• 1 An Exposition of the Lords Prayer, with an Apologie for publicke, and priuate set Prayer.
  • 2 A preparation to the Lords Supper, with Ma. ZAN­CHIVS Confession, concerning that Sacrament.
  • 3 A Direction to a Christian life, both in our generall and particular callings.
  • 4 An instruction to Die well, and a Consolation against all Crosses.

WITH DIVERS PRAYERS, And Thankesgiuings fit for this TREATISE. By ROBERT HILL, Doctor in Diuinitie.

  • Pray to Receiue:
  • Receiue to Liue:
  • Liue to Die once,
  • Die to Liue euer.

This is the summe of this Booke.

LONDON Printed by W. S. for Edward Blunt, and William Barret. 1613.

TO THE RIGHT HO­NORABLE, THOMAS, LORD Ellesmere, Lord Chancellor of England, and one of his Maiesties most Hono­rable Priuie Counsell; Grace and Peace.

RIght Honourable; as it is the safetie of a Shippe to haue good Pilotes, the strength of a palace to haue sure Pil­lars, the securitie of the body to haue cleare eyes, and the safeguard of sheepe to haue vigilant shephards: So is it the safe­tie of a Countrie, and safegard of a King­dome, [Page] to haue many wise and watchfull Counsellors. Is this ship tossed? These Pilots will guide it. Is this palace sha­ken? These Pillars will vphold it. Is this body in perill? These eyes will ouersee it. Are these sheepe in danger? These shep­heards will defend them. And as, where there is no vision, the Church is naked: So, where no counsell is, there the State is naked.

Of all the miseries which befell the Israelites, this is recorded to bee 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 woodden Pillars, than no pillars; that body securer, that hath but a squint eye, than no eye; and those sheepe better, that haue any shepheard, than no shepheard: So is that nation in farre bet­ter case, which hath but bad gouernours, than none at all. Is it a blessing to bee commanded by the bad? what a blessing then is it to bee gouerned by the good? [Page] Haue we good Ministers? they are the horsemen and chariots of2. King. 13.14. Israel. Haue we good Magistrates? they are the light of our eyes, the breath of our nostrils, the anointed of the Lord; and vnder their shadow we are preseruedLam. 4.20. aliue.

Amongst many Right Honourable and truely honoured Senators, both Church, and Commonwealth blesse God for your Honour. You are blessed of the Church as an vncorrupt Patron; you are blessed of the Common-wealth as an impartiall Iudge. In the one, you desire to plant pietie, in the other, you are rea­die to supplant iniquitie. In the one you are carefull, that one haue not all; in the other, you are watchfull, that each may haue his owne. In the one you pro­uide for the preaching of veritie; in the other you pronounce the sentence of equitie. Are you in the one to admini­ster Iustice? I may say with Basil; Your arrow euer aimeth at the white: with E­pictetus; Your hand euer holdeth an equall ballance: and with Erasmus; Your sunne shineth alike on the poore and rich. Are [Page] you to conferre Ecclesiasticall prefer­ments? You will not giue that Iaakob bleare-eyed Leah, who hath serued ma­nie a yeare for faire Rachel. You wil not make him a shepheard of mens soules, who is rather to bee a shepheard of mens sheepe. What good you haue done to this Church of ours, let Church-men iudge: you loue our Nation: you haue prouided for vs many decaied Sy­nagogues, and put many poore Prea­chers into the poole of Beth [...]sdah, who haue beene cured of their long disease of pouertie, without the descending of any one Angell.

Experience I haue had of your fa­uour to poore Ministers, in my first certaine maintenance that euer I had in our Church. For though I was afraide euen to looke vpon you, yet you were not forgetfull to prouide for mee; and without any either suing or seeking of mine, it pleased you to annex vnto my Lecture at S. Martins, S. Marga­rets in Fri­day street. that small Bene­fice, which I now haue in London, and where I am carefull to Preach euery [Page] Sabbath, though I cannot liue there for want of an house.

In a thankfull remembrance of your loue to our Calling, and an hopefull acceptation of this enterprised seruice, I am bold to present againe this booke to your Honor. It was penned at the first for the benefit of this Parish: and published by authoritie, for the good of the Church. This Parish of S. Mar­tin mooued mee to penne it:Doctor Vaughan. and that late Reuerend Bishop of London allow­ed me to Print it.

In regard of both these, I doubt not but your Honor will afford it your pa­tronage. You are to the one a most ho­norable benefactor, prouiding for the liuing, by your charitable almes; and for the dead, by procuring a new, and most needfull Church-yard. You were to the other a most honorable friend: you loued him in his life, and did vn­fainedly mourne for him at his death.

Of whome, I may say (considering the encouragements I had from him in my ministerie) as El [...]sha said, when [Page] 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. Johns in CambridgHe was an honor to our Colledge, in which hee once liued a painefull stu­dent: and an ornament to our Church, in which he was (as we haue many Re­uerend Fathers now he is gone) a prea­ching Bishop. For his admirable lear­ning in our Vniuersity of Cambridge, he was long since created a Doctor in Di­uinitie: and for his abilitie to rule, hee was after Consecrated Bishop of Ban­gor, and immediatly translated to the Diocesse of Chester, and after a while from thence to London. In these ad­uancements of his, how much hee was beholding to your Honour, I had ra­ther be silent, then say little: but sure­ly hee was worthie you should doe for him.

For the gifts of his Ministerie, he was a powerfull and skilfull Preacher: for the vse of his authoritie, he was a most watchfull and temperate Gouernour. Was hee to speake? his wordes were [Page] sententious: was hee to aduise? His counsell was religious: was hee to ad­monish? his exhortations were gratious: and was hee to censure? his sentence was iudicious. Did hee obserue any Mi­nister painefull in his calling? hee euer did encourage him to go on: did hee see any either negligent, or turbulent? the one hee would aduise to greater la­bour; the other bring on, to greater peace.

For his iudgement in Diuinitie, what it was, the Church can iudge: hee was a profound Preacher of the truth, a zea­lous enemie to all superstition, and a great exhorter to all pietie & godlinesse. He halted not betwixt two opinions: hee spake not with those Iewes, Nehe. 13.24. partly the language of Ashdod, and partly the language of Canaan, but euery way shewed himselfe a Prote­stant indeed.

His learning was good, his life bet­ter; and his death, for himselfe, best of all. His learning was without compa­rison, his life without exception, his [Page] death without suspition. By his lear­ning hee instructed, by his life hee shi­ned, and by his death hee 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 knowe, who were about him in the time of his sicknesse.

Hee was Bishop of this Diocesse, not much aboue two yeares: in which time this Citie much reioyced in him; and surely no maruaile. For hee was a Clemens to this Rome: a Polycarpus to this Smyrna: a Iustine to this Naples: a Dionysius to this Alexandria: a Cyprian to this Carthage: an Eusebius to this Cae­sarea. a Gregorie to this Nyssa: an Am­brose to this Mill [...]yne: a Chrysostome to this Constantinople: an Augustine to this Hippo: and a Ridley to this Diocesse.

And as Ambrose was wont to say of his people, so questionlesse he said of­ten of his; Non minùs vos diligo quos genui ex euangelio, quàm si suscepissem ex contugio: gratia quippe vehementior est [Page] ad diligendum quàm natura: I loue you no lesse, whom I haue begotten by the Gospell, then my owne children: For grace procures greater loue then nature. Nay it seemeth he loued them more: for hee impoue­rished the one, to enrich the other. But blessed bee that most reuerend Dauid, that will haue care of Ionathans chil­dren, now he is dead.

Dead hee is indeede, in regard of his presence; but aliue for euer, in regard of his remembrance: for, the righteous shalbe had in an euerlasting remembrance, when the name of the wicked shall rot. He died not rich in goods; it was an argu­ment of his goodnesse: he died rich in grace; it was an argument of his godli­nesse. With Bernard he did liue in terra auri, sine auro: In a Kingdome of gold, without gold: and seemed to thinke, as Lactantius did write, that Qui apud De­um diues est, pauper esse non potest: Hee that is rich in God, cannot be accoun­ted a poore man.

Did Abner, saith Dauid, die as a foole dieth? And did this Bishop of London [Page] die, as that Bishop of Rome, who said, Vixi dubius, anxius morior, nescio quò va­do: I haue liued doubtfull, I die doubt­ting, I know not whither I shall goe? no hee did not. But with Ambrose hee said, I haue not so lead my life, that I was ashamed to liue: neither feare I death, be­cause I know I haue a good Lord. Hee said not with Nero, Me mortuo ruat mundus: I care not what befalle [...] after I am dead; but,These were almost his last words. modo me moriente viuat & 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 yeares num­bred, but a good name endureth for euer.

Not to be troublesome to your Ho­nor: by his departure, his wife hath lost a louing husband, his children an in­dulgent father, the Church a worthie Prelate, and I (a poore Preacher) one of the most honourable friends that e­uer I had, hauing deserued so little of him.

Isa. 57.11.Doe the righteous perish? wee must regard it. Are mercifull men taken a­way? [Page] we must consider it in our hearts. After Ambrose was dead, Italy was troubled: after Augustine was dead, Afrike was spoiled: After Luther was dead, Germanie was distracted. After Bucer was dead, heere religion was alte­red. And after the death of so many worthie men, as wee haue lost within these few yeeres, the Lord graunt 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: onely in honor to him who honoured God in his life, I presume thus to write of him being dead. Your Honor well knoweth that I haue writ­ten the trueth: and the Lord knoweth I desire to write nothing but the truth.

Thus crauing pardon for my bold­nesse, and once againe most humbly entreating your Honorable entertain­ment of these few sheetes of Paper, as [Page] they are now the fifth time enlarged, I humbly take my leaue; beseeching God to continue you long a trustie Counsellor to our Gracious King, an vpright Iudge to our Christian peo­ple, and a good Patron to the despised Clergie. From your Parish of Saint Martin in (or rather now by rea­son of many new buildings neere) the Fields. Iune the 16. 1613.

At your Honours seruice, ROBERT HILL.

A PREFACE OF PRAYER: TO MINE Honourable, Worshipfull, and Chri­stian Auditors, at Saint Martins in the Fieldes; Grace and PEACE.

CHristian Auditors: There are three things in regard of God which euery good person must bee acquainted withall; the first is how hee must talke with God; The second, how hee must liue before God; The third, how hee must come to God, when the seale of his sal­uation is offered in the Sacrament. Of all [...]hese three I am bold at this time to pre­sent vnto you this little Manuell.

Lycurgus, a Law-giuer amongst the Lacedaemonians, made this one Law of sacrificing to the gods, that they should not bee presented with many things, and those [Page] of either small or no great value. If things are to bee esteemed rather by weight, then worth, I haue obserued this law in this pre­sent gift. I offer vnto you but three things; the first number of which, all can bee spo­ken. And I present vnto you but small things; for what can be contained in so few sheetes of paper? yet if it please you to giue these few sheetes the reading, you shall know better how to pray, learn better how to liue, and vnderstand better how to come to Gods table, so long as you shall either pray, liue, or receiue. And because I haue concerning the first, Preached to you of late many Ser­mons,The dig­nitie of Prayer. I am willing at this time in way of Preface, to commend vnto you the dignitie of Prayer.

By it wee conferre and talke with God and by it we procure much good vnto man: By it we doe pierce the very cloudes, and by it we haue whatsoeuer is meete. Doe wee want any thing that is good for vs or o­thers? Prayer is the messenger whom wee must send towards God. Haue we receiued any speciall fauour from him? Prayer is our Ambassadour to giue him thankes.

Are wee in the morning to begin our worke? this is the Key to open the day.Clauit diei. Are we at euening to shut our selues in? this is theSera no­ctis. locke to seale vp the night. If we would bind the AlmightieVincu­lum in­uincibilis: Bern. to do vs none hurt, heere is the band by which he is tied Vis Deo grata. Chrysost.. And if we would vntie him to do vs good, heere is the porter of the gates of heauen. It is our Oedypus to dissolue our doubts, it is our commentarie to vnderstand Gods wordClauis Scriptura. Origen. It is aDeo sacri­ficium, dia­bolo flagel­lum, ho­mini sub­sidium. August. The praise of praier. sacrifice to God, a scourge to the diuell, and an helpe to our selues in all our troubles. Wherefore, as the Apostle by ex­amples, commended faith to the Hebrewes, so may I by examples commend prayer to you.

By it Abrahams seruant obtained a wife for Isaac, and by it Moses obtained a pardon for Israel. By this, the same Moses ouercame the Amalekites, and by this A­braham interceded for the Sodomites. By prayer Iacob was deliuered from Esau; Io­suah from the men of Aie; Dauid from Goliah; The Prophet from Ieroboam; E­lizeus from the Samaritans; Hezechiah from death; Iehosophat from the Ara­mites; [Page] Manasses from captiuitie; Iere­miah from his aduersaries, and Daniel from the Lions: the d [...]seased from his lepro­sie, the Apostles from prison, & the Church from persecution. By prayer Hannah ob­tained a sonne, Dauid deliuerance, Salo­mon wisedome, Elias the restoring of a dead child, Elizeus the opening of his ser­uants eyes, Nehemiah the kings fauour, the Centurion his seruants health, Christ comfort in his agonie, the Apostles a suc­cessor to Iudas, Stephen pardon for Paul, and Monima the conuersion of her sonne S. Austin.

In Psal. 63Thus true it is which that Austin saith, Great is the profit of pure prayer, and as a faithfull messenger, deliuers her arrand, and pierceth thither, whither flesh cannot come. And this it was which made Bernard to say; Brethren let none of vs lightly esteeme his prayer: I tell you, that hee to whom wee pray doth not lightly esteeme it: after it is out of our mouth, he writes it in his Booke: and one of these two wee may doubt­lesse expect, either that hee will grant [Page] our petition, or that which hee know­eth to be better for vs.

Call vpon me, and I will heare, saith God: aske; and you shall haue, saith Christ. Before they crie I will heare them, saith Isaiah. The Lord is nigh to all that call vpon him, saith Dauid, but to such as call vpon him in truth. And if we may belieue the Apostle Iames, the pray­er of a righteous man auaileth much.

Pray therefore, and we had need to pray.Why wee ought to Pray. Satan will deuoure thee: pray for deliue­rance. 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, belo­ued? If God had commaunded vs a great thing, ought wee not to doe it? how much more when he saith, pray and preuaile, aske and haue, seeke and finde, knock and it shall bee opened vnto you? aske Temporall things, and haue them, seeke for Spirituall things and find them, knocke for Eternall things, and the gates of heauen 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 verie gates of heauen, and by this with the Apostle you may shake the foun­dations of the earth. O pretious praier, what could not onely wee, but euen the whole world, doe without thee! Thou increasest the earth, calmest the sea, asswagest the fire, purgest the ayre, protectest our Go­uernours, confoundest our enemies, pre­seruest our health, instructest our mindes, blessest our actions, encreasest our wealth, exaltest our honour, speakest but the word, and we are preserued.

Prayer in all places.Pray wee therefore in all places, at all times, for all persons, and for all things. Pray wee in all places, but in euery place lifting vp pure hands vnto God. Thus, Isaac prayed in the field, Iakob in his bed, Israel in Egypt, Moses on the Mount, Io­suah at Iericho, Elias in the chamber, Hezekiah on his couch, Ieremie in the dungeon, Ionah in the Whales bellie, Da­niel in the Lions den, Christ in the Gar­den, the Disciples in a ship, Peter in a Tan­ners house, Paul at the sea side: and the Iewes at Ierusalem. Call vpon him in thy [Page] priuate chamber, and crie vnto him with thy familie in thy parlour. Thou needest not to fall downe at some piller with hypo­crites, but praise him especially in the con­gregation of Saints: for there many voices are Gods best melodie.

Pray also at all times: at euening,Pray at all times. and morning, and at noone day, will I pray vn­to thee, yea at midnight will I rise to call vpon thee, nay seuen times a day wil I praise thee, saith Dauid. Daniel did so three times a day, Paul did it day and night, Hannah did it all the daies of her life, and the Psalmographer vowes it, I will praise the Lord as long as I liue, as long as I haue any being, I will sing praises to my God. Pray continually, not as those Heretiques,Euchitae. who would euer do so, but as Christians who know when to do so.

With morning prayer, the day begin:
With euening prayer the night shut in.
Without this prayer sit not to eate:
Without Gods praise rise not from meate.

And forget not to pray for all persons, Pray for ad persons. for the King as the head, his Senatours as the eyes, his Clergie as the mouth, his [Page] Souldiers as the hands, his Subiects, to all trades, as the feete vpon which the Com­mon-wealth doth stand. Art thou a Mini­ster? pray for thy flocke. An Auditor? for thy Preacher. A Father? for thy child: an Husband? for thy wife: a Master? for thy seruant: or a Gouernour? pray for thy family. Is any Sicke? pray for his health: Poore? for his wealth: Impriso­ned? for his libertie: Seduced? for his recouerie: Confirmed? for his constan­cie: or in any Distresse? for his deliuerie. Pray for all men, that their bodies may be preserued, soules saued, estates maintai­ned, that thy, and their thoughts may bee sanctified, your words seasoned, and your actions ordered by the Spirit of God.

To whom we must Pray.Will you know now to whom wee must pray? not to a Calfe, 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 serue God alone, so are we bounden to pray to God alone; for hee alone knoweth our wants, heareth our petitions, hath promi­sed to helpe vs, is able to doe for vs, and is [Page] the alone present helper in the needfull time of trouble.

I will draw to an end. You haue seene be­loued, the necessitie of this seruice,How wee must Pray. let mee shew you a litle the qualities of this seruice. Pray we must in knowledge with vnder­standing, in faith by beleeuing, in remorse with feeling, in zeale without cooling, in intention without wandering, in reue­rence without contemning, in constancie without reuolting, and in loue without re­uenging. Let our eyes be fastned, hearts fixed, knees bowed, mouthes opened, & our hands lifted vp as to the King of Kings. And as Iacob would not let the Angell goe till he were blessed, so let not vs let him go till we be heard. Let not the woman of Ca­naan bee more earnest with Christ mili­tant, then we will be with the same Christ triumphāt. Let neuer the Queen of Sheba so willingly come to Salomon, as we must willingly come vnto Christ: hee loueth most, willing and importunate suters. Wherefore, as Dauid said to Abner, neuer see my face, vnlesse thou bring Michal with thee; so I say vnto you, neuer look God in [Page] the face, vnlesse you bring Prayer with you.

As I haue declared to you the dutie of prayer, so should I speake somewhat of gi­uing of thankes. Many can be content to pray in troubles: but few giue thankes for deliuerance out of trouble. Multi peten­tes, pauci promittentes, paucissimi red­dentes, saith an ancient Father: there are many Petitioners, few Promisers, most few thankesgiuers. Are there not ten cleansed? where are the nine? there is none returned to giue thankes but this one, and he is a Samaritan. If euer people vnder the cope of heauen had occasion to praise God, wee are they, especially for his Word and Gospell, and for many deliuerances shewed to our Princes and people.

But because at the end of this Treatise, I haue set downe a forme both of prayer and thankesgiuing, I referre you to the perusing of those two platformes.

I doubt not of your patience for the length of this Preface, because I desire to leaue it as an occular Sermon, instructing you continually how to call vpon God, and [Page] preparing you to the expositiō of the Lords Prayer, which of many through ignorance is as much prophaned, as euer God was by saying the Pater-noster in Latine, or re­peating other Rosaries in an vnknowne language.

Now hauing ended, as you see, these questions and answeres, I make question with my selfe, to whom I may commend them; and because for these ten yeares im­mediately past, I haue liued and preached amongst you, and that by the assignement of your Reuerend Pastor,M. Doctor Montfort. I am bold in ge­nerall to present them to you all. You haue, I confesse, known my conuersation, been ac­quainted with my ministrie, countenanced me in my calling, maintained me in health, comforted me in sicknesse, and afforded vn­to me much more kindnesse, than can be re­quited by this paper present. And since it pleaseth God to dispose of mee still in such vncertaine places, as that I could neuer yet say, heere must I rest: I blesse God that euer I came vnto you, whose loue and larges hath bin, & is amongst many of you (for what le­cturer for ten yeares together can please al) [Page] such vnto mee, as makes mee to say of my late exile, Perijssem nisi perijssem, I had beene vndone, if others had not sought to vndoe me.

Since I came vnto you, I haue preached painfully, liued honestly, and studied care­fully to do you seruice: with what consci­ence I know, with what danger you know, and with what profit God knowes. Surely this good I see done amongst you; you haue beautified the house of the liuing God; praise that worthy Knight, whose loue and labour was first in that worke; you haue en­larged that house which is for the dying Saints; pray for that good King who gaue you that piece of ground; and your con­gregation is as the thousands of Israel. Blesse God for those trumpets of yours, who haue euer called you to such holy assemblies. Blessed be that God, who thus blesseth you: blessed be you, who thus blesse God: and blessed and billeted vp be they in heauen, who thus prouide for the liuing and the dead, and withall remember their painfull Teachers.

Now though I cannot say to you, as Paul [Page] did to the Corinthians, I am yours to liue and die with you: (for no Minister can say it, who dependeth vpon voluntarie contribution) yet this I will say, and say for euer, I am yours to liue, and pray for you, that you may so know God, as you may pray to him, so pray to God that you may liue before him, so liue, that you may euer be fit to receiue his Sacrament, and so both fit to know, pray, liue, and receiue, that af­ter you haue knowen him by Christ, pray­ed to him through Christ, liued before him in Christ, and receiued his fauour in the seales of Christ, you may in the end die in his faith, as you haue liued in his feare, and at the last day in bodies and soules, be parta­kers of eternall glorie. 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 readie to reade them, as you haue beene willing to heare them. From your Parish of Saint Martin, in the fields.

Your seruant in the Lord, so long as it shall please God and you, ROBERT HILL.
  • 1 WHy is it called the Lords prayer. Pag. 2
  • 2 Why Christ taught it. Pag. 2. 3
  • 3 Whether there be any vertue in the repetiti­on of the words of this prayer. Pag. 3
  • 4 Whether it bee euer necessarie to repeate all those words at all times, and how wee 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 heauen. Pag. 10
  • 11 Why we begin with this name of Paterni­tie and say our Father. Pag. 12
  • 12 What it is to Hallow Gods name. Pag. 13
  • 13 Whether bad men may doe that which is good. Pag. 19
  • 14 Questions of Gods kingdome. Pag. 19. 20. 21
  • 15 What we must iudge of wicked persons. Pag. 26
  • [Page]16 mhether wee may pray thus, My will bee done. Pag. 26
  • 17 What it is to do Gods wil, & why we pray so Pag. 27.
  • 18 Whether it be enough to do Gods will. Pag. 30
  • 19 Whether God cōmāds things impossible. Pag. 31
  • 20 What it is that God willeth. Pag. 31
  • 21 Why we pray first for things corporall. Pag. 35
  • 22 Whether in the fourth petition we aske foode spirituall. Pag. 37
  • 23 Whether rich men may pray for daily bread. Pag. 39
  • 24 Of praying to be rich. Pag. 43
  • 25 Of laying vp for the time to come. Pag. 44
  • 26 How to get riches. Pag. 45
  • 27 Whether one at the houre of death may pray for dayly bread. Pag. 49
  • 28 Of praying only to God for forgiuenesse of sinnes. Pag. 54
  • 29 How sinnes are discharged. Pag. 55
  • 30 Whether we must cōfesse our sins to men. Pag. 56
  • 31 How we must confesse them. Pag. 56
  • 32 What is required in confession. Pag. 56
  • 33 Whether we must pray for forgiuenesse of sinnes, which we do beleeue. Pag. 58
  • 34 Of praying for the wicked. Pag. 59
  • 35 Of praying for such as sinne against the holy Ghost. Pag. 59
  • 36 How that sinne is knowen. Pag. 59
  • 37 How sinne is a debt. Pag. 60
  • [Page]38 Why we are forgiuen by Christ. Pag. 62.
  • 39 Whether God doth both forgiue and punish the same sinne. Pag. 63
  • 40 How sinne is a debt to man. Pag. 66
  • 41 The good of pardoning offences. Pag. 67
  • 42 Whether wee may forgiue, and yet sue at Law. Pag. 68
  • 43 Rules for going to law. Pag. 68
  • 44 Rules against reuenge. 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 vs 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 sinne. Pag. 80
  • 52 How God tempteth man. Pag. 81
  • 53 Why God doth harden mans heart. Pag. 82
  • 54 How God tempteth by prosperitie. Pag. 83
  • 55 How by our deliuerance from gunpowder, 1605. Pag. 84
  • 56 How by aduersitie. 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 couetousnesse. Pag. 89
  • 61 To pride. Pag. 90
  • 62 To adultrie. Pag. 91
  • [Page]63 To drunkennesse. Pag. 91
  • 64 To enuie. Pag. 92
  • 65 To idlenesse. Pag. 93
  • 66 To impatience in afflictions. Pag. 94
  • 70 To dispaire of Gods mercies. Pag. 95
  • 71 To presumption. Pag. 96
  • 72 How many waies God deliuereth from e­uill. Pag. 99
  • 73 What we must do to be deliuered from euil, and from Satan. Pag. 99. 100
  • 74 Whether we may pray for temptations. Pag. 102
  • 75 Frō whence haue Kings their authority. Pag. 107
  • 76 Whether Gods power can be communica­ted to any creature. Pag. 108
  • 77 How all power is giuen to Christ. Pag. 108
  • 78 Of this word, Amen in diuers questions. Pag. 112
  • 79 Of many circumstances in prayer, and also of set prayer, and of the profitable and lawfull vse of it. Pag. 117
SPECIALL QVESTIONS in a Communicant in­structed.
  • 1 OF diuers sorts of banquets. Pag. 1
  • 2 Of the necessitie of comming 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
  • [Page]5 Why knowledge is necessarie. Pag. 9
  • 6 Why the most are ignorant. Pag. 9
  • 7 VVhat knowledge a Communicant must haue Pag. 10
  • 8 Twentie reasons that the bread is not tur­ned into Christs bodie. Pag. 14
  • 9 VVhether it may be done by a miracle. Pag. 17
  • 10 VVhy the bread is called Christs body. Pag. 17
  • 11 That the bread may not be receiued alone. Pag. 18
  • 12 VVhy Christ vsed bread and wine. Pag. 19
  • 13 VVhat the actions of the Ministers sig­nifie. Pag. 20
  • 14 VVhat the actions of the receiuer signifie. Pag. 20
  • 15 VVhy we must examine our faith. Pag. 21
  • 16 Signes of faith. Pag. 22
  • 17 Why we must examine our repentance. Pag. 23
  • 18 VVhy men must, and do not repent. Pag. 25
  • 19 Signes of repentance. Pag. 25
  • 20 VVhy we must examine our obedience. Pag. 26
  • 21 Notes of true obedience. Pag. 26
  • 22 Of reconciliation. Pag. 27
  • 23 VVhat we must thinke of at the Commu­nion. Pag. 136
  • 24 How we must behaue our selues when wee come to the Lords Table. Pag. 29
  • 25 Of kneeling at the Communion. Pag. 30
  • 26 VVhat quantitie of bread and wine is fit to be receiued. Pag. 33
  • [Page]27 Of often receiuing. Pag. 33
  • 28 Of priuate receiuing. Pag. 35
  • 29 Of comming fasting to the Communion. Pag. 38
  • 30 VVhat is required after the receiuing of the Lords Supper. Pag. 40
  • 31 Zanchius of the Lords Supper. Pag. 42
SPECIALL QVESTIONS handled in a Christian directed.
  • 1 WHhy we ought to watch. Pag. 65
  • 2 VVhat we must do in watching. Pag. 66
  • 3 Of buying out the time. Pag. 67
  • 4 How we must watch ouer our thoughts. Pag. 68
  • 5 How ouer our words. Pag. 70
  • 6 How ouer our actions towards God. Pag. 71
  • 7 How ouer our actions towards our selues. Pag. 73
  • 8 How ouer our actions towards others. Pag. 74
  • 9 Of what behauiour we must be. Pag. 76
  • 10 Of apparell. Pag. 77
  • 11 Of diet. Pag. 78
  • 12 Of recreation. Pag. 79
  • 13 Of getting riches. Pag. 80
  • 14 Of spending and frugalitie. Pag. 80. 81
  • 15 Of sanctifying the Sabbath. Pag. 85
  • 16 Of chusing a fit wife, or a fit husband. Pag. 86
  • 17 The duties of the husband. Pag. 87
  • [Page]18 Of the wife. Pag. 88
  • 19 Of parents, naturall, and legall. Pag. 89. 90
  • 20 Of children, naturall, and legall. Pag. 91. 92
  • 21 Of masters. Pag. 94
  • 22 Of seruants. Pag. 95
  • 23 Of Magistrates and subiects. Pag. 97
  • 24 Of the Ministers dutie. Pag. 99
  • 25 Of the peoples dutie to their Ministers. Pag. 100
Of hearing Sermons.
  • 26 VVhat we must do before we heare. Pag. 101
  • 27 VVhat in hearing. Pag. 102
  • 28 VVhat after hearing. Pag. 103
  • 29 How to know a good Sermon. Pag. 104
  • 30 VVhy many do sleepe at Sermons. Pag. 105
  • 31 Remedies against it. Pag. 107
  • 32 How hearing is better then reading. Pag. 107
  • 33 Whether all are bounden to heare. Pag. 108
  • 34 VVhy wee should not take Gods name in vaine. Pag. 109
SPESIALL QVESTIONS in the Direction to die well.
  • 1 WHat we must euer thinke on. Pag. 111
  • 2 VVhy on death. Pag. 112.
  • 3 That the Art of dying well, is the Art of Arts. Pag. 113
  • 4 VVhy few thinke of it. Pag. 113
  • [Page]5 How we ought to number our daies. Pag. 114
  • 6 That it is folly not to thinke of death. Pag. 115
  • 7 That our life is miserable. Pag. 115
  • 8 How the houre of death is better then the houre 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 innocencie, should haue died. Pag. 119
  • 12 That wee 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 VVhen we must begin to serue 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 vnwillingnesse to die. Pag. 128
  • 20 How many wayes may a man carrie him­himselfe in death. Pag. 131
  • 21 VVhat we must do when we are sicke. Pag. 134
  • 22 VVhy we must set our soule in order. Pag. 134
  • 23 VVhen and why we must send for the Mi­nister. Pag. 135
  • 24 VVhy we must take physicke. Pag. 136
  • 25 How we must take it. Pag. 136
  • 26 VVhether wee may vse superstitious, and vngodly Physitians. Pag. 137
  • 27 VVhy the Physitian for the soule must bee first sent for. Pag. 138
  • [Page]28 VVhat we must doe when the Minister commeth. Pag. 139
  • 29 What the Minister must do to vs. Pag. 140
  • 30 Whether being sicke of the plague, wee may send for the Minister. Pag. 140
  • 31 Of them that dreame of a particular faith. Pag. 143
  • 32 Against them that abuse Gods proui­dence. Pag. 143
  • 33 The obiection, that many escape, answered. Pag. 144
  • 34 Who may visit persons infected. Pag. 145
  • 35 Comforts against the pestilence. Pag. 145
  • 36 Obiect. that friends forsake, answered. Pag. 146
  • 37 Obiect. that want solemne buriall, answe­red. Pag. 147
  • 38 Of our reconciliation to man in sicknesse. Pag. 147
  • 39 VVhy we ought to haue a will in readines. 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 sicknesse. Pag. 150
  • 43 What speeches we must vse to our friends that visit vs. Pag. 151
  • 44 Comforts against the feare of death. Pag. 151
  • 45 Comforts against the feare of Gods anger. Pag. 157
  • 46 Comforts against the feare of desperation. Pag. 159
  • [Page]47 Comforts against the feare of Satan. Pag. 162
  • 48 Comforts against the commission of sinne. Pag. 164
  • 49 Comforts against the greatnesse of our sinnes. Pag. 167
  • 50 Comforts against the multitude of sinnes. Pag. 169
  • 51 Comforts against our imperfect obedience. Pag. 171
  • 52 What thoughts wee must haue at the houre 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 wee must take thought for our bury all. Pag. 184
  • 57 Of the place of buryall. Pag. 186
  • 58 Of keeping cleane Church-yards. Pag. 187
  • 58 Of Monuments. Pag. 187
  • 60 Of mourning. Pag. 189
  • 61 Of mourning apparell. Pag. 191
  • 62 Of Funerall Sermons. Pag. 192
  • 63 That Christs death is often to be thought on. Pag. 194
  • 64 What his passion is. Pag. 195
  • 65 What moued Christ to suffer. Pag. 196
  • 66 When his suffering beganne. Pag. 196
  • 67 What hee suffered before his apprehension. Pag. 197
  • 68 Why was his soule troubled. Pag. 197
  • 69 What it was that crucified Christ. Pag. 200
  • [Page]70 Why he was crucified at Easter. Pag. 201
  • 71 Why he died on the Crosse. Pag. 202
  • 72 Who haue profit by Christs death. Pag. 203
  • 73 How it is meritorious. Pag. 204
  • 74 A meditation of Christs death. Pag. 205
  • 75 Whether we must follow Christ in his Crosse. Pag. 208
  • 76 Of the vertue of Christs resurrection. Pag. 209
  • 77 Of the deceitfulnesse of the world. Pag. 212
  • 78 Of eternall glorie. Pag. 215
  • 79 What we shall enioy in heauen. Pag. 216
  • 80 How we shall come vnto heauen. Pag. 217
  • 81 VVhat the obiect of life eternall 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 spirituall. Pag. 224
  • 86 VVhether they shall bee perfect without the least imperfection. Pag. 224
  • 87 The qualities of the soule after death. Pag. 225
  • 88 Sweet meditations of the Fathers concerning the ioyes of heauen. Pag. 226
  • 89 Of the torments of hell. Pag. 231
  • A consolatorie Epistle against all crosses. Pag. 239
  • An heauenly meditation in Ʋerse. Pag. 249
  • A prayer for morning or euening. Pag. 251
  • A morning prayer. Pag. 266
  • An euening prayer. Pag. 277
  • A prayer to bee said alone, or with companie, [Page] changing I, into we. Pag. 289
  • A thanks-giuing for our Gunne-powder deliue­rance. Pag. 335
  • A prayer for a sick man. Pag. 298
  • A thanks-giuing after deliuerance from sicknesse Pag. 307
  • A prayer to be said by a sick man. Pag. 313
  • A thanks-giuing after the death of any. Pag. 319
  • A prayer for a woman in trauaile. Pag. 323
  • A thanks-giuing after her safe deliuerance. Pag. 326
  • A prayer before the Communion. Pag. 329
  • A thanks-giuing after. Pag. 332
  • Graces. Pag. 341


The Speakers.
  • Euchedidascalus, A Teacher of Prayer.
  • Phileuches, A Louer of Prayer.

PHileuches, amongst many Ser­mons which I haue preached vnto you, you haue heard me expound the Lords prayer: are you bound to giue ac­count of that you haue heard?


Sir, doubtlesse I am, for the Apostle Peter teacheth me that I must be alwaies readie to giue an answere to euery one that as­keth me a reason of the hope that is in me, with meekenesse and reuerence. 1. Pet. 3.15

[Page 2]

Repeate then the Lords Prayer.


Our Father which art in heauen, hal­lowed be thy name: thy kingdome come: thy will be done in earth as it is in heauen: Giue vs this day our daily bread: and forgiue vs our trespas­ses, as we forgiue them that trespasse against vs: and lead vs not into temptation, but deliuer vs from euill: for thine is the Kingdome, the power and the glory, for euer and euer, Amen.


Why is this prayer called the Lords Prayer?


1 Because Christ Iesus our Lord set downe the sameMat. 6.9..

2 Because we cannot pray vnlesse Christ teach vsLuc. 11.1 Rom. 8.26.

3 To make vs estéeme it, in that it was giuen by our Lord.

4 To distinguish it from the prayers of others.


Why did Christ teach his Church this prayer?


