lord for all the good means of health offered to me in this visitation of mine, as my Christian friends, their holy prayers, and godly comforts: for the means of Physic, and all other favours which I now taste of in this sick bed of mine, which thou hast denied unto many of thy servants and dear children, who have deserved thy favour more than myself. I thank thee also, that as I have lived in a Christian Church, so if I die I shall die in thy Church, and be buried in the sepulchres of thy servants, who all wait for the consolation of Israel, and the Redemption of their bodies in the Resurrection of the just. Bless all good means unto me, so far forth as it may be for thy glory, and my good: and as I have ever prayed, Thy will be done: so now let me not be offended that thy will is done. Teach me that all things, even both sickness and death, turn to the best to them that love thee: teach me to see my happiness through troubles: that every pain is a prevention to the godly of the pains of hell: and that this light affliction which is but for a moment causeth unto us a far most excellent and eternal weight of glory. Teach me again by thy holy Spirit that there is none hurt by going to heaven: that I shall lose nothing but the sense of evil: and that anon I shall have greater joys than I feel pain. O death, where is thy sting? O hell, where is thy victory? I thank thee O Lord who hast given me victory by jesus Christ: in the confidence of this conquest I come unto thee, & am assured that if I live, I shall live unto thee, and if I die, I shall die unto thee. I desire to be dissolved, and to be with Christ, for he unto me is both in life and in death advantage. I shall by death put off corruption, and put on incorruption, shake off sin, and be covered with righteousness, cast off mortality, and be attired with immortality; I shall lose my life in earth, and find it again in heaven. Thou my Father, Christ my brother, the Saints my kindred, happiness mine inheritance, are in heaven already, why should I fear to go thither, whither all the godly dead are gone before me, and all the faithful living shall follow after me? Why art thou troubled O my soul, and why art thou so disquieted within me? Lord I know I cannot escape death, why should I fear it? my chiefest happiness is behind, and I cannot have, it unless I go unto it. I could be content to go thorough hell to heaven, O make me to go through death to heaven. My pains I confess O Lord are great, but since I travel to bring forth eternity, make me patiented to endure all pains. I see my sins, make me now to see my Redeemer: I fear the judge, persuade me that his Son is become my intercessor. Satan would affright me, I hope thine Angels pitch their tents about me: the grave will gape on me, out of thy word I know, it was the bed of my Saviour. What though I leave many alive behind me? yet they shall all follow after; if I get mine inheritance before my brethren, I must be more thankful to my father for it. Grant therefore most merciful God that if I live, I may live to sacrifice, and if I die, I may die a sacrifice: I am thy servant, and the son of thine handmaiden, do with me what thou wilt. Bless O Lord the surviving generation, make them wise to salvation, to number their days a right, and to apply their hearts to wisdom. And though thou kill me, yet let me now trust in thee. Grant this O Lord for thy sons sake, in whom alone thou art well pleased, for my comforts sake, which by this means shall be increased, and for the beholders sakes, who shall see mine end, that they all may say, Grant that we may die, as this our brother did, so that our ends may be like unto his, and our souls follow his. Amen. Even so come Lord jesus, come quickly: and the Grace of our Lord jesus Christ, the love of God the Father, and the comfort of the holy Ghost be with me now and for ever more. Amen. Blessed are the dead that die in the Lord. Revelat. 14. The eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man to conceive the good things which God hath prepared for them that love him. 1. Corinth. 2. We know that if this earthly house of this Tabernacle be destroyed, we have a building given of God, that is, an house not made with hands, but eternal in the Heavens. 