1 To put vs in minde of our mise­rie, that vnlesse God giue it, we can haue no good thingIam. 1.17.

2 Of his mercy, who giues if we aske.

3 To comfort vs, that we may be so bold as to aske.

4 To instruct vs in what manner we should aske.

5 To assure vs, that we comming to the [Page 3] Father in his Sonnes owne words, he will heare vs for his Sonnes sake.

6 To teach vs by this short summe, what we may lawfully aske at the hands of God, and that other things we should not askeMatth. 20.

7 That Christ might not be inferior to Iohn, who taught his disciples to pray.

8 To teach Ministers, Parents, Tu­tors, and Masters to doe the like to their children and people.

9 To shew that God, is not like the great Monarches of the earth, to whom we may not come vnlesse Ahashuerosh-like, he hold out his golden Scepter. Ester. 4.

10 That God vouchsafeth all this his honour, that they may come vnto him.


Is there any vertue in these verie words of this prayer?


There is no such vertue, as that by the bare repetition of it, we can bind God to grant our requests, or that we should neuer pray in other words; but as the ten Com­mandements containe all things to be done of vs, the Créed, all things to be beléeued by vs, so the Lords Praier doth comprehend all things to be asked by vs of Almighty God.


Is it necessarie euer to repeat all this prayer?


It is surely a good conclusion for our ordinarie course of praying, both publikely [Page 4] and priuately, because those things which wee cannot at such times craue, or giue thanks for in particular, are all contai­ned in this platforme: but that euery petition should euer bee vsed, it is not ne­cessarie.


How then may you repeate it with comfort?


Surely as Luther teacheth me to repeate the ten Commandements, and the Articles of my faith in my prayers.


How is that?


To obserue the present necessity. As for example: Do I sée the prophanation of Gods name, and contempt of his word? I must then say, O heauenly father, main­taine I pray thee, the glorie of thine owne name, and suffer it not so vnreuerently and irreligiously to be abused. Am I assaulted by Satan, or do Gods enemies preuaile? I must then say, Helpe vs O Lord, and esta­blish thy kingdome in an amongst vs. Is it sicknesse, or aduersitie that doth molest vs? It is then time to say, Thy will be done. In want I may call for daily bread; in the sense of sinne, for the forgiuenesse of sinnes; and in the feare of temptation say, Lead me O Lord not into temptation, but at the least deliuer me from euill.


How many parts hath this prayer?

[Page 5]


  • 1 A Preface.
  • 2 Petitions.
  • 3 A Reason.
  • 4 A Seale.

Which is the Preface?


Our Father which art in Heauen. Our Father which art in in heauen. Where God is described by two such pro­perties, as wee must haue in our minds, when we pray vnto him: as 1 That he is our louing FatherEsa. 63.16..

2 That he is our Almightie God in hea­uenVers. 15..


Do you heere pray to the Father onely?


No, but to the whole Trinitie: yet as the first person is the fountaine of the Deitie, we pray to the Father, by the Son through the holy Ghost.


But Christ is called our Brother: how can he then bee called our Father?


As he is God, he is our Father, and therefore called the Father of eternitieIsa. 9.6. As he is Man, he is our Brother, and is not a­shamed to call vs his brethrenHeb. [...].11..


Yet once againe, I pray you, resolue me: doe we heere pray to Christ, for whose sake onely we are heard in our prayers?


We do: for we pray vnto him, as he is the second person; we haue our pray­ers heard through him, as he is our Medi­ator. [Page 6] If you distinguist Christs person from Christs office, you may resolue your selfe.


What doth this word Father teach you?


1 That I must not call vpon him as my Iudge to condemne me, but my Fa­ther to saue me f. Luk. 15.18

2 That in Christ I am his Sonne, as well as others areGal 3.26 Eph. 1.5.

3 That (more then any other Father) he careth for me, and will denie me nothing conuenientMat. 7.7. Psal. 103.13 Isai. 49.15..

4 That I may boldly come vntoPsa 50.15. Isay. 64.6 him. For this is a name, a great name, vnder which none can despaire, other titles of Ma­iesty terrifie, this comforts euen dust and ashes, to come to God. For who (saith Cy­priā durst pray vnto God by the name of Father, if Christ our Aduocat did not put these words into our mouthes: he knoweth how God standeth affected towards vs for all our vnworthinesse, and we may say with Saint Austen, Lord take notice of the stile of our Aduocate thy Sonne.

5 That none can pray vnto him but his childrenVer. 16..

6 That I must euer behaue my selfe (as Christ did) like Gods childEphi 5.8.

7 That I must pray onely to GodMat. 4.10 Psal. 50.14 15..

[Page 7] 8 That I must come vnto him by ChristIoh 11.34.16 1. Isay. 63 16.

9 To put me in minde of my natural, and spirituall birth by him. Mal. 2.10. Deut. 32.6.

10 To teach mee that as a good Father he prouideth for me, and all creatures. Psal. 68.6. Iam. 1.17.

11 That though we sin, yet he is rea­die to pardon; yea for a great offence a smal punishment is enough to this Father: he is a Father of mercy euen to prodigals, Luke. 15. and of compassion euen to rebels, as Dauid was, 2. Sam. 18.


May you pray to none other, but to God?


No surely, for, 1 Christ he teacheth vs to pray héere to none other.

2 The things in this prayer are proper to God for to giue.

3 It is his commandement so to do.

4 They are cursed that worship other Gods.

5 He alone knoweth our hearts.

6 He alone can heare our prayers, and helpe vs.

7 We beleeue in him alone, and there­fore must pray to him alone. Rom. 10.14.

8 No holy person in all the Bible did e­uer forsake his Creator, and flie to the crea­ture.

[Page 8]

Why do you say our Father, and not my Father?


To teach me, 1 That I must hold each mēber of the Church as my brethrenGen. 13.8.

2 That I must pray as well in charitie for others as my selfeIam. 5.16, as vpon necessitie for my selfe.

3 That I must loue all men as bre­thren1. Ioh 4.21..

4 The dignitie of each Christian, hauing God to his father1. Sam. 118.23., which dignitie he vouch­safed not eyther to the Patriarches before the Law, nor yet to the blessed Angels: they are called, only the seruants of God, the other Messengers of God, but seldome sonnes.

5 Gods loue to mee in making me his child1. Ioh 3.1..

6 That in prayer, I must consider Christ and his Church as one bodie, 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 wil cause in prayer most swéete consolation.

7 To assure me that he is also my Father, and will euer be so, euen though I offend him: for else I could not come willingly vn­to him; and Satan cals this most of all in­to question, Matth.

[Page 9] 8 To assure mée, that as I pray for all Gods people; so euerie one of them prayeth for me: and therefore I being a member of Christ, can neuer want friendes to sollicite my cause effectually to God. In a word, the word Father is a word of faith, and the word our is a word of charitie: so that in these two wordes is the summe of the Law and the Gospell.


You said this word Our teacheth vs to pray for others, what, euen for all men?


Yea verily: that God will giue them grace to repent, and come out of the snares of the Deuill. 2. Tim. 2. and if they be our enemies, that God would turne their hearts: Matth. 5.44. Note heere that we are bound to commend particular persons, as our Gouernours, Children, Kindred, Charges, Friends, and Benefactors vnto God. Paul did so for others, and desired others would doe it for him.


But may I neuer call vpon God as my Father?


Yes: I both may, and ought in my priuate Prayers: Iacob did so at Be­thel: Dauid did so in his trouble: Christ did so on the Crosse: and as God saith to mee, I am thy Redéemer; so I may say thou art my Father. This faith teacheth me, when I apply him to my selfe: this, Religion [Page 10] teacheth me, when I pray for my selfe. Yet so must I call vpon him as my God, that I also consider him as the God of his Church.


Why say you, that God is in Hea­uen?


Because there he sheweth himselfe chiefly to the Saints,Eccle. 21 24. and from thence he manifesteth himselfe to manPsa. 57.3.


Is not God euery where?


Yes: for his essence is euery wherePro. 5.21 and he filleth both Heauen and EarthEph. 1.10.


How many Heauens are there?



1 The Ayre, in which we breathGene. 1.26..

2 The Skie, in which are the StarresDeut. 1.10..

3 The Heauen of Heauens, in which Christ, the Angels and Saints departed are1. King. 8 27.; called by Christ, his Fathers house, Iohn 14.2. by Paul, Paradise, 2. Cor. 12.4. by Matth. Chap. 5.34. the throne of God, and the Citie of the great King.


What learne you by this, that God is in Heauen?


1 That hee is therefore able to grant my requests1. King. 8.30..

2 That I may pray with confidence vn­to himPsa. 123.1.

3 That in Prayer my heart must bee in Heauen1. King. 8.48. Psal 25.1. This is that true worship. Iohn 4.23.

[Page 11] 4 That I must vse al reuerence in pray­erEccle. 5.1.2..

5 That I am here a Pilgrime, and that my conuersation must be in HeauenPhil. 3.21 Heb. 13.14.

6 That I must looke for all graces and helpes from HeauenIer. 1.17 Psal. 121.1.

7 That by pilgrimages I need not séeke to GodPsal. 145 18..

8 That hee differs farre from Earthly Parents, who would helpe, but cannot of­tentimes.

9 That no Creature can hurt me, Psal. 2.4.5. Psal. 118.6. Rom. 8.30.

10 That I must preferre him before my Earthly Parents, Matth. Deut. 33.9.

11 That therefore I must especially aske Heauenly thinges. Luk. 11, 13.

12 That I also shall bee with him in Heauen.


Doe you then include God in Hea­uen as they, Iob. 22.14. is he not in all places?


Yea surely, as appeareth 1. Kings 8.27. Psal. 139.6. Isay 66.1. Ier. 23.24. Prou. 15.3. and else where in many places of Scripture.


Why then is hee said to bee in Hea­uen?


1. Because hee manifests his power from hence, as Kings doe theirs [Page 12] from their Pallaces: Psal. 50.6. Rom. 1.18. poore Cotages argue no great Inhabitants, magnificent Pallaces argue persons of ac­count: mans basenesse is séene in that hee dwelleth in houses of Clay Iob. 4.19. Gods greatnesse in that he dwelleth in Heauen. Ier. 23. Psal. 123.1.

2 Because in view of the Heauens, we sée more of Gods Maiestie then in all other Creatures: Psal. 19.1.

3 That as wee sée Heauen in all places; so we know that God is in all places: Psal. 139.7. Iob. 26.6. Hebr. 4.13.

4 That wee may by this bee perswaded both of his Omnipotencie that hee can doe all, Psal. 19.6. and libertie that he will doe what he pleaseth: Psal. 115.3. Yea and that séeing hée is in the highest Heauens he is to bee feared aboue all Gods. O happie pre­face to this blessed Prayer.


Why doth not this Prayer begin with some preface, of Gods Soueraignitie, Omnipotencie, Iustice, &c. but with this of Pa­ternitie?


His Soueraignitie would terrifie vs, because we haue rebelled; his Omnipo­tencie amaze vs, being but dust and ashes; his Iustice afright vs, being guiltie of our sinnes; his Paternitie doth allure vs, as pro­digall Sonnes, comming to a liberall and [Page 13] mercifull Father: Luke 1.15.18.


How many petitions are there in the Lords prayer?


Sixe: whereof the first thrée con­cerne God; the other concerne our selues: and of the last thrée, one only is for thinges corporall, the other two are for things Spi­rituall: 1. Pet. 1.3.


What learne you out of this order?


I learne, 1. Gods great fauour to mée, who will admit mée to aske for my selfe1. King. 3.11..

2 His great loue, that he will heare my asking for othersGen. 19.21.

3 My dutie that I must desire especially Gods glorieExod. 32.32..

4 That I must oftner craue thinges Spirituall then CorporallLuk. 17.5.


Which is the first petition?


Hallowed be thy name. Hallowed be thy name


Why is this set in the first place?


1. Because it is first in the intent of God, who made all for his owne gloriePro. 15.3..

2 Because it is first in the intent of the godly, who like good Children wish and doe all to Gods glorieIoh. 15.8. Exod. 32.32 Rom. 9.3..


What is the vse of this order?


That whether wee eate or drinke, or whatsoeuer we do else, we may doe all to the glorie of God: 1. Cor. 10.31.

[Page 14]

What meane you by these wordes, Hallowed be thy name?


By Gods name I vnderstand his titles: as God, Christ, Lord, and such like; his properties, as his Iustice, Mercie, Pro­uidence, and such like; his word, as the Scriptures read and preached; his Mini­sters, Sabbaoth, Sanctuarie: his Sacra­ments, as Baptisme and the Lords Supper; his Workes, as Creation, Preseruation, and the like. And by Hallowing, I meane, that God in all these may haue due reuerence done vnto him of all the people that belong vnto him.


Tell me yet more plainly, what this word Hallowed meaneth?


To Hallow, or sanctifie, is (as you taught mee) 1. To separate a thing from a common, to an holy vse: so we are comman­ded to sanctifie the Sabbaoth, Exod. 20.2. To preserue from pollution: so all peo­ple must be hallowed, Leuit. 20.7.2. Cor. 7.1.3. To estéeme and celebrate as holy: and so God is said to bee hallowed, Leuit. 10.3. E­zech. 38.23.


How may you a polluted person, thus hallowe Gods name, which in it selfe is most holy?


1. By the consideration of his Iu­stice againsts sinners.

[Page 15] 2 His mercie towardes his Children, in giuing them faith, forgiuing their sinnes, and making them patient to endure trou­bles.

3 By being holy my selfe: 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 déed.


Why must you thus labour to hal­low Gods name?


1. Because it is an honour euen due to him. Reuel. 4.11.

2 It is a credit to mee.

3 I testifie how I estéeme of God.

4 The contrarie argues impietie: Exod. 5.2. Isay 36.20.

5 He hath punished the prophanation of his name: Exod. 14.28. 2. King. 19.37. Isay 37 36.37. Act. 12.23.

6 Hee created mée to this purpose: Pro­uerbs 16.3.

7 As all men account of their names Eccles. 7.1. so God doth highly of his.

8 All people haue vsed all meanes to e­rect Altars to the honour of their Gods: yea and the people who neuer saw their King honour him.

9 It is not only holy in it selfe, but giues holinesse to all other thinges that are holy.

[Page 16] 10 Moses and Aaron entred not into Ca­naan, because they did not sanctifie the Word amongst the children of Israel. Deut. 32.51. and Leuit. 10.3. I will bee san­ctified in them that come néere mee, and be­fore all the people I will be glorified.


What wants doe you bewaile in this petition?


First, I bewaile mine owne and others pride of heart, that wee labour more for our owne credit, then Gods glorieLuk. 18.11..

2 Our hardnes of heart that we cannot as wee ought, sée Gods glorie in his Crea­turesMar 6.52..

3 Our vnthankfulnesse, that we praise him not as we ought, for his many fauours towards Mankind aboue all CreaturesPsal. 51 15.

4 Our impietie, that in our liues wee dishonour GodPsal. 119.136..


What then doe you pray for in this petition?


I pray, that God, by mee and all men, whether Magistrates, Ministers, or people, may in feare and dread be glorified, in the reuerend speaking of his name, holy meditation of his properties, diligent hea­ring of his word, often receiuing of the Sa­crament, patient bearing of the crosse, and daily admiring of his workes: And, in a word, that wee may know in minde, ac­knowledge [Page 17] in heart, loue in truth, speake with tongue, doe in our actions, both natu­rall, ciuil, 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 workes they may stirre vp others to glorifie God. Matth. 5.2. 1. Pet. 2.12.


What doe you pray against?


I pray against all ignorance, error, vanitie of minde, Infidelitie, Prophanesse, Atheisme, Worldlinesse, Securitie, Pride and all blasphemous spéeches, false dealing, scoffing. Idolatrie, Superstition, Sorcerie, Sacriledge, Simonie, Periurie, Persecuti­on, Impenitencie, Vnreuerend vsing of Gods Word, Sacraments or workes: and in a word, against all such disorder in mans life, as may any way obscure the glorie of God.


VVhat doe you heere giue God thankes for?


That it hath pleased him to glo­rifie his great Name in all the former, and hath giuen mee, and many others grace, of his méere mercie to glorifie his Name in that which before I prayed for: as also yt he hath bestowed vpon vs, the benefit of sāctifi­cation [Page 18] by the word of truth Ioh. 17. and the perfection of sanctification in the life to come Coloss. 1.12. If thus wee desire to ho­nour God, wee loose not by it, he in the end will honour vs. 1. Sam. 2.30. 2. Thess. 1.12.


Why doe you vse in this, and other petitions this order, First, to bewaile: Second­ly, to pray for: Thirdly, to pray against: And lastly, to giue thankes?


Because confession, petition, de­precation, and thankesgiuing, being the speciall parts of Prayer, 1. Tim. 2.1. I must vnderstand them all to bee in euery Petiti­on of this absolute forme of Prayer.


Which is the second petition?


Thy King­dom come Thy Kingdome come.


Why doth it next follow: Hallowed be thy name?


1. Because it is the first meanes, by which Gods name is hallowed.

2 Because next to the hallowing of his Name, we ought chiefly to pray, that Gods Kingdome may come Mat. 6.31.


Why is it set before, Thy will be [...] done?


Because no man can euer do Gods will in any thing, till such time as Gods Kingdome be erected in his heart.


How proue you this?


By these reasons;

[Page 19] 1 Because no man can doe Gods will that is not Gods subiectIoh. 1.24..

2 No man can kéepe Gods Law, but by Gods gracePsal. 119 32..

3 Because without faith wee cannot please GodHeb. 11.6.

4 Because The end of the Commandement is Loue out of a pure heart, good conscience, and faith vnfained 1. Tim. 1.5..


But may not a bad man doe that which is good?


Hee may doe that which is good in it selfe: but because he is out of Christ,Ioh. 15.5 or being in Christ, doth it to a bad end, it shall not bée good to him1. Cor. 13.3.. So, to giue almes is a good thing; but if our persons be not iusti­fied before God, and this action bee not to the glorie of God, it will neuer proue good to vs.


Why doe you pray that Gods King­dome may come?


Because, if my Father raigne, I his Sonne raigne in him; and his dignitie is a dignitie to me. And I pray for it as the first of the good thinges which concerne our selues, because in order and nature it is the first: Matth. 6.31. Philip. 3.9.


How many sorts of Kingdomes are there?


Thrée: The Kingdome of Sathan; [Page 20] the Kingdomes of men; and the Kingdome of GodEph. 6.12.


What is [...]he Kingdome of Sathan?


It is that tyranicall regencie, by which, as the Prince of darknesse, hee (by Gods iust permission) ruleth in the Chil­dren of darknesse, and rageth against the Children of light, 2. Cor. 4.4. Reuel. 12.3. Erecting vp two other Kingdomes, the one of sinne, Rom. the other of death. Rom. 5.14. all which are Enemies to this Kingdome we pray for, Sathan ruling ouer all the children of pride Iob. 41.34. and tea­ching them to say wee will not haue this man to rule ouer vs, Luk. 19.14.


What is the Kingdome of Man?


It is the humane gouernment, by which one, or diuers, doe by Gods ordi­nance command their people.


What is the Kingdome of God?


It is that spirituall rule, which God through Christ doth by grace begin in vs in this life, and by glorie will accom­plish in the life to comeDan. 2.37 Matth. Rō. 14.17.


Is the Kingdome of God mani­folde?


It is thréefold. 1. The Kingdome of Power. Psal. 99.1.2. The Kingdome of Grace. Matth. 3.2.3. The Kingdome of Glorie Luk. 23.42. By the first, hee ruleth [Page 21] Sathan, and all his Enemies, Psal 2.9.145 13. commands all Creatures, and preser­ueth his owne people: By the second, he ru­leth the godly, and raignes in their heartes, by the Word and Spirit, Luk. 17.20. By the third hee crowneth the godly with cele­stiall happinesse. So then the first King­dome is externall: the second internal: the third eternall: the first is a gouernment of all: the second of the elect, the third of the departed out of this life into Heauen.


How many thinges may we obserue in this Kingdome?



1 That Christ is KingMat. 2.2..

2 The Subiects are ChristiansPsal. 2.8..

3 The Lawes are the WordPsal. 119.105..

4 The Enemies are Sathan, Sinne, Death, Hell, Damnation, the Flesh, and the WickedEph. 6.12 Rom. 6.12. 1. Cor. 15.51. Rom. 8.1. Gal. 5.17. Gen. 3.15..

5 The rewardes are the good thinges of this life, and eternall happinesse in the life to come.Mar. 10.30..

6 The Chastisements are afflictionsHeb. 12.6.

7 The weapons are, Faith, Hope, Loue, the Word, and PrayerEph. 6.16.

8 The time of it, is to the Worlds endMat. 28.20..

9 The place, is this World, and the World to comeReuel. 5.10. Mat. 25.34.

10 The Officers are Preachers2. Cor. 5.20..

[Page 22] 11 The Vice-gerents are GouernorsEsa. 49.25.

12 It is exercised vpon the conscience of manRom. 14 17..


How is the Kingdome of God said to come?


1 When it is erected where it was not beforePsal. 28..

2 When it is encreased where it wasPs. 99.2..

3 When it is repaired from former de­caiesMat. 21.5.

4 When it is perfected and fully accom­plishedReu. 22.20.. And this argueth Gods great fa­uour towards vs, that though hee will not giue his glorie to another, Isay 42.8. yet hee will communicate his Kingdome to vs.


What must wee doe that this King­dome may come?


Saint Iohn the Baptist bids vs repent Matth. 3. and prepare a way for the Lord. Christ saith except a man bee borne againe he cannot enter into the Kingdome of God Ioh. 3. and as the Israelites did not raigne in Canaan till their Enemies were cast out, so Christ cannot raigne in vs till sinne be cast out. Ishmael and Izak must not abide in one house.


Who then may pray thus?


Only the godly, for they get good both by the Kingdome of grace, and of glo­rie: but as for the wicked, woe vnto them [Page 23] Amos 5.18. Reuel. 6.16.2. Thess. 1.8.


Yet mee thinkes wee should rather come to it, then pray that it should come to vs?


True, yet such is our corruption that wee loue Egypt more then Canaan: and their are so many stumbling blockes in our way that it must come to vs, we cannot na­turally goe to it, till God send his Angels to gather out of his Kingdome all things that offend, Matth. 13.41.


What are the wants you doe heere bewaile?


1 I bewaile mine owne, and o­thers bondage vnto sinne; that the best of vs doe but weakly yéeld to Christs Scepter.

2 I bewaile the want of the word, and Sacraments, by the which this Kingdome is erected in mens hearts.

3 I bewaile that there bee so many hin­derers of this Kingdome, as namely, the flesh to infect, the World to allure, the Di­uell to seduce, Antichrist to withdraw, the Turke to withstand, and the wicked to trouble men, that should bee Subiects of this Kindome.


What doe you pray for in this peti­tion?


1 For godly Magistrates, that they may erect, establish, and repaire this Kingdome.

[Page 24] 2 For godly Ministers, that by Life and Doctrine, they may bring many Subiects to this Kingdome.

3 That both Magistrates and Ministers may bée preserued for the good of this King­dome.

4 That by politike Lawes, and power­full Preaching, abuses may bee reformed; and they without, conuerted to liue in this Kingdome, consisting in righteousnesse, peace, and ioy in the Holy GhostRō. 14.17..

5 That in mine and many others hearts, this Kingdome may be erected, that we may grow in grace, and in the sauing knowledge of Christ Iesus.

6 That both by the houre of death, and by the comming of Christ to Iudgement, this Kingdome in me and all Gods chosen, may be accomplished. That Sathan being trodden vnder our féete, and the power of death destroyed, God may bee all in all. 1. Cor. 15.28.


What doe you heere pray against?


I pray against all thinges that doe, or may hinder this Kingdome: as want of Gouernours, bloudie Lawes, toleration of Idolatrie, idle, idoll and euill Ministers, false and erroneous Doctrine, infidelitie, impenitencie, all raigning sinnes both in me and others; and lastly against all wic­ked, [Page 25] both men and Angels, or whatsoeuer may hinder the Kingdome of Christ.


What doe you giue thankes for?


I giue thankes for all godly Go­uernours, good Lawes, painfull Preachers, sound Doctrine, and that measure of grace, which is bestowed on mee and many o­thers: and that God suffereth not Sathan to take away gouernment, to enact euill Lawes, to set vp euill Ministers; but that both I, and others liuing in the Church, may yéelde obedience to Christs Scepter, and doe grow vp in the graces of Gods Spirit.


Which is the third Petition?


Thy will bee done in Earth as it is in Heauen.


Why doth this follow, Thy King­dome come?


To teach mee first to trie my selfe: and secondly to iudge of others, whether as yet wee bee in the state of grace or not, for as many as truely bee in Gods King­dome, cannot but immediately doe Gods will: for obedience to Gods will is an effec­tuall signe that the Kingdome of God is in vs1. Ioh. 1.3. Againe, as the felicitie of worldly Kingdomes standeth in obedience to Prin­ces: so doth it in the Kingdome of God. Christ, Matth. 6.31. bids vs not only to séeke [Page 26] Gods Kingdome, but with all the righte­ousnesse of it. And not euery one that saith Lord Lord shall enter into the Kingdome of God, but such as doe his will, Matth. 7.21. It comes not by wishing but by doe­ing, this is the doore to come into it.


But what if you see that men doe not Gods will, may you say, that such are not in the state of grace?


That such persons as yet are not in the state of grace, I may say: for as fire is knowne by heate, the Sunne by light, a trée by fruit; so is faith knowne by workes. Shew mee thy faith by thy workes, saith Saint Iames. Cap. 2.18. Yet must I leaue such to God, and pray for their conuersion in their due time.


What must you iudge of an hypo­crite, who seemeth to doe Gods will 1. Chrō. 28.11.?


I must iudge of such a one, that he is in the state of grace, till such time as hee manifest his hypocrisie: for that sinne being inward, except it be by speciall reuelation, is onely knowne to God, and I must iudge of each trée by the fruitesMat. 7.20.


May you not pray thus, My wil be done?


In no case. For, 1. I must pray for thinges good for mée; but alas, it is not good for me to haue my will.

[Page 27] 2 I cannot by nature conceiue, much lesse will that which is good: 1. Cor. 2.14. Gen. Gal. 5.17.

3 In praying thus I might haue that gi­uen me, which would be my destruction, as Quailes 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 wil not, as Israel did to returne into Aegypt: and bee vnwilling to that which God willeth as the people were that Saul should be King.


What doe you here meane by Gods will?


Gods will being simple of it selfe, in regard of vs, is either secret, or reuea­ledDeut. 29.29.: his secret wil is knowne only to him selfe; as who are elect, who reprobates, and when the day of iudgement shall bee: his reuealed will is set downe in the Booke of God,The same verse. and in such workes as daily God doth discouer to man.


What is it to doe Gods will?


The reuealed will of God is done by voluntarie1. Thes. 5.3. obeying, or patient suffe­ring that which God commandethMat. 26.39.. The secret will is done of vs by praying, that Christ Iesus may come to iudgmentReuel. 22.20., that Antichrist may more and more be reuealed, [Page 28] and that we may patiently beare all future afflictions


Why doe you pray, that this will of God may be done?


Because: 1. It is euer Iust, Holy, Good, and Safe; yea the very rule of all good­nesse.

2 It is most profitable to such as doe it.

3 All calamities come from disobedi­ence: Gen. 3. Deut. 28. Leuit. 26.

4 If I be regenerate, it will not be grie­uous vnto me to doe his will: Matth. 11.30. 1. Ioh. 5.3.

5 Sathan, the World, and mine owne flesh hinder me.

6 I cannot doe it, vnlesse God assist mée and direct mée by his Holy Word, and Spirit.


But must I pray euer to doe Gods will?


You must: yet in regard of Gods secret will, you may with a good will, with­out sinne dissent from it: Samuels wil was good when hee wept for Saul whom God would not haue him to bewaile 1. Sam. 26. & besides you may with the like good wil, wil that which God will not: so a Childe may be vnwilling of his Fathers death, whom notwithstanding Gods will is shall not re­couer: and so Christ said Father, If it bee [Page 29] possible let this cuppe passe from mee but when we once know the will of God, be it for vs, or against vs, we must then say with Dauid, Here am I, let him doe to mée as séemeth 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.


What meane you by Earth and Hea­uen in this petition?


I doe not meane by Earth my bo­die, and Heauen my soule, as Tertullian thought; nor by Earth, Earthly men, and Heauen, Heauenly men, or by Heauen Christ, and Earth his Church, as others thought: but in these words I pray, that as the Angels in Heauen are readie to doe Gods will, so men on Earth may be readie to doe it.


How doe Angels the will of God?


They doe it chearefully, without murmuring; speedily, without delaying; generally, without omitting; sincerely, without dissembling; constantly, without forbearing; and perfectly, without halting.


Are there none in Heauen which do Gods will besides Angels?


You may also if you will looke vn­to Christ, the Saints, and all Creatures in Heauen and Earth.

[Page 30]

How? I pray you.


1 Christ personall in Heauen hath done Gods will, for hee came not to doe his own wil, but the will of him that sent him, Iohn 6.38. Christs Mysticall, that is the Church as his bodie. 1. Cor. 12.12. must doe it: euen as Christ the head of that bodie hath done it. 2. In Heauen is the Congre­gation of the first borne Hebr. 12.23. that is the Saints departed, there did, and doe carefully performe Gods will: so must we 13. In the starrie Heauen the Sunne and Moone, in the Ayrie Heauen, the Frost Snow, Raine, &c. fulfill his Word so must wée.


Is it then enough to doe Gods will?


No verily: but we must regard also how it should be done: we must not only doe [...] his pleasure, but [...] his good pleasure. When wee serue God wee doe his pleasure; when wee serue him with our best endeauours, wee doe his good pleasure.


But is it possible for man to doe per­fectly Gods will?


It will bee possible in the life to come: it is impossible whilest wee liue in this World; for, The good which wee would doe, we doe not, and the euill that we would not, that doe we, Rom. 7.19.


How many kindes then of perfecti­ons are there?

[Page 31]

There is first a perfection of since­ritie, which was in Hezekias obedienceEsa. 38.3. Secondly, a perfection of all parts, which was in Zacharie and Elizabeths obedienceLuk. 1.6. Thirdly, a perfection of degrées, which was only in the first and second Adam, and is now only in the Holy Angels who onely can perfectly obey Gods will.


If this obedience bee impossible to be performed, why then doe wee pray for it?


Because I must with Paul striue for this perfection,Philip. 3. and pray vnto God, that I may come to this perfection1. Thes. 5 25. without whose will I shall neuer bee able to doe his will: Ioh. 15.5.


What then is it, that God wils?


He willeth: 1. Our saluation by Christ, Act. 4.12. Ioh. 6.40.

2 The knowledge of his will, Ioh, 17.3.

3 Faith in Christ Iesus, Ioh. 6.40.

4 Obedience to his Commandements, both in doing and suffering: Psal. 143. Rom. 8.28. Matth. 26.39. Act. 21.1.41. Sam. 3.18.

5 Holinesse of life: Eph. 1.4. 1. Thes. 4.3.4. Rom.

6 Loue to our brethren: Ioh. 13.34.15.

That we may doe these things, we pray in this petition.


What then is required, that I may doe Gods will?

[Page 23]

1 That you doe lay aside your owne will: which indeede is hard euen to the godly, the flesh lusting against the Spirit and the Law in their members leading them vnto the Law of Sinne, and of Death.

2 You must be possessed with a base con­ceipt of your owne will: that we must not leane vpon it: but know that euerie man is a Beast in his owne knowledge.

3 You must estéeme highly of Gods will be it neuer so contrarie to reason: so Abra­ham did Gen. 22.3. Take to thée Gods will, be assured of Heauen: take away thine own will, and feare not Hell.

4 You must pray, that God will giue power to performe; and then let him com­mand, what he list.


What wants doe you here bewaile?


1 I bewaile mine owne and o­thers rebellious natures, in that wee are as prone to receiue sinne, as a match, or tinder is to receiue fire.

2 I bewaile the sinnes of the World, as Ignorance, Sorceries, Schismes, Hypo­crisie, Pride, Ambition, Couetousnesse, Negligence in procuring others good, with all contempt, and disobedience to the word of God: and that all Creatures being so o­bedient to God, (Ier. 7, 8.) man onely is most disobedient.

[Page 33] 3 Our impatience, that when God lay­eth any crosses vpon vs, we cannot (as wée ought) endure them patiently.

4 Our slacke and imperfect obedience; yea priuie pride, proude presumption, dead­nesse of Spirit, secret hypocrisie, and all other weaknesse, which breaketh either in­to, or out vpon vs, in our best seruice to our Heauenly Father.


What thinges doe you pray for in this Petition?


1 I pray that I and all people may in true humiliation, and hatred of sinne bée conuerted to God, by putting off the old man, and putting on the new, that we may obey his Commandements, in our general, and particular callings and in al afflictions submit our selues to the will of God.

2 That with a spéedie resolution, a wil­ling minde, chearefull heart, and constant purpose wee may euer doe that which wee are commanded. Which wee cannot doe, vnlesse as by his preuenting grace he giueth vs both will and power: so with his fol­lowing grace hee accomplish his worke be­gunne in vs.


What thinges doe you pray against in this Petition?


I pray against all impietie towards God, vnrighteousnesse towards man, and [Page 34] disobedience in my selfe. In a word, against all rebellious withstanding Gods reuealed will, vnfaithfulnesse in mens calling, all discontented murmuring at Gods doings, and all either backwardnesse, or wearinesse in the Seruice of God; and lastly against all hypocrisie, which is contrarie to an honest and a sincere heart.


What thinges doe you here thanke God for?


1 Here I blesse God for mine own and others conuersion.

2 For our obedience to Gods will.

3 For our patience in all trials.

4 That with some chearefulnesse wee may serue God.

5 That our seruice is not full of hypo­crisie: and that prophanesse, vnrighteous­nesse, disobedience, rebellion, vnthankful­nesse, murmuring, discontentment, back­wardnesse, wearinesse, and Hypocrisie are so mortified in vs that in some weake mea­sure we desire to please God.


Why are these three Petitions set in the first place?


Because when we doe begin to ad­uance Gods glorie, set vp Gods King­dome, and doe Gods will, then our daily bread, the forgiuenesse of sinnes, and all o-other blessings will be giuen vnto vs. As on [Page 35] the contrarie, if we dishonour God, hinder his Kingdome, and doe our owne wills, we cannot looke for any blessing of this, or a better life: for godlinesse only hath a pro­mise of this life, and the life to come: 1. Tim. 6.6.


Hauing spoken thus much of the three first Petitions, we are now come to the latter three. How doe you diuide those three last Petitions?


One of them is for thinges concer­ning mans bodie: the other two are concer­ning his soule.


But why are you heere taught to pray for thinges corporall, and after to pray for things spirituall doth not this crosse that commandement of Christ? Seeke first the King­dome of God. Matth. 6.32.


No, it doth not: but by this order I am taught, first to sée the corruption of mans nature, which ought in the first place to séeke thinges spirituall; but because wee liue rather by sense, then by faith, wee doe principally desire thinges corporall.

Secondly, I am taught Christs mercie vnto man, in that, by this order, he descen­deth to our infirmitie, who rather depend vpon him for the pardon of our sinnes, then wee can trust him for our prouision in this life: which argueth that wee are of little faith. Mat. 9.5.

[Page 36]

Thirdly, I am taught by this, to depend vpon him for the forgiuenesse of my sinnes: for when I sée that hée is héere so carefull for my bodie, hée will doubtlesse be more care­full to prouide for my soule. Rom. 8.32.


What vse can you make of this or­der?


1 That I must principally séeke the good of my soule, which will bring all goodnesse and goods to my bodieMar. 10. Psal. 4.6..

2 That I must haue care also of my bo­die; for the preseruation whereof God hath prouided food, apparell, physicke and other meanes1. Tim 5.23..

3 That from the blessings on my body, I must ascend by degrées, to bee perswaded for my soule: that hee who is so prouident for the one will bee much more prouident for the otherEccles. 11.30.31..

4 I must aknowledge mine owne cor­ruption, that I am so carefull for Earthly thingsMatth. 6.

5 I sée that I may vse Gods Creatures, in that he will haue me to pray for them1. Cor. 10.26..

6 I must acknowledge the mercy of God to mee, in that hee yéeldeth so much to mine infirmitie, as to permit mee to aske these corporall thinges, before such as are Spirituall, and of greatest good for the sal­uation of my soulePro. 30.8..

[Page 37]

Which is the fourth petition, and the first of the three latter?


Giue vs this day our daily bread. Giue vs this day our daily bread. Vide Sixti Senensis Biblioth. and M. Finch his Theology.


Doe you not by bread, here vnder­stand Christ Iesus the foode of the soule?


Indéed many ancient Fathers and some of our English Protestant writers, haue so vnderstood this petition: and I am bound to pray, that God will euer giue me this Bread: Iohn 6.34. But I am taught that this Bread is not ment héere.


But man consisting of body and soule, must we not pray, that both may bee fed with their daily bread?


We must, and doe in this praier; but not in this petition. When I pray that Gods kingdome may come, then I pray for the foode of my soule: héere, when I pray for daily bread, I pray for necessaries be­longing to my body.


By what reasons are you taught the contrary?


1 Because I pray for such things in the second petition going before.

2 Because temporall things being to be prayed for, they can haue no fitter place to be desired then in this.

3 Seeing this praier is a rule of all our praiers, we must in some one petition craue things temporal of God, euen as Agur did, [Page 38] Prou. 30.8. and Iacob, Gen. 28.20.

4 Many ancient, and the most new wri­ters thinke so.


What then doe you meane by Bread?


I meane properly that kind of su­stenance, which we call, Bakers bread; but figuratiuely all things, which are, or may be for the good of my body, and this natu­rall life: as strength by nourishment, health by Physicke, warmth by apparell, suffici­encie by labour, and the blessing of God in the vse of all these and such like: 2. King. 6.22. Iohn 13.18.


Why doe you aske all these things vnder the name of bread?


1 Because bread is absolutely ne­cessary for mans lifePsa. 104.15..

2 To teach vs frugality in vsing Gods creaturesIoh. 6.12.

3 To make vs content with whatsouer God sendethPhi. 4.11.

4 To make vs thankefull, if God giue more then breadPsa. 23.5..

5 Because in ancient times, bread was mans most ordinary food, as appeareth, Ge. 18.5. Psal. 104.15. Mark. 8.4.


Why do you pray that God would giue bread?


To teach me that all riches, whe­ther [Page 39] of inheritance, or by gift, pains, trades, office, seruice, wit, marriage, or any other meanes, are the gift of God, who onely gi­ueth man power to get riches. Deut 8.18.


What vse make you of this, that ri­ches are Gods gift?


These vses I ought to make:

1 To acknowledge that all that I haue commeth from God, and not by my selfe, or any otherPro. 10.27..

2 That I must not be proud of them, be­cause I haue receiued themRo. 11.20.

3 To admire Gods fauour, who hath made me rich, and others poore1. Chro. 29.16..

4 To vse them to the glory of God, and the good both of my selfe, and others1. Tim. 6.17..

5 If I want such things, to aske them of GodGe. 29.20.

6 To teach me to get my substance with a good conscience; that so I may see they come from God1. Sa. 12.6.

7 That I despise not my poore brethren, who haue not such a largesse of Gods bles­sings as my selfePro. 17.5.

8 To bée content if God make mée pooreIob. 1.21.


But what neede haue rich men to make this praier? It seemeth this is the poore mans Pater noster.


You told mee that there is a two­fold [Page 40] title to riches:Iure fori, & iure poli. the one ciuill in the Courts of men; the other, religious in the high Court of God. Now rich men may haue a ciuil title without praying: but they must pray for a religious right to riches, and this is onely as they are the sonnes of God. Without this title, before God they are vsurpers, and cannot say that their ri­ches are their owne, 1. Cor. 3.2. Againe, rich men are but stewards to dispose, not Lords to command: and though they haue bread, yet they may want the staffe of bread: though they haue food, yet may the vertue which is in food to nourish, be taken from them: Luk. Deut. 8.3. Isai. 3.1. Leuit. 26.26.


Why then, good rich men need not to pray thus, for they haue a religious title to riches.


It is true indéed; yet because it is one thing to haue riches, and another thing to haue a blessing vpon riches, they must pray, that as God hath giuen vnto them ri­ches, so those riches may in vse bee blessed, both to themselues, and also to theirs. Eccles. 5.12.


What then doe you pray for in this word, Giue?


1. I pray that God would giue me a ciuill title to my richesPro. 12.27.

[Page 41] 2 That he would giue me a religious ti­tle to them.Gen. 26.

3 That hée would giue me leaue to vse them.Eccl. 5.17.

4 That hee would giue mee and mine comfort by them.Psa. 37.25.


What else may I obserue out of this word, Giue?


1 Our owne wants: for if wee had as of our selues, we would not craue any thing of God.

2 Gods glory, that all hold vpon him and are his beggers, from the King to the Cottager. Hos. 2.8. 2. Cor. 9.10.

3 Our duty not onely to labour to haue bread, but to haue it as Gods gift.

4 That all our endeauours without Gods blessing are in vaine, Psal. 127.4.

5 That when wee haue receiued, wee should say with Dauid, 1. Chron. 29. Whatso­euer we haue receiued, we haue receiued it at thy hands, O Lord.


How doth God giue bread?


1 By blessing the earth with in­crease by seasonable weather. Hos. 2.21.

2 By placing vs in some honest calling. Psal. 28.2.

3 By giuing vs the staffe of bread, Leu. 26. that is, power to his creatures to nou­rish vs.

[Page 42] 4 By making this bread not only whole­some, but also holy vnto vs, that by it wee may better serue him.


Why doe you say, Giue vs, and not Giue me? 1. Cor. 10.24.


To teach me, 1 To pray especially for the prosperity of the godlyPs. 122.6.

2 To wish as well to others as my selfe1. Ioh 4.21.

3 To pitie and reléeue with my goods the poore estate of my brethrenLuk. 10.33..

4 Not to repine at the estate of my bet­tersMa. 20.11

2. Cor. 8.14. 5 Not to contemne such as are in po­uertyPro. 17.5.

6 Not to appropriate that to my selfe, which God hath giuen me for the good of o­thers: 1. Sam. 25.11. Eccles. 11.1.


But what if God giue you not ri­ches? what remedies were prescribed you a­gainst the desire of them?


1 That God, euen in famine, doth quicken and reuiue them which feare himPs. 33.18..

2 Godlinesse is great gaine, if the minde of man be therewith contented1. Tim. 6.6.

3 Wée doe looke for eternall life; there­fore we should not care too much for this lifeRo. 8.32..

4 We are seruants in our fathers house: therefore hee will bestow vpon vs things conuenientPsa. 23.1..

[Page 43] 5 Many are set aloft, and afterward haue the greater downfallDā. 4.30..

6 Adam not contented with his owne estate, brought himselfe and his posterity to destructionGen. 3.17.

7 Wée brought nothing into this world: and it is certaine wee shall carry nothing out1. Tim. 6.7. This day..


What doe you meane by This day?


By This day, I meane the present moment of time, in the which I doe, or shall liue, and wherein especially I stand in need of things for this life, as before time I haue done.


Why doe you not pray that God would giue you bread for a weeke, or a mo­neth, or a yeere, but for a day?


1 Because each day we need both bread it selfe, and with it the blessing of God vpon breadDeu. 8.3.

2 To teach mée to be content with my present estate, and not to care too much for the time to comeMat. 6.32 Psal. 55.23.

3 That each day I may see Gods singu­lar prouidencePsa. 19.2.

4 That I should thinke that each day may be my last day: Psal.


Because you pray onely for bread to day, tell mee, Is it not lawfull to pray to bee rich?

[Page 44]

It is very inconuenient, if not vt­terly vnlawfull, to pray to be rich: as you taught me in your Sermon vpon this peti­tion.


By what reason was this point pro­ued?


1 Because riches are snares to en­trap men1. Tim. 6.9..

2 Such a prayer argueth discontented­nessePsa. 4.11 12..

3 Couetousnesse is a most grieuous sinneHe. 13.5. 1. Tim. 6.10..

4 Iacob and Agur in the booke of the Prouerbs, prayed onely for foode and ray­mentPro. 31.7.

5 In praying to be rich, it seemeth wee are not content to depend vpon GodPsa. 62.8.10..

6 It is a signe of excéeding pride that by riches we would be aboue our brethren1. Tim. 6.17..


What then must you doe in this case?


I must pray neither for riches, nor pouertyPr. 31.7., but goe on in my calling, with faithful diligence1. Cor. 7.20. and waiting for a bles­sing from the LordPr. 10.22., be thankfull for what­soeuer he shall sendIob. 1.21.


But because you must pray for this daies bread, may you not lay vp for the time come?


Yes, I may. 1 Ioseph did for seuen [Page 45] yéeres to come:Gen 41.48. The Apostles did, when they heard of a famine by Agabus the Pro­phet:Act. 11.28 and Christ did, in that he had a purs­bearer,Iohn 13.29. and commanded the broken meat to be keptIoh. 6.12..

2 We are sent by Salomon to the pismire, who prouideth in summer against winterProu. 6.6..

3 He that prouideth not for his Family, is worse then an infidel1. Tim. 5.6.

4 Wee haue precepts of frugalitie and thriftinesse1. Tim. 6.18..

5 We must get to doe good to othersPro. 3.2..

6 God hath giuen man foresight and pro­uidenceDeut. 8.11..

7 The good huswife is commended in the Prouerbs, who by labour and industrie en­richeth her familyPro. 31.13..


Yet Christ saith, Lay not vp treasure vpon Earth Mat. 6.19.


That is, wee must not séeke it chief­ly, and so as to neglect to lay vp treasure in Heauen.


What rules must you obserue in get­ting riches?


1 That I get them by honest la­bour.Gen. 3.19

2 That I put no trust in my richesPro. 11.28..

3 That I spare not, when I ought to spend them on othersEccl. 11.1.

4 I must not be a niggard to mine owne state and personEccl. 6.2..

[Page 46] 5 That they become not hurtfull vnto meEcles. 5.12..

6 That they may bee pledges to mee of Heauenly richesGen. 28.13.14..


What is the vse of all this?


1. It commendeth Christian care, and prouidence1. Tim. 5.8..

2 It warranteth the possession of ri­ches1. Kin. 3.14..

3 It condemneth niggardly Parsimo­niePro. 11.24..

4 It confuteth our swaggering Prodi­gals; who, with the prodigall sonne, so con­sume their inheritance, that at last they are brought to a morsell of breadLuk 15.13.

5 That each day I must depend on God1. Pet. 5.7 Daily Bread..


What do you mean by Daily bread?


I mean such bread as is fit to nou­rish the substance of my bodie, and that I may be fed with food conuenient.


Why doe you pray for daily bread?


Because my body is daily decaying and so standeth in néed of daily repayring, euen as the lampe stands in néed of oyle1. Tim. 5.23..

2 Because no meate can be added to my substance vnlesse God daily giue a blessing vnto it: which I may eate and not bée satis­fied, earne siluer, and put it into a bottom­lesse baggeHag. 1.6..

[Page 47] 3 To put mee in minde that I must not tempt God by neglecting of meanes,Deut. 6.16. as they doe who labour not in an honest cal­ling,Pro. 10.5. and such as put an angelicall perfec­tion in fasting, or vowing to the Worlda voluntarie pouertie.

4 To condemne such as make an Idoll of meanes, and neuer craue a blessing from God vpon the meanes,Hab. 1.16.

5 To distinguish it from that Heauenly food; which in the Kingdome of God we shal once so tast on, that we néed not either often to craue it, or daily anew to receiue it.

6 Because without it I may be hindred in the hallowing of Gods name, aduancing his Kingdome, and doing his will.

7 Because all Creatures by the instinct of nature doe thus pray, Psal. 104.21.


But may the want of this daily bread hinder vs in Gods Seruice?


Why not? as well as it did Abra­ham whom famine draue 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, vnderstood not that war­ning which Christ gaue them, to beware of the leauen of the Scribes and Pharises.


How is bread said to bee our bread, Our daily Bread. and how doe we pray for it?

[Page 48]

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 Prouerbs

3 As it is fit for our place and calling.

4 As we haue a proper title vnto it.


Why call you that ours, which is Gods gift?


1 To magnifie Gods gracious bountie, who maketh that ours, which is not due vnto vs: 1. Tim. 6.7. Iob 1.21.

2 Because God hath ordained it for our vse.

3 As Christ is ours for the good of our soules, 1. Cor. 1.30. so Gods Creatures are ours for the good of our bodies.

4 It is ours, because wee get it by our honest labour: Gen. 3, 19. Eccl. 11.6. Hab. 2.6.

5 As it is sanctified vnto vs by the word and prayer: 1. Tim. 4.


What vse make you of this?


1 That I must labour to bee in Christ2. Cor. 13.5..

2 That I may so get riches, that I may say they are mineGen. 33.11..

3 That I may labour to maintaine my estateGen. 30.30..

4 That communitie of goods is an Ana­baptisticall fancieIos. 13.7..

[Page 49] 5 That God would not haue all alike richPro. 22.2..

6 That I must impart my goods to the poorePro. 19.17..


Do you thinke that a man being rea­die to die, needes to make this prayer: For I haue knowne some euen at the place of Exe­cution haue refused to say it?


It was their error not knowing the meaning of this petition. Euen at the houre of death we must pray thus.

1 In regarde of our thankfulnes to God, who hath fed vs all our life-long.

2 In regarde of our present state, that God doe not take from vs the comfort and strength of any of his creatures so long as wée liue.

3 That God would continue this bles­sing to the suruiuing generation.


What wants do you heere bewaile?


1 I bewaile mens great couetousnes.

2 Their discontentment.

3 Their idlenesse.

4 Their vnfaithfulnesse.

5 Their vnmercifulnesse in getting and kéeping of riches.

6 Mine owne & others vnthankfulnes, for ye portion which God hath allotted vnto vs.


What things do you heere pray for?


1 I pray héere for all meanes by [Page 50] which I and others may haue our daily bread; as seasonable weather for the fruits of the earth, sympathie of all creatures, that the heauens may heare the earth, the earth the corne, and it vs. For godly Magistrates, for the maintenance of peace, and procuring of plentie: For valiant souldiers to defend our land: for painfull husbandmen, & trades­men in all callings: for prudent huswiues, faithfull seruants, and that euen our beasts may be strong to laborPs. 1 [...]4.14..

2 I pray for peace in all kingdomes, plentie in our borders, health in our bodies, and that the staffe of bread be not taken from vs.

3 I pray for humilitie in acknowledging Gods good gifts, and blessings to me: con­tentednesse in our estates, diligence in our callings, faithfulnes in our dealings, proui­dence to get, frugalitie to lay vp, liberalitie to giue out, magnificence in doing great works, thankfulnesse for our goods, ioy at the good of others, and that God would giue vs all that which is fit for vs.


What do you heere p [...]ay against?


1. I pray against vnseasonable wea­ther, disorder of creatures, vngodly lawes, cowardly souldiers, and vnfit people for their places and callings.

2 I pray against vniust wars, cleannes [Page 51] of teeth, and that the staffe of bread may not be taken from vs.

3 I pray against pride in abundance, dis­content in want, negligence in mens cal­lings, vnfaithfulnesse in dealing, improui­dence in getting, parsimonie in hoording, prodigalitie in spending, and vnmercifulnes in not giuing to the poore.

4 In a word, I pray against all vnthank­fulnes for Gods creatures, our much abu­sing of such good gifts of God: yea, against all such sicknes as may hinder vs from getting our daily bread.


What do you heere giue thanks for?


I thanke God héere for seasonable times, godly Gouernours, abundance of all things, and for all such things as before I prayed for. And by name, I thank God that he hath hitherto prouided so bountifully for me & others, that wée haue a sufficiencie for our present estate, and doe sée his blessing in the getting, hauing, and vsing of al his crea­tures: And that in the sweate of our browes wee doe eat that bread, which by reason thereof, cannot bee called the bread of idle­nesse.


Which are the two last petions?


Forgiue vs our trespasses, Forgiue vs &c. Lead vs not, &c. as wee for­giue them that trespasse against vs. And lead vs not into temptation: but deliuer vs from euill.

[Page 52]

What doe you learne out of this or­der, that after our praying for daily bread, we say, And forgiue vs our trespasses, and leade vs not into temptation, &c?


I do héere learne these sixe lessons;

1 By hauing my daily bread, to lift vp my mind for spirituall blessings to GodLuk. 11.13..

2 To séeke more earnestly for the pardon of my sinnes, then I doe (though alas I doe not) for my daily breadAct. 2.39.

3 That séeing I make these two petiti­ons for my soule, therefore my care must be double to do good for my soule2. Pet. 1.10..

4 That it is nothing to haue my daily bread, vnlesse God giue vnto me the pardon of my sinnesWisd. 5.8.

5 That if God giue me my daily bread, I had most néed to pray for the forgiuenesse of my sins, because therein I am most sub­iect to sinne against God2. Sam. 1.11.1..

6 That if I want my daily bread, sin is the cause that I want it, and all blessingsPsal. 107.34. Lam. 3.44. Isai. 59.2..


What is contained in these two last petitions?


In the former of them I pray for grace, and in the latter for perseuerance in grace.


Forgiue vs our trespasses, &c. How many things are contained in the fifth petition Forgiue vs our trespasses &c?


Two things: 1. A prayer, in these [Page 53] words, Forgiue vs our trespasses.

2 A condition: as wee forgiue them that trespasse against vs.


What is the summe of this petition?


That it would please God, for his Sons sake, to be good to me, and all his chil­dren, in the dashing out, and washing away al our sinnes, as we are ready to forgiue o­thersMath. 6.14.15..


Why do you pray thus?


1 To manifest Gods goodnes, who tels me héere that it is possible to obtaine forgiuenesse of sinnes.

2 To the ende I might thinke of the na­ture of sinne, which hinders vs from al good things héere, Leuit. 26. and of Gods king­dome héereafter Psal. 15.2.3. Reuel. 21.

3 To meditate of Gods mercie to man: to man I say, he spared not the Angels that sinned 2. Pet. 2. he will spare vs.

4 To assure me that though I by sinne forget to performe the obedience of a sonne, yet God still retaineth the compassion of a Father.


Vnto whom do you pray for the for­giuenesse of sinnes?


Not vnto any Angell, Saint, crea­ture or man, but I pray onely to my Lord GodPsal. 51.1.


Why do you pray thus only to him?

[Page 54]

1 Because hee only can forgiue sinnesMat 9.2..

2 Because I am commanded so to prayHos. 14.3.

3 Because against him onely I haue sin­nedPsal. 51.4.

4 Because I must not giue his honor to anotherDan. 9.5.

5 Because the Church vseth so to prayPs. 50.10.

6 Because I beléeue only on himIoh. 14.1.


What doth this teach you?


1 That God alone is to bee called vponPsa. 25.1.

2 That Christ is very God, because of himselfe he forgiueth sinnesMat. 9.2..


What vse can you make of this do­ctrine?


1 That when I haue sinned, I must come to him for pardon2. Sam. 14.10..

2 That their doctrine is an erroneous doctrine, which call vpon Saints aswell as vpon GodMat. 15.24.: or dreame of perfection in this life: Iob. 9.3. Pro. 24.16. Rom. 7.23.

3 That I must be thankfull to my gra­tious God, who wil pardon and forgiue me all my sinnesPs. 103.3..

4 That I must take héed of sin, because I must euer craue pardon for itRom. 6.21..

5 I must labor to bee in the number of those (vs) who may sue for pardon.

[Page 55]

What doe you meane by this word, Forgiue? Forgiue.


That it would please God so to dis­charge, and couer all my sinnes, as that they may neuer be imputed vnto mee, either to make mee despaire in this life, or to bee pu­nished in the life to comeAct. 7.60.


How are sins said to be discharged?


1 When they are discharged by the person that committed them: so the diuels and the damned discharge their debts by suffringMat.

2 When they are paied by another, and so are our sinnes discharged by ChristGal. 3.14..


In what respect may this second sa­tisfaction be called forgiuenesse?


1 In respect of vs, who neither do, nor can confer any thing to this satisfacti­onLuk. 17.10..

2 In regard of Christ, who alone doth forgiue themMat. 9.2., and we no way are able to requite himPs. 103.1.

3 In respect of God the Father, who in loue giueth his Sonne, and accepteth his obedience, as our satisfactionIo. 3.16..


What learne you by this?


1 That as Benadad did to the King of Israel1. King. 20.31., so I must humble my selfe to this King of Kings.

2 That I must confesse my sins to him, [Page 56] because he is readie to forgiue my sinnes1. Io. 1.7..

3 That there can be by man no satisfac­tion for sinsMat. 16.26.: for Our merits, is Gods mer­cie, saith a Father.


What sinnes must you confesse to God?


Both knowne and vnknowen: knowen in particular2. Sam. 12., vnknowen in gene­rallPs. 19.14..


Ought you not to confesse your sins to man?


Though auricular confession bée a doctrine of diuels, yet if sins be so grieuous vnto my conscience, that I cannot be per­swaded of the pardon of them, neither can finde comfort by confession to God, I am bound to confesse sinnes, troubling mée, to man, especially to my godly Minister, or to such a Preacher of Gods word, as is able to comfort me in regard of his knowledge, and fit to comfort me in regard of his secrecieAct. 16.30..


How are you bound to confesse your sinnes?


Euen as a guiltie prisoner must do at the barreIos. 7.20..

1 I must bring my selfe before Gods Iudgement seateLuk. 15.18..

2 I must put vp an indictment against my selfeLuk. 15.19..

3 I must giue sentence of condem­nation [Page 57] against my selfeIona. 1.12..

4 I must sue for pardon at the hands of my GodPsal. 51.1.


How many things are required in true confession?


Fiue. 1 It must be voluntary, without constraint2. Sam. 12..

2 Personall, without laying it vpon o­thersGen. 3.12.

3 Particular, without denial of the fact.

4 Impartiall, by aggrauating each cir­cumstance1. Sam. 24 1. Cor. 7.11..

5 Heartie, with all signes of sorrow t.


Why are you bound to aske God forgiuenesse?


1 Because all men haue sinnedRom. 3.10..

2 Because God heareth not sinnersIoh. 9.3..

3 Because sins seuer man from GodEsai. 59.2..

4 If I conceale these sores, they are hardly curedPsal. 32.5.

5 The more I like sinne, the more with Iaels wife it will kill meIud. 4.18..

6 Of all burdens, there is none like to the burden of sinneMat. 11..

7 If I confesse, God is ready to for­giue1. Io. 1.7..

8 Gods seruants haue done the like2. Sam. 12..

9 If I féele not sins forgiuen in this life, it is to be feared, they wil not be forgiuen in the life to come2. Cor. 7.10..

[Page 58] 10 There is neither comfort nor content in any worldly thing whatsoeuer, vnlesse I can be assured of this forgiuenesseMat. 9.2. Psal. 103.2 Forgiue vs..


Why do you say, Forgiue vs?


Because I must pray, that God would not onely forgiue mee but that hee would also forgiue all men in the worldDan. 9.19..


But you are bound to beleeue the forgiuenesse of sins: will you pray for that which is had already?


I doe not as mistrusting that God hath not forgiuen themRom. 3.38., but that I may féele in my heart, that God hath forgiuen themPs. 51.10., and that I may apply that to my self which the Father hath purposed, his Sonne purchased, and the holy Ghost sealed.


Yet to pray thus for pardon, it seemes to open a gap to sinne freely?


Nay rather if I haue grace, the more I pray that my sins may be pardoned, the more will I hate and detest sinnePs. 51.14., and the more I am perswaded that God hath forgiuen me, the more I will labour to liue godly: Rom. 12.1. 1. Ioh. 3.3. Tit. 2.11. Luk. 1.74.


What vse do you make of this, For­giue vs?


1 That as I sue for mine own par­don, so must I with the Saints sue for o­thersExo. 38.32..

[Page 59] 2 That I must bee sorrie when men doe sinnePsa. 119 136..

3 That I may not vncharitably discouer mens sinnesGal. 6.1.2. 1. Pet. 4.8..

4 That I must not cause any man to sinnePro. 7.18 Gen. 39.8..

5 That I must not delight in any sinPsal. 119.104..

6 That I must forgiue my brethrenGen. 50.21..


May you then pray for all men, e­uen the wicked?


I may because the Lord alone know­eth who are his2. Tim. 2.19.: and in the iudgement of charitie I may pray for the conuersion, or confusion of the most wicked in the worldRo. 10.1. Psal. 25.3..


What if a man sin against the holy Ghost: may you pray for such a man?


Few, or none, haue now the spirit of discerning, to know when a man sinneth a­gainst the holy Ghost, and therfore we must take héede how we censure it.


Yet giue mee some notes to know this sinne.


I will giue 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 denie him, when a man néedes not.

3 It is against the person of Christ. Heb. 10.16.

4 It is in none but such as haue had [Page 60] great knowledge and féeling: Hebr. 6, 6.

5 It is not a bare cogitation, but a ma­licious detestation of God.

6 It is not for a while, but continuall.

7 Not euery wicked man, yea, not euery such a wicked man as knoweth the Gospel, doth commit this sinne.

8 The elect cannot fall into it.

9 Christ can forgiue this sinne, but he will not, because such a sinner doth despise, and despaire of grace.

10 Al sin, either of presumption, or ma­lice, is a forerunner of this sinne, if such per­sons repent not.


Why are sinnes called debts?


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.


How many kinds of debt are there in sinne?


Thrée. 1 A debt of obedience which we owe to God, but haue not paid it throgh transgressionGen. 2.17. & 3.6..

2 A debt of punishment, because we haue transgressedRom. 6.23..

3 A debt of puritie, which wée owe by reason of our coruption after our transgres­sionRom 8.12.. And against all these debts, I must séeke that I may get my Quietus est, in [Page 61] this life, that I be not tormented in the life to come1. Iohn 2.1..


Why are sinnes called ours?


Because they properly procéed from our selues, and we are not by God compel­led to sinneIam. 1.13 14..


What vse make you of all this?


1 That I must especially labour for pardon of mine owne sinnePsal. 51..

2 That I must not accuse God as the author of sinneIsa. 63.17..

3 That because I daily must aske for­giuenesse, therefore euen the best men do sinne dailyPro. 24.16. 2. Chro. 6.36.. Luk. 5.8. 1. Tim. 1.15. 1. Ioh. 1.9.

4 That as God is patient towards me, so must I bee patient towards my bre­thren1. Thes. 5.15..

5 I must haue a fellow féeling of the sins of others.

6 That I must no lesse pray for the par­don of their sinnes than of mine owne.

7 That of my selfe I am not able to dis­charge this debt, neither can say, haue pa­tience with mee and I will pay thee all. Mark. 18.


In whose name must you get this pardon?


In the name of Christ, applied to me, in the preaching of the Gospell by a true [Page 62] faith: for he is the propiciation for our sins, and without him we cannot appeare in the fight of GodAct. 1. Ioh. 1.7. Hebr. 9.28.


Why must you look for forgiuenesse from Christ?


1 Because of my self I cannot ap­pease Gods Wrath. Isai. 33.14. 2. Pet. 2.4. Iud. 6.

2 I am not able to satisfie his Iustice, for he will not iudge the sinner innocent: Exod. 34.6. Psal. 5.5.

3 He hath taken vpon him to be my sure­tie.

4 He alone hath purchased my pardon, being an innocent man, and eternall God: Hebr. 2. Cor. 5.19. Isai. 53.5.6. Dan. 9.24.26. Ier. 23.6. Ioh. 1.29. 1. Pet. 1.18. Psal. 51.9. Zach. 13.1. Tit. 3.4.5. Colos. 2.1. 1. Tim. 2.5. 1. Ioh. 2.1.


But hath Christ obtained for vs such a plenarie remission, as that wee neede not looke for any other?


He hath: for, 1 There is no con­demnation to them that are in Christ Ie­sus: Rom. 8.1.

2 He hath blotted out the hand-writing a­gainst vs, & nailed it to his crosse: Col. 2.14.

3 There is but one Mediator betwéene God and man, the Man Iesus Christ: 1. Timoth. 2.5.

[Page 63] 4 Hée is the Propitiation for our sinnes: 1. Iohn 2.2.


May you not discharge veniall sins by your selfe?


No sinne is veniall, if wee regard Gods infinite iustice: Mat. 5.28. 1. Ioh. 3.15. Numb. 6.23. Psal. 130.5. All sinnes are ve­niall, if we respect Christs Al-sufficient me­rite: Rom. 5.18. Psal. 130.7. 1. Ioh. 2.1.


Doth not God remit the fault, and yet retaine the punishment for the fault?


In no case. 1 Hée will not pardon the debt, and yet kéepe, mee in prison for the debt.

2 The fault and the punishment for the fault are Relatiues, 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 vpon him the guilt of sin: but also the punishment for sin: 1. Pet. 2.24.

4 It were against Gods iustice, to punish that which he hath pardoned.

5 What mercie were this to forgiue a sinne, and yet to punish the same sinne?

6 Euen in ciuill contracts: if the Obli­gation bee cancelled, the debter is acquit­ted.

7 How shall hee be blessed that hath the [Page 64] pardon of his sinne, if he be punished after pardon of his sinne? Psal. 32.1.

8 Being instified by faith, I haue peace with God: I could not haue it, if I might be punished.

9 Who shall lay any thing to the charge of the elect? It is God that iustifieth, who shall condemne? saith Paul, Rom. 8.33.

10 This were to make Christ an imper­fect Sauiour, which is against the word of God.


Was not Dauids sinne pardoned, and yet he punished after for it? 2. Sam. 12.13.14.


He was chastised by a Father, not punished by a Iudge: for corrections to Gods children, cannot properly be called punishments: Psal. 103.10. 1. Cor. 11.32.


Why then was Nebuchadnetzar aduised to redeeme his sinnes by repentance, and his iniquities by mercie to the poore? Dan. 4.24.


You taught mée, that the Hebrew word translated by the Latine Translator, Redeeme, doth not signifie to buy out, but to break off: and this will make nothing for sa­tisfaction.


What vse can you make of this?


That all Popish commutation of eternall punishments, into temporall sa­tisfactions [Page 65] is vnlawfull: as Pilgrimages, Fastings, Whippings, Pater-nosters, Inuocati­on of Saints, Almes, Bels, Purgatorie, Par­dons, Iubiles, Works of Supererogation, and such like: all which deuices are euerted by that one saying of Saint Iohn, The bloud of Iesus Christ his Sonne, doth purge vs from all our sinnes, 1. Iohn 1.7. this is proper to the elect, and is daily renued to them in the Word and Sa­craments.


What is the condition of this peti­tion?


As wee forgiue them that trespasse a­ginst vs.


Is our forgiuing of men a reason why God should forgiue vs?


No, it is not. For, God for Christs sake doth forgiue vsEphes. 4.32.: and if it were a cause then must the forgiuenesse of sinne proceed from our selues.


What then is it?


It is a Signe, assuring vs that God hath forgiuen vs; and a Comfort chéering vs, that God will forgiue vs; a Promise binding vs to pardon our brethren; and a Law teach­ing vs, that if wée will haue God to forgiue vs, we also must forgiue others.


Why then is this condition added?


Not to teach God how hée should forgiue vs but to teach vs:

[Page 66] 1 That hee greatly delighteth in this worke of mercie.

2 That he may else say vnto vs, Why doest thou aske forgiuenesse of thy Father, when as thou wouldest not forgiue thy bro­ther.

3 That as wee looke for a plenarie par­don at the hands of God: so we should giue the like vnto all men: Matth.

4 That if wee would haue God forgiue vs, so often as we offend him; we also should forgiue our brother, so often as he offendeth vs: Luke 17.4. Wee would giue all the World for the pardon of sinne, will we not pardon our brother, that God may pardon vs?


But because sinne to man is here cal­led debt, how becomes man thus a debter to man, and how is this sinne called a debt?


Not as it is a sinne against God, and his righteous Law, but as it is a tres­passe done to man, either to his bodie by killing, or hurting it; to his goods, by stea­ling them, credit, by slandering of him; or to his chastitie, by defiling his Neighbours bedde.


Why is this sinne called a debt to Man?


1 Because wee owe loue,Rom. 13.8. which is now broken.

[Page 67] 2 Because we owe punishment for doing wrongIudg. 1.8..

3 Because wee owe satisfaction for the wrong doneLeuit. 6.4.


Is euerie debt to man to bee remit­ted?


No, there is a debt of Charitie, which we owe to our Neighbour, and this debt we must euer owe: Rom. 13.8.


How is man said to forgiue man?


When hee doth pardon either the wrong doneGen. 50.21., or the punishment appointed for the wrong2. Sam. 19 23., or the satisfaction which the offender is bound to makeLuk. 7.4., or all of them as occasion is offered: Matth. 18.32.


What thinges were obserued vpon this?



1 That man may forgiue man, and yet God will punish himAct. 7..

2 That though man will not forgiue, yet God will, if the offender repentIohn 8..

3 That though God and man forgiue, the partie offending is to be punishedIos. 7.24..


What good commeth by forgiuing an offence?


By it: 1 I am like vnto God: Psal. 103.3. Gen. 50, 21.

2 I imitate good men: 2 Sam. 19.23. Yea the noblest Creatures, which are more slow [Page 68] to wrath, then waspes and flies, and such base animals. It is the propertie of a sicke, and not a sound man to bee testie, and fret­full

3 I haue much comfort by it: 1. Sā. 25.31.

4 I shal banish malice out of mine heart.

5 I may with assured comfort, sue vnto God for mine owne pardon. Mar. 18.6.14.

6 I shall cause mine enemie to loue me.

7 Then God will auenge my cause: Prou. 25.21.

8 I shall be fitter for the Lords Supper: Mat. 5.25. Gen. 4.4.


May a man forgiue him that hath of­fended him, and yet sue him at the law?


Hee may not only sue his aduersa­rie; but pursue him to death, and yet for­giue him; for, vnlesse offendors be punished, Gods glorie will bée hindered1. Sam. 15.9. Eccl. 8.11., Iustice de­cayedHos. 5.10. Pro. 11.14., the Common-weale ruinedPro. 29.4, and all men wrongedIud. 17.6., and bad Iudges puni­shedIer. 22.17 Pro. 24.24..


What rules must you obserue in go­ing to Law?


1 I must doe nothing with a re­uenging mindRom. 12.19..

2 I must take héede that I offend not the Church1. Cor. 6.1.2..

3 I must doe it for the maintenance of peaceAct. 21.22..

[Page 69] 4 I must labour by it to better mine ad­uersarieIam. 5.19.

5 I must not sue for each trifling mat­ter1. Cor. 6.7.

6 I must vse all other good meanes, and make law my last remedieMatth. 18.29.31..


May the Magistrate punish a Male­factor, and yet be said to forgiue him?


Hee may doe it: for hee is, 1 The Minister of God, to take vengeance of him that doth euill: Rom. 13.4.

2 The offence which he doth punish, is not against his person, but against the Com­mon-wealth.


But when the flesh will tell you, that you must bee reuenged, what cautions were giuen you to stay your anger?