2. Cor. 5.1. Farewell my friends, but you shall follow: for it is appointed that all must die. A THANKS GIVING AFTER DELIVERANCE from any cross or sickness. O Eternal God, almighty and most merciful Father, the life of them that die, the health of them that are sick, and the only recoverer of them that are cast down: I thy late sick and sorrowful servant, do with bent knees, and a thankful heart, prostrate myself before thee at this time; and do thankfully acknowledge all those benefits, which from my cradle thou hast heaped upon me till this present hour. When I was nothing I was created by thee: when I was worse than nothing, I was redeemed by thee: When I was worthy nothing, I was sanctified by thee: and when I shall return to nothing, I shall be glorified by thee. And though I never knew thee as I ought, loved thee as I should, obeyed thee as thou commandest, nor thanked thee as thou deservest for all thy favours, yet hast thou loaded me so with thine abundant favours, as if I had ever done thy will. Experience have I had of thy goodness many times, but never more then in my late & last visitation. I acknowledge O Lord that at that time, I chattered like a swallow, I mourned like a dove, I panted like an heart, & all joy and gladness was parted from my soul. I looked upon my friends, they could not relive me; I sent to the Physicians, they could not recover me; I used all means, no means would help me: I sought unto thee, yea to thee alone in my trouble, and thou hast delivered me from all my distress. My mourning is turned into mirth, my sorrow into solace, my sickness into health, and my death into life. O thou, that art the wellspring of life, the fountain of health, and the alone preserver of all mankind, what shall I render unto thee for all those mercies that I have received, and for all those judgements that I have escaped? ask of me, and I will give it: command me, and I will perform it: tell me, and I will do it. A thankful heart is a sacrifice to thee; a grateful mind is well pleasing unto thee; and therefore in the sight of thy sacred Majesty, and in the eyes of all thy people, I will take the cup of salvation, and magnify & praise thy holy name, that thou hast dealt so favourably with me. The pangs of death had seized upon me, thou hast restored me from death to life; the sorrows of the grave had taken hold upon me, thou hast delivered my soul from the grave. Thou didst hide the face of thy loving kindness from me, now the light of thy countenance hath shined upon me. And I who heard of late this message with Hezechiah, Set thy soul in order, for thou shalt die and not live, do now see and feel this joyful promise, I have added to thy life yet a number of days. Teach me so to number these my days aright, that I may apply mine heart unto wisdom: and that howsoever I live here for a while, yet that thou hast appointed, that I shall once die. And because this meditation ought to be the meditation of all Christians, and will teach us to contemn this present evil world, grant me that I ever may think of mine end, and that exact account, which I must give unto thee, of every action I do in this flesh, whether it be good or evil. To this purpose grant me the assistance of thy Spirit, that I may so live hereafter before thee in this life, that I may live with thee eternally in the life to come. Teach me O Lord thy way, and I will walk in thy truth: knit mine heart unto thee, that I may fear thy name: teach me to do thy will, for thou art my God, let thy good Spirit lead me into the land of righteousness. Create in me a new heart, renew a right spirit within me, and establish me with thy free Spirit. I asked of thee life, and thou gavest it me, I called for thy salvation, and thou heardest me. I will praise thee, O Lord, with all mine heart, and I will magnify thy name for ever. For many are thy mercies towards me, and thou hast delivered my soul from the lowest grave. If thou desiredst burnt offerings, I would give it thee; if all that I have, I would bestow it on thee; but a thankful heart, an obedient life, a zealous profession, a godly conversation, is the only sacrifice thou delightest in: make me therefore ever hereafter, to deny ungodliness and worldly lusts, and to live soberly, and godly, and righteously in this world: that others seeing my godly behaviour, may glorify thee in the day of visitation. Make me to repent of my sins the causes of my sickness, to believe in Christ the author of my health, and to depend upon thee the doer and giver of all good things. And now I am whole, give me thy grace not to sin again, lest a worse thing happen unto me. To this end, rectify my judgement, strengthen my memory, purify my conscience, whet on mine affections, order my will, and put on all the faculties of my soul and body, that I may love thee for thy mercies unfeignedly, fear thee for thy judgements uncessantly, praise thee for thy favours continually, pray unto thee for thy goodness daily, and obey thee according to thy will, dutifully. Make me to know thee as thou hast revealed thyself in thy Word, to acknowledge thee as thou hast opened thyself in thy Son: to think on thee, as the solace of my soul, to cleave unto thee, as the author of salvation, and to speak of thee as thou art wonderful in all thy works. My soul praise thou the Lord, and all that is within me praise his holy name: my soul praise thou the Lord, and forget not all his benefits, which forgiveth all thy sins, and healeth all thine infirmities, which redeemeth thy life from the grave, and crowneth thee with mercy and loving kindness: which satisfieth thy mouth with good things, and reneweth thy youth like the Eagles. Thou art