You gaue me these cautions:

1 That I must consider, that it is Gods doing2. Sam. 16.10..

2 That I haue also wronged God and manEccl. 7.24.

3 That Christ hath forgiuen me moreMat. 17.32..

4 That forgiuing is a dutie of loueGal. 5.13 14..

5 That I must not destroy him for whom Christ died1. Cor. 8.11..

6 If I doe not forgiue, I incurre Gods wrathMat. 6.15.

7 That by forgiuing, I am like vnto GodEphes. 4.31.32..

[Page 70] 8 That it is my dutie to doe nothing through contentionPhil. 2.3.


But if I must forgiue mine enemies, why did Dauid and others pray against theirs? Psalme 54.7. Numb. 16.15. 2. Timoth. 4.14.


They did so not in malice, or desire of reuenge: but, 1 Vpon a zeale to Gods glorie.

2 By the spirit of reuelation, knowing that such men were in truth case awayes, and vtter enemies to the truth of God.


What vse doe you make of this?


1 That I am bound to forgiue all persons,Collos. 3.12. all sinnes,Prou. 10. and at all times,Mat. 17.22. when man offends me; and that fully,

2 That I must liue in peace,2. Cor. 13.11. and labour to make peace:Mat. 5.9. Exod. 2.13 and shew all to­kens of loue to mine aduersary, that he may assure himselfe that I haue forgiuen him, not by halfe, but altogether.

3 That if I forgiue not, I curse my selfeMat. 6.12.

4 That they hurt themselues, who leaue out this conditition in the Lords Prayer, because they will not forgiue.

5 That it is a signe of grace to forgiueMatth 17 32.

6 That no man liuing in malice can say the Lords Prayer as he ought to doeMat. 5.24.

7 That is it difficult to beléeue the for­giuenesse [Page 71] of sinnes,Marke 9.24. because this petiti­on hath a condition to perswade vs, annexed vnto it.

8 That if they bee commended who for­giue their enemies, what shall become of them who prosecute; and persecute the Saints of God, by whom they receiue much good? Prou. 11.11.


What doe you heere bewaile?


1 The corruption of my nature prone to sinne.

2 The burden of my sinne, which I my selfe can neuer beare.

3 That I féele not the want of Christ, who only can forgiue sinne.

4 That I am not so readie to forgiue men, as God is readie to forgiue me.


What things doe you here pray for?


For thrée things.

1 For Humiliation.

2 For Iustification.

3 For Reconciliation, and loue to men.


In Humiliation what doe you pray for?


1 That I may sée my sinnes.

2 That I may féele them.

3 That I may bewaile them.

4 That I may most earnestly craue par­don for them, séeing the burden of sinne is a most heauie burden.

[Page 72]

How doe you pray for Iustification?


That Christs righteousnesse may be made mine, and my sinnes may bee laid vpon Christ, for his mercies sake.


How doe you pray for reconcilia­tion?


That God would giue me a heart to bee reconciled to men, so as I may par­don them, and they me.


What thinges doe you pray against?


I pray against blindnesse of minde, heardnes of hart, continuance in sinne, and the least, opinion of mine owne righteous­nesse, that I should lightly regard Christ. And lastly against al hatred, by which I am kept from louing my brother.


What doe you giue thankes for?


I thanke God that hee hath giuen mee a sight and sense of sinne, and perswa­ded mee of the pardon and forgiuenesse of them in his Sonne; and that howsoeuer I sustaine many wronges at the handes of men, yet I can bee contented to forgiue them, as God for Christs sake hath forgi­uen mée.


Which is the sixth petition?


The sixth Petition. And lead vs not into temptation; but &c.


Why is it placed after the fourth pe­tition, Giue vs &c?

[Page 73]

To teach me that if God giue mée daily bread, I am subiect to be tempted with pridePsa. 30.6 Leade vs not into temptatiō., and therefore must pray a­gainst it: and if he deny mee daily bread, I am subiect to be tempted with despairePs. 22.1.2, and so must pray against it.


Why is it set after, Forgiue vs our debts?


That by this I may learne:

1 That forgiuenesse of sinnes and tem­ptations are inseparable companionsLuk. 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 souleLu. 11.21.

2 That as the former petition answe­reth to the first part of the couenant of grace, consisting in the remission of sinnes: so this is answerable to the second part, which con­sisteth in the writing of Gods Law in our hearts, so as we shall not finally bee ouer­come in temptation.


Why is it coupled to the former pe­tition by this word and?


1 To teach vs, that as wee haue prayed for pardon of sinnes past, so we must labour to preuent sinnes to come. Psal. 66.18, Pro. 28.13. 1. Pet. 4.3. It is a comfort to heare this voice, Thy sinnes are forgiuen thee: Math. 9.3. but withall wee must re­member [Page 74] that Iohn 5.14 Sinne no more, &c.

2 To admonish me that I be not secure when I féele the forgiuenesse of sinnes, for then am I in most danger to bee assaulted by Sathan, and ouercome by my weake flesh: Math.


Why are the godly led into temp­tation?


1 To kéepe them vnder, that they be not proud of Gods grace2. Cor. 12.7..

2 To winnow the chaffe of sinne from Gods corneLu. 22.31.

3 That Gods power may appeare in mans weakenesse2. Cor. 12.9..

4 That his mercy may bee séene in kée­ping them from a finall fallLuc. 22 32.

5 That they may bee like Christ their headRo. 8.17..

6 That they may acknowledge, that all strength is from God2. Cor. 3.5..

7 That by this they may know them­selues for Gods children, who alone are so tempted, that they recouer in temptationPs. 37.24..


What else doe you learne, that after praier for pardon of sinnes, you desire not to be led into temptation?


I am taught that if I haue sinned and obtained pardon, I must take heed of a relapse into an olde sinne, or any practise of new m.

[Page 75] 2 That who so hath this gracious par­don, he can and shall resist sinne in the end; though, with Dauid and Peter, hee be foiled in the beginningTit. 2.11 Cant. 5.3. Iam. 4.7. 1. Cor. 10.3.

3 That forgiuenesse of sinnes and grace are inseparable companions, and can bée no more seuered, then light from the sunne, or heate from fireMatt. 1. Sam. 15.19..


Were you taught nothing else out of this order?


Yes, you taught me foure other instructions: all which (as you said) did a­rise out of this, that immediatly upon the crauing pardon for sinnes, wee doe in the next place desire not to be led into tem­ptation.


Which are they?


1 That he that hath grace can (in some sort) resist temptation, though he bee foiled sometime with the same1. Cor. 10.13..

2 That forgiuenesse of sinnes, and per­seuerance in grace, are inseparably vnited togetherRo. 8.8..

3 That whosoeuer wanteth grace, can­not at any time resist temptationRom. 8.8 though he refraine from some sinnes, to which he is indisposedMat. 6.20. for resistance is the combate betweene the flesh and the spiritGal. 5.26.

4 That he that wanteth grace, if he bee once foiled in temptation, cannot at all re­couer [Page 76] himselfe1. Sa 16.14.; for though the righteous fall and rise againe, yet the wicked (saith Salomon) shall fall into mischiefeProu. 24.16..


But if we be perswaded of the par­don of our sinnes, why need we to pray, Lead vs not into temptation?


Sir, you taught me that it is néed­full for these reasons:

1 Because by nature man is prone to be temptedGen. 3.1..

2 Because many are the allurements to tempt vs1. Ioh. 2.16..

3 Because sin is a deceitfull tempterHeb. 3.13..

4 Because Satan is a subtill, cruel, and diligent tempter1. Pet. 5.8 1. Ch. 21.1.

5 Because it is onely in the power of God, to giue man power to resist tempta­tionsLuk. 10.19..


What is the summe of this peti­tion?


That I may be deliuered from two maine enemies of Godd grace, whereof the one is temptation, the other is euill.


Doe you make these words two pe­tions or one?


1 Such as doe make seuen petiti­ons, doe diuide this petition into two: but you diuided it as the most doe into a petiti­on, Lead vs not, &c. And an explanation, But deliuer vs, &c. In the former whereof, [Page 77] we pray against euils to come; in the latter against euils present.


May you not change these words, Lead vs not, into, suffer vs not, or let vs not bee led into temptation?


No, I may not; for, as God is said to harden mans heart and not to suffer it to be hardned, to blinde mans eies, and not to suffer them to be blinded; so is hee said to leade man into temptation, and not to suf­fer him to be led.


Shew this by some places of Scrip­ture.


Exod. 7.3. God hardned Pharaohs heart.

2. Sam. 24.1. God moued Dauid to num­ber the people.

Esai. 19.14. God mingled among them the spirit of error.

Rom. 1.16. God gaue them vp to vile af­fections.

2. Thessal. 2.11. God sent among them strong delusions.

In these and such like places, hee is not said to suffer to be hardned, moued, mingled, giuen, sent; but that he did harden, moue, mingle, giue vp, and send.


Tell me now what temptation is?


It is an enticement or triall of the minde, or heart to commit, or to see whe­ther [Page 78] men will or not commit sinne, either by corruption of nature, enticements of the world, the policies of Satan, the forgetful­nesse of Gods mercies, present afflictions, or the iust desertion of the Lord God.


How is temptation taken in the Scriptures?


It signifieth these things:

1 Affliction, by which man is tempted to know what is in himIam. 1.2.

2 Sathans triall which hee makes of GodMa. 4.7..

3 Mans triall, which he makes of GodPsa. 95.9.

4 Satans triall, which hee makes of manMa. 4.4..

5 Mans triall, which hee makes of man1. Co. 7.5 1. Th. 3.5..

6 Gods triall, which hee makes of man1. King. 10.11. Mat. 22.18 Gen. 20.1..


How is man said to tempt God?


When hee beleeues not his word, seekes after new miracles, trusteth in out­ward meanes, prescribeth God a time and manner of deliuerance, is impatient at his corrections, murmureth at the prosperity of the wicked, casteth himselfe into néedlesse dangers, or burdeneth the faithfull with needlesse traditions: Psal. Iudith 8.11. Mal. 3.10.14. Matth. 4.6. Act. 19.10.

[Page 79]

In regard of God and Sathan, how many kinds of temptations are there?


Two: the one of probation, and so God tempteth vs: the other of seduction, and so Satan tempteth vs: Deut 8.2. Mat. 4.2. 2. Cor. 11.14.


What meanes doth Sathan vse to tempt man?


He vseth, or rather abuseth:

1 The corruption of natureIam. 1.14..

2 The enticements of the world1. Ioh. 2.16..

3 The hope of Gods merciesDeu. 29.19..

4 The neglecting of Gods iudge­mentsIsa. 26.11.

5 Examples of the wickedPsal. 73.2.3..

6 Want in aduersityMa. 4.3.: by all which he will subdue vs in temptation, vnlesse God in his mercy giue vs power to resist.


Now tell me how God doth leade man into temptation?


Hee doth this: 1 By ceasing to support, not the nature of man, but his grace in manPsa.

2 By deliuering him to his owne lusts, when the first grace is not sufficient to help himRo. 1.24. Psal. 107..

3 By giuing him into the power of Sa­tan, so as he may tempt him to commit grie­uous sinnes2. Sa. 24..

4 By blindfolding him, and hardning [Page 80] him in such sort, as that hee shall make no conscience of sinne2. Sa. 12..


Is God then the author of sinne?


God forbid; for thou art a God that hatest iniquity, saith the Prophet Da­uid Psalm. 5., and God tempteth no man, to wit, vnto sinne, saith the Apostle Iames Iam. 1.13.


But how is God freed from being the author of sinne, seeing hee is an Actor in sinning?


Well euery way, if we can learne to distinguish, betweene the action it selfe and the ataxie, or disorder that is in the action.


Is God the author of euery action?


Yes verily, for, in him we liue, wee mooue and haue our being Act. 17..


And can hee worke in a sinnefull a­ction, and not bee the author of sinne in that action?


Doubtlesse he may: for the doing of a thing, it procéedeth from the Creator2. Sam. 24.1., the euill doing it commeth from the crea­tureIer. 13.23.


Can you shew this by some com­parisons?


I remember you taught me this, by these which follow. The Sunne beames light vpon a carion: that it smelleth, the Sunne is the cause: that it smelleth ill, it [Page 81] selfe is the cause. A man spurreth forward a lame horse; that the horse goeth on, the Ri­der is the cause; that he limpeth on, himselfe is the cause. A Musician playeth vpon an vntuned or broken instrument; that it soun­deth, the Musician is the cause; that it soun­deth ill, it selfe is the cause; and the like may be said of many other thinges.


But why doth GOD tempt some and they recouer in temptation; and doth also tempt others, and leaues them in tempta­tion?


Doe you a man aske this of mee, who am but a man? let vs both learne the answere, of the Apostle Paul: O man,Rom. 9.20. who art thou that disputest with God? He finds such euill, and leaues them so, hee is boun­den to none to giue him grace, his iudge­ments are vnsearchable, his waies past finding outRom. 11.33., and wee are all as clay in the handes of the Potter, hee may make vs of of what fashion he willIsa. 45.9.. The Sunne doth harden the Clay, and softens the Wax, and no man must aske a reason thereof.


How may God bee said to tempt man?


1 By afflictions, as he did the Is­raelites Deut. 9.3 Iudg 2.22..

2 By commandement, as hee did Abra­ham Gen. 22.1.

[Page 82] 3 By prosperitie, as he did Dauid 2. Sam. 12.

4 By offering obiects as hee did Euah Gen. 3.. and as Masters vse to trie the fidelitie of ser­uants, by laying monie in some corner, to trie them.


That this may bee knowne the bet­ter, shew mee how you were taught, that each man is said to harden himselfe, Sathan is said to harden man, and God is said to har­den man?


Man hardens himselfe, when hee refuseth gracePsal. 95.8.

Sathan hardens man to presume of grace2. Cor. 4.4.

God hardens man when hee giues not grace, though hée offer vnto him all the meanes of graceDeu. 2.30 Acts 28.26.


Are not mercies and iudgements a­ble to bring man to God, without the espe­ciall grace of God?


No they are not; but as the high­way, the more it is trodden vpon the harder it is, till the raine moisten it; and the Stid­die, the more it is beaten vpon, the harder it is, till the fire soften it: so the heart of man, the more it is trodden and beaten vpon by mercies and iudgements, the worse it isIsa. 26.10 Exo. 10.27, til God by the dew of his grace moisten it, and the fire of his spirit soften itEzech. 11.19..


Shew mee some other reasons then [Page 83] you did before, Isa. 44.3. Mat. 3.11. why God doth thus tempt and harden man?


He doth it to these ends:

1 To humble them, that they may sée themseluesEccl. 3.10.

2 To chastise them for former sinnes1. King. 11.9..

3 That his grace in them may appeare, as Gold in the fire1. Pet. 1.7.

4 That they may sée their owne weake­nesse and impatienceLuk. 22.61.62..

5 That they may take more héed hereaf­terPsal. 119 67..

6 That more earnestly they may pray to God for asistance2. Cor. 12.8.


What vses can you make of this Doctrine of temptation?


I learne first the incomprehensible puritie of God, who can worke in sinne, without sinningPs. 145.17.

2 That Sathan can goe no further in tempting, then God will giue him leaueLu. 22.31.

3 That I must not pray absolutely a­gainst temptations, but that I be not ouer­come in temptationMat.

4 That by nature wee are all Sathans bondmenRō. 7.14, till such time as God free vs from temptation1. Cor. 10 13..


Seeing God tempteth many wayes, tell mee how hee tempteth by prosperitie and riches?

[Page 84]

By this he tries man:

1 Whether hee will consider how hee comes by themEccl. 6.2. Ezec. 28 4..

2 To whom the continuance of them is promisedPsalme 112.3..

3 To what end they are giuen vnto himLuk. 16.9.

4 Whether hee will thinke of the muta­bilitie of high placesDan. 4.30 1. Tim. 6.17..

5 Whether he wil meditate of the feare­full downe-falles of such, as haue not vsed Prosperitie wellHest. 7.10 Luk. 12.20..

And 6 that it is a part of great felicitie, not to be ouercome of felicitie1. Tim. 6.9. Pro. 10.22. Ann. Dom. 1605. Nouem. 5..


How doth God trie vs by that late deliuerance from that vnnaturall conspiracie against our King and Countrie by Gun pow­der?


1 Whether we will acknowledge itPs. 18.48.

2 Whether we will be thankfull for itVers 49..

3 Whether wée will kéepe a memoriall of itHest. 9.27.

4 Whether we will pray more earnestly for our King, and Countries preseruationPsal. 20..

5 Whether we will desire the conuersi­on or confusion of those our enemiesPsal. 58.6

6 Whether we will be more obedient to God; than before, lest a worse thing happen to vsIoh. 5.14.

[Page 85] 7 Whether wee will detest that cruell Catholique Religion, which eateth her God, and killeth her Gouernours, and thirsteth after bloud, especially the bloud of PrincesReu. 17.6.

8 Whether wee will loue and embrace more earnestly our Christian Religion which teacheth obedience, and practiseth it, euen to such Gouernours as are badPro. 24.2 Ier. 27.9. Rō. 13.1.2. 1. Pet. 2.13 14. Eccl. 10.20 D. Bilsons & D. Mor­tons books of obedi­ence. though their Catholike Apologie stander vs with the contrarie.


How doth God tempt men by ad­uersitie?


Whether we will thinke, 1 That godly men haue béene so temptedIam. 5.11.

2 That it is Gods furnace to trie our faithPs. 66.10. Dan. 3.25..

3 That it is Gods medicine to purge our sinnesIoh. 15.2.

4 That wee must not declame against GodPs. 38.13 Iob. 3.2..

5 That we must more meditate of Hea­uen2. Cor.

6 That if wee féele not the Sunne rising of Gods grace, we must not thinke that it is set for euerPs.

7 That wee must endure all kindes of temptations, whether of bodie by sicknesse, or soule by sorrow, or our person by impri­sonment, or state by pouerie or name by contempt, &cIam. 1.12.

[Page 86]

But to come to mans temptations: What if man tempt you to Popish Religion, how must you resist this temptation?


By considering, that that Religion can bee no good Religion, 1 Where the Scriptures are not knowneMat. 22.29 Iohn 5.39. Psal.

2 Where Images are worshippedExo. 32.8 Deu. 27.15.

3 Where a péece of bread is adored1. Cor. 11.24..

4 Where Saints are inuocatedIsa. 63.16 Mat. 15.24..

5 Where ignorance is commendedPro. 19.2 Iohn. 17.3..

6 Where Purgatorie is maintainedMat 25.46.

7 Where Christs merit is mangledHeb. 13.8.

8 Where subiects are so fréed from alle­geance to their Soueraigne, that if hee bee not a Romanist, it shall bee as meritorious to kill that King, as to eat their God.1. Sā. 24.6 2. Sam. 1.14.15.

9 Where such soueraigne power is gi­uen to one man (the Pope) as that hee may determine the true sense of all ScriptureLu. 24.32, define all causes of faith2. Tim. 13.16., call CouncelsAct. 15.6, excommunicate any person1. Cor. 5.4., depose any KingPro. 8.15 Dan. 4.34., forgiue sinnes properlyIsa. 44.22 Psal. 32.1 Matth. 9.2., decide all causes brought to Rome by appealeLu. 12.14, and make such Lawes as shall bind the con­scienceIam. 4.12, all which is giuen to the Bishop of Rome: but is derogatorie to the King­ly, Propheticall, and Priestly Offices of Christ.


What if you be tempted to forsake the Church, because of some abuses suppo­sed [Page 87] in the Church? how must you resist that temptation.?


By considering, that a child is not to be forsaken because it is sicke, nor a bodie neglected, because it is diseased: and that Christ and his Apostles did not depart from the Churches,As in the Church of Corinth. 14. seueral errors: as appeareth in the first Epistle. though there were amongst them many abuses, and the most of them greater then bee amongst vs, who haue the Word purely preached, and the Sacra­ments rightly administred.

That you may neuer depart from vs to them of the Shismaticall separation, consider:

1 That before Browne, they can bring no one learned man that euer did write of, or defend their opinion.

2 They can shew none before that time, that euer did suffer for that opinion.

3 They of that separation will not liue in any reformed Church in the World.

4 All reformed Churches condemne them as Shismatickes.

5 They are very troublesome to the Chri­stian Magistrate wheresoeuer they liue.

6 Obserue how for matters of smal mo­ment, they excommunicate one another; the father deliuering the sonne, and the sonne the father, ouer vnto Sathan.

7 Note the varietie of strange opinions [Page 88] amongst them, and you shall hardly finde one of their Ministers agrée with another, but each of them are Broachers of strange Doctrine.

8 If you obserue but the spirit of these men, you shall truly sée it is not an humble, but a rayling spirit.

9 Many of them stand more vpon their outward discipline then that they may de a discipline to themselues.

10 Suspect your owne iudgement, sus­pend your sentence, séeke peace, bée not cre­dulous, looke as well vpon good thinges, as those euils that are amongst vs, and I hope you will neuer depart from vs.


To come againe vnto Sathans temptations, what must you doe to resist them?


I must labour, 1 Not to be igno­rant of his enterprises.

2 To watch ouer my selfe continuallyMat. 26.41.

3 To resist him by the shield of faithEph. 6.16.

4 To subdue him by the sword of the SpiritEph. 6.17.

5 To bee perswaded that hée will neuer cease1. Pet. 5.8.

6 To thinke of my danger if I fallReu. 2.5..

7 To consider how I may hurt others if I fall2. Sam. 12.14..

8 That by falling I may deny my GodLu. 22.61.

[Page 89] 9 That I shall bee rewarded if I con­tinueReu. and chap.

10 That by praier I shall haue power to resist himEph. 6.19..


These rules indeed are generall: but what if he tempt you to the sinne of couetous­nesse, what remedies must you vse?


I must meditate: 1 That God hath taken vpon him to be my carefull pro­tectorPs. 23.1..

2 That this sinne is the roote of al euilTim. 6.10..

3 That euery couetous man is an Ido­laterCol. 3.5..

4 That my life stands not in abun­danceLu. 12 16.

5 That Christ and his disciples were pooreMat.

6 That I shall carry nothing with meIob. 1.21 1. Tim. 6.7.

7 That I must giue an account of my gettingLu. 16.2.

8 That it will hinder me in the seruice of GodLuk. 14.18.19..

9 That rich men come hardly to hea­uenLu. 18.24.

10 That by riches I am most subiect to be spoiledIe. 52.26..

11 That they make a man vnwilling to dieEc. 41.1.

12 That they may be taken away frō mePr. 23.5..

13 That many woes are denounced a­gainst rich menAm. 6.1. Lu. 6.24. Ia.

[Page 90]

What remedies haue you against the tempation of pride?


I must meditate: 1 That I must not bee proude because I haue all things of gift1. Cor. 4.7..

2 That God resisteth the proud1. Pe. 5.5.

3 That it hindereth a greater largesse of graceLu. 18.24.

4 That I am but dust and ashesGe. 18.27.

5 That pride cast Sathan out of hea­uen2. Pet. 2.4.

6 That if it be in apparell, I haue more occasion to bee humbled for my shamefull nakednesseGe. 2.25.33..

7 That Christ left mee an example of humilityMat. 11.29..

8 That by this I make others to con­temne meHest. 3.2..

9 That it argues a sonne of the Di­uelHumili­tas signum electorum, superbia reproborū: Hieron..

01 That others, yea many vnreasona­ble creatures, haue more excellent gifts then my selfePraestat aranea ta­ctu, &c..

11 That pride is the causer of conten­tionsPr. 13.10.

12 That proud men are farre from re­formation: Seest thou (saith Salamon) a man wise in his owne eyes, there is more hope of a foole then of him Pro. 26.12.: and a proud heart is a Palace for the Diuell.

[Page 91]

What remedies haue you against the temptations of Adultery?


I must meditate heere, 1 That Gods sees mePr. 5.21..

2 That God can punish meGe. 20.3.

3 That he will punish me2. Sa. 12.11.12..

4 That I am a member of Christ1. Cor. 6.15..

5 That Adulterers shall not inherite heauen1. Cor. 6.9..

6 That such people seldome repentProu. 7.26.27..

7 That such a thing should not be done in IsraelDeut. 23.17.18..

8 That it made Salomon to commit I­dolatry1. Ki. 11.4.

9 That for the whorish woman, a man is brought to a morsell of breadPro. 6.26.

10 That I doe not as I would be done toMa. 7.12.

11 That I wrong the Church and com­mon-wealth, by obtruding to both a ba­stardly generationFor nei­ther can know their true chil­dren..

12 That as by this I endanger my soule, so must I néedes decay my body, and when I am dead, leaue a blot behinde me, which neuer can be wiped outPro. 6.32.33..


What remedies haue you against the temptation of gluttony and drunkennesse?


Héere I must meditate, 1 That Salomon commands me, at great tables to put my knife to my throatePro. 23.1.

[Page 92] 2 That by these, I make morter of my body, by too much drinke, and my stomacke but a strainer, by too much meateLu. 21.34.

3 That I abuse that which might doe good to the pooreMar. 14.4.5..

4 That I abuse the good creatures of GodEph. 5.18.

5 That all ciuill nations haue detested these sinnesHe. 1.10..

6 That by them I am vnfit for Gods seruice1. Cor. 10.7..

7 That I bring vpon my body disea­sesPr. 23.29.

8 That I am vnfit to keepe any secretSecreta recludit., for drunken porters keepe open gates, and when the wine is in, the wit is out.

9 That I am a scorne to the soberGe. 9.22.

10 That these sinnes are the maine in­struments of other sinnesPr. 23.33.

11 That I must fall into the Phisitians handsEccl. 38.15..

12 That I may in them commit some such sinne, as may cause me to fall into the censure of God, and GouernoursGen. 19.33.: and since Christ tasted gall and vinegar for me, why should not I abstaine from surfeting, & drunkennes for him? He that desireth Christ and féedeth on him, will not greatly regard of how dainty diet he maketh such vile meat as after must be cast into the draught.

[Page 93]

What remedies haue you against the temptation of enuie?


I must meditate, 1 That mine eye must not bee euill, because Gods eye is goodMat. 20.15..

2 That God may dispose of his owne as he listMat. 20.15..

3 That enuy is a note of a bad manGen. 26.14..

4 I must be glad at the good of othersAct. 11.18.

5 Moses and Christ, and other good men, were glad when they heard of others ex­cellencyNum. 11.29. Ma. 11.29..

6 God will not haue all alike1 Cor. 12.18..

7 It is a meanes to murther our bro­ther1. Ioh. 3.15..

8 It is a fruit of the fleshIam. 3.14.15. Gal. 5.21..

9 It hindereth vs from doing good to o­thersGe. 37..4.

10 It is the greatest torment to a mans selfe1. Sam. 18.9..

11 Though our brother excell vs in one thing, yet we doe him in another1. Cor. 12.21..

12 God euen hateth, and curseth the en­uious2. Sam. 22.18..


What remedies haue you against idlenesse in your calling?


I must meditate, 1 That God commandeth all men to labourGe. 3.18.

2 That Euah fell in paradise by idle­nesseGe. 3.19.

[Page 94] 3 That it was one of the sinnes of So­domeEze. 16.49..

4 That it is a cushion for Satan to sléep onOtium puluinar diaboli.

5 That labour puts Satans assaults away2. Sa. 11.2.

6 That idlenesse consumeth the bodyStāding waters soone pu­trifie..

7 That a slothfull hand maketh poore, as a diligent hand maketh richPr. 10.5. & 24.34..

8 Without diligence we cannot prouide for a family, or the time to comeProu. 31..

9 All creatures, euen to the Pismire, are diligentPr. 6.6..

10 God our Father is euer workingIoh. 5.17.

11 By it we may be able to doe good to othersEp. 4.28.

12 All good men haue laboured in a cal­ling. And why haue people hands, and wits, but to vse them? and the more both are v­sed, the better they are.


What remedies haue you against impatience in afflictions?


I must meditate, 1 That naked I came into this world, and naked I must re­turne againeIob. 1.21..

2 I must remember the afflictions of Iob, and what end God made of themIa. 5.11..

3 That the patient abiding of the righte­ous shall be gladnessePro. 10.28..

4 That God hath a stroke in afflictions2 Sa. 16.10..

[Page 95] 5 That they are nothing to the ioies of heauen2. Cor. 4.17..

6 That I haue deserued morePsa. 119.75..

7 That they will tend to my goodPs. 119.71..

8 That in this world we must haue tri­bulationsIoh. 16.33..

9 That murmuring is a signe of a bad childeHeb.

10 Christ said not my will, but thine bée doneMat. 26.39..

11 Many of Gods seruants haue endu­red moreHeb. 11.37.

12 That Gods children haue béene rea­die to sufferAct. 21.13..


But what remedies haue you, if Sa­tan tempt you to despaire of Gods mercy?


I will say vnto him, auoid Satan and will enter into this meditation:

1 I was by Baptisme receiued into the Church, and it hath béene to me the Lauer of regenerationTit. 3.5..

2 I once heard and beleeued his word, and therefore I shall stand euer by this faith2. Cor. 1.24.

3 Mine election is in Gods kéeping, and therefore Satan can neuer steale it a­wayEph. 1.4..

4 The calling of God is without re­pentance: and, whom he loueth, he loueth to the endRom. 11.29. Ioh. 13.1..

[Page 96] 5 I know by my loue of the brethen, that I am translated from death to life1. Ioh. 3.14..

6 I am sory, that I can be no more sorie for my sins, and this to me is an argument of faith2. Cor. 7.10..

7 I desire to beléeue in Christ and to run the waies of his CommandementsMar. 9.24 2. Cor. 8.12. Psal. 119.5..

8 Christs merits are greater then my sinnes, and hee is the propitiation for my sinnesIoh. 1.29 1. Ioh. 2.1.2..

9 Though the righteous fall, he shall rise againe, for God supporteth him with his handPs. 37.24 Pr. 17.17.24..

10 The Spirit doth, though very weak­ly, witnesse to my sprit that I am Gods childeRo. 8.16..

11 I hate sinne, with an vnfained ha­tred1. Ioh. 3.9..

12 I loue all good things as well as one and hate all euill as well as onePs. 119.6 104.: and I can be contented to be dissolued and to be with Christ, and to say, Come Lord Ie­sus, come quickelyPhi. 1.23. Reu. 22.21.


If Satan will tempt you to pre­sume of Gods mercies: what remedies must you heere vse?


I must meditate against this sinne:

1 That God bids me not be high min­dedRom. 11.20..

2 That security destroyeth more then a­nie sinLuk. 17.26..

[Page 97] 3 That hee is blessed, who feareth al­waiesPr. 28.14.

4 That I must worke out my saluation with feare and tremblingPh. 2.12..

5 That as God is a God of mercy, so is he also a God of IusticeDeut. 9.20.2.

6 That the more I presume, the more subiect I am to fallLuk. 22.33.34..

7 That it is Satans maine weapon to vanquish me, God is mercifull Ro. 6.15..

8 That euen Dauid praied to bee kept from sinnes of presumptionPs. 29.13..

9 That the longer I continue in sinnes, the more hardly I can leaue them2. Sa. 3.16. Rom. 2.1..

10 That if once God call mee, I must vndoe all I haue done beforeRo. 6 21..

11 That then I must shedde many a bit­ter teare for my sinnesPs. 32. Lu. 22.62..

12 That by going on, I heape to my selfe wrath, against the day of wrathRo. 2.5.: and therfore haue we need in this, and al the for­mer assaults of God, men, and diuels, to pray, Lord leade vs not into temptation.


Which is the explanation of this pe­tition?


But deliuer vs from euill.


What doe you pray for in these words? But deli­uer vs frō euill.


That I, and all Cristians may bee freed from the power of Satan, sinne, the [Page 96] [...] [Page 97] [...] [Page 98] flesh and the world: so that being thus pre­serued, we neither shall, nor may not fall: or so be deliuered from euill, that wee may not fall quite away by any temptation.


Why say you deliuer vs?


Why? euen because we are: 1. his seruants: 2 his children: 3 his work­manship: 4 his image: 5 the price of his sons bloud: 6. vessels to carry his name: 7 members of his body: 8 as sheepe a­mongst wolues.


Do you not by euill, vnderstand on­ly the diuell, who is called That euill one Mat. 13.19.?


No, I do not, though temptations come principally from him: but by euil you said, I must vnderstand all my spirituall e­nemies, according to that of the Apostle Iohn, The whole world lyeth in euill 1 Ioh. 5.19..


Tell mee more plainely, what you heere meane by Euill?


I vnderstand by it: First, Satan, 1. Ioh. 2.14. Secondly, Sinne, Rom. 12.9. Thirdly, all Euils, which may any way hurt vs, as Warre, Plague, Famine, Offences, Heresies, Schismes, Errors, Seditions, &c. Fourthly, euill persons, bee they Turkes, Iewes, Heretickes, Schismatikes, Atheists, Se­ducers, &c. Fiftly, eternall and euerla­sting Death, which is the most fearefull euill of all.

[Page 99]

How many waies doth God deliuer vs from euill?


Twelue waies: 1 By preseruing vs from committing sinneGe. 20.6.

2 By fréeing vs from iudgements due vnto sinne2. Sa 12.13..

3 By keeping vs from the hurt of sinne and afflictionsPs. 91.13.

4 By turning all those sinnes which we commit, and the afflictions which wee su­staine, to our goodPs.

5 By bridling Satan that he cannot sub­due vsRom. 16 20..

6 By giuing vs his holy Spirit, that by a liuely faith, we ouercome all euillRo. 8.2. 1. Ioh. 5.4. 1. Pet. 5.9..

7 By no meanesMat. 4.2..

8 By small meanes2. King. 4.3..

9 By ordinary meanesIos. 5.12..

10 By extraordinary meanes2. King. 6.16..

11 Contrary to all meanesDa. 3.25..

12 By Christ Iesus, who ouercame the world, by obeying; the flesh, by suffering; and the diuell, by triumphing ouer him in his Crosse: Iohn 16.33.1. Pet. 4.1. Col. 2.15. and this is the comfort of all Christi­ans: Psal. 91.1.


What meanes must you vse to deli­uer your selfe from euill?


I must, 1 Auoid the company of euill persons: Prou. 1.10. Genes. 39.10.

[Page 100] 2 Not liue in places where euill is pra­ctised, though I may gaine much by it: 2. Cor. 6.17.

3 I must take heede of euill spéeches, which may corrupt me & others: Eph. 4.29.

4 I must hide Gods word in mine heart, that I do not sinne against him: Ps. 119.11.


Why are these words added as an explanation to this petition?


1 To teach me, that when I am deliuered from euill, I may be sure not to be led into temptation, for euill is the cause of all temptationsIam. 1.13: which being taken a­way, the effect ceaseth.

2 That of my selfe I cannot resist euill.

3 That the least creatures shal be able to hurt me, vnlesse God bee my deliuerer. 2. King. 6.27. Act. 12.

4 That I shall neuer be fully deliuered, till God for Christs sake set me at liberty. Psal. 119.32. Ioh. 8.36.


What must we doe to bee deliuered from the diuell?


We must, 1 Put on the whole ar­mour of GodEp. 6.11. 2. Cor. 10.4..

2 We must know how to vse that ar­mourVers. 13..

3 We must walke warily, that he do not circumuent vs, and bee neuer out of our callingEp. 4.15. 2. Sa. 11..

[Page 101] 4 We must euer seeke to feare and serue GodPs. 2.11. Pro. 28.14..

5 We must know, that Christ is our Captaine and deliuererIoh. 16.33..

6 We must meditate of the miserable e­state of such as are ouercome by the Di­uellLu. 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. Ioh. 2.15. Iam. 4.4. 1. Ioh. 5.19. 1. Cor. 7.31.

8 We must pray as Christ teacheth vs, Deliuer vs from euill, and as Paul did, 2. Cor. 12.9. and 2. Chro. 20.12.


What wants do you bewaile in this petition?