full of compassion and mercy, slow to anger, and great kindness. Thou wilt not always chide, neither keepest thou thine anger for ever. Thou hast not dealt with me according to my sins, nor rewarded me according to mine iniquities. For as high as the heaven is above the earth, so great is thy mercy towards them that fear thee. As far as the East is from the West, so far thou removest my sins from me. As a Father hath compassion on his children: so hast thou compassion on them that fear thee. Thou knowest whereof we be made: thou remember'st that we are but dust. I will praise thee O Lord among the people, I will sing unto thee in the congregation of the Saints. For thy mercy is great above the heavens, and thy truth above the clouds. Let my soul live, and it shall praise thee, and thy judgements shall help me: Help me they shall to love thee more zealously, to fear thee more reverently, and to obey thee more carefully all the days of my life. I confess, O Lord, that before I was afflicted, I went astray: but now I have learned thy precepts. It is good for me that I was afflicted, for I sought unto thee in my troubles: I was in mine health an untamed heifer, it was thy goodness to lay thy yoke upon me, and to give me courage to bear it patiently. Thou hast taken it from me before I shook it off, but it will come again: make me in prosperity to think on adversity, in health to think on sickness, in sickness to think on death, and at all times to think so on judgement, that whether I wake or sleep, eat or drink, or whatsoever I do else, I may ever have this voice sounding in mine ears, Arise ye dead, and come unto judgement. I will sing unto the Lord all my life, as long as I have any being, I will sing praises unto my God. O my soul praise thou the Lord. Praise ye the Lord. Praised be the Lord God of Israel from this time forth, and for evermore, and let all people say, Amen. Are there not ten cleansed? where are the nine? there is none returned to give thanks but this one, and he is a Samaritan. Luk. 17.17.18. Behold thou art now whole, sin no more, lest a worse thing happen unto thee. A PRAYER FOR A SICK person, man or woman, changing the sex. O Almighty, everliving, and everloving God, and in Christ jesus our most gracious and merciful father: thou hast taught us out of thine holy word, that Man which is borne of a woman, hath but a short time to live, and is full of misery: his life is a shadow; his days are vanity; his years are nothing, in comparison of thee, and in the end he fadeth as a flower of the field, and never continueth in one stay. Experience we have of the frailty of our life, in beholding this diseased and distressed servant of thine, whom thou hast cast down upon the bed of sickness: He was, as we thought, of late in good health, and now we see him at the point of death. In him let us behold our frail estate, and truly to consider that all flesh is grass. And because we are now in this house of mourning, let us be admonished of our later end, and behold what afterward shall become of us. Make us truly to mourn with them that mourn, and to weep with them that weep. And grant unto us all the forgiveness of our sins, ●he assistance of thy Spirit, assurance to be heard, and a fellow feeling of our brother's miseries; that we may the better call upon thy name, and pray to thee for him, who standeth in need to be prayed for. Thou art, O Lord, the conduit of comfort, be a God of comfort and consolation unto him: thou art the forgiver of all our sins, blot all his sins out of thy remembrance: thou art the Physician to cure all sores, look favourably upon him in this sickness of his. And as thou art the God of patience, mitigate his pains: of hope, assure his heart: of mercy, confirm his faith: of justice, look upon thy Son: and as thou art the resurrection and the life, be unto him both life and resurrection. It is true, O Lord, that he hath deserved a far greater punishment, and that thou shouldest scourge him with all thy rods: he feeleth his sin, he feareth thy justice, he is affrighted at death, he trembleth at thy judgements, and unless thy law were his delight, he should have perished in this his trouble. He appealeth from thy justice unto thy mercy, and in consideration of thine abundant goodness, doth say unto thee in the bitterness of his soul; Lord be merciful unto me a sinner. Have mercy upon him, O Lord, have mercy upon him: and according to the multitude of thy mercies do away all his offences. Grant him thy grace, to bear willingly this cross, the cross of sickness, to drink hearty of this cup, the cup of affliction, to endure patiently this yoke, the yoke of tribulation, and to suffer meekly this rod, the rod of correction. Naked he came out of his mother's womb, and naked shall he return again: O Let him now say with thy servant job; The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord. He hath received good things of thee, make him to receive evil also: and as heretofore