1 The rebellion of our wicked na­ture, by which wee resist the Spirit of GodRom. 7.14. &c..

2 Our readinesse in each little tempta­tion, to yeelde vp our selues to the commit­ting of sinneLuk. 22.45.46..

3 That we cannot enough mourne for the remnants of our bondage, by which we are kept in the power of SatanRo. 7.24..

4 That so many fall by Satans temp­tationPsal. 119.136..

5 That we cannot heere get mastery o­uer our owne corruptions2. Cor. 12.8..

6 That wee loue so this spirituall So­dom, [Page 102] in which wee are subiect to, and fal by temptationGen. 19.16..

7 The tyranny of Satan our aduersary, going about each way to subdue vsMat. 9.12.


What things doe you heere pray a­gainst?


I pray, 1 Against temptation, as it may be a means to draw men from God, and cause them to commit sinne2. Cor. 12.7.8..

2 Against afflictions, as they are punish­ments of sinne, curses from God, motiues to impatience, or meanes to make mée to take Gods name in vainePro. 30.9..

3 Against desertion, that God would not leaue me; or if hee doe, that hee would not leaue me ouer long, by withdrawing from his former, a second grace of the SpiritPs. 119.8..

4 Against all future relapse into sinne, 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 iudgements, temporall, or eternall: and what hurt soe­uer may befall me, either by prosperity, or aduersity.

5 In a word, I pray against the assaults of Satan, the enticements of the world, the so­cietie of the wicked, and that corruption which may surprise me by mine owne flesh.


May not a man pray for temptati­ons and afflictions?

[Page 103]

Though both of them may be often­times good for vs, yet because that good is an accidentall good, and we know not how we shal beare tēptations if God send them, therefore it is not meet to pray for them. Therefore, such as wish to bee poore that they might loue heauen better; or blinde, to meditate of heauen better; or any way miserable, that they might not loue this world to well; they haue no great warrant out of Gods word. To these we may adde such as pray for death, and will not waite Gods leasure, till he take them out of this world.


What doe you heere pray for?


I pray for grace so resist, and per­seuerance, 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 soundnes of doctrine;Eph. 6.16. the breast-plate of righteousnesse, in integri­ty of life; the shooes of preparation of the Gospell of peace, which are to be worne by patience in afflictions; the shield of faith, to resist Satans assaults; the helmet of saluation, which is the life of eternitie; and the sword of the Spirit, which is the word of God. I pray also heere, that all our afflictions may bee turned to our good, that wisdome may bee giuen vs to preuent [Page 104] our persecutors, that I and others may be patient in aduersitie, humble in prosperity, and that our sinnes may turne to our good, by reuealing our corruption in being rea­dy to fall, discouering our vnability of our selues to stand, detesting our nature so prone to impiety, renouncing all confidence in our own strength, and casting our selues vpon Gods power in temptation: yea that by them we may sée satans malice in temp­ting vs, and Gods great mercy in recoue­ring vs: and finally, that being once reco­uered in temptation wee may pitty and comfort such as be tempted.


What things doe you giue thankes for?


That in the former things which I haue praied for, God hath made me able so to resist, and that neither Sathan nor the world, nor my flesh, hath so subdued me, but that I am able to rise againe.


Which is the third part of this prayer?


The third part of the Lords praier. For thine is the kingdome, the power, and the glory, for euer and euer. Which words are a reason of all the former, by which we are moued to craue all the former blessings at the hands of our God.


Why doth Luke leaue out this clause?

[Page 105]

Either because the Euangelists did not binde themselues to a precise forme of wordes, or because this praier was vtte­red at two seueral times by Christ in a seue­rall manner,Vide Be­zam in cap. 11. Lucae. leauing out not only this clause, but the third petition wholly, the ex­planation of the sixt, and changing some words which are in Matthew. But we haue no warrant to doe the like, as (the vulgar Latin translation and) the Rhemists do euen in the Gospel of Saint Matthew: being bold to mangle the Lords Prayer, as they are to leaue out the second Commandement.


Why is this conclusion added?


To teach, 1 To pray vnto him who is able to heare vs1. Chro. 6.21. Ephes. 3.20.

2 To pray in faith to him that wil helpe vsIam. 1.6..

3 To pray in feruencie, as desirous to be holpenMatth. 15.22..

4 To pray in humilitie, because all is of GodPsal. 192.17. 1. Chron. 29.14..

5 To pray in thankfulnesse, because all is from God1. Chron. 29.13..

6 That in euery petition we must haue this conclusion in our mindes.


VVhy is it set after the last peti­tion?


To confute Sathan in his greatest temptations. He, that he might withdraw [Page 106] vs from the Kingdome of God will per­swade vs as hee would Christ, that all power is his Matth. 4. but we, that we may not yéeld to this his assault, are here taught that the Kingdome is Gods.


VVhat doe you meane by these words, thine is the Kingdome?


Euen that which Dauid meant when hee said,1. Chron. 29.12. Thine, O Lord, is greatnesse, power, and victorie and praise, and all that is in Heauen and in Earth is thine, thine is the Kingdome, and thou excellest ouer all.


Why is the Kingdome said to bee Gods?


1 Because hee made allGen. 1.1..

2 Because he possesseth allPsa. 24.1..

3 Because he commandeth allPs. 114.7..

4 Because he disposeth allDan. 4.31 32..


What doe you learne out of this?


That I may with confidence pray vnto him, because as Kings will prouide for the bodies and soules of al their subiects, so God my King will prouide for me.

2 That I must be gouerned by him as a subiect must by his owne Soueraigne.

3 That no Superior power can doe me hurt, vnlesse hee haue commission from a­boue.

4 That al Princes must giue account to this King; and therfore should not say with [Page 107] the wicked in the 12. Psalme, Who is Lord ouer vs?


But haue not other Princes their Kingdomes?


Yes, they haue, and in them doe rule, and for conscience sake must euer bée obeyed; yet they rule by, and in, and through this KingPro. 1.15. Dan. 2.37. Reuel. 10..


From whom haue they this autho­ritie?


From Christ, as hee is the second person in the Trinitie, not as hee is Media­tor betwixt God and Man: For so (his Kingdome being spirituall) he hath no Vi­car vpon Earth. And herein is the true dif­ference betwixt the Supremacie of Princes, and the Popes Supremacie.


How many properties are there of this Kingdome?


Thrée: it is a powerful Kingdome, Thine is power: a glorious Kingdome, Thine is glorie: and an euerlasting Kingdome, it is For euer and euer.


Why are these three properties ad­ded?


That when we pray for, or against any thing in the former Petitions, we may bee strengthened in the hope of obtaining them, by the consideration of the Power, Glorie and Eternitie of Gods Kingdome.

[Page 108]

Why is power attributed to the Kingdome of God?


1 To distinguish it from the King­domes of the World, in which many Prin­ces are heads of people, but haue not power to subdue their enemies2. Sam. 3.39..

2 To teach vs to giue all power vnto GodPs. 39.1..

3 That we must submit our selues vnto him1. Pet. 5.6..

4 That he being a powerfull King, we may in faith pray vnto him2. Chron. 20.12..


How great is the power of God?


See my booke, life euerla­sting, of Gods pro­uidence.It is not only of it owne nature in it self, and of it selfe, but also in respect of the obiect, vpon which it can worke, and effects which it can produce, and of the ac­tion by which it can and doth worke, both infinite and vnmeasurableDā. 4.31..


Can it be communicated to any creature?


No, not to the humanitie of Christ: for whatsoeuer is omnipotent, is God.


Why doth Christ say all power is gi­uen vnto me Mat. 28.18.?


1 He speaketh of that power which we call Authoritie, not of that which is cal­led Omnipotencie.

2 He saith not all power is giuen to my humanitie, but to Mee, God and Man.

[Page 109] 3 If it be meant of the humanitie by this power is to bée vnderstood, as much as the Creature is capable of.

4 In that Word, the humanitie may bee said to be Omnipotent, as the Word is said to suffer, not in it selfe, but in the flesh.


What doe you meane by Thine is the glorie?


1 That God hath made all things for his gloriePro. 16.4.

2 Whatsoeuer we aske, they are meanes of thy glorieIoh. 12.28.

3 The things which we aske shall be re­ferred to thy glorie1. Cor. 10.31..

And therefore, O Lord grant these things vnto vs, because thy glorie is most deare to thy selfe, which will be also performed of vs if we sanctifie thy name, aduance thy King­dome, doe thy will, haue our daily bread, the forgiuenesse of our sinnes, and bee able to resist all euill temptations.


VVhat is the third propertie of Christs Kingdome?


For euer and euer: Which is an ex­cellent inducement to strengthen vs in praying.


Why is Gods Kingdome, Power, and glorie, said to be euerlasting?


1 Because in themselues they are euerlastingPsal.

[Page 110] 2 Of vs they should neuer bee forgot­tenPsal. 145 2.3..

3 To distinguish it from Earthly Do­minions; all which haue their periods both in Gouernment, and Gouernours: Psalme 119.96. Isay 40.6.

4 To shew forth the dignitie both of Gods Church, and Gods Children, who haue a Father, whose Kingdome is euerla­sting, and are such Sonnes as shall Raigne with their Father euerlastingly.


To what purpose are all these argu­ments added heere?


Not to perswade God, who know­eth our wants before we askeMat. 6.32, but to per­swade vs that hee who is a King of such Power, Glorie, and Eternitie, will heare our Prayers, and grant our requests.


VVhy is this word the added to Kingdome, Power, and glorie?


To shew, 1 the generalitie of them all in God, who is an vniuersall King Psal. 47.2.

2 Gods superioritie Psal. 72.11. All Kings shall worshippe him: all Nations shall serue him. He is King of Kings and Lord of Lords, Reuel. 19.


VVhy is there made mention only of these three properties of God?


As (some thinke) to point out the [Page 111] thrée Persons, for the Kingdome is Christs 1. Co. 15.35. Power the Holy Ghosts Rom. 15.13.19. and Glorie the Fathers Rom. 6.4. that wee setting our selues in Christs Kingdome, that is his Church by the power of the Holy Ghost, may be partakers of that glorie which God the Father hath prepared for vs.


What vse doe you make of this con­clusion?


1 That in our Prayers wee euer debase our selues, and ascribe all glorie to this King of KingsPs. 115.2.

2 In our Prayers to bee euer perswa­ded of the power of God, that hee can helpe vs, and the promise of God that hee will helpe vs.2. Cor. 1.20

3 That Prayer and giuing of thankes must goe together, because this is a Doxo­logie giuen to God. 1 Pet. 5.10.11.

4 Whatsoeuer we aske, we must in pur­pose before, and practise after, referre the same to Gods glorie. For the Alpha of this Prayer is, Hallowed bee thy name, and the Omega is, Thine is the glorie.

5 That all Gouernours must remem­ber that they hold all in capite vnder this headPro. 8.15.

6 That if we be able to doe any thing, all that power commeth from GodIam. 1.17.

[Page 112]

What is the last part of this Peti­tion?


The fourth part of the LORDS Prayer.The seale thereof in the Word, Amen.


Why is this word kept in all lan­guages, vntranslated?


1 To teach that the Synagogue of the children of Israel, and all Nations are but one mysticall bodie, and the same wee are taught by Abba, Father Rom. 8.20. Ga­lat. 4.7.

2 That we hauing the same prayer that the Iewes had, why not then the same seale? You shall finde the first Petition Psal. the second Psal. 106.4.5. the third Psal. 143.10. the fourth Psal. 145.15. the fifth Psal. 65.3. the sixth Psal. and Psal. 25.20.


How is this word Amen, taken in the Scriptures?


Thrée manner of wayes: some­time as a Nowne signifying Christ him­selfe Reuelation, 1. These things saith Amen. Sometimes as an Aduerbe, as Iohn 3. A­men, Amen, that is, Verily, verily I say vnto you. And sometimes as a Verbe, as in this place, signifying, So be it, or it shall be so.


How shall I finde it placed in the Scriptures?

Before, and after a sentence: before, [Page 113] Iohn to expresse the truth of that which followeth it: and after Psal. 87.50. to signifie our desire to obtaine, or doe that which wee haue prayed for. Vpon his Amen Iohn 16.23. we ground ours.


What then doth this word, Amen, import, at the end of this Petition, and euery Prayer?


More a great deale then many thinke; for it is as much as if we should say thus, Wee haue begged many thinges at thy hand, and wee doe desire thee to heare, and are perswaded thou wilt heare all our re­quests.


What are wee taught by this seale, Amen?


We are taught, 1 That we pray not in hypocrisie to God: but [...]s perswa­ded: that God is both faithfull and true to grant our requests, being able, and wil­ling to doe it. Esay 49.7.8. Rom. 4.21. 1. Thes. 5.24. able as our King, willing as our Fa­ther, and faithfull in all 1. Iohn 1.9. to for­giue sinnes: 1. Cor. 10. to deliuer from temp­tation: 2. Thess. 3. to kéepe vs from all euill.

2 To desire earnestly, that we pray for.

3 To be perswaded that we shal receiue it, though infidelity be mixed with our faith.

4 Not to vse this word, Amen, so vnad­uisedly as wee doe, but to know what it is [Page 114] to which we say, Amen, least by ignorance we seale a curse to our selues and others.

5 That Latine, Gréeke, and Hebrew wordes may bee vsed,Manie of like sort are in Da­niel and the Gos­pels, as Golgotha, [...], Eli, Eli, Lammasa­bachthani, &c. when they grow so common, that other people of a Nation doe vnderstand them: for héere is the Hebrew word Amen, vsed in Gréeke, Latine, and English.

6 It calleth to our mind that vndoubted promise of our Sauiour Christ: Iohn 16.23. confirmed by an oath, Ʋerily, verily, or A­men, Amen, I say vnto you, whatsoeuer yee shall aske my Father in my name shall bee giuen vnto you.

7 That by this seale of our consent wee confesse that whatsoeuer wee can pray for is contained in the former petitions.

8 That it is our earnest desire that God would giue vs all thinges which wee haue prayed for. So that this word Amen is a seale both of our faith to beléeue those things to bee true, and loue that wee desire the ac­complishment of them.


For people to say Amen, at the end of prayers, is it a practise of any antiquitie?


Yea verily, it was vsed 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 [Page 115] it is the seale of all the Epistles, and of the Booke of the Reuelation.


How may I say Amen with comfort?


1 If you pray in the spirit with an earnest desire. Psal.

2 If you know the thing bee true, you pray for, that is agréeable to Gods will. 1. Cor. 14.25. Iohn 4.23. But how can they know this who pray in an vnknowne tongue: or know not the thing for which they pray Matth. 20.22. or not to a good end Iames 4.3.

3 If you haue confidence to bee heard Psal. 145.18. Iames 1.6. if your suit be either expedient, or that God will giue you not your desire, yet that which shall be best for you.

4 You must say Amen to euerie petition, as well to Hallowed bee thy name as thy Kingdome come.

5 You must say Amen to the conclusion of the Prayer, For thine is &c. that is as well in your thankes giuing for benefits re­ceiued, as in your supplication which you make to receiue. God will not haue Hosan­nah without Halleluiah. If we thus say A­men to him, he will become Amen to vs.


What now haue you to say of all that hath beene taught you?


No more but this, that I and ma­nie [Page 114] [...] [Page 115] [...] [Page 116] others are bounden excéedingly to Al­mightie God, that wee liue in such a King­dome, where our children are so taught in the trade of their wayes, that when they are olde they may follow it. And thou, O Lord, to whom Kingdome, Power and Glorie belongeth, kéep the Scepter of thy Gos­pell long amongst vs, that the children to be borne may feare thy Name. Amen.

CERTAINE QVESTIONS AND ANSVVERS CONCERNING some circumstances in praying, wherein especially the lawfulnesse of set and read Prayer is prooued; taken out of part of a Treatise of prayer, written by M. H. H. a godly Preacher of this Citie, and drawne into this forme of a Dia­logue by mutuall con­ference.


I haue now receiued instruction from you cōcerning the Lords Prayer, but because I am boun­den to Prayer alwaies, what must I doe to pray aright?


Looke to your selfe, First, before, Secondly, in, Thirdly, after you haue done praying.


What must I doe before I pray.


You ought, First to repent Isay 1.15. Iohn 9.31. 1. Iohn 3.22. repent I say euen of your past and last sinnes com­mitted against God. Daniel 9.56. Ezra. 9.6. &c.

[Page 118] 2. Be reconciled to your Brother Matth. 23. Marke 11.25.

3. You must bee prepared as one that knowes hee is to speake to God.


Wherein doth this preparation consist?


1 In the emptying of the minde from Worldly thoughts.

2 In the consideration of things to be as­ked.

3 In lifting vp of the heart to the Word, Psal. 25.1.

4 In an heartie reuerence of Gods Ma­iestie. Eccles. 5.1. Isay 29.13.


What then must I doe in praying?


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 bee grounded vpon Gods Word and promise.

5 It must be made to God alone.

6 In the name of Christ.

7 In it you must perseuer.

8 To Prayer ioyne euer giuing of thankes.


And what must I doe after Prayer is ended?


First beléeue that whatsoeuer you [Page 119] haue asked, if it bee fit for you, you shall receiue Mark. 11.24. Secondly, practise that which you haue prayed for, and vse all lawfull meanes to obtaine it.


Which is thought the fittest gesture in praying?


In prayer both publique, and pri­uate, vse such a gesture, as may expresse the inward humilitie of your heart, and your vnfained reuerence of Gods Maiestie. Not forgetting in publique Prayer to conforme your selfe to the laudable custome of that Church in which you are. Remember that you speake vnto God, and you will carrie your selfe with greater reuerence, then if you were before the greatest King.


But what shall we thinke of set and stinted Prayer, whether priuate in Christian Families, or publique, vsed in the Church of God?


You doe well indéede to propound this question, for manie are of opinion that all such kinde of praying is vnlawfull, and will neither practise it themselues, nor bee present where it is vsed.


Can the lawfulnesse hereof bee proued?


Yes verily 1 from Gods ordi­nance.

2 Christs.

[Page 120] 3 From the prescript of the Prophets.

4 The iniunction of godly Kings and Magistrates.

5 From the practise of the Church and men indued with the spirit of God, yea Christs owne practise.

6 From the inconueniences which will follow vpon the disallowance of a set and stinted Prayer.


How first from Gods ordinance?


Why? whether you consider Bles­sing of the people, or Confession, and Prayer: or Thankes giuing for mercies. God hath for each of these set downe a prescript forme.


Where for blessing the people?


It is commaunded to the Priests: Num. 6.23. Thus shall yée blesse the Chil­dren of Israel and say vnto them: The Lord blesse thee and keepe thee, The Lord make his face shine vpon thee, and be mercifull vn­to thee, the Lord lift vp his countenance vpon thee, and giue thee peace:


Where for Confession and Prayer?


They are commanded to the peo­ple, in bringing the first fruits to the Tem­ple. Deut. 26. Verse Reade and regard them.


Where for thankes giuing?


We reade of thankes giuing to bee vsed at the comming of Christ Isay verses.

[Page 121]

In the second place, you said, set praier may be proued from Christs ordinance, can it be so?


It may. Luke 11.2. Christ saith, when you pray, [...], say, Our Father &c. not [...] thus but simply and onely say.


And haue the Prophets prescribed any such forme?


They haue; as first, of Praier, to the people vpon their repentance: Hos. 14.3.

Secondly, to the Priests vpon the peo­ples conuersion: Ioel 2.17.

Thirdly, to the Church in the time of captiuity, 1. King. 8.47. and practised af­terwards accordingly by Daniel in the same words, Dan. 9.5.2. Of thankesgiuing to be vsed of the people, after their returne from captiuity Ier. 33.11. which forme was all one with the 136. Psalm. and was put in practise accordingly, Ezra. 3.11.


You said that godly Kings and Ma­gistrates haue enioined set formes, where did they so?


Reade 2. Chronicles 29.30. after the Temple was repaired and sanctified, and burnt offerings offered, Hezechiah and the Princes comanded the Leuits to praise the Lord, with the words of Dauid and A­saph the Se [...]r. Ezra. 3.10. Zerubbabel, Iehosuah, &c. in laying the foundation of the second [Page 122] Temple, appointed the Leuits to praise the Lord after the ordinance of Dauid King of Israel: and it followeth, They gaue praise and thankes vnto the Lord, in what words? euen in those which are set downe, Psa. 136. 2. Chron. 20.21. Iehosophat for a great vic­torie appoints the Priests to giue thanks, in words, which are the same with Psalm. 136. aforesaid.


Hath this beene also the practise of Gods Church, and men endued with Gods spirit?


It hath: By men both before and after Christ.


By whom before Christ?


To omit the Iewes Liturgie, wee finde the 22. Psalme to containe in it Con­fession, Praise, and Supplication, and was appointed to the Priests and Leuits, to vse euery morning: as Tremelius enterprets it, and the Title sheweth, A song for the mor­ning. Psalm. 92. is entituled, A Psalme 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 Arke, they said, Let God returne, &c. and when it went on, let God arise: which was vsed by Dauid, Psal 68.1. 2. Chr. [Page 123] 6. the two last verses Salomon vsed, in the dedication of the Temple, the very praier of Dauid, at the bringing in of the Arke to his house. Psal. 2. Chron. 5.13. at the bringing in of the Tabernacle, and holy vessels into the house of God, the Le­uits vsed the words of the 136. Psalme, verse 1. Dan. 9.5. vseth the same forme of con­fession in the name of all the Church, which Salomon prescribed to be vsed at that time: 1. Kings 8.47. Ezr. 3.11. the Priests after their captiuity, gaue thankes in the words of Dauid: Psal. 136. which were long before appointed by Ieremy, to be vsed, Chap. 33.11.


By whom was it prescribed or v­sed after Christ?


We will leaue for a while the A­postles times, (yet euen Paul concludes al­most all his Epistles with one forme of praier) and as for the succeeding ages of the Church, it euer had an ordinary litur­gy for seuerall, both Countries and speciall Churches in Countries, as may appeare by Iustine martyr, in the end of his second A­pology, who cited about 170. yéeres after Christ: and Cyprian in his 22. section vp­on the word praier: Augustine in his 59. Epistle to Paulinus Quest. 55. ad Serm. de Vigil. pasc: Ambrose lib. 5. de Sacra. cap. [Page 124] 4. Eusebius lib. 4. de vita Constant. records a forme of praier prescribed by that great and godly Emperour, to his Souldiers: beginning, Te solum, &c. Wee acknow­ledge thee onely to be our God. &c. Hier. Zanchius in his treatise de miscrecordia Dei, testifieth that, that praier vsed in our Church, O God whose nature and propertie is euer to haue mercy and to forgiue &c. was of great antiquity, and to come euen to re­formed Churches, the Church of Tigurine vseth by all her Ministers one set forme of praier euer before Preaching. They of Ge­neuah, and Scotland haue published publike ordinary praiers 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 vse a set forme of praier, before and after their Sermons, and exercises, or people to doe the like, morning and euening, not to goe farre for examples abroad. Doctor Whitakers that great light of Cambridge, vsed euer one praier, before and after his Lectures. Ma­ster Doctor Chadderton &. M. Perkins two worthies of that vniuersity vsed the like be­fore and after their Sermons, to omit ma­ny other excellent men in this City, and our whole Countrey who practise the [Page 125] same: and for the practise of it in priuate families, those exiled Diuines in the daies of Queene Mary set downe at the ende of the Psalmes, a forme of praier for mor­ning and euening, which also is perfor­med by other worthy men, which they doubtlesse would neuer haue done, had it not beene both for the glory of God, and great good of the Church. What thinke you of Bradford, Lidley, Fox, Beza, Aue­narius, &c. who pend such helpes to deuo­tion as they did? But what neede wee instance further then in Christs owne practise? Marke 14.39. and Marke 26.44. Three seuerall times Christ praied in the same words. And when hee said, Marke 27.46. My God, my God, why hast thou forsaken mee? Hee repeats the very wordes of Dauid, Psal. 22.


Yet many disallow set and stinted Praier, is it good, thinke you, that they doe so?


In no sort: for this opinion of theirs brings with it many inconueni­ences.

As first, they hold it vnlawfull to vse a­nie of the Prophets praiers, allowed notwithstanding, by the 2. Chronicles 29.30. Psal. 68.1. compared with Numb. 10.33. and 2. Chron. 6.41.42. compared [Page 126] with Psalme yea, or the Apo­stles prayers, as that 2. Cor. 13. The grace of our Lord Iesus Christ &c. or Christs prai­er, as Our father, &c. which the Ancient Church hath chosen rather then any forme, as may appeare from Cyprian vpon the Lords praier, Tertul. de fuga. August. 126. Serm. de Temp. and in his 42. Epistle, hée saith, In the Church, at the Lords Table, is daily said, the Lords praier, and the faithfull heare it. And no maruaile for Christ hath taught vs to say, Our Father, &c.

Secondly, they must disallow the sing­ing of Dauids Psalmes, which would bee contrary to Gods appointment, Ier. 33.11. Dauids appointment, Psal. 66.2.3. 2. Chro. 16.7.8. and holy mens as Iehosaphat 2. Chr. 20.21. Zerubbabel, Iosuah, &c. Ezra. 3.10 Hezechiah. 2. Chron. 29.30. and contrary to the practise of the Leuits: 2. Chro. 5.13. Ezra. 3.11. and of the people, 2. Chron. 29.28. and of the Iewes after the Passeouer, singing as is supposed one of the Psalmes, betwixt the 112. and 119. Psalmes: and contrary to the practise 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 iudgement & practise of all reformed Churches at this [...] [Page 127] day: so of the Primitiue Church next en­suing the Apostles. For Plinius Secundus, in his Epistle to Traianus the Emperor, saith, that, The Christians were wont to sing Psalmes to their Christ in the morning before day light. And Tertullian in his Apologie saith, that Christians after their often mee­tings at Supper cheared their harts with sing­ing of Psalmes. And Augustine in his ninth booke of Confession, saith, that, In Ambrose his Church at Myllaine, this singing of Psalmes was vsed: and in the tenth booke of his Confession: Chapter 33. hath these words of himselfe: Cum reminiscor, &c. When I remember the teares which I spent whilest the Psalmes were sung in the Church, O Lord, at the beginning of my conuersion, and now also am I affected, I acknowledge great profit and benefit of this ordinance. To these wee may adde Iustine Martyr, in his second Apology towards the end. The rea­son why these Psalmes were and are now song, is, because they containe many so­lemne praiers 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. Psalmes, and Ezra. 3.11. compared with Psalme, 136.


But what reasons can you giue why these kinds of set praiers are & may be vsed?

[Page 128]

1 By set praiers is holpen the knowledge and faculty of conceiuing: and by written praier the memory, boldnesse, readinesse &c. is holpen: and by both is holpen the dull spirit, by ease of intention about the forme of praier, and freedome to attend more about the manner, and the ob­iect which is God praied vnto.

2 If we had a perfect measure of grace, or such assistance of the Spirit, as many had in the Apostles dayes, more might bee said for the contrary plea. But alas, now we are weake in grace, and many an honest and conscionable heart may want gifts to conceiue a praier, and sometimes vtterance of that they haue conceiued. Therefore as a weake man is holpen by an artificiall crouch: so a Christian man is holpen by a spirituall set praier.

3 If this were not, what should become of many in the Church, especially the com­mon sort, wanting knowledge and conceit to frame a praier? And also many foolish praiers should bee powred out in the Con­gregation by many Ministers, especially them of meaner gifts in knowledge, and conceiuing, and who lacke memory, vtte­rance, boldnesse, readinesse &c. which gifts are euen in the best more defectiue at one time then at an other.

[Page 129] 4 In this age so farre inferiour to that of the Apostles, without set praier, there would be such distraction and diuersity not onely in the matter, but also in the forme of prayer, and such deformity and discor­dance in Leiturgie, leauing it to the discre­tion of euery priuate Minister, that where­as God is the God of order and consent: 1. Cor. 14.33. we should be like the people of confusion. Whereas vniformity of pub­like liturgie by set and read praier, as it serues to maintaine the vnity of the spirit in the bond of peace: so to encrease the hope and comfort of the Church, and efficacie of our praiers with God, when the Church in euery congregation speakes one and the same thing, like the Church triumphant in heauen, which is as the sound of many wa­ters, but all sing the same song.

5. Disallowe set praier and contradict both the practise of the Church vnder the Gospell, about 1500. yeeres, and of the old Church vnder the Law, to whom Da­uid committed his written Psalmes, many of them being prayers to bee song to the Lord (as afore wee said) in the words of Dauid. And how doth not this onely crosse the practise of Christ who communicated with the Iewes, in their prescript and read Leiturgy, frequenting the Temple earely, [Page 130] Iohn 8.2. and late, Mark. 11.11.19. and daily, Luke 19.47. Mat. 14.49. and name­ly, at their solemne feasts, Ioh. 5.1. And resorting to their Temple, or some of their Synagogues euery Sabbath day, Luk. 4.16. But also the Apostles practise, who, as is probable, and is helde by diuers learned men writing vpon that place, went vp to publike praier, Acts 3.1. Yea, and Paul entred into the Temple, and there with o­thers was purified, all customes being ob­serued, Act. 21.26. and ordinarily resorted to their Synagogues, Acts euen euery Sabbath day, Acts 18.4. yea, in the time of their cōmon leiturgy, Act. 13.14.15.

6 If a nationall Church, could continu­ally be like to some Parochiall congregati­on, furnished for the time with some able Minister, to conceiue praier vpon all occasi­ons, then an ordinary Leiturgy would not bee so materiall: But such a nationall Church being impossible or not lyable to our hope, read and suited Praier better serues for all regards.

7 I would wish these people that stand so much vpon conce [...]ed Praier, to thinke, that first for want of fitnesse many are of­ten kept from praying at al: secondly, they are much cooled in the time of Praier for want of delight therein: thirdly, they com­mit [Page 131] many follies and idle repeticions in praying both to the dishonor of God, shame to themselues, and offence oftentimes to those people with whom they pray: and then are to séeke for words to God, which they would not want when they come be­fore the King. In a word, whether Praier in pouring of it out, be drawne out of inten­tion as when it is first indited, or out of the memory, as when it is in a set forme repea­ted, or out of the booke, as when written or printed praier is read, It is not this that makes or marr [...]s a praier, but other things either essentiall or pertinent to prayer, as the condition of the hart, quality of the mat­ter, cariage of manner &c.


But for all this in the Apostles times, at the the first planting of the Gospell, wee reade not of this stinted and set or written kind of Praier, if it had beene fit, would not they haue vsed it?


Why? because none is mentioned, are you sure none was vsed? Say none was: the Iewish ancient Leiturgy conti­nued in the Apostles times, to which they resorted, as before is proued, yet it was to ende in the Iewes, and that at the least, with the destruction of the Temple, called the Buriall thereof. Now if no set forme came in place by and by, it might bee be­cause [Page 132] the Church was not yet setled: and be­cause extraordinary & miraculous gifts of the holy Ghost yet continuing in the Church therefore Prayer immediatly inspired & by diuine inspiration powred out, as God gaue vtterance to some special persons, whom he extraordinarily raised vp, might well serue for the gathering of the Church, and bee a­gréeable to all places, people of all Langua­ges, and all occasions, and most answera­ble to the state of the Church then being, when as vtterance both in Language, mat­ter, and method, was to bee expected from God, as he pleased to giue it, without ordi­nary meanes. But no sooner was the Church setled, and the first gifts of the ho­lie Ghost ceased, but then at the latest, set and written formes of prayer came in. And though certaine formes of Leiturgy: fathe­red vpon some of the Apostles, or Apostoli­call men, as those of Saint Peter, Marke, Ia­mes, &c. were not framed by them, as some doe suggest, yet Liturgies set and prescript came in then, or about that time, which since, the Church of Rome haue corrupted, as is proued before.


But doth not this set forme of praier binde the spirit?


That is not materiall: but indeed they helpe the spirit, as is aforesaid. And [Page 133] we binde the spirit therby no more, then did holy men binde the spirit by set and stinted prayer, which they in Scripture are recor­ded to haue vsed: yea no more then doth the conclusion fo any praier binde the Spirit, when we breake of praier.


Yet me thinkes that set prayer ma­nifests onely the memory, and written praier the faculty of reading, but the spirit they doe not manifest?


Both may bee manifested thereby, and that as well, as the spirit was mani­fested in the set praier of Christ, which hee vsed as aforesaid, and in the suted prayers of many others his Prophets and seruants. And why may not a written praier manifest the spirit, as well as a text or lesson of holy Scripture manifest the spirit, which endited 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 en­dited, but doth also when it is read: so prai­er which manifested the spirit when it was first endited, serues also to manifest the spi­rit, when it is repeated or read: but when it is endited, it manifesteth the spirit enditing, and when it is repeated or read it manife­steth the spirit which hath endited. And whē it is endited, thē is the faculty of conceiuing [Page 134] or inuention exercised, and where it is repe­ted or read that facultie resteth, but other faculties with the affections may be exerci­sed, if not more then when the inuention is working.


Against this set forme of prayer a maine obiection is, that such prayer is drawne not out of the heart but out of the booke: this I finde in the booke of differences of sepa­rated Churches Page 3. Chap. 4. Verse last.


Prayer may bee drawne out of a Booke and yet out of Gods Treasurie; and it was drawne out of the heart before it came in the Booke, though not out of thine heart: yet that which is drawne out of an others heart, may bee profitable vnto thée; else why desire we the prayers one of ano­ther for vs; And albeit thou drawest it origi­nally out of the booke, yet thou drawest it into thy heart (the Spirit where Prayer is read working there by the Booke, that which Prayer being endited worketh by the inuention without the Booke) and then loe 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 bee acceptable, as the prepared Ramme which Abraham found in a Bush and offered it to the Lord. To conclude as [Page 135] we must iudge the Leuites to haue sung the Psalmes of Dauid (being many of them Prayers as aforesaid) out of the Booke set before their eyes, vnlesse wee will beyond likelihood iudge them to haue had all the Psalmes of Dauid by heart, with the Musi­call notes answering the Church instru­ments: so againe Psalmes gotten by heart, are drawne out of the Booke out of which they are gotten: whereby vpon disallow­ance of Prayer drawne out of a Booke, must néeds follow a disallowance of singing those Psalmes which are gotten by heart out of the Booke, and so by disallowance of read Psalmes, and Psalmes, gotten by heart both which are drawne out of the Booke, will follow disallowance of singing of Psalmes at all, and all this followes vpon the disallowance of read Prayer, which to end, we cannot altogether doe, vnlesse wée disallow the saying of the Lords Prayer, which also is drawne out of a Booke.


And now I pray what thinke you of our Communion or Seruice Booke, may I law­fully be present at the Prayers of the same?


I will tell you what M. Deering writing against M. Harding speaketh of the Communion Booke, he speaketh to this ef­fect, and why M. Harding doe you disgrace the Booke of Common Prayer, since there is [Page 136] nothing in it contrarie to Gods Word. And Doctor Taylor that blessed Martyr, three nights before his suffering gaue and com­mended, to his wife a Booke of the Church Seruice, which in the time of his inprison­ment he (as M. Fox writeth) daily vsed: and the same Authour vpon the yeare 1557. wri­teth of another godly Martyr, who had a companie of Bookes throwne into the fire with him, and by euent a common Prayer Booke fell betwéene his hands, who receiued it ioyfully and kissed it; and prayed holding his hands vp to Heauen, and the Booke be­twixt his Armes next his heart, thanking God for sending him it, and professing his gladnesse to bee burned with such a Booke: And thus condemning this holy Booke, you condemne the iudgements of these, and ma­ny other holy men, who after they had pain­fully penned the same, gaue manie of them their liues for the Gospell, amongst whom M. Fox in his ninth Booke of the acts and monuments, nameth that reuerend Bishop Cranmer, and saith the rest were the best learned and discréet men.


Doe you speake this to perswade only the vse of set Prayer?


In no sort. For howsoeuer these thinges haue béene said to proue the lawfull vse of set, stinted, and prescribed, or read [Page 137] Prayer, and namely of read Prayer in the publique assemblies of our Church (which is so neglected or contemned of manie, that at the publique confession of sinnes, in great Congregations scarce fortie are present vpon the Sabbath day) yet none hereby may take occasion or be permitted so to rest wholly in such forme of Prayer, as alwaies to kéepe idle the spirit within them, or grace giuen them for growth in the power of Prayer, to dull, let, or burie, the gift or grace of the Spirit tending to riper perfec­tion. But euerie one ought to stirre vp, and whet the Spirit, and exercise the grace, and power receiued, to be fitted not only to re­peate or reade, but euen to endite any good matter: and to be fitted by readinesse of in­uention sutable to all occasions, being as in the whole inward man, so in the ripenesse of inuention & facultie of conceuing increa­sed and more and more perfected: not al­wayes to remaine like Children or Weake­lings, néeding to créepe vpon all foure, or to walke with a staffe, but able to goe with­out such helpes; which any shall doe through Gods assistance, by vse and frequent exer­cising themselues in Prayer, and obserua­tion and imitation of other good Prayers heard or read, and by kéeping a good method and order in praying.

A briefe Prayer vpon the Lords PRAYER.

OƲR Father: By the benefit of creati­on, through thine omnipotencie; assi­stance of preseruation, through thy proui­dence; gift of Adoption, through thy grace; communication of eternitie, through thy Christ. Which art in Heauen euer-raigning, by thy power; enlightining, by Spirit; forgiuing, by thy mercy; ruling, by thy Maiesty. Hallowed be thy name: of vs, by an honest cōuers [...]tio [...]; in vs, by a cléere conscience; from vs, by an ho­nest report; aboue vs, by the representation of Angels. Thy Kingdome come: in thy Holy Church, by the sanctification of the Spirit; in thy faithfull soules, by iustification of faith: in thine Holy Scriptures, by instruction of Mini­sters; in thy celestiall, P [...]radise, by assimilati­on to Angels. Thy will bee done in Earth: in singlenesse of heart, by humilitie; chastitie of bodie, by abstinence; holinesse of will, by cu­stome; truth of action, by discretion. As it is in heauen: willingly without murmuring; spee­dily without delaying; constantly, without ceasing; vniuersally, without omitting. Giue vs this day our daily bread: For humane ne­cessitie, to couer our shame; future pros [...]eri­tie, to maintaine our calling; present libera­litie, [Page 139] to doe good to others; eternall glorie, to lay vp in Heauen. And forgiue vs our trespas­ses: of omission, in thinges commaunded, commission, in thinges forbidden: of the first Table, against thy selfe; and the second Ta­ble against our neighbour. As wee forgiue them that trespasse against vs: Heartily, in pu­ritie; chearefully in curtesie; continually, in Christianitie; forgetfully, in not requiting like for like. And leade vs not into temptation: either importunate, which wearieth; or sud­den, which discourageth; or fradulent, which deceiueth; or violent, which ouercommeth. But deliuer vs from all euils: of mundane ad­uersitie, which will disquiet vs: Sathans subtiltie, which will destroy vs; humane crueltie, which will ouerthrow vs; eternall misery, which may torment vs. For thine is the Kingdome: powerfull in it selfe; comfortable to vs; terrible to thine enemies; eternall in Heauen. Power: great, in our creation; mightie, in our preseruation; mercifull, in our iustifi­cation; and wonderfull in our glorification. And glorie: For which thou diddest make all thinges; to which we referre all thinges: in which all thinges doe remaine on Earth; and by which all thy Saints shal reioyce in Hea­uen. For euer and euer: in themselues, by con­tinuance; in thy Saints, by practise; in thy creatures, by proofe; in the wicked, by tor­ment. [Page 140] Amen: so bee it: by intention of the mind; serious inuocation of thy name; dili­gent execution of thy Commandements; con­tinuall communication of all thy mercies prayed for.

Another of the like Argument.

O Our Father: high in Creation, swéet in loue, rich in mercie. Which art in Heauen: the glasse of eternitie, the crowne of incunditie, the treasure of felicitie. Hal­lowed be thy name: that it may bee honie to the mouth, musicke to the eare, a fire in the heart. Thy Kingdome come: pleasant with­out mixture, safe without annoyance, sure without losse. Thy will bee done: that wee may flie that thou hatest, loue that thou lo­uest, and by thee doe that thou commandest. In earth as it is in Heauen: willingly, readily, faithfully. Giue vs this day our daily bread; necessarie for this life, not superfluous for our delights, nor wāting to our necessities. And forgiue vs our debts: against thée, our neighbour, and our selfe. As wee forgiue our debters: who haue wronged vs in our bo­die, goods, name. And lead vs not into temp­tation: of the World, Flesh, Diuell. But deliuer vs from euill: past, present, to come; Spiritual, Corporall, Eternall. And this [Page 141] we aske, because thine is the Kingdome: for thou rulest all: Power; for thou canst doe all; and Glorie, for thou giuest all: now, whilest we doe liue; and for euer, whilest we shall liue. Amen; neither doubt we, but that wee shall certainely obtaine these thinges; because thou art louing as our Father, and powerfull in Heauen. Thou sayest Amen, by commanding; art Amen, by performing; we say Amen, by beléeuing and hoping: say but the word, and we shall be cured.

Dauid tentatur, tentatus orat, orans
Liberatur, liberatus gratias agit. August.

Dauid is tempted, being tempted hee prayeth, praying is deliuered, and being deli­uered, he giueth thankes.

This is the summe both of Dauids Psalmes, and the Lords Prayer.

MATTH. 26.41.

Watch and pray that you fall not into temptation.



LONDON Printed for Edward Blunt and William Barret 1613.

To the right Honourable, the Ladie FRANCIS, Daughter to the most honourable the Countesse of Darbie, and wife to the honourable Sir IOHN EGERTON Knight of the BATHE.

ALbeit the houses of the poore are not at any time, as of the rich, alike ador­ned with gorgeous furni­ture: yet the gardens of the poore, as well as the rich, are, in the spring-time, a-like couered with flowers furniture.

That great flower of the Sunne, it is not indeede found but amongst the rich: but the Marigold Heliotropiuim, which openeth and setteth with the Sunne, (and which is as profitable as the other is beautifull) this is (amongst other sweet and holesome hearbs) ordinarie in the poorest Orchard.

These kinde of hearbs sometime they vse for meate and medicine; and often, wanting things to present their betters with, of these [Page] they doe offer a poesie of flowers: As they haue receiued so they giue.

That spirituall Garden, which is committed to my keeping, hath not at this time any rare flowers in it, but such as being planted some few yeares past, doe now shew themselues in a more Orient colour, and in greater aboun­dance. Out of them, this spring-time, I haue gathered three seuerall nose-gaies, and two of them are presented to two, most honourable Counsellers: this Third I am bold to present to your Honour.

I hope there is no such Antipathie be­twixt flowers and you, as there was betwixt a worthie Ladie and a Rose:The Ladie Hennage. especially such flowers as these; since Religion, which giueth colour and smell to euery flower in this poesie, is the fairest flower in your owne Garden.

You haue, I confesse, great honour vpon earth, being descended of a Royall familie, Allied to the greatest Peeres of the Land, E­spoused to an honourable Knight, blessed with hopefull children, and graced (as I heare) with rare gifts of nature: but, that Christs Religion is so precious vnto you, your greatest honour is reserued in Heauen.

If it please you to entertaine this poore present, which before now, I was afraide to offer to any: I doubt not but as you shall re­ceiue comfort by it: so it shall receiue such fa­uour by you, that this spirituall nose-gay, com­ming from you into the hands of others, will not bee vsed as other flowers are, this mor­ning in the bosome, the next to the beesome. But it will bee often in the hand, frequent in the sight, and comfortable to the sent of each sauourie soule.

The God of heauen who hath planted you, as one of his fairest flowers, in his Garden, the Church Militant, so water you with the dew of Heauen, and heauenly Graces; that after you haue long flourished here, you hereafter may, with your Honourable two Sisters Eli­zabeth the vertuous Countesse of Hunting­don, and Anne that worthie Ladie Chan­doyes, bee transplanted into that Garden of Eden, the Church Triumphant, and for euer flourish in the Courts of your God. London St. Martins in the fields, Iune the 16. Anno 1613.

At the seruice of your Honor. ROBERT HILL.


THough the word of life, in it self causeth peace, yet by the ma­lice of Satan it occasioneth warre: and though the Sacra­ment of life shew 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 vp his sauiour: The Artolatrian Romanist is as zealous on the other, for his transubstantiation, and after the repetition of fiue Latine words will deuoure his creator. And if varieties of opinion con­cerning the Lords Supper, should but heere be repeated; as a great ship would not hold the the Reliquian pieces which the Papists haue of Christs crosse: so a large volume would but hold the opinions which are about Christs Sa­crament. Is it the falt of this blessed banquet [Page] that so many are distracted about feeding vp­on it? no it is not.

It is reported that one in a lightsome house being stricken blinde, complained exceeding­ly of the darknesse of the chamber, where as the salt was in the want of his sight. When the eye is diuine, it must not complaine of the sunne if it see not: when stomake is corrupt, it must not complaine of the meate if it digest not: and when the fantasticall wit of man is wedded to reason, no meruaile if it perceiue not the things of God. The preaching of Christs crosse was a scandale to the Iewes: their owne corrupt heart caused it to bee offensiue: The administoation of Christs Sacrament is a stum­bling block to the curious: their owne carnall conceit makes them to fall. If wee could in our iudgements subscribe vnto the written word of God, and of spirituall things conceit after a spirituall manner, our Capernaiticall ad­uersaries would not looke heere for a breaden God, and our carnal gospellers would look for more heere than common bread. It is, euen to the wicked the bread of the Lord, and to the godly, that bread which is the Lord.

By comming to the Lordes table, (if wee come as wee should) wee reape much good: for heere we may behold the loue of Christ to vs, who, as a louing friend, by this remem­brancer, desires euer to liue in our mindes, and [Page] memories: and the prouidence of Christ for his beloued friends, that his benefits bestowed might truly profit, & being kept in memorie, might enioy their end, euer to shew forth his death till he come. Yea by thus comming we testifie our spirituall nourishment by his body and blood: we seale to our selues the pardon of our sinnes: Christ couenants with vs to re­ceiue vs gratiously: we condition with him to obey him principally, and if we desire either to testifie our desire of the first resurrection, out of the graue of sinne, or our hope of the second, out of the graue of death: wee shall do both these, so often as we come to the holy commu­nion. In a word, it is a testimonie of our profes­sion, and consent to Gods Religion: a token of our separation from all the tents of Satan: an obligation of our constancie in the profession of the Gospel: a sinew and conseruation of pub­lique meetings: a caueat to take heede of re­lapse into sinne: a comforter in the middest of any Temptation: and a seale of that communi­on which is betwixt Christ and Christians.

The cup of blessing which wee blesse, is it not the Communion of the bloud of Christ? and the bread which we breake; i. Cor. 10.6. is it not the Communion of the body of Christ? as the preaching of the Gospell is Gods powerfull instrument to signe our saluation: so the sacrament of the Lords Supper is an effectuall instrument to seale this [Page] coniunction. Now that wee may more fre­quently communicate with Christians, I am bolde to entreate of our communion with Christ.

In the first Adams innocencie, there was an act of assotiation betwixt God and man: but with condition of mans loyaltie to God. The condition is broken, man is exiled from Gods presence, and becomes an enemie both to God and man. Gods iustice can not admit sinfull man into fauor: mans infidelitie hinders him from suing to God for fauor. Christ our Saui­our, the [...]. diuine Sonne of God, and humane Son of man, satisfieth Gods Iustice, acquaints man with Gods mercie: and in the fulnesse of time, this seede of the woman breakes the Ser­pents head.

But vnlesse man haue communion with Christ, his al sufficient satisfaction will do him no good. What then may this communion be? it is a spirituall societie of mutuall loue betwixt Christ and his Church. A societie, like vnto that of Adam and Heuah, when they twaine became one flesh: spirituall, like vnto that of the soule and the bodie, where they by the spi­rites, become one man: of mutuall loue, like a paire of Turtle Doues, who neuer know any other but one mate: of Christ and his Church, like that of the head and the members, when they, by certaine iunctures, become one body.

Christ communicated with our nature in his incarnation, when hee tooke vnto him the seede of Abraham: hence comes that vnion which we call Hypostaticall: and he is become Flesh of our Flesh. We communicate with the person of Christ, when we are incorporated in­to him: Hence comes that vnion, which wee call mysticall, & wee now become Flesh of his Flesh.

If we consider the things vnited together, this vnion is substantiall and essentiall: if the bond by which they are vnited, it is spirituall and secret. And as we haue feeling of Christ dwelling on our hearts, so the more shall wee haue feeling of this blessed societie: by which we haue [...] an vnion, [...] fellowship, and [...] participation with whole Christ and his merits, and meet altogether in the vnitie of faith and knowledge of the sonne of God, vnto a per­fect man, and vnto the measure of the age of the fulnesse of Christ. Ephes. But as in our separation from God, by the spirit of Sa­tan, our mindes, heart, and wils were first se­uered and then followed the whole man: so the first thing in this coniunction which must be ioyned with God by his spirit, is the vn­derstanding by knowledge, the heart by affi­ance, the will by obedience, after which will follow all the new man.

By the humanitie of Christ we are conioy­ned [Page] to him: and by his Spirit he is ioyned to vs. Not, either by an actuall falling of Christs flesh into ours, or a naturall contiguitie or co­nexion of our persons, or essentiall comixtion of his body with ours: but by a copulation and connexion altogether spirituall, felt by grace in this life, and seene by glorie in the life to come, when Christ and his Church, be­fore Gods iudgement seate, shall appeare as one Christ.

But Christ is in heauen, and we vpon earth. Send thy faith into heauen, and hee in heauen is ioyned to thee heere vpon earth. Thy sight in a moment can visiblie touch the starres of heauen, much more may thy faith touch that morning starre, and sunne of righteousnesse which is in heauen. Say that the wife bee in England, the husband in India: the head a­boue the feete below: the branches on the top the roote in the ground: the spring in one place, the riuers in an other: the foundation on the earth the building in the ayre, is there not notwithstanding an vnion betwixt them? Surely there is. Christ is our husband, the Church is his spouse: Christ is our head, ech Christian is a member: Christ is the roote, the righteous are branches: Christ is the fountaine, the Religious are riuers: Christ is the foun­dation, belieuers are Gods building. Be hee neuer so high euen in the highest heauens, [Page] we vpon earth are so ioyned vnto him, that by vertue of this vnion, our soules do receiue the life of grace in this world, and our bodies shall receiue the life of glorie in the world to come. Heere, this coniunction appeares in the vnitie of spirit: for in it there is neither a commixtion of persons nor an vnion of substances, but a confederation of our affections, and concatenati­on of our wils: there it shall appeare in the con­sociation of our persons. For wee shall enioy there, a most holy, and comfortable conuersati­on with Christ, see him as he is, conferre with him face to face, and as in this sacrament, (as by a marriage ring) wee are espoused to him heere: so there wee shall be solemnly ma­ried to him for euer.

And all this comes vnto vs, because the word was made flesh: not because that Flesh hath any such vertue in it selfe (it is the spirit that quickneth the flesh profiteth nothing) but in that it is caro verbi, flesh vnited to the word, to that word, which is the fountaine of life quick­ning all things, and causing the death of that flesh to obtaine for vs eternall life. The flesh is not quickning in it selfe, but in the word, Hypo­statically vnited vnto it, saith Cyrill.

This word by personall vnion, quickneth Christs humanitie, and giueth it, for our sal­uation, merite and efficacie: and by mysticall vnion quickneth Christian consciences, and [Page] ioyneth them in loue and life vnto God: so that now there is a mutuall giuing and recei­uing betwixt Christ and his Church.

From Christ wee receiue, first him selfe, 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 Christs righteousnesse in his suffe­rings, and with all to his fulfilling of the whole law. Lastly, a right to the Kingdome of hea­uen, which now is made the inheritance of the Saints.

And what doth he now receiue from vs? surely drosse for gold, euil for good, shame for glo­rie, sorrow for solace, and a curse for this bles­sing. For he receiues ftom vs, first, our sinnes, with the punishment thereof made his by impu­tation and suertie-ship. Secondly our afflicti­ons, which hee accounts his owne, so long as we suffer for righteousnesse sake. And this is our communion which we haue with Christ.

But because we are all members of one bo­die, and are all baptized into one Spirit, and after do eate of one bread, there is also a com­munion with all Christians, one with an other? Art thou a liuing saint vpon earth? thou art in regard of minde of one iudgement in the grounds of pietie, affection of one heart alike affected to God, Christ Iesus, and euery good Christian, though thou wast neuer acquainted [Page] with them. And in regard of the gifts of the spirit, like a good candle thou wilt spend them al to the good of others; & be ready to serue thy brother in loue; and both by example, admonition, exhortation, consolation & prayer, to conuey 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 hea­uen do pray generally for al vs, and we on earth do de­sire our dissolution to be with them.

But, that we may enioy this blessed societie, we must walke in the light. For, if we say that we haue fellowship with him & yet walke in darknesse, we lie: but if we walke in the light as hee is in the light, then haue wee fellowship one with an other 1. Ioh. 1.7. (that is God with vs, & we with God and godly people) and the blood of Ie­sus Christ his Sonne purgeth vs from all sinne.

Thus then Christ in heauen, by his spirit, is so vnited to vs, & we on earth, by our faith are so vnited to him, that without him we can do nothing, & with him we are able to do al things: Of his fulnesse we receiue grace for grace. And as by the power of the sunne in the se­cond heauen, all things are made fruitfull heere vpon earth: so by the power of Christ in the third heauen, all men become sanctified in the Church; yet not by the alone inward operation of his spirit, without the outward vse of the word and sacraments. By the word alone, when the sacraments are not admini­stred: and both by word and sacraments when they are ioined together. Is the word preached? in it Christ speaketh by his spitit to vs. Are the sacra­ments [Page] administred? by baptisme we are receiued in to the communion of Gods couenant, and by the Eu­charist, wee are more confirmed in the same. By the word God enters by one gate into vs, namely by the eare: by the Eucharist he knocks at al the gates of our soule, and seekes entrance by euery sense. Are they both conioyned? our vnion becomes more effectuall vnto vs. By the word without the sacraments, Christ may come vnto vs: by the sacraments without the word, he will not come vnto vs. Adde the word vn­to the element and it becomes a sacrament. This I write against such as thinke, that Christ doth after a farre better sort communicate himselfe to vs in the sacra­ments than hee doth in the word, whereas the sacra­ments hath all their efficacie from the word, euen the word of institution, deliuered by Christ, & vnderstood of Christians. Yet note that in the sacraments Christ communicates himselfe more particularly to vs then in the word. The end of both is to ioyne vs to him & himself to vs: that we being thus one with him, might grow vp together with him, till that he at the last be­come all in all of vs; hee (by this matrimoniall con­iunction) to loue vs as his spouse, we to reuerence him as our husband and both he and we together to bee honored of God the Father in the resurrection of the iust with complete glory.

Consider what I say, and the Lord giue thee vn­derstanding in all things. Iune 16. 1613.

Thine in the Lord. ROBERT HILL.

A COMMV­nicant prepared to the Lords Table.


MY good Auditor after all these instructions concerning pray­er, are you not desirous to re­ceiue the Lords Supper?

Answere. Yea sir, I am desirous with all mine heart, if you shall thinke mee fit for so holy a Ban­quet.

Quest. But since you call it a Banquet; tell me how many sorts of Banquets are mentio­ned in Gods word?

Answ. Six.

1 The Kingdome of heauen. Mat. 22.3.

2 A Banquet for the fowles of the ayre. Zep. 1.8.

3 A Banquet of feasting. Genes. 21.8. & [Page 110] 43.34. 1 Sam. 25.36. Hester 1.3. Iohn 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 commandement of God, the necessity of eating the Paschall Lambe, the custome 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 haue 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 vse banquetlike talke with­in himselfe, concerning the vse of these my­steries.

[Page 3] 7 He must be sober in vsing them.

8 Chéerefull in receiuing them.

9 Louing to his fellow guests.

10 Thankfull to the Master of the feast.

Quest. What is the outward propertie?

Answ. A reuerent hearing of the Word, and the like receiuing of the Sacrament at that time.

Quest. What must you doe to bee a fit guest?

Ans. Samuel bids me to sanctifie my selfe, Dauid bids mee to wash mine hands in in­nocencie, and Paul bids me to examine my selfe, and so to eat of that bread, and after to drinke of that cup.

Quest. By what rules must you make this triall?

Answ. 1 By the Spirit, whether I haue it or not. 1. Ioh. 3.24.

2 By the word, whether or no I haue o­beyed it. Psal. 119.59.

Quest. How doe you proue this examina­tion to be needfull?

Ans. 1 If the Iewes durst not eat the Paschall Lambe without it, I must not eat of the Lambes Supper without it. 2. Chron. 35.6.

2 I must neither pray, nor heare Gods Word, before I sée in what estate I am Ec­cles. 4.17. Luke 8.18. and if I want this, I [Page 4] may as well be Iudas as Iohn at the Lords Passeouer.

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 Hee that came without his wedding garment, was examined how hee came thi­ther. Matth. 22.12.

If I eate and drinke vnworthily: I eate and drinke mine owne damnation 1. Cor. 11.29.

6 Dauid must not eate the Shew bread, 1. Sam. 21.4. nor the Leuites beare the Arke, Exod. 29. nor Moses stand before God. Exod. 3.4. nor so much as a Snuffer bee in Gods house, without sanctification. Exod. 25.38.

7 If Christs dead bodie must bee wrap­ped in a cleane linen cloth, Ioh. 19.40. and laid in a new Sepulchre, vers. 41. how must wee bee prepared to receiue the same bodie crucified, and bloud powred out for vs? And if they hasted so to the Poole of Bethes­dah, Ioh. 5.2. or the waters of Siloam, Ioh. 9.7. or Samaria, Ioh. 4.13. why should not we doe the like to this bread & liquor of life?

8 Will wee not put our common meat and drink into vnclean vessels, and dare we put Christs meat and drinke into vnsancti­fied soules?

9 Else wee pollute the verie bodie and [Page 5] bloud of Christ. Hag. 2.13.14

10 By this holy Preparation I shall reape great profit, Christs bodie shall bee meat vnto me, and his blood drink vnto me: for, if the touching of Christs garment, pro­fited one woman, Matth. 9.21. the féeding on his bodie must more profit vs.

Quest. What comfort shall you reape by this carefull examination?

Answ. Much euery 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 reuerence his holy Institution.

4 That I am no swine, to whom these pearles should be denied.

5 That I am a true member of Christs Church.

6 That I néede not feare to go out with Christ to mount Caluerie, because I haue prepared my selfe to feast with him in his Parlor at Ierusalem.

7 Then Christ will say vnto mée, as hée did to his Spouse in the booke of the Canti­cles, Eat, O my friend, and make thee merry my beloued. Cant. 5.1.

8 As I addresse my self to feast with him: so will Christ come and sup with me, Reu. 3.20. and as the Iewels giuen by Abrahams seruant to Rebeccah, were receiued as com­fortable [Page 6] pledges of Isaaks loue to her; so these Iewels offered me by Gods seruant, are as pledges of Christs loue, to bee recei­ued chéerefully by me: yea and when I find my selfe worst in mine owne eyes, then (as you taught mee) I am best in the eyes of God.

Quest. What thinges are required of him that will come a fit guest to the Lords Table?

Answ. Thrée thinges.

The first, what I must do before I come.

2 What I must doe when I am come.

3 What I must doe after I haue béene partaker of that holy Supper.

Quest. What thinges are required of you before you come?

Ans. Two thinges.

First, I am bound to examine my selfe, 1. Cor. 11.28.

2 I am bound to pray and meditate of di­uers things.

Quest. What is examination?

Ans. It is a triall of my selfe, how I stand in the grace of God, 2. Cor. 13.5.

Quest. What learne you out of this, that a man must examine himselfe before he come to this Table?

Ans. First, that children are not capable of this banquet, 1. Cor. 11.28. though the Ancient Church administred it to them.

[Page 7] 2 That ignorant persons must not ap­proch 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 liue in their sinnes, must not dare to approch vnto this Communion. Cor. 11.27.

5 That such as doe not trie themselues cannot come.

6 That such as doe trie themselues must come after triall, and may come with much comfort.

Quest. Doe you thinke that a man may not come to the Lords Table, vnlesse some good time before, he examine himselfe?

Ans. There is a Primarie, and after it a Customarie receiuing of the Lords Supper: when I first receiue it, it is most fit that I be prepared by my Parents, Tutors or go­uernours: that I be examined by my Mini­ster, and aduised of my selfe, how I come to this holy banquet. But after that time, vn­lesse it bee after some speciall offence, I thinke this strict course is not of necessitie.

Quest. Why thinke you this course most necessarie, at your first communicating?

Ans. 1 Because it is a kind of confima­tion of my Baptisme.

2 A second receiuing of mee into the Church.

[Page 8] 3 My first admission of me, to the King of Kings Table.

4 A solemnization of my spirituall mar­riage with Christ.

5 I am but a nouice, and then must es­pecially thinke what I doe.

6 I may, by so doing, cause others to come reuerently to this holy Table.

7 If I be once fitted and prepared by my Minister, he shall not need a second tri­all of my knowledge and faith.

8 Lastly, I shall stoppe the mouthes of mine aduersaries, who say yong folks care not how they come to this feast.

Quest. When then is a man fit to receiue?

Answ. When he is fit to pray.

2 When he is fit to heare.

3 When he is resolued to forgiue.

4 When he meanes to be a new man: for all which duties, I thinke we should be fitted at al times, especially when we come to this Sacrament.

Quest. Wherein stands that examination aforesaid?

Answ. In fiue things.

1 I must examine what knowledge I haue. Prou. 19.2.

2 What faith I haue. Act. 8.37.

3 What repentance I haue. Exod. 12.8.

4 What obedience I haue. Psalm. 26.6.

[Page 9] 5 What loue I beare to my brethren. Matth. 5.23.24.

Quest. Why must you examine what know­ledge you haue?

Answ. Because, 1 By knowledge I beare the Image of God. Coloss. 3.10.

2 Without knowledge the mind is not good. Prou. 19.2. Nay, ignorance is hell, saith Marke the Hermit.

3 He that is ignorant, is worse then the diuell: the one knoweth much, the other nothing at all.

4 Without knowledge we cannot prac­tise.

5 In this knowledge is eternall life: Ioh. 3.36.

6 He that is ignorant, is Salomons foole: A foole? nay, a beast amongst men.

7 Ignorance is a fore-runner of destruc­tion. Hos. 4.

8 Knowledge is the eye of the soule.

9 The Prophets pray and preach a­gainst ignorant persons, Ierem. 10. Hos. 4.2.3.

10 Knowledge is the mother of faith, re­pentance, and all graces: yea, the want of it maketh men most deceiued in the doc­trine of the Sacrament.

Quest. Wherefore then are the most peo­ple ignorant?

Ans. The reason is: 1 Their idlenesse, Prou. 2.

2 Their malice, Iob. 21.14.

3 Their pride, Psal. 25.

4 Their worldlinesse, Eccles. 38.25.

5 Their blindnes by Sathan, 2. Cor. 4.3

6 Naturall coruption. 2. Cor. 2.14.

Quest. Wherein stands the examination of your knowledge?

Ans. In two things:

  • 1 What generall knowledge I haue.
  • 2 What knowledge I haue in particu­lar.

Quest. Wherein consisteth general know­ledge?

Ans. In thrée things: whereof the first is.

1 What knowledge I haue of God.

2 What knowledge I haue of my selfe.

3 What knowledge I haue of the coue­nant of grace.

Quest. What knowledge must you haue of God?

Ans. I must know him to be such an one as he hath reuealed himselfe in his Word, to wit, onea inuisibleb and indiuisible essence c, and thrée truly distinct persons d, namely, the Father begetting e, the Sonne begot­ten f, and the g holy Ghost procéeding from the Father and the Sonne h Deutro. 6.4. i Iohn 1.8. k Exodus 3.14. 1. Ioh. 5.7.8. [Page 11] e Iohn 3.16.18. f Psal. 2.7. g Iohn. 15.26.

Quest. Must you know nothing else of God?

Answ. Yes, I must know that hee is a Creator, and b gouernour of all things, c a most wise vnderstander and knower of all thoughts, most d holy, e iust, and f mer­cifull to his creatures, that he is g eternall, 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 haue this sauing knowledge of God?

Answ. By my loue to him, longing after him, desire to be with him, and zeale to per­forme obedience vnto him.

Quest. What must you know concerning your selfe?

Answ. That by nature I am stained wholly with a originall sinne: so that my b minde is full of blindnesse, c will, of fro­wardnesse, d affections of peruersnesse e my conscience, of guiltinesse, so that thereby I am subiect 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 subiect to in life?

Answ. By reason of this sin, in my a soule I am a subiect to madnesse b, in my body to diseases c, in my goods to losse, and d in my name to reproch. a Deut. 28.61. b Deut. 28.60. Deut. 28.28.68. d Prou. 10.7.

Quest. What are you subiect to in death?

Answ. To the separation of the a soule from the bodie, and in that separation, to be either b comfortlesse, or c senselesse. Gen. 2.17. b Matth. 27.4.5. c 1. Sam. 25.37.

Quest. What are you subiect to after death?

Answ. To be a tormented for euer with the diuell 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 couenant of grace?

Answ. That a Christ Iesus hath deliue­red me from this misery: who being very God b, became man c to die d for my sinnes, and rose againe for my iustificacion. a Luke 1.68. &c. b Ioh. 1.1. c Ioh. 1.14. d Rom. 4.25.

Quest. What particular knowledge is re­quired of you?

Answ. I must know the nature and vse of this Sacrament. 1. Cor. 11.18.

Quest. What then is the Lords Supper?

Answ. It is a Sacrament, wherein by the vse of Bread and Wine, those that are [Page 13] ingrafted into Christ, are nourished to life.

Quest. What learne you out of this defi­nition?

Answ. 1 That he cannot eate the Lords body, who is not of the Lords body. August.

2 That a man must come with all chéer­fulnesse to this banquet a, and not to feare it, as a man would do poyson. a Ezra. 6.16.

Quest. When, and where, was this Sacra­ment first celebrated?

Answ. The place was in an vpper Parlor, to teach me that I should mount vp in mine affections to God, and not tarry héere be­low vpon earth: the time was, immediatly before Christs departing out of this world, to admonish me, that euery day of my com­municating, should be a new departing of mine heart out of this world, to mine hea­uenly Father: for this loue-feast begunne héere vpon earth, shall not be finished till I come to heauen.

Quest. Tell me now what is the outward matter of this Sacrament?

Answ. Bread and wine, by which are signified Christs body crucified, & his blood powred out. a Luk. 22.19.20.

Quest. How prooue you this?

Answ. Christ saith, Take, eate this my body; that is, as Tertullian expoundeth it, figura corporis, the figure of my body.

[Page 14] 2 Irenaeus saith, The Eucharist consisteth of two things, the one terrestriall, the other ce­lestiall.

3 Augustine saith, A Sacrament is a visi­ble signe of an inuisible grace: and, he doubted not to say, This is my body, when hee gaue the signe of his bodie.

4 Macarius calleth the bread and wine, antitypa, exemplary types of Christs body and bloud: yet must wee know that to the true receiuer, Christ is now giuen, 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 bodie and bloud of Christ?

Answ. No, for these reasons:

1 Christ instituted this Supper before he was crucified.

2 Then he must haue giuen his dead bo­die, with his liuing hands.

3 The bread after consecration is distr [...] ­buted into parts: but the whole body of Christ is receiued of euery seuerall com­municant.

4 The bread is the cōmunion of Christs body, and therefore not the very body.

5 This were to make the body of Christ of Bakers bread.

[Page 15] 6 The bread and wine will corrupt be­ing kept after consecration.

7 Wee see and taste onely bread and wine.

8 Else the wicked should eate Christs body, and so must haue eternall life. Iohn 6.54.

9 This taketh away the nature of a Sacrament, wherein there must be a signe, and the thing signified.

10 It destroies the nature of Christs bo­dy, making it aliue and dead, in heauen and vpon earth, glorified and vilified, and in many places at one time.

11 It is a kinde of inchantment to giue power to the mumbling of fiue Latine 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 kingdome of God is not corpo­rall meate and drinke, Rom. 14.17.

14 Victor the third, Bishop of Rome,Note this. was poisoned by his Subdeacon, when hee tooke the cup: and Henry the seuenth Em­perour of Luxelburge, was also poisoned in receiuing the bread at the hands of a Monk.

15 Christs bodie and bloud enter not into the stomacke, but into the heart.

[Page 16] 16 There commeth no good to vs by the corporall, but by the spirituall presence of Christ. Iohn. 6.54.

17 It derogateth from the dignity of the Sacrament of Baptisme, in which there is no such metamorphosis.

18 Then men neede not to séeke for Christ in heauen. Colos. 3.2.

19 It taketh away the remembrance of Christs 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 euert any Article of faith: but, we beleeue that the bodie of Christ is in heauen, not on earth: and in a word, it would séeme to me a mat­ter of impietie to deuoure, or digest Christs blessed bodie.

Quest. Draw me but one other reason into a Syllogisme, which you think is vnanswerable.

Ans. I will and that shalbe such a one as I learned out of the booke of Martyrs, from that blessed martyr, M. Frith, and it is this.

They who eate Christ in the Lords Sup­per, as the Fathers before his incarnation, did eate him in Mannah, and the Paschall Lambe, they cannot eate Christ corporally, (for at that time Christ was not borne.)

But the faithfull eate Christ in the Lords Supper, as the Fathers before his incarna­tion [Page 17] did eate him in Mannah, and the Pas­chall Lambe. 1. Cor. 20.3.4.

Therfore the faithfull in the Lords Sup­her cannot eate Christ corporally.

Quest. But yet may not this be done by a Miracle?

Answ. Priests haue no promise to worke miracles now adaies: and that it can be no miracle, it may appeare by these vnanswe­rable reasons:

1 Euery miracle is sensible: as when Moses rod was turned into a Serpent, Ex­odus 7.10. and Christ turned Water into Wine, Iohn. 2.10.

But this miracle is not sensible; for I sée bread, and taste bread; I sée wine, and taste wine, euen after consecration:

Therefore it is no miracle.

2 That which is ordinarie, is no mira­cle: but this of the Priests is ordinarie: therefore no miracle.

Quest. Why then is bread called the Lords bodie, and wine his bloud?

Answ. 1 That all the faithfull may ac­knowledge the dignity of this Sacrament.

2 That we remaine not in the outward bread and wine, but bee intent vpon the thing signified.

3 That we may come with greater de­uotion to that Sacrament.

[Page 18] 4 That we may be assured, that as out­wardly wee are pertakers of bread and wine: so inwardly wee are partakers of Christ and his benefits.

Quest. What rules must I then obserue, that I may in the receiuing of the bread and wine, rightly discerne the Lords body?

Answ. I will giue you three.

1 Take euery thing in it owne nature and kinde: doe not with our aduersaries take the signe for the thing signified, nor the earthly thing for the heauenly.

2 Vse euery one of them in the manner appointed by Christ, and with such reue­rence as is due vnto them: doe not as car­nall professors doe, who put no difference betwixt this and common bread and wine: for no bread or wine in the world, is in vse like this.

3 Vse them to their right ends, as First, for a commemoration of Christs death: Secondly, for thy further communion with Christ: doe not either as some aduersaries doe, by a conceited concomitancy, take away the memory of Christs passion: nor, as ne­gligent Communicants, forget the comfort of their renewed communion with their blessed Sauiour: for heerein standeth our greatest comfort by communicating.