he rejoiced in his health, so teach him now to rejoice in sickness: and as he was not ashamed to live, so let him not be afraid to die, because his life is hid with Christ in heaven. Teach him, O Lord, by thy holy Spirit, that he cannot suffer more for thee, than Christ his Saviour suffered for him: and though thou hast now powered into the wounds of his corruption, the sharp wine of grievous tribulation, yet after the example of the good Samaritan, instill also the suppling oil of comfort; whereby he may be able to endure these troubles, which otherwise would be intolerable unto him. As his pain increaseth, so increase his patience: and as it decreaseth, so increase his thankfulness. Turn this visitation to the good of his soul: lay no more upon him than he is able to bear: and as he feeleth thy justice, in suffering for his sins; so let him feel thy mercy, in correcting him for them: and as thou now triest when her he will love thee or no, so make him now most to love thee when thou correctest him as thy son. Let his heart be glad, his tongue rejoice and his flesh also rest in hope because thou wilt not suffer his soul in the grave, nor his flesh (through thine Holy one) to see corruption. Remember not Lord his, or our iniquities, spare him good Lord, spare thy servant, whom Christ hath redeemed with his most precious blood, and be not angry with us for ever. Lord save thy servant, which putteth his trust in thee: send him help from thy holy place, and evermore mightily defend him: let the enemy have none advantage against him: nor the wicked approach near unto him: be unto him a strong tower against the face of his enemy: O Lord hear our prayers, and let our cry come unto thee. We cry and call unto thee alone for him: visit him, as thou didst visit Peter's wives mother: comfort him, as thou didst comfort the sick of the palsy, & cheer him, as thou didst cheer that godly man Simeon, that he now, seeing his Saviour in heaven, may joyfully say; Lord now lettest thou thy servant departed in peace, for mine eyes have seen thy salvation. In the mean time strengthen him against all temptations; defend him against all assaults; relieve him in all his weakness; and deliver him from all his fears. O Lord jesus Christ, who for his and our sakes, camest into the World, obeyedst the law, suffered'st reproach, baredst our sins, and gavest over for us thy precious life to death; look thou upon this thy patient: let thy blood wash away the spots of his sins: let thy righteousness cover his unrighteousness: and let thy satisfaction be his merit. O holy Ghost the comforter of all that want comfort, send down thy grace into the heart of thy servant, call to his mind, whatsoever consolation he hath before learned cut of thy word; especially that by Christ he shall inherit heaven: give him now such a portion of thy grace, that he neither waver in his faith, nor stagger in his hope, nor faint in his patience, nor cool in his love, nor sorrow at his dissolution, nor look back to the world, nor be overmuch cast down with the dread of death. Grant that when death shall have closed up the eyes of his body, the eyes of his soul may be fixed upon thee: that when his speech shall be taken from him, than his heart may cry unto thee, & say; Come Lord jesus, come quickly. Hear us good Lord, praying for him; hear him praying for himself; & hear us all for Christ jesus his sake, in whom alone thou art well pleased, and in whose name, and in whose words we conclude our unperfect prayers, saying, Our Father, etc. LOrd bless us and keep us, Lord make the light of thy countenance thine upon us, and grant us thy peace. O God the Father, look upon thy son; O God the Son, look upon thy servant; O God the holy Ghost, enter into thy temple: O holy Father, O righteous Son, O comforting holy Ghost, O blessed, and glorious Trinity, one in essence, three in person, be with this thy servant; comfort him with that comfort which we would desire in the like visitation: let thine Angels pitch their tents about him: let his last hour be his best hour: make his life victorious, his death precious, and his and our resurrection glorious, through jesus Christ our Lord. Amen. Lord jesus be with his spirit. Amen. Amen. A THANKS GIVING FOR THE faithful departure of one after he or she is dead, changing as before. O Lord God, the only health of them that live, and the alone life of them that die: according to thy commandment we called upon thee, and in desire of thy goodness we cried unto thee, that thou wouldst be gracious unto this servant of thine, whose body lieth dead before our eyes. We asked his life, thou gavest it not; because thou sawest what was best for him: we desired his patience to endure this cross; thou heardest our prayers, and hast not denied us the request of our lips, because that alone was fittest for him. He died not as a fool dieth, neither was his dissolution bitter unto him. He is now, O Lord, a tree, planted in thine orchard: a stone, settled in thy building: a Priest, sacrificing at thine altar: a star, fixed in thy heaven: and an heir, reigning in thy kingdom. If he had died like Absolom, we might have taken upon us David's lamentation: or like Saul, we might have taken upon us samuel's lamentation: or as the malefactor on the left hand of Christ, we might have lamented and mourned for him, as doubting that he died not the death of the righteous. But precious in thy fight was this death of his: and comfortable in our sight was this departure of his. He like a Lion triumphed over death, and like a Lamb resigned up his life: he knew that this Redeemer lived, and that Blessed are the dead that die in the Lord. His faith was in thy promises, his hope was in thy mercies, his love was on thy joys, his zeal was on thy glory, and his desire was to be in heaven. For this thy favour towards our Christian brother, we yield unto thy Majesty all possible thanks, and that thou taking him out of this vale of misery, haste, by thine Angels, carried his soul to the throne of thy glory. We are, O Lord, we confess, full of sorrow, in that we have lost the comfort of his presence, and we could have been contented to have enjoyed him longer, if it might have stood with the good pleasure of thy will. But we need not to mourn as men without hope: because we are persuaded he so died in thy favour; that as his soul is partaker of eternal glory, so in that great day of assize, and general judgement, this body of his which shall return to dust, must be raised up again to live for ever, and then be made like the glorious body of Christ jesus in heaven. He O Lord is gone before us, and we must one day follow after him. O how can we render unto thee sufficient thanks, for thy great favour to us Christian people, above all the nations of the world, whom when thou callest out of this wretched life, thou vouchsafest to place us with thine Angels, in thy kingdom! In the sight of the unwise they appear to die: but in the eyes of the godly, they are translated from death to life. They are arrayed with white, have crowns on their heads, and Palms in their hands: they shall not die, but live, and do behold thy goodness in the land of the living. They serve thee at thy table, eat in thy kingdom, sing of thy praises, are freed from all miseries, and they follow the Lamb whither soever he goeth: and enjoy such pleasures, as the eye hath not seen, because they are not visible, yet the heart doth believe, because they are most comfortable. We beseech thee, O Lord, that since we must for a while go on in our pilgrimage, we may ever have our eyes bend towards our country: raise us out of the grave of sin, renew in us the life of righteousness: estrange us from the love of this world: possess us with a love of heaven: take from our feet the fetters of pleasure, that we may run as fast to heaven, as the wicked do to hell: take from our backs the burden of worldliness, that we may look as steadfastly upon things that are above, as worldlings do upon things that are below. Guide us ever so by the direction of thy Spirit, that both in sickness and in health, in prosperity and adversity, in life & at death, we may so behave ourselves in this present world, that, whensoever it shall please thee to call us hence, we may by faith in thy promises, & hope of thy mercies, commend our bodies and souls into thy merciful hands. In the mean time hasten the coming of thy Son: shorten these days of sin: confound the enemies of salvation: dissolve in every one of us the cursed works of Satan: sanctify thy name: advance thy kingdom: accomplish thy will: give us our daily bread: forgive us all our sins: give us not over into any temptation: but deliver us from all evil, both of sin in this life, and of punishment in the life to come; so that we with this our brother, and all other departed in the faith of Christ, may have our perfect consummation and bliss in thy eternal and everlasting kingdom, through jesus Christ our Lord, to whom with thee our Father, and the holy Ghost our Sanctifier, our sanctifier in this life, and our glorifier in the life to come, be all praise, power, Majesty, might and dominion, ascribed of us and thy whole Church, from this time forth and for evermore. Amen. A PRAYER FOR A WOman in travail. O Lord, our Lord, Creator of all things, preserver of all mankind, comforter of all thine afflicted, and the only deliverer of such as are in danger, we the children of Eva by our inborn transgression, yet the daughters of Sarah by sanctification of thy Spirit, do seek and sue unto thee for a blessing at this time. We are, O Lord, assembled for the comfort of this woman, who travaileth in pain, to be delivered of a child; her sin is great, her danger is not small, her pains will be grievous, & the hour of life is now at hand. If we were Heathens, we would call upon juno: if Idolaters, we would call upon the Virgin Marie: but seeing thou hast vouchsafed us to become true