Qu. May you not receiue the bread with­out the wine?

Answ. No, for these reasons:

1 This were to crosse Christs instituti­on.

2 It doth dispriuiledge Christs people.

3 It maketh Christs feast a drie feast.

4 It taketh away the remembrance of Christs blood-shed.

5 The wine signifieth not Christs blood in his veines, but that blood which was powred 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 Crosse.

3 As bread is corporall food: so Christ is spirituall food.

4 As bread taketh away corporall hun­ger: so Christ spirituall.

5 As bread is giuen to the hungrie, not to full bellies: so is Christ.

6 As bread distributed to many, is a to­ken of loue: so is Christs bodie giuen for many.

Quest. And why vsed he wine especially?

Answ. Because, 1 As wine is the most swéet liquor: so is Christs bloud.

2 As wine quencheth corporall thirst: so Christs bloud doth spirituall thirst.

[Page 20] 3 As wine chéereth: so doth Christs bloud.

4 As wine heateth: so doth Christs bloud.

5 As wine is pressed out of the grape: so was Christs bloud out of his side.

6 As wine maketh man secure, bold, elo­quent, and of good colour: so doth Christs bloud.

Quest. What is the forme of this Sacra­ment?

Answ. The coniunction of the thing sig­nified, with the signe, the action of God, with the action of the Minister; and the action of faith, with the action of the receiuer.

Quest. What doth the action of the Mini­ster signifie?

Answ. His taking bread and wine into his hands, doth signifie Gods sealing of Christ, to beare the office of a Mediator, Ioh. 6.27. His blessing of the bread, the sending of Christ to be a Mediator: His breaking of bread, and powring out of wine, the execra­ble passion of Christ, & effusion of his bloud: The giuing of bread and wine to the recei­uer, the offering of Christ to all, euen Hypo­crites; but the giuing him only to true Chri­stians.

Quest. What doth the action of the recei­uer signifie?

Answ. His taking of bread and wine in­to his hand, doth signifie his apprehension of [Page 21] Iesus Christ by faith: his eating of bread and drinking of wine, for the nourishment of his body, his applying of Christ vnto him­selfe, that his true communion with him may be more increased.

Quest. What is the end of this Sacrament?

Answ. 1 The assurance of Gods fa­uour.

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 mee there­fore what this faith is?

Answ. It is a miraculous worke of God, wrought in the heart of a regenerate man, by the preaching of the Gospell, whereby hée doth apprehend and applie to himselfe particularly Christ Iesus with al his bene­fits, to the pardon and forgiuenesse of all his sinnes.

Quest. Why must you examine whether you haue faith?

Answ. Because, 1 Without faith I cannot please God. Hebr. 11.6.

2 By it I must liue both in my particu­lar and generall calling. Hab. 2.4.

3 By it I am iustified before God. Rom. 5.1.

4 By it I put on Christ. Galath. 3, 27.

[Page 22] 5 By it I féed on Christ. Iohn 6.35.

6 By it alone I obey Gods 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 Gods blessings vpon my selfe and others. Matth. 15.28.

10 By it I receiue Christ in this Sacra­ment.

Quest. How may a man know whether he haue this faith?

Answ. By these signes:

1 If wee can from our hearts renounce our false supposed goodnesse, and can wholly relie vpon Christ in the matter of our salua­tion: this nature cannot doe.

2 If we haue peace of conscience arising from the apprehension of GODS loue in Christ, and our reconciliation with him.

Quest. Which are the wants of faith?

Answ. 1 Doubting and distrust of Gods mercy.

2 Presumption and vaine confidence in our selues.

Quest. To come to the third part of our ex­amination, tell me what repentance is?

Answ. 1 It is a worke of grace, arising of a godly sorrow, whereby a man turneth from all his sins to God, and bringeth forth [Page 23] fruit worthie amendement of life.

Quest. Why must you examine whether you haue this repentance?

Answ. Because, 1 Mans heart is de­ceitfull and subtill, Ierm. 17.9.

2 Without it I cannot beleeue, Mark. 1.15.

3 Impenitency is a fore-runner of iudge­ment, Rom. 2.5.

4 By repentance I am assured of my saluation, Acts 2.38.

5 Till then I can haue no comfort, Psal.

6 If I want it, I can neither pray a, nor b heare, 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 Iohn 8.7. d 1. Sam. 16.6.

Quest. Giue some reasons to moue to re­pentance?

Answ. I will: wée are moued to repent:

1 By Gods mercies, Rom. 2.4.

2 By his patience, 2. Pet. 3.15.

3 By his iudgements, Isai. 26.9.

4 By the word preached in the Law and Gospell, Ionah 2. Math. 3.

5 By the Sacraments, Marke 1.4.

6 By sinne past, 1. Pet. 4.2.

7 By the shortnesse and vncertaintie of this life, Psal. 90.12.

[Page 24] 8 By the certaintie of death, Eccles. 12.13.

9 By the paucitie of such as shall bee sa­ued, Luke 13.25.

10 By thinking of the day of iudgement, Acts 17.31.

11 For feare we go not to hell.

12 That we may be partakers of hea­uen.

13 That else we are not assured of our election.

14 Without it we cannot die comforta­ble.

15 It is difficult to performe on our death-beds.

16 If we repent not, our score will in­crease.

17 Without it God will not heare vs.

18 We else run into hardnes of heart.

19 If wee doe not so, wee bring Gods plagues vpon others.

20 By repentance we honour God, and assure our consciences that God hath forgi­uen vs: for, Sin discouered by triall, and cast out by repentance, will neuer condemne vs.

Quest. And why then do not men repent?

Answ. Because, 1 They haue gotten a custome of sinning.

2 They escape vnpunished héere.

[Page 25] 3 They euer think on mercie.

4 They feare not iudgement.

5 They beléeue not Gods word.

6 They sée that most do so.

7 They obserue the life of bad Mini­sters.

8 They looke vpon great men that are bad.

9 They sée not the vilenesse of sinne.

10 They meditate not how God hath plagued the impenitent.

Quest. How shall you know whether you haue this repentance or not?

Answ. By these markes.

1 If I haue a godly sorrow, whereby I am displeased with my selfe, because by sin I haue displeased God.

2 If there bee in mee a changing of the mind, and a purpose to forsake sin, and euer after to please God.

3 If I do daily more and more break off my sinnes, and abstaine from inward pra­ctise, kéeping vnder my corruptions, and vn­godly thoughts.

4 If I can mourne for the present cor­ruption of my nature.

5 If I haue béen grieued, and craued pardon for my late sinnes, euen fithence I was last partaker of the Lords Table.

Quest. You said that obedience was the [Page 26] fourth part of our examination: can you tell me what obedience is?

Answ. It is a frée, heartie, vniuersall, e­uangelicall, personall, and perpetuall kée­ping of Gods Commandements.

Quest. What reasons can you giue why you must examine your obedience?

Answ. Amongst many I giue these:

1 Disobedience is as the sinne of witch­craft. 1. Sam. 15.23.

2 Obedience is better then sacrifice, 1. Sam. 15.22.

3 It is a fruit of faith. Rom. 8.1.

4 By this examination I shal be moued to repent. Ierem. 31.19.

5 If I haue done any thing that is good, I shall haue cause to giue God due thankes.

6 Without it I cannot appeare before God. Ierem. 7.9.

Quest. How many properties are there of this obedience?

Answ. Fiue: 1 It must be frée, without constraint, Psalm. 110.3.

2 Sincere, without hypocrisie. 2. Tim. 1.5.

3 Vniuersall, not to some, but to all the Commaundements, Psalm. 119.6. Iam. 2.10.

4 Perpetuall, till the houre of our death, Matth. 24.13.

5 Personall, in regard of our personall calling, 1. Pet. 5.1.

Quest. Which is the last part of examination?

Answ. Our reconciling our selues vnto our brethren, if we haue made them any of­fence. Matth. 5.24.

Quest. Can you shew mee any reasons of this examination?

Answ. Yea surely: For, 1 If I loue not my brother God loues not me, 1. Ioh. 3.14.

2 If I forgiue not my brother, God for­giueth not me, Matth. 6.15.

3 If I want loue, I am none of Christs disciples, Ioh. 13.35.

4 Without it I shall neuer doe good to my brother, 1. Cor. 13.2.

Quest. By what signes may you know whether you are so reconciled, that you loue your brother?

Answ. By these:

1 If I be not ouercome with euill, Rom. 12.21.

2 If I ouercome euill with goodnesse, Rom. 12.21.

3 If I can pray for him, Acts 7.60.

4 If I can yéeld to him, Gen. 13.19.

5 If I can conceale my wrongs, and his infirmities. Prou. 11.12.13.

6 If I can conuerse friendly with him, Genes. 34.4.

7 If I can depart sometime from my right, Gen. 13.10.

[Page 28] 8 If when I may, I auenge not my selfe, 2. Sam. 19.23.

Quest. When are we fit to receiue the Sa­crament, in regard of reconciliation?

Answ. Euen then when we are fit to say in the Lords prayer, Forgiue vs our tres­passes, as we forgiue them that trespasse against vs. And therefore many indanger their own consciences in refusing to receiue, lest they should leaue their sinnes, and be reconciled to men. Now the Lord grant, that I may after this sort examine my selfe, that at all times (by putting off the old man, and put­ting on the new) I may be fit to come to Gods Table.

Quest. I hope you are well instructed in ex­amination. Tell mee what premeditation, the second part of preparation, is?

Answ. It is a consideration of those gra­ces which wee doe receiue by the death of Christ, signified in the Sacrament of the Lords Supper.

Quest. Which are those graces, that wee must consider of?

Answ. Our redemption from hell, our deliuerance from death, damnation, and the curse of the Law.

2 The remission of our sinnes, whereby we receiue freedome from sinne, and accep­tation to life. Psalme 103.3.4.

[Page 29] 3 Which is a fruit of the former recon­ciliation with God, when wee are made friends with him, Colos. 1.20.

4 Our communion and fellowship with Christ. 1. Cor. 10.16.

5 Interest and title to eternall life by Christ, in whom we are sonnes. Iohn 1.12. Rom. 8.13.

Quest. What fruit ariseth out of these two?

Answ. A spirituall hunger after Christ and his benefits: for when a man hath exa­mined his wants, and hath considered the riches of Christ, his hart longs after the same. Ioh. 7.37.

Quest. You haue well said all that you haue yet said: how must you be disposed in the acti­on of receiuing?

Answ. I must seriously thinke of these fiue points.

1 When I sée the Minister take bread and wine, I must consider the action of God, whereby he sent Christ to worke my redemption.

2 When I sée the bread broken, and the wine powred out, I must consider, first, The bitter passion of Christ for me in so suffering: secondly, Gods infinite loue to mée, who sent Christ to redéeme me his enemy: third­ly, Gods wrath towards me, for my sinne, which nothing could satisfie but the death [Page 30] 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 vnto me by man, so Christ is truly offered vnto me by God.

4 In receiuing bread and wine, I must apprehend Christ by faith,

5 In eating that bread, and drinking that wine, I must apply Christ particu­larly to my selfe, and be perswaded, that as that bread and wine is made the nourish­ment of my bodie, so Christs body and blood is made the nourishment of my soule. Yea, I must féele the power of Christ to mortifie the corruption of my nature by his death, to quicken me in newnesse of life by his re­surrection, and to giue me power to fight a­gainst my deadly aduersaries, the world, the flesh, and the diuell.

Quest. When you are to receiue these con­secrated mysteries, may you receiue them kneeling vpon your knees?

Answ. You taught me, that this gesture hath béen much abused: yet at the comman­dement of the Church, it may be vsed with­out impietie.

1 Because knéeling is a thing indiffe­rent, as is the vncouering of the head at that time.

[Page 31] 2 Because the Minister then prayeth to God as he giueth them.

3 Because Christ is more particularlie then offered then in the word.

4 That we may stoppe our aduersaries mouthes: who crie out against vs, that we regard not this Sacrament.

5 Because then especially God requires our humiliation.

6 That the better wee may lift vp our hearts to God.

7 Because in matters of indifferencie, we are bound to kéep the peace of the Church.

8 Because we teach that this reuerence is not done to the creatures, but to our Cre­ator.

9 Because by this gesture, we are moued to receiue with greater reuerence.

10 It is reteined by the Church of Bo­hemia.

Quest. But this Ceremonie sauoreth of ado­ring a breaden god.

Answ. To our aduersaries it doth; to vs it doth not, being taught the contrarie: ther­fore if it be not taken away, it may be vsed; if it were, the feare of superstition were ta­ken away with it. But, in things which may be well vsed, let no man be contentious, we haue no such custome, neither haue the Churches of God. Ambrose his counsell to [...] [Page 32] and his mother Monica, is good counsell: When I am at Millaine, 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 doe in things indifferent, that we may keep the vnitie 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. Marke what I say: And the Lord giue you vnderstanding in all things.

1 If we must precisely follow Christs practise in this, then they who receiue stan­ding, transgresse in practise, as well as they who receiue kneeling; which I thinke you will not say.

2 The custome of the Iewes at that time, was not to sit, but to leane one vpon another, would you haue this custome to be retained?

3 It is vncertaine with what gesture, and in what maner Christ did celebrate his last Supper, whether standing, as was the vse of the Passeouer, or sitting, or leaning, as was the vse at supper.

4 Mr. Caluine, a reuerend man, leaues many rites indifferent, in the administrati­on of this Sacrament, Lib. 4. Instit. cap. 17. sect. 43.

In a word, but thinke seriously, how this Church of ours doth detest al popish adora­tion in this Sacrament, and you wil not re­fuse to communicate with vs, because you are enioyned to knéele. If you do not take héed of such singularitie, it may bee in you, as it hath béen in others, a fore-runner, ei­ther of schismaticall separation, or supine contempt of this blessed banquet.

Quest. What quantity of Bread and wine must you receiue?

Answ. Not a crumme of bread, or a drop of wine, nor to much of either, but so much of each, as may giue both nourishing and chéering to my bodie: I may not make a banquet of this Sacrament, nor turne drin­king into drunkennesse.

Quest. But is it fit often to receiue this Sa­crament?

Answ. It is: (but alwaies with reue­rence, and preparation) For, so often saith Christ and Paul, the first Christians did it day by day: and by it wee renue our couenant, are tied to obedience, vnited to our brethren, comforted against death, and assured that Christ is all in all vnto vs.

Quest. Who offended against this rule?

Answ. 1 They who come not at al: these [Page 34] faile as much in not eating, as Adam, did in eating of the forbidden fruit, Genes. 3. hée obeyed the Serpent, they will not obey Christ.

2 They who tie themselues to receiue only at Easter, and no time else: they make a Iewish Passeouer, of Christs institution, and are more willing to follow Moses, then Christ.

3 Such as pretend excuses, why they dare not come: and these also are like vnto those guests, who being inuited to the marriage of the Kings sonne, gaue carnall reasons why they could not come. Matth. 22.4.

Quest. What thinke you of such as come not often, because of the meanenesse of the e­lements, in which this Sacrament is admini­stred?

Answ. Surely as of Naaman the Assyri­an, who thought the waters of Damacus better then all the riuers of Samaria; or as of that woman of Samaria, who ignorantly preferred the well of Iaakob, before the well of liuing waters, 2. King. 5.10. Iohn 4.12. These then, they may bee good Christians, though seldome Communicants; but they are deceiued, not knowing that the means of saluation, are offered to vs in weake meanes. 1. Cor. 1.21.

Quest. But some againe haue this Sacra­ment [Page 35] in such reuerence, 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 sinne with another: shall they sin against God, because man sinnes against them? Nay, better excuses would not serue those. Matth. 22.4.

Quest. You haue giuen many good in­structions, concerning this Sacrament: tell me I pray you, is it lawfull to receiue it pri­uately?

An. If persons excommunicate from the Church, did repent them of their sins, and could not by sickenesse come to the Church; these, not to make receiuing necessary, but in regard of themselues, to testifie their re­pentance, and in regard of the Church, that it accepted their repentance, and for their comfort, receiued them as members of Christ: the Sacrament was in former times deliuered priuately to such. Yea, and the Councell of Mentz decréed, That if any théefe gaue tokens of repentance and desi­red the Sacrament, he should haue it.

Quest. Did there any hurt come of this order?

Answ. Very much: First, that if any were deadly sicke, the Eucharist must néeds [Page 36] be administred to him. Secondly, that in Popery, euery Parish Priest must bring to euery one of yeeres, ready to die, this brea­den God in a boxe, with Bell, Booke and Crosse; and if any departed without recei­uing this iournall, he was not to bee inter­red in Christian buriall: if he did receiue it, he must néedes goe to heauen.

Quest. Doe all reformed Churches vse this order, priuately to administer this holy Communion?

Answ. Some doe not, and that for these reasons:

1 Because Christ gaue it to all his Di­sciples.

2 Paul will haue the Corinthians not to eate at home, but to stay one for another.

3 It is called Synaxis, a Communion, and Leitourgia, a publike Ministery.

4 If in the Apostles times, it were ad­ministred in Families, it was, because of persecution, and yet then many Christians met together at it.

5 The Word is not priuately to be prea­ched, and therefore the Sacraments are not priuately to be administred.

6 It caused publike assemblies to be ne­glected.

7 It brought in a necessity of this Sa­crament.

[Page 37] 8 It caused some to neglect it in health, because they were sure to haue it in sick­nesse.

9 Other meanes of comfort may bee v­sed, as well as this; as comfort from the promises of the Gospell, and our ingrafting into Christ.

10 Many of the ancient Fathers disal­lowed such as deferred Baptisme till they were sicke; and therefore, had better cause for not admitting this Sacrament to the sicke.

Quest. Doe you well think, that a Minister may not administer this Sacrament to a sicke, or condemned man priuately, if he desire it?

Answ. I dare not thinke it, and that for these reasons: 1 I dare not depriue a man being in such a case, that he cannot come to the publike assemblies, of the confirmation of his faith and seale of his saluation, as this Sacrament is: No more then I dare de­priue him of the comfort of the Word, and my prayers for him, in such a time, when Satan is most busie.

2 If in the ancient Church it were granted to persons excommunicate, testifie their repentance; why should it not bee granted to good Christians, to confirme their faith?

3 Such a priuate communion is a testi­mony [Page 38] of the receiuers coniunction 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 caueats to bee giuen about this doctrine?

Answ. Yes. 1. That it bee sparingly vsed.

2 To such onely as desire it.

3 That they bee taught, that it is not of necessity.

4 That some words of exhortation goe with it.

5 That no pompe bee vsed 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 haue a conuenient company with him.

9 That if it may be done, the party then receiue it priuately, when others doe so, in the Congregation.

10 That in the administration, the in­stitution of Christ be obserued, and all bee done in remembrance of Christs death.

Quest. I had almost forgotten to aske you one necessary question: are you bound to come fasting to this Sacrament?

Answ. It is not absolutely necessary:

[Page 39] 1 Because the Paschal Lambe was not so eaten.

2 Because Christ did it after supper.

3 Because in the Primitiue Church, many places obserued Christs time to communicate, at the euening, especially at Easter, and Whitsontide, as Cassan­der prooueth,

4 Because some are so weake that they cannot stay so long fasting.

5 Because many abstained in superstiti­on, as thinking that they eate the very bo­dy, and drinke the very bloud of Christ.

6 Because our preparation standeth ra­ther in the purifying of the heart, then pur­ging of the stomacke.

Quest. What thinke you of the conueni­ence of it?

Answ. I thinke it fit to come rather fa­sting then feasting, to this banquet; and if we cannot fast so long, to vse as little refre­shing as may be, and that for these reasons:

1 Because we must doe it for the better hearing of the Word.

2 That wee may better meditate of Christ, and his benefits.

3 That we féeling some hunger for want of foode, may better be put in minde to hun­ger after Christ.

4 That feeling comfort by Bread and [Page 40] Wine, wee may the more bethinke our selues of our comfort in Christ.

5 Because abstinence, and taming of the body, maketh vs more fit for all spirituall exercises, belonging to Communicants.

9 Because, euen Paul condemneth the Corinthians, for abusing themselues at their loue-feasts, with this Sacrament.

7 We must euer be sober in diet: and why not then at this time?

8 This was one ende, why it hath been for many yeeres taken in the morning, as Drachmarius testifieth, who liued in the yeere, 800.

But in this abstinence, as we may doe it for our better preparation, so must wee a­uoid the opinion of necessity (as though it were sinne to eate, or drinke) and merit, as if thereby wee should deserue at Gods hands. For the Councell of Constance ad­mitteth some refreshing in case of necessity, to women with childe, aged and sicke per­sons, and such as dwelt farre from their Parish Churches.

Quest. Is there nothing to doe for you, af­ter you haue receiued this holy Sacrament?

Answ. Yes, I must obserue these thrée things:

1 I must giue God thankes for so great a benefit. 1. Cor. 11.26.

[Page 41] 2 I must looke to receiue by it, increase of faith and repentance, to rise from sinne, and to receiue power against the Diuell.

3 If I feele this present comfort, to bée thankefull for it: if not, I must know, that it is because I haue not prepared my selfe, or because my faith is weake, or because I liue in some secret sinne: wherefore I must goe 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 Sacramentall Table, that I may be partaker of his heauen­ly Table, through Iesus Christ my Lord, and alone blessed Sauiour. Amen.

THE CONFESSION of Master Zanchius in his Miscellenea, touching the Supper of the LORD.

CHAP. I. Of those things which are giuen vnto vs in the Supper.

1 I Beléeue these three things to be offered vnto all men in the Supper, and to be re­ceiued of the faithfull. The signes, the bread, and the wine, being ioy­ned with the words of Christ. For the word is not to be separated from the signes, nor the signes from the word: or else the Sa­craments were no Sacraments. For the word is added to the element, and so the Sacrament is made.

[Page 43]2 The bodie and bloud of the Lord, that is the Lord Iesus Christ himselfe. For as in very truth the Diuinitie is not separated from the humanitie, neither the humanitie from the Diuinitie: euen so vnto vs the one is not offered without the other. Wherefore neither are they to bee separated of vs euen in thought: but as whole Christ is offered, so whole Christ is also to be receiued.

3 The New Couenant or Testament, I meane that which is renued and confirmed in Christ. For this is that thing forwhose cause chiefely the Supper is instituted, and administred, to wit, that we being incorpo­rated more and more into the person of Christ, might haue the couenant more and more confirmed vnto vs. Now the bodie and bloud of Christ and the new Testament made in Christ are that Spirituall, but the Elements of Bread and Wine are those Earthly thinges whereof Irenaeus speaketh.

CHAP. II. Of the vse of these three things, and first of the vse of the Word, of the Bread, and of the Wine.

I Beleeue these thrée thinges to be offered and giuen for those certaine and proper vses whereunto among themselues they were ordained.The first Position.

And first I beléeue the Elements of Bread and Wine together with the Word to bee offered and giuen, that by this Word, and those Elements, as it were in­struments of Gods Spirit working in the heartes of the Elect, their faith might bee more and more stirred vp and confirmed, by which faith wee beléeue, that the matter is so indéede, as the Word of Christ doth sound in our eares, and doth represent the Elements to our eyes, and other senses: to wit, that the Heauenly Bread, which is the Bodie of Christ, hath béene broken, that is killed and died for vs. And the Heauen­ly Wine, that is, the bloud of Christ to haue béene shed for vs and for many more, euen all the Elect for the remission of their sins, and so the New Testament to haue beene confirmed in the bodie of Christ, and sealed in his bloud, and that this Heauenly Bread Christ with the New Testament, and the Heauenly Wine with the remission of sins, to be offered vnto vs by the Earthly bread, and by the Earthly Wine: yea further that we are commanded to receiue them in these wordes, Take, eate, I beléeue the Bread and the Wine to bee giuen vnto vs for this end. For this is the proper and immediate vse of all spéech and of all signes, especially of those signes, which are vsed for confirma­tion [Page 45] of our spéech, not only simply to signifie this or that, but also that by signifying they may make beléefe, that is, may stirre vp faith in the hearers and séers, whereby they are perswaded that the thing it selfe is euen so as the words of the speaker doe signifie vnto the cares, and as the signes doe repre­sent vnto the eyes. Paul also in the tenth Chapter to the Romans speaking of the Word of God and of the preaching of the Gospell, saith that faith commeth by hea­ring, and hearing by the Word of God. Therefore the proper and immediate vse of the Word is to beget faith in the hearer. Signes also and Sacraments are visible wordes. I conclude then that Bread and Wine together with the Word are giuen for this vse and immediate end, that faith may bee more and more increased in vs, whereby we beléeue that the thing is so, as the Word signifies, and as the Elements doe represent and in this manner signifying doe offer and represent vnto vs.

OF the vse of Faith being wrought in vs by the Word and Sacra­ments.The secōd Position.

I beléeue this faith to bee wrought in vs of the holy Ghost, by the Word and Sacra­ments that by this faith wee might imme­diatly [Page 46] receiue and eate the bodie of Christ which was deliuered vp for vs, and receiue and drinke the bloud of Christ which was shed for vs for remission of sinnes. And so we might more and more bee engraffed and immediatly vnited vnto the bodie of Christ as our Mediatour who died for vs.

For euen as the Bread and Wine being Earthly and Materiall Bodies cannot bee incorporated into our Earthly bodies, vnlesse wee receiue them in at our mouth, and eate them, and drinke them. So wee cannot bée vnited and incorporated into the bodie and bloud of Christ, which Irenaeus calleth an Heauenly thing, vnlesse by faith we take hold on Christ, eate him and drinke him, that is, applie him vnto vs.

The third Position.OF the vse, for which we eate the body of Christ, and drinke his bloud.

I beléeue that the bodie of Christ in the Supper is offered and exhibited vnto vs to be eaten, and his bloud to bee drunke: and that faith by the Word and Sacraments by the helpe of the Holy Ghost being wrought in our hearts, it is eaten of vs in­déed: to the end that we being more neerely and effectually incorporated into Christ, we may also bee more throughly confirmed in the New Couenant, which in Christ is communicated vnto vs.

For as Christ did therefore deliuer his bodie vnto death and shed his bloud, that by his death and bloud our sinnes being pur­ged, hee might confirme and for euer esta­blish the couenant being renued betwéene God the Father and vs: euen as the words of the Supper concerning the bloud doe teach vs, and other bookes of the Scripture, especially the Epistle to the Hebrewes doe confirme: euen so for this end also the body and bloud of Christ is communicated vnto vs, 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 gaue forth the cuppe, in plaine wordes hee named the New Testa­ment that the Apostles might vnderstand, to what end the bloud of the sonne of God, was not only shed and powred out, but also was exhibited to be drunken of them. Veri­ly to this end that as by the shedding of his bloud, their sinnes, and the sinnes of all Gods Elect were purged, and being pur­ged, the couenant betweene them and God was for all eternitie confirmed: So also by drinking of the same, both they and all the Elect being more and more incorporated, may know themselues to be confirmed and established in the euerlasting Couenant. [Page 48] But yet because the Couenant, and the flesh and bloud of Christ are diuers obiects, and the one is ordinated vnto the other, therefore for doctrine sake I distinguish the one from the other, and shew what is the proper vse of either of them.

The fourth Position.OF the benefit or vse of the Couenant communicated vnto vs.

Lastly I beléeue the couenant it selfe be­ing ratified and confirmed in the bodie of Christ, and by the bloud of Christ, to bee more and more communicated vnto vs, in the same bodie and bloud of Christ: that by the bond thereof, wee may wholy whatsoe­uer we are, bee vnited more and more vnto God the Father, the Fountaine as of the whole Diuinitie, so of all goodnesse and blessednesse, by Christ, the Mediatour, the Spirit working and dwelling in vs: and that we may be so vnited that in mind wee may daily more clearely acknowledge him by the Holy Ghost, to be our true, and our best Father in Christ, and in our heart loue him more feruently in Iesus Christ through the Holy Ghost: yea with all the powers of soule and bodie wee may daily more sin­cerely honour him, and may bee made like vnto him in Holinesse and Iustice, vntill at length sinne being vtterly destroyed, and [Page 49] death abolished, and the perfect Image of God recouered, wee may so perfectly through Christ in the Spirit of God bee vni­ted and coupled after this life vnto God the Father, that he may be all in all. Amen.

For this is the last end, vnto which not only the Supper of the Lord, but also Bap­tisme, yea the whole Word of God, all his benefits, all his corrections, lastly all the words and works of God doe lead vs vnto.

CHAP. III. Of the dutie of a Christian man in the Sup­per of the Lord.

WHerefore I thinke and beléeue, that these are the duties of a Christian man in the Lords Supper.

First, that he set before his eyes the per­fect Communion with God, which is none at al without Christ, and is to be found only in him, and that he direct all things vnto it, as vnto the last end.

Secondly, that hee may come vnto this end, hee must make his beginning from the meanes which doe incurre into our senses, as those things which are first perceiued by our vnderstanding, and are better knowne by nature, as also hee must heare the word attentiuely, and come vnto the Sacraments reuerently and diligently consider as well, [Page 50] what the word signifieth as what the Sa­craments doe represent, and what is offe­red vnto vs by the Ministerie of them both, which is this, that Christ hath offered vp his bodie vnto death for vs, and shedde his bloud for remission of sinnes, and therefore hee hath by his bloud sealed and confirmed in himselfe being Mediatour the New Te­stament of our euerlasting reconciliation and peace with God. And these things are so signified by the Sacraments that they are also offered, and giuen vnto vs to be re­ceiued. Whereby it comes to passe that they are truly called Signes, not only signi­fying, but also exhibiting and giuing the things which they signifie.

Thirdly, I beleeue, because the thinges signified and offered by the Signes are to be receiued by faith, and faith is the gift of God: therefore God is to be praied vnto, as hee who offereth the things by the Signes, and who commands vs to receiue them by faith. He also can giue and increase faith, whereby we are able to receiue them.

Fourthly, I beléeue, that faith being be­gotten in vs by hearing of the Word, and increased by the diligent consideration of the Sacraments through the Holy Ghost, it is the dutie of a Christian man, while he receiueth the Externall and Visible Signes [Page 51] with his hand being also Externall and Vi­sible, and eateth them with the mouth of his body, and drinketh them heare vpon Earth: together also to receiue with the hand and mouth of faith, and to eate and drinke the Heauenly and Inuisible thinges, namely the flesh and bloud of Christ with a faithful heart, lifted vp vnto the Heauenly Table: that hee being more and more coupled vnto Christ, and made flesh of his flesh, and bone of his bones, may liue in Christ, and Christ in him. For I beleeue the faithfull in the Supper truly to receiue and eate, but by the Spirit and by faith, the very true bodie of Christ the which was crucified for vs, and so farre forth as it was deliuered vp for vs: and that they drinke his bloud which was shed for vs for the remission of sinnes: accor­ding as the wordes of Christ doe manifestly, testifie. And that indéed the bodie is present and the bloud is present, but vnto the Spi­rit, and vnto the inward man. For vnto the Spirit all thinges which hee receiueth 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 thinges wee receiue by faith, should bée absent from vs: euen as the Sunne cannot be said to be absent from the eyes, of which it is perceiued.

Fiftly, I beléeue, because the new coue­nant in Christ is established by his bloud, and the Testament is confirmed by the death of the Testator: and because by the bloud of the eternall couenant, wee are for euer ioyned vnto God: therefore a Christi­an man, who now by faith féeleth himselfe to be incorporated into Iesus Christ, ought also to beléeue that hee is confirmed in the couenant with God the Father by a bond that cannot bee broken: and therefore that all his sinnes are forgiuen him of God, and that hee is destinated and assured to bée the Sonne of God and Heire of eternall life, without all feare to be disherited. For these thinges which we on our part according to the condition of the couenant owe vnto God, namely Faith, Loue, Obedience: wee may firmely beléeue, that all those things are fully by Christ the first begotten effected for vs, and imputed vnto vs. Fur­ther wee ought to bee certainly perswaded, that by the assistance of Christ wee shall neuer be forsaken, but that we may in some part performe the same. And that because Christ himselfe hath both performed those things for vs, and hath promised vs this as­sistance, that the New Testament should re­maine sure and perpetual as on Gods part, so also on our part: vntil at length we being [Page 53] receiued into the full possession of the Hea­uenly Inheritance, doe liue in perfect hap­pinesse, with the Father, Sonne and Holy Ghost our God.

For there are thrée principall heads of the couenant on Gods part. The forgiue­nesse of sinnes, Adoption which is ioyned with a promise of Gods perpetual good wil, grace, protection, and at last the full posses­sion of Heauenly Inheritance. There are also thrée thinges which on our part God doth require by couenant: faith in God, charitie towards our Neighbour, and holi­nesse of life or perfect obedience. Christ by his perfect obedience euen vnto death, and by his owne bloud and death hath obtained for vs, both those thinges which God hath promised, as also hath performed those things which God by couenant required at our hand. In testimonie whereof he giueth vs faith whereby wee beléeue in God, and charitie whereby wee loue our Neighbour, and the Spirit of regeneration, whereby we endeuour vnto holinesse of life, and true obedience is begun in vs. So Christ brin­geth to passe that not only the couenant, on Gods part, but also on our part remaineth sure and perpetuall. It is therefore our du­tie that first by faith giuen vnto vs by Christ, as wee doe eate his flesh and drinke [Page 54] his bloud, so also wee beléeue our selues to be confirmed in the couenant with God: and therefore both our sinnes to bee remitted, and God to be our Father, and that he will perpetually loue and protect vs: and lastly that we shall bee heires of eternall life, and shall arise to glorie and life euerlasting, and that through Christ with whose flesh we are fed in the Supper, and we ought to be per­swaded, that we our selues also are nouri­shed, to the end we may bee partakers of a blessed resurrection. And therefore wee ought to giue due thankes for so many and so great benefits: we ought also to embrace in loue our Neighbour, and especially our faithfull brethren. That as wee are all one with Christ, so wee may also grow vp toge­ther, in one bodie more and more with the Church. Euen as the Apostle Paul exhor­teth vs by this argument that wee are all one Bodie and one Bread, because we are all partakers of the same Bread.

With the endeuour of an holy life and and true obedience, which is also the gift of Christ, wee ought alwayes to glorifie God, and declare indéed that wee are true and liuely members of Christ, and there­fore haue intrest to that true felicitie, which cōsisteth in that most perfect vniō with God wherein hee shall bee all in all. Thus I be­léeue [Page 55] concerning the dutie of a Christian man in the Supper, wherein hee may wor­thily and for his Saluation eate the Bread of the Lord and drinke of his cup.

CHAP. IIII. Of the words of the Supper.