Christians, we call upon thee alone to help her. We therefore beseech thee O Lord our God, to be good and gracious unto this servant of thine, and howsoever through the transgression of our first mother, she cannot be delivered but with great pain, (for thou hast laid this curse upon us sinful women, that in much sorrow shall we bring forth children) yet since thou hast given her faith in thy Son; mitigate we entreat thee this sorrow of hers: assure her of the forgiveness of her sins: strengthen her with the comfort of thy Spirit: confirm her in the faith of her Saviour, and bless all good means here present for her comfort. Lay no more upon her than she is able to bear: make haste to deliver her out of her pains; and teach us all that are about her, to avoid at this time effeminate speeches, wanton, behaviour, & unseasonable mirth, which often doth accompany such meetings as this. Bless us in our comforts to her soul, and labour for her deliverance: bless the work of the Midwife, whose help she must use for her better deliverance: and though she be now in great pain, bless her, O Lord, in such a sort, that anon she may forget her pain, because a child is borne into the world. Yea and we pray unto thee for this child in her womb; thou hast enroled it in thy book, thou hast made it in thy frame, the bones thereof are not hid from thee, all the members of it are written in thy volume. Thou didst visit it at the time of life, visit it now at the hour of life. Give unto this woman thy handmaid, neither a monstrous, a maimed, or a dead birth: but as thou hast blessed the conception of this infant, so let they blessing be upon it, that eftsoon it may be brought with perfection into the world. Thou hast appointed marriage for this purpose, thou hast promised a blessing to thine own ordinance, thou hast performed thy promise to many in this case, and according to thy commandment, we entreat alike performance of thy promise at this time. Hear us O Lord, for Christ jesus his sake. Visit thy servant, as thou diddest Sarah, comfort her, as thou didst Rebeccah, cheer her, as thou didst Leah, and if it be thy good pleasure, make her quickly a joyful mother of a child. Let her say, O Lord help me, and deliver me right soon: and let us say, be unto her a present help in this needful time of trouble. O Lord hear our prayers, and let our cry come unto thee and that for Christ jesus his sake, in whose name we call upon thee, saying, Our Father which art etc. A THANKSGIVING after her deliverance. MOst gracious God, and in jesus Christ our most patiented, pitiful, & powerful Father, as thou hast commanded us to call upon thee in troubles, and hast promised to hear us, and deliver us in our troubles: so thou hast enjoined us in thy holy word, that after our deliverance out of any of our troubles, we should be thankful unto thee for the same. We therefore sinners by nature, but thy children by grace, do cheerfully acknowledge thy goodness to us, and thy special favour to this woman thy servant. We called upon thee, and thou heardest us: we sued unto thee, and thine ears were opened to grant our requests. We asked thy favour to thine handmaiden, thou gavest it: we begged a blessing for this child, thou hast blessed it: and now thou hast made her a joyful mother. Her soul may magnify thy name, and her spirit may rejoice in God her Saviour. Thou hast given her her hearts desire, and hast not denied her the request of her lips. Thou hast taken away her reproach, & thou hast blessed the undefiled bed. Thou hast given her, & her husband this pledge of love, and thou hast made her an instrument to increase thy kingdom. Glory be to thee in the highest heavens, in earth praise, and let all generations call thee blessed. We bless thee, we praise thee, we adore thee, we give thanks unto thee, O Lord God, for this blessing of thine, and desire to praise thee for ever and ever. Continue thy goodness to this thy servant, give her strength to recover her weakness, joy to forget her late sorrow, & thankfulness that such a child is come out of her leynes, as one day shall inherit the kingdom of heaven. And as we do privately praise thee in this family, so will we do the like in the public congregation, Bless this young infant with thy blessing from above, baptize it with water, and the holy Ghost, endue it with all heavenly graces, defend it against all dangers, provide for it in this mortal life, and crown it in the end with life everlasting. Make the father to delight in the love of his wife, let her breasts satisfy him, and let him keep to her continually. Make her a fruitful vine round about his house, and her children like to olive plants round about his table. Lord thou mightiest have dealt with this woman, as heretofore thou hast dealt with many in thy wrath. She might either have brought forth the wind, or been delivered of a deformed or dead birth: she might either have died in travail herself, or continued longer in those grievous pains. But thou hast looked upon her with the eyes of compassion, and hast given this blessing to the fruit of her womb. Continue thy favour to her, and hers: and let thy blessing be upon all thy children, from this time forth, and for evermore. Hear us O Lord, for Christ jesus his sake, in whose name, and in whose words, we further call upon thee, and thank thee, saying, Our Father, etc. A PRAYER BEFORE THE receiving of the Communion. MOst gracious Father, thou hast called me now to thine holy Table, thou hast set out a part of consecrated bread and wine for me. I acknowledge mine ignorance, that I must be instructed by so many means: and I acknowledge the goodness, that thou vouchsafest to teach me by so many means. I do hear thy word, and then is thy Son offered to mine ear: I receive this Sacrament, and now he is offered unto mine eye. In the testimony of these two witnesses this truth is established in mine heart, that my Saviour suffered death for my sins. As it pleaseth thee thus to offer me thy favour, so give me grace to accept this favour. Am I thus invited to this blessed banquet? Give me grace to put on my wedding garment, that the Bridegroom of this feast never say unto me; Friend how camest thou hither not having on thy wedding garment? Hast thou now commanded me to examine myself? let me now try and examine mine heart, and look how I stand in thy sight: The jews would not eat with unwashen hands, dare I eat with an unwashen heart? they would not drink but their vessels must be purified, and dare I now drink and my soul not purified? Before the passover they sanctified themselves, and before this sacrament shall not I now sanctify myself? I desire to do it, Lord help my desire; lest eating and drinking unworthily, I eat and drink mine own damnation. I therefore being now ready to come to thy Table, do acknowledge and confess mine own unworthiness; I have sinned against thee many ways, and that since I last received this Sacrament: I have not known thee in thy word, beheld thee in thy works, apprehended thee in thy Son, served thee in the spirit, applied thee by faith, feared thee for thy justice, nor admired thee as I ought for thy great mercies. I have not frequented thine house, heard thy word, laid it up in mine heart, nor practised it in my life as I should. I, even I, by the lusts of mine eyes, the lusts of my flesh, and the pride of life, have dishonoured thy great and glorious name. And when thou hast forgiven me ten thousand talents, I would not forgive my brother and hundred pence. What shall I say unto myself? I have sinned: I will do so no more. I have sinned, Lord forgive me all my sins: and grant that in the whole course of my life hereafter, I may live to the honour of thy great name. Give unto me now a broken heart, a contrite spirit, a sorrowful soul, and a mind hungering and thirsting after Christ, and his righteousness. Give me now grace to know thee the only true God, the Creator and preserver of mankind. Give me grace now to feel the burden of my sins, and that I am eased of them by the blood of Christ jesus. I do believe in him, help my unbelief. I am sorry for my sins, make me to be hearty and unfeignedly sorrowful. I promise now to live nearer to thee then ever I have done, give me power to perform my promise. I forgive all that have wronged me even as thou for Christ's sake hast forgiven me. Let this forgiveness of mine be without dissimulation. And because I am now to taste of bread and wine, make me to consider the use of them. I know O Lord that this sacramental bread is not the body of thy Son: this sacramental wine is not the blood of thy Son; but this I know out of thy holy word, that they are seals of his body and blood. Teach me therefore now, most gracious God, that I, seeing bread and wine on the table, may behold Christ upon the cross; and observing the bread broken to me, may consider of Christ's body crucified for me: & looking upon the wine powered out of the vessel, may think how Christ's blood was powered out for my sins. And as I receive this bread & wine into my stomach, for bodily sustenance: so cause me to feed on the body and blood of our Saviour Christ, that it may be nourishment for my soul. Grant, O Lord, that I may so now come to thy holy table, that hereafter I may be partaker of thy heavenly Table, through Christ my Lord, and only Saviour. Amen. Our Father which art, etc. A THANKSGIVING after the Communion. ALL glory, honour and praise be given to thee most glorious God, for all thy mercies bestowed upon me: for mine election in thy love, my redemption by thy Son, my sanctification by thy spirit in this life, and hope of glorification in the life to come. I thank thee for thy word, in which I bear of thy goodness: and I thank thee for this Sacrament, in which I behold thy favour. I have now been partaker of bread and wine: Lord make me partaker of Christ's body and blood. Those they will turn to the nourishment of my body: let these