SEeing all things are so as I haue before shewed, my opinion is, that the wordes of the Lods Supper cannot bee well vnder­stood and declared without some trope: First for the cup it is manifest as well by the Euangelists 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 haue broken is my bodie, the Apostle expounding it saith, The Bread which we breake is the Communion of the bodie of the Lord. Thirdly, according to the rule of Saint Austen in his third Booke of the institution of a Christian man, Cap. 16. Because when wee are commanded to eate the flesh of Christ it yée take the word of eating properly, it séemes wee are com­manded to doe an heinous déede: therefore the spéech of Christ concerning the eating of his flesh is to be vnderstood figuratiuely. Moreouer, because if you shall vnderstand the wordes without a trope, tt will follow [Page 56] that the Bread of Christ was indéed deliue­red vp for vs, and the bloud shed for the re­mission of our sinnes. Lastly, because Lu­ther himselfe vpon the sixth Chapter of Esay saith that in the words of the Supper there is a Synecdoche, with whom in this point Bucer doth alwayes agrée. Therefore al­beit each word in that spéech, This is my bodie, bee taken in his proper signification, so that the true and essential bodie of Christ is attributed to the Bread, as indéede it is attributed, yet in the whole spéech there must néeds be some trope: Séeing that the bread which is giuen for vs, and was not cruci­fied cannot properly be said to bee the bodie of Christ, which was deliuered vp for vs. So then the controuersie is only concerning the kinde of trope, by which the Bread is called the bodie of Christ, I say that true bodie which was truly deliuered vp for vs. And I thinke this controuersie not so great worth, that for it the peace of the Church bée troubled: & that he that saith it is a Synec­doche doth condemne him that saith it is a Metonymie. And contrariwise, he that saith it is a Metonymie condemneth him which saith it is a Synecdoche: so that both part agrée in this, that it is the true and na­turall bodie of Christ, as the Euange­lists, and the Apostle doe plainly teach, that [Page 57] it is spoken of the true bread, and so that the Articles of faith bee kept on both sides in their plaine meaning, pure and vncorrupt. As that, the naturall bodie of Christ, is one, is finite, is humane, is in Heauen, doth no more die, is not consumed, not broken. And yet indéed, as the Scriptures teach is offe­red vnto all, is communicated, to all the faithfull, but in a mysterie and after a Spi­rituall manner: Euen as the faithfull them­selues doe grow vp into one bodie, and are incorporated with their head Christ, and with the whole Catholike Church, not af­ter a Carnall, but after a Spirituall man­ner. And therefore as in the Sprituall and Mysticall fellowship with Christ and the Church, wicked Hypocrites haue no part, séeing they want faith, but are only in the outward and Visible societie: so I be­léeue that those Hypocrites are Partakers not of the true and naturall and truly Hea­uenly flesh and bloud of Christ, but only of the externall and outward signes, the which also are termed by the name of the flesh and bloud of Christ, euen by Christ-himselfe. Wherefore wheras the Apostle saith, They who eate vnworthily are guiltie of the bo­die of the Lord, if it bee vnderstood of the wicked (which certainly and not without a cause Bucer denieth) I interpret that in this [Page 58] sense, wherein the same Apostle saith vnto the Hebrewes, that some doe tread vnder foot the Son of God and account the bloud of the Testament a prophane thing: to wit, not because they doe truely eate the flesh of Christ, and drinke the bloud, but because they doe it vnworthily: but rather because reiecting by their vngodlinesse the bodie and bloud; the Bread and Wine being offe­red, they drinke and eate the Bread and Wine vnworthily.

This thing good Christian assure thy selfe of, that I am not so wicked as to doubt of the truth of Christs wordes in the Supper, as some too impudently doe accuse me of: neither that I dispute of the simple vnderstanding of euery word in this propo­sition: This is my bodie. For by this Arti­cle, This, that the Bread is declared, be­sides that the text doth teach, Paul also doth so interprete it 1. Cor. 10. & 11. Neither this word, is, doth signifie any other thing, as I thinke, then to bee: and I take this word, bodie, for the true bodie of Christ, as Christ himselfe doth interpret who addeth, which is giuen for you. And therefore there is no controuersie among vs, whether in the law­full vse of the Supper, the Bread bee truly the bodie of Christ, but wee dispute only of the manner, by which the Bread is the bo­die [Page 59] of Christ. And moreouer, neither part call into question, that the bread is after that manner the body of Christ, after which Christ would then haue it, & will now haue it to be, for it must be according to his will.

And whereas in the words of the Sup­per, the wil of Christ is not expressed cōcer­ning the maner: I think it is to be gathered out of the like places, to wit, Sacramentall kinde of spéeches. Moreouer this foundati­on being laid, that Christ then would not, and now will not, that the bread should bee his body, after any of the manners of those men, who take away the truth of his true humane body, or else doe disagree from the analogy of faith, and ouerturne some arti­cle of the faith, from his simple meaning. So the manner of Christs being in the Sa­crament by Transubstantiation is exclu­ded: both because neither in the Sacra­ment of Baptisme the substance of the wa­ter is changed, as also because straight way, many bodies héere vpon earth should bee faigned vpon Christ, besides that body, which he hath in heauen: and lastly, be­cause the substance of bread, neither before, neither after the conuersion was deliuered to death for vs, I adde moreouer, that ac­cording to Saint Marke, the substance of wine was in the belly of the Apostles, when [Page 60] he said, This is the bloud. The manner al­so of Consubstantiation is excluded both be­cause neither in the water of Baptisme the bloud of Christ is locally included, whereby we are washed from our sinnes: as also, because this maner doth take away the na­ture of the true humane body, and doth Di­ametrically repugne with the article of the ascention into heauen, and of the sitting at the right hand. For, the same causes, that manner also is to be taken away, which is not much vnlike vnto this, which is imagi­ned by a real and local adherency or coniun­ction: not to speake that, not one word can be read for the proofe of this, that after some of these thrée manners, Christ would haue the bread to be his body.

After what manner then is it probable that Christ would haue the bread to bee 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 vnion. For that, which we call a Sacrament, the Gre­cians cal a Mystery. Wherefore this spéech is vsuall with the Fathers, that the bread is the body of Christ, euen the present body, and that it is eaten in a mystery. Now a mystery is said to be, when visible things doe lead vs to the true vnderstanding and [Page 61] receiuing of inuisible things, and earthly things of heauenly things, corporall things, of spirituall things. In which sense, the Apostle to the Ephesians calleth the carnall marriage of Adam and Eue a great myste­ry, because of the spiritual marriage which is contracted betweene Christ and his Church, and to which that other marriage doth leade vs. But carnall men destitute of the spirit of God, and of faith, cannot be brought by earthly things vnto heauenly things, or by the participation of those earthly vnto the communion of these hea­uenly: seeing they cannot so much as vn­derstand them, as the Apostle saith. Which is the cause why I iudge and beleeue that the flesh and bloud of Christ, being heauen­ly and spirituall things, cannot in deede and truth be receiued of wicked men, no not by the mouth of their body, which also was Bucers opinion. Therefore hee said, that the body of Christ, was both present, and eaten of vs in the Supper, not after any worldly manner, but onely after a spiritu­all and heauenly manner. The which, what is it else then to say, that it is eaten of vs by the spirit of Christ? For by Christ heauenly things are ioined vnto earthly things, and by him they are receiued of them.

And this is my beleefe and iudgement, 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 bee offered and plainely prooued 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 euill, but an euill person receiueth it.



ISAIAH 30.21.

This is the way, walke in it.

PHILIP. 1.27.

Onely let your conuersation be, as becommeth the Gospell of Christ.

LONDON Printed for Edward Blunt, and William Barret. 1613.



I See that you remember much concerning praying, and com­municating: what must you obserue in your Christian pra­ctise?

Answ. As I am bound to pray continu­ally, so am I bound to watch continually, that neither by Sathans subtilty, or the worlds vanity, or mine owne security, I be not surprised.

Quest. Why ought you thus to watch?

Answ. 1 Because I walke in the pre­sence of God. Prou. 5.21.

2 Because I walke among many occa­sions of sinne. 1. Iohn 2.16.

3 Because of my selfe I am shiftlesse to auoid them, 2. Chron. 20.21.

[Page 66] 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 haue fal­len very grieuously, for want of watchful­nesse. Genes. 9.21. & 19.32. 2. Sam. 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 Iewell in the world. Acts 23.1.

7 I shall be ready for any temptation, espeeially for death and the day of iudge­ment. Gen. 39.10. Luk. 2.29. & 21.36.

8 I shall bee sure to doe no such thing, whereof I cannot giue an account to God. Luk. 19.15.16.

9 I shall stop the mouthes of mine ad­uersaries, when they call in question my righteous dealing. 1. Sam. 26.21.

10 I shall cause my religion to bee well spoken of, whilest others obserue my godly conuersation Math. 16.

Quest. What must you doe, that you may thus watch?

Ans. 1 I must euer walke in faith: and to each part of Gods seruice, it is my duty to bring it with me. Rom. 14.23.

2 I must haue Gods warrant with me without which, faith is no faith. Ps. 119.105

[Page 67] 3 I must see what calling I haue to each thing, without which a good thing may be sinne. 1. Chron. 13.9.

4 I must redeeme, or buy out the time, and present oportunitie of doing good, and auoiding euill. Ephes. 5.15.

5 I must remember, that though Sa­than bee indéede chained and cannot hurt mee, yet if I will not bee bitten by him, I must walke aloofe from the chaine of this Lion.

6 I must looke to my thoughts, my words, mine actions, my gesture, mine ap­parell, my diet, my recreations, my get­tings, my spendings, and how I may kéepe Holy the Sabbaoth day.

Quest. Because in the fourth rule, you haue said that wee must buy out the time, out of whose hands must we buy it out?

Answ. There are tenne sinnes, which like so many Monopolizing ingrossers, doe take vp all the houres of mans life, we must redéeme them out of all their handes. The first is Reading of vaine Bookes: the se­cond Long labour, to decke vp our bodies: the third, Feasting and continuance in it: the fourth, Recreations in excessiue sort: the fifth, Gadding abroad, without busi­nesse: the sixth, Pratling and talking of things néedlesse: the seuenth, Immoderate [Page 68] sleeping in our beds: the eighth, Idlenesse, and negligence in our callings: the ninth, Vaine thoughts, and cogitations of the minde: the tenth, Worldlinesse, and gréedi­nesse to get. Against these wee must labour by contrarie practises: and if we wil indéed redéeme the time, we must buy out the time past by Repentance: present, by Diligence: to come, by Prouidence.

Quest. VVhat rules haue you learned for your thoughts?

Answ. 1 That I bee carefull to keepe a more narrow watch ouer my thoughts, wordes, and déeds, then heretofore I haue done, to doe them more warily for Gods glorie, mine owne comfort, and my Bre­threns benefit. 1. Corinth. 6.20. 1. Peter 1.15. Prou. 4.23.

2 That I cleanse my heart from the ve­rie first motions of all sinfull thoughts, as of Lust, Anger, Pride, Couetousnesse, Malice, Stubbornenesse, euill Suspition, as know­ing that the least sinne deserueth death, and doth depriue mee of part of my comfort in my saluation. Ephes. 4.23.31. Matth. 15.18.19. Colos. 3.2.8.

3 That all my lawfull affections be mo­derate, and without excesse, and greater al­waies vpon Heauenly, then earthly things. Colos. 3.1.2. Philip. 3.20.

[Page 69] 4 That I fulfil not my mind in all things, for then I shall often sinne: let me consider therefore, whether that be lawfull I desire, and for the glorie of God. Rom. 14.23.

5 That I bestow no more care and thought vpon the World, then I néeds must for the moderate maintaining of my selfe, and those that belong to mee, lest my thoughts be distracted too much from Hea­uenly things. 1. Tim. 6.8.9. Genes. 24.63.

6 That I suffer not my mind to be occu­pied with vnprofitable, curious, and vaine meditations: for which I cannot giue a suf­ficient reason to God and Man, if I were as­ked: Prou. 6.14. Zach. 8.17.

7 That I thinke better of my Brethren, then of my selfe, and the more I excell in a­ny thing, bee the more humble before God and Man. Rom. 12.16. Philip. 2.3.

8 That I take sometime euery day, to meditate vpon, and to mourne for the mise­ries, and iniquities of the age wherein I liue, and pray to God, for remedie. Psal. 69.9.10. Ezech. 9.4.

9 That I thinke often of the vanitie of my life, vpon my departure hence daily loo­king for my Sauiour in the clouds, and wishing rather a good life, then a long. Psal.

10 That I carefully meditate, and re­member [Page 70] euery good thing I heare or learne, that I may readily practise it when time and occasion serues: Acts 17.18.

Quest. What rules haue you learned for your words?

Answ. 1 That I remember, such as my speach is, such is my heart; and that both my heart and mouth goe together, but in holy manner. Ephes. 4.29. Colos. 4.6.

2 That my spéeches bee gracious to the edification, good, and benefit of them with whom I speake, not to their euill and sin­ning. Colos. 4.6. Ephes. 4.29. & 5.4.

3 That my spéech be alwayes more and more earnest, ioyful, and comfortable, when I speake of Heauenly than Earthly mat­ters. Ephes. 5.4. & 4.6. Psal. 1.2.

4 That I remember I shall answere for euery idle word, which passeth out of my mouth, to God, or to Man. Matth. 12.36.

5 That multitude of wordes bee often sinfull: let mee speake therfore as few as I may, yea bee rather silent then speake vn­profitably. Prou. 17.27. & 10.19. Iam. 1.19.

6 That my wordes bee no greater, or more then my matter deserueth, nor beare a shew of vice in mee, or any excessiue affec­tion. Psal. 34.13. 1. Pet. 4.11.

7 That as I beléeue not all that is tolde mée, so I tell not all I heare; but tell the [Page 71] truth only, though not all nor alwaies. Eccl. 3.7. Luk. 2.19. 1. Sam. 10.1.6. &

8 That I delight not to speake of others infirmities, especially behind their backes; and speaking before them, speake with griefe and wisedome. Psal. 15.3.2. Tim. 3.3. Matth. 18.15.

9 That I speake not of God, but with reuerence knowing I am not worthie to take his name in my mouth. Leuit. 19.12. Rom. 9.5. Deut. 28.18.

10 That in praysing, I bée discréete; in saluting, courteous, in admonition, brother­ly. Prou. 27.2.1. Sam. 10.4. Rom. 16.16.

Quest. What rules haue you learned for your actions towards God?

Ans. 1 That I vse daily prayer to God, euery morning, and euening, that he would guide mee and mine affaires for his glorie, and mine own comfort. Dan. 6.10. Psa. 55.17

2 That I register vp all my sins commit­ted against him in euerie matter, and with griefe bewaile them at fit time crauing par­don and strength against them Psal. 51.3.

3 That euery day something of Gods Word be read, and meditated vpon, that I may increase in knowledge and in godli­nesse. Psal. 1.2. Deut. 6.6.

4 That whatsoeuer I take in hand, I first take counsell at Gods Word, whether [Page 72] it bee lawfull or no, bee it for my profit or pleasure, and then that I doe it with peace, at least in my heart. 1. Sam. 30.8.

5 That I giue thanks to God for euerie benefit that I haue receiued, and then dedi­cate the same for the promoting of his glory, and the good of his Church. 1. Thessal. 5.10.

6 That I sanctifie Gods Sabbaoth daily in vsing holy exercises of prayer, preaching, meditating, and Sacraments at the time. Exod. 20.8.

7 That any meanes God hath appoin­ted for any matter, be not more relied vpon, then God himselfe, but hee bee first prayed vnto, for the prosperous vse of them. 2. Chro­nicles 16.12.

8 That I sticke to God as well in aduer­sitie, as in prosperitie, knowing the one to be as necessarie for me as the other: yet let me pray for my necessities, be humble when I haue them, that I vse them well, and that I lose them not. Iam. 1.2.3.

9 That I marke my profiting in Religi­on, prepare my selfe to heare Gods word, at­tend when I am there, conferre, and medi­tate about it after. 1. Cor. 15.13. & 11.28.

10 That I loue all things for Gods sake, and God onely for his owne: that I make God my friend, and nothing can bée mine Enemie; and account all thinges vaine, to [Page 73] serue God sincerely. Philip. 3.8. Rom. 8.31.

Quest. What rules haue you learned for actions towards your selfe?

Ans. 1 That I refraine my eares from hearing, mine eyes from séeing, my hands from doing, and euery part of my soule, and bodie, from fulfilling any thing vaine or wicked. Iob. 31.1. Psal. 119.37.

2 That my meat, apparell, and recrea­tions be lawfull, néedfull, and moderate. Luk. 21.34. Rom. 13.13.1. Tim. 2.9. & 5.23. Titus 2.3.1. Cor. 10.31.

3 That with al care I redéeme the time, knowing I shall answere for euery idle houre. Ephes. 5.16.1. Pet. 4.3.

4 That I bee as sorrowfull for the good déedes that I haue omitted, as I am ioyfull for the good deedes I haue fulfilled. Romans 7.8.9.

5 That my speciall sinnes and corrupti­ons bee inquired into, thought vpon with griefe, whether they are weakened in mée, or remaine in their old strength, and that I resist them with all faithfulnesse euery day more and more. 1. Cor. 11.28.

6 That I remember with humilitie, all the good motions and actions God worketh in mée, that they may bee pledges of my sal­uation, spurs to godlinesse, and comforts a­gainst temptations. 2. Cor. 6.4.5. Rom. 7.15.

[Page 74] 7 That I suffer not my selfe, to bée plea­sed with mine vnprofitablenesse, that iswith vnfitnesse, or vnwillingnesse to serue God. Rom. 12.11.

8 That I follow my lawfull calling, so carefully for the good of Gods Church, as féeling the trouble thereof, I be put in mind of my miserie by Adam, and bee humbled thereby: Romans 12.7. Genes. 3.10. Ecclesia­sticus 1.13.

9 That I take reuenge of my selfe for my slipperie sinning, beating downe my bo­die that I sinne not againe. 1. Cor. 9.27.

10 That I neuer make more shew of out­ward holinesse, then I haue inward in my heart. Esay 58.5.6.

Quest. What rules doe you learne for your actions towards other?

Answ. 1 That I remember that what­soeuer I haue that may bée vsed towards o­thers, God hath bestowed it on mee for o­thers benefit. Rom. 12.6. & 1.11.

2 That I count it not sufficient, that my selfe serue God only, vnlesse I cause all within my charge by all meanes to doe the same, Gen. 14.14. & 18.19. Psal. & Iosh. 24.15. Ester. 4.15.

3 That I consider I am but Gods Ste­ward, in all his benefits I haue: let mée therefore employ them wisely to those that [Page 83] need, heartily and in time. 1. Pet. 4.10.

4 That I behaue my selfe toward them, so sincerely, that I may winne the weake, comfort the strong, and make ashamed the wicked. 1. Cor. 10.32. Col. 4.5.

5 That as I receiue good in company, so alwaies I doe them some good in my power. Rom. 1.12. & 14.19.

6 That when I know others to sinne, I mourne for it, and amend it if I may, by brotherly admonition. 1. Cor. 5.2. Matth. 18.15. Leuit. 19.17.

7 That I reioice and praise the Lord for any good thing the Lord sendeth vnto men, knowing that it is for mine and others god­linesse sake, that God vpholdeth the worke. 1. Thess. 5.18. Rom, 12.15. Luk. 15.8.

8 That I striue not whether other should doe good to me, or I to them first; but that I benefit euen mine enemies, knowing my reward is with God. 1. Thess. 5.15. Matt. 5.39. Rom. 12.20.

9 That I bee carefull to vse the good I can receiue by any man, knowing that I am but a member of the body, and stand in néed of other. Rom 12.16. & 1.12.

10 That I carefully craue the praiers of other brethren, and their praises to God for the gifts I haue receiued: so I shall seale my fellowshippe in that body more [Page 76] effectually. Rom. 15.30. 2. Cor. 1, 11.

11 These holy exercises I must not make common for the time, or vse them for fashi­on sake, but vse them daily.

Quest. Seeing you haue precepts for your actions, what must you obserue in your ge­sture and behauiour?

Answ. For my gesture I must take héede:

1 That mine eyes be not haughty. Psal. 131.1.

2 That my countenance bee not impu­dent. Prou. 7.13. Isai. 3.9.

3 That my face be neither laughing nor lowring. Eccles. 19.28.

4 That mine hands bee neither spread out, nor closed in. Prou. 6, 13.

5 That I be not apish in imitation. Psa. 106, 35.

6 That my gate bee not too slow, nor swift. Eccles. 19.28.

7 That I giue place and reuerence to my betters. Leuit. 19, 32.

8 That I sit not before I am placed, Luke 14.9, 10.

9 That I speake not before I am asked. Eccles. 21, 20.

10 That I be not solemne, when I ought to be chéerefull,Eccl. 3.4. nor chéerful when I should be sorrowfull; but in all things behaue my selfe as the child of God. Ephes. 5, 8.

Quest. What rules are you to obserue in apparell?

Answ. 1 For the matter, it must not be too good, or too meane. 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. nor too sordid and in a word, my apparell must be such as argueth sobriety and holi­nesse of minde, considering the endes of ap­parell, which are:

1 For necessity, that our bodies may bée kept from the weather. Prou. 31.21.

2 For honesty, that our nakednesse may be couered. Gen. 3.7.

3 For commodity that we may labour in our callings. Iohn 14, 4.

4 For frugality, according to our state 2. Sam. 13, 18.

5 For distinction, both of men from wo­men, yong from old, Magistrates from sub­iects, the Clergie from the Laitie, and the rich from the poore. Deut. 22.5. Gen. 37, 3. Hester 6, 9. Exodus 28, 4. Luke 7, 25. Zeph. 1, 8.

And in wearing of apparell, I must not looke so much what I am able to doe, as what is fit for me to be done, to imitate the [Page 86] most graue and sober sort of my ranke, and to keepe my selfe rather vnder, then aboue my degree; which if I doe not, I doe but waste Gods benefits, weare a badge of a proud heart, giue testimony of idlenes, pro­cure suspition of leuity by diuers fashions: labour to confound degrées, and by the lightnesse of mine apparell, prouoke many not onely to suspect me of euill, but also by it to commit euill, Ezech. 23.5.12.

Quest. What rules are you to obserue in diet and at Table?

Answ. 1 That I sit not downe before I pray. Psal. 145.15. Matth. 14.6. Luk. 24.30. 1. Sam. 9.13.

2 That I rise not before I giue thanks 1. Cor. 10.31. Rom. 14.6. 1. Thessal. 5.18. Eccles. 32.14.

3 That I feede onely to satisfie hunger. Ezech. 16.49. Luk. 21.34.

4 That I cut not at the table of my bet­ters before I am carued. Eccles. 31.18.

5 That I feede not on too many dishes. Eccles. 31.12, &c.

6 That I desire not too much daintie meats. Eccles. 37.29.

7 That my supper bee ordinarily lesse then my dinner. Eccles.

8 That I beware of too much strong drinke. Eccles. 30.25. & 31.28. Pro. 20.1.

[Page 79] 9 That I rise with an appetite. Eccles. 31.19.

10 That in eating I remember the poore, and that this body which I feede shall bee wormes meate. Neh. 8.10. Amos 6.6.

Quest. What rules must you obserue for recreation?

Answ. 1 That they bee of good report, and of whose lawfulnesse there is least que­stion. Phil. 4.8.

2 That I make not an occupation of them. Prou. 21.17.

3 That I vse them as recreations not to trouble my body or minde.

4 That I stay not long at them.

5 That I lose not much at any re­creation.

6 That I vse no such recreations, as I am ashamed that good people should sée me.

7 I must not giue offence, by abusing my liberty to any man.

8 After exercise I must returne to my calling.

9 I must vse such exercises as are of little cost, least losse of time, and fit for me to vse.

10 I must not then play, when I should be at worke, nor bee 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 vsurers are to be cal­led vsurers. 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 enrich not my selfe by the la­bour of the poore. Amos 8, 4. Iames 5, 4.

5 That to get, I leaue not Gods seruice. Isa. 58; 13. Neh. 13, 15. Amos 8 5. Ier. 22, 13.

6 That I lie not, nor forsweare my selfe. Leuit 19, 11.

7 That my weights, wares, and mea­sures be good. Leuit. 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 doe as I would bee done to. Luke 6, 31.

10 That I commend not my seruants for deceiuing any. 2, King. 5, 26.

Quest. What rules must you obserue in spending?

Answ. 1 That I spend not aboue 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 [Page 81] spend, Prou. 11, 24. 1, Samuel 25.11.

3 That I buy not that which is needlesse for me. Iohn 13, 29.

4 That especially I must giue to the godly. Galat. 6, 10. Eccles. 12, 4.

5 That I haue a regard to my kindred.

6 That I giue not too much to the rich, and friends 1, Tim. 6, 8. 2, Sam. 9.1.

7 That I obserue times, places, & per­sons, in giuing and spending. Eccles. 12, 1.

8 That I giue not to the poore 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 bee not liberall of another mans purse. Eccles. 11, 1. Luk. 16, 6.

Quest. But since I can neither get riches to spend, nor spend riches with any credit; vn­lesse I vse a Christian frugality, what rules can you giue me for commendable frugality out of Gods word?

Answ. I will giue you onely three:

1 Be sure you haue an honest and law­full calling to busie your selfe in. Gen. 3.19. Ephes. 4.28.

2 Be euer following of that calling.

3 Auoid all things which are enemies to thriuing frugality.

Quest. What? must euery man, euen gal­lant [Page 82] and great ones haue a calling?

Answ. Yes verily: for, first, so haue all godlie men had: secondly, they that haue none, or hauing any will not labour in it, are not worthy to eate: as for such as liue onely vpon other mens purses and paines, deuouring the good creatures of God, and liuing vpon the spoile of others, you may truely say, that they are a burden to the earth, the baue 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. which will procure blessings. Prou. and honour, Prou. 22.29. But he that trusts onely to seruants can neuer practise this first rule Pro. 27.23.

2 With wisdome, which standeth. First, in looking after things néedfull for house­kéeping, and not first to decke the house be­fore necessaries be prouided, Prou. 24.27. Secondly, in asking counsell and aduise, for two eies are better then one, and many sée more into the affaires of others, then their owne. Prou. Thirdly, by making vse of experience and examples, and that is by marking things that fall out, the beginnings, proceedings, and euents of matters, and keepe them in [Page 83] minde to stand thée in sted: for he that neuer marketh any thing it is all one, as if he had neuer séene or heard them; such an one must euer be running for counsell. Fourthly, by taking oportunitie for honest gaine. Pro. 10.5. And lastly, by kéeping thée with in com­passe, not bearing an higher port, and coun­tenance in the World, than a mans abilitie will warrant Prou. 12.9. yet is it not good for a man to feigne himselfe poore, when he hath aboundance, as many doe, who are e­uer whyning and complaining without cause, & are neither good to others nor them­selues. Wisdome thus ordered is like to the skill of a workman, by which he is able to remoue, or lift vp that weight, which a stron­ger than he cannot do.

3 Iustice and vpright dealing: for so, thou shalt reape the like from others, Prou. 21.21. Mark. 7.12. haue a blessing on thy wealth: Prou. 21.6. and purchase much cre­dit by thy good dealing.

4 Mercifulnesse and friendly dealing with the poore, in buying of them their com­modities, selling to them their wares, and laboring for them to their good. This is a good way to thriue, Pro. 16.3.28, 22. 1. Tim. 6.9.10.

5 Contentation with that portion, which God as a wise Father, measureth out vnto [Page 82] [...] [Page 83] [...] [Page 84] thée, 1. Tim. 6.6. Philip. 4.11. Heb. 13.5.

6 Looke to the choice of friends, for grace, and good nature: are thy friends great? they will often procure to thée great expense, and losse of time, Prou. are they affecti­onate, and full of passions? thou shalt haue much a do to please them, and they are soone lost: Prou. 22.

Lastly, kéepe amitie with thy neighbours, Rom. 12.18. yet only so long as thou maist haue God to friend also.

Quest. You said in the third place, I must a­uoid those things which are enemies to fruga­litie, which are they?

Answ. 1 Sloth: which is described to be a great wisher Pro. 13.4. excuser Pro. ouer-wise Pro. 26.16. & the high way to beggery. Prou.

2 Vaine & idle company Prou. 28.19. these wil driue you either to other delights, or to loose your time or to let go occasions for your good; be you neuer so good, bad company wil hurt you, as the swéetest waters poured in­to the sea become salt, and brackish.

3 Take héed of pastime: Prou. 21.17.

4 Of talking what you wil do Pro. 14.23.

5 Of a swéet tooth, & a veluet mouth, which often procureth double expences: first of di­et, secondly of physicke to cure diseases got­ten by intemperance. Prou.

[Page 85] 6 Good fellowship and company kéeping, which is the losse 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 cōditions & affection. Pro.

7 Take héed of much borrowing, for he ye goeth on borowing goeth a sorowing, Pr. 22.7. he yt is euer borrowing is neuer a fréemā.

Quest. What rules are you to obserue for the sanctifying of the Sabbath?

Answ. 1 I must rise early to sanctifie my self, and all that belong to me, for Gods ser­uice that day. Iob. 1.5.

2 I must kéepe it from morning till eue­ning. Leuit. 23.32.

3 I must frequent the exercises of religi­on, and be present with al reuerence at prai­er and preaching. Psal. 122.1.

4 I must not so go from Sermon to Ser­mon, that I confer not of Gods word which I heare, especially with such as belong vnto me. Acts 17.10.11.

5 I must meditate of all Gods mercies, especially of such as are giuen 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 doe no worke vpon that day, which might haue béen done the day before, [Page 86] or may be done the day after. Exod. 20.10.

8 I must labor to be at Gods house with the first, that so I may be partaker of the whole seruice. Math. 18.20. Hebr. 10.25. Psal. 42.4.

9 I must visite such as are comfortlesse, if I know, or imagine they stand in néed of my helpe. Iames 1.27.

10 I must bee carefull to prouide some­thing, which I may distribute to the necessi­tie of the Saints. 1. Cor. 16.2.

These rules must I obserue; lest it bee truly said of mee, which was falsely said of Christ, This man is not of God, for he kee­peth not the Sabbath. Iohn 9.16.

Quest. Now as you haue learned these ge­nerall rules of pietie, come we euen to parti­culars: say that you intend to be maried, what rules must you vse in chusing a wife?

Answ. I must looke, 1 That shee be of good religion. Gen. 26.2. & 27.46.

These rules must women vse also in taking an husband. 2 Of honest parentage. Genes. 28.1.

3 Of good report. Prou. 22.1.

4 Of ciuill carriage. Prou.

5 Of contenting personage. Gen. 24.16.

6 A louer of godly companie. Acts 16.17.

7 Of prouident circumspection. Prou. 19.1. & 31.16.

8 Of stayed yéeres.

9 Of few words. Pro. 31.26. Eccl. 26.28.

[Page 87] 10 Of an honest nature. Eccles. 25.18.

Quest. When you are married, what duties owe you to your wife?

Answ. I owe vnto her:

1 Loue to her person. Ephes. 5.25.28. 1. Sam. 1.8.

2 Chastitie 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 maried: for as, brickes newly laid are easily seuered, before the morter be dried; so louers newly marri­ed, are easily diuorced, before their hearts are by continuance vnited.

6 Admonition and commendation, ra­ther then correction. Hebr. 10.25. Prou. 31.31.

7 Instruction in pietie. 1. Cor. 7.15.

8 Due beneuolence. 1. Cor.

9 Kindnesse to her kindred. Hester 8.2.3.

10 Cherishing in sicknesse. Prou. 12.10. And continuance of loue to her, euen when she is old, wrinkled, and hath lost her former beautie. Luke 1.6.

11 I must leaue her a liberall portion, if she suruiue me. Prou. 31.31.

[Page 88] 12 And both mourne truly for, and bee kind to her children, if shee die before mee Gen. 23.2.

Quest. And what duties must you looke for from your wife?

Answ. These duties:

1 Reuerence, as to her head. 1. Cor. 11.2. Ephes. 5.33.

2 Chastitie, as to a part of her bodie. Genes. 2.24. Prou. 5.19.

3 Prouidence in getting, sparing, and spending. Prou. 31.1. Sam. 25.

4 Nursing of her owne children: for, this, God, nature, her breasts, her health, all childrens loue to such a mother, the dumbe creatures, the feare 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 kéeping secrets, without declaiming against euery domesticall vn­kindnesse. Galath. 6.2. Iudg. 16.18.

6 Obedience to my lawfull commande­ments. Ephes. 5.22. Hester 1.21.22.

7 Chearefulnesse of countenance, and spéech. Eccles. 26.19.20.

8 Diligent staying at home in some ho­nest calling. Prou. 7.11.12. Gen. 18.9.

9 Grauitie in her domesticall behaui­our. 1. Pet. 3.2.

10 Sobriety in her appare [...] and gesture. [Page 89] Isai. 3.1. Tim. 2.9. 1. Pet. 3.4.

11 Obseruation of his nature, and diet. 1. Sam. 25.36.37. Gen. 27.9.

12 Abstinence from marriage for some conuenient time after his death, that so it may appeare shee truly loued him, Luk. 2.37.

Quest. If God send you children, what duties owe you to them?

Answ. I am bound to performe these du­ties: 1 To bring them vp in the feare of the Lord, Gen. 18.19. Prou. 4.4. & 31.1. Psalm. 78.4. Ephes. 6.4. 1. Chron. 28.9. and to loue them best, who best loue God, and me. Gen. 25.28. & 37.3.

2 To looke that they may liue 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 ciuill behauiour, as sauors of pietie. Prou.

5 To giue good example to them in each thing. Leuit. 11.44. 2. Kings 2.23.

6 To teach them at the least to reade. Re­uelat. 1.3.

7 To correct them doing amisse. 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.

[Page 90] 9 To apparell them rather comely then costly. Eccles. 11.4.

10 To denie them in many things their willes. Eccles.

11 To leaue them all some fit portion of my goods, and not to make one a gentleman, and the rest beggers, Gen. 25.5.6. Deut. 21.17. Luk. 15.12: but Eccles. hée must not giue them power ouer him whilest he liueth.

12 In due time to looke to their marri­age. Eccles. 7.25.

13 And last of all, to pray for them, that they may feare God, obey gouernors, grow in grace, and become citizens of heauen. Ge­nes. 17.18. Psal. 72.1. Iob. 15.

Quest. What duties are your children to performe to you, and your wife?

Answ. They ought, 1 To obey vs in things lawfull. Ephes. 6.1.2.

2 To reuerence vs, as the authors of their being. Eccles. & 7.27.28. Tob. 4.3.4.

3 To acknowledge vs, be wee neuer so poore. Gen. 47.1.2. Prou. 19.26.

4 To endure our corrections patiently, Hebr. & though we haue imper­fections to beare with them. Gen. 9.22.23.

5 To be content with our prouision for them. Luk. 15.12. Philip. 4.11.

[Page 91] 6 To séeke al means by which they may please vs. Luk. 15.29. Gen. 26.25.

7 To behaue themselues so as they may credit vs. Prou. 10.1. Gen. 34.30. & 27.46.

8 To be sorrie when we be disgraced, Ec­cles. 3.11.

9 To follow vs as well in the practise of pietie and godlinesse, 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 aduice, consent, or approbation: but es­pecially to stay till wee prouide for them in marriage. Gen. 6.2. & 24.4. & 26.34. Now all these duties they shal practise the better, if they will but consider the great care, pains, and charges we haue béen at in their education, and bringing vp which they shal best know, when God sends them children of their owne.

Quest. If you be parents in law to children, what duties must you performe to them?

Answ. We must consider: 1 That they are his or her children, whom we haue made all one with our selues.

2 That God by his prouidence hath com­mitted them vnto vs.

3 That we shall not kéepe loue each to o­ther, vnlesse we haue care of such children.

4 That all must pitie the parentlesse, [Page 92] much more parents in law.

5 That they haue lost their owne pa­rents, and therefore stand in néed especially of succour.

6 That our children may bee in the like case, and wee must doe by others, as wee would haue others doe by ours.

7 We shal get credit and comfort, to our selues, by performing all duty to them.

8 We shall take away that great scan­dall, which is giuen in the world by bad pa­rents in law, and therefore we must:

1 Bring them vp in the feare of God.

2 We must rather take heede of seueri­ty towards them, then towards our owne children.

3 We must bee carefull to increase that portion, which is left vnto them by the will of their parents.

4 We must not for our priuate gaine, or against their consent bestowe them in ma­riage.

Quest. What duties doe children in law, owe to parents in Law?

Answ. They owe in truth many: but first they also must consider:

1 That they wanting their owne pa­rents, stand in neede of some to gouerne them.

2 That God, and the consent of their sur­uiuing [Page 93] father or mother, hath cast them vp­on the tuition of such a parent.

3 That by obedience to parents in law, they shew what they would haue done to naturall parents.

4 That if they please them in all things, it may bee they may inherite their step-pa­rents lands, or goods.

5 That by this they shal be a meanes to kéepe loue betwixt an husband