turn to the nourishment of my soul. By those I feel some refreshing for a while, by these let me feel refreshing for ever. O let not Christ's blood be shed in vain for me, but by it cleanse me from all my sins. I have now cast up all the poison of impiety: suffer me not hereafter to lick it up again. I have now disgorged myself of revenge: let me never return to my vomit again. I am now washed from all my pollution: make me to remember that it is the part of a swine to wallow again in mud or mire. I have promised now to live better than before: make the latter part of my life better than the former. I am a living stone in thy building, knit me fast to the corner stone. I am a branch of the vine, set me fast in that root. I am a member of Christ's body, keep me that I never be cut off. I have renewed this day my covenant with thee, grant that I may keep it to my lives end. I have this day been put in mind of the benefit by Christ's death: let me every day think often of his death, that thereby I may learn to die unto sin. And grant that ever hereafter I may so walk before thee, that all such as know that I have been at thy table, may see that I am become a new creature. As for the rest of this day, in which thou hast thus showed thyself unto me, grant that I may spend the same, not in surfeiting and drunkenness, not in chambering and wantonness, not in sporting and idleness; but in hearing of thy word, calling on thy name, meditation of thy mercies, and in holy conference about heavenly things. Unto thee O Father my Creator and preserver, unto thee O Christ my Redeemer and justifier, unto thee O Holy Ghost my Sanctifier, and Instructor, be ascribed of me and thy whole Church, all praise and power, might and Majesty, glory and dominion both now whilst we do live, and for ever whilst we shall live. Amen. Our Father which art etc. NOw the very God of peace sanctify me throughout: and, I pray God, that my whole spirit, and soul, and body may be kept blameless unto the coming of our Lord and Saviour jesus Christ. Amen, 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, and thy right hand amongst us hath 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, pruned 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 Boar 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, 1588. Q. Elizabeth. K. james. 1603. and Queens to be our nursing Mothers. When our enemies came against us, thou subduedst them; when our light was extinguished, thou didst set up a greater; when the Plague was amongst us, thou calmedst it; and when our Country was to be betrayed, than wast our deliverer. What shall we render unto thee for all these favours? or what can we render for all these mercies? O our soul's 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 lips, 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, & to think better of our Christian Brethren, & 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, and honesty to all. 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 State 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 and 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 for evermore. 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 with all your hearts, and consider how great things he hath done for you. But if ye do wickedly, ye shall perish, both ye and your King. GRACES. He that eateth and drinketh, and letteth Grace pass; Sitteh 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, & our meeting at this time, & all thy good creatures provided for us; and grant that we may use them soberly as in thy presence, and receive them thankful, as from thine hand, to the glory of thy Name, the good of our bodies, & the future salvation of our souls, through Christ our Lord, and alone blessed Saviour. Amen. Grace before meat. Almighty Lord God, & our merciful Father, we beseech thy Majesty to be good unto us, in the pardon and forgiveness of our sin past; and 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 thy 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 & 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, & eternal, concerning that life to come: for thy gracious providence this day past, for our comfortable, and 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 and necessary for the same, so it would please thee to feed our souls with that food which perisheth not, but endureth to eternal and 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 & queens Majesty, the Prince, and their Realms: O Lord continue thy truth and peace amongst 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 hast 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 and holy word, and now at this present and often heretofore, most graciously and bountifully refreshed & comforted us with thy good creatures, and with the mutual, society and comfort one of another, and 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 and 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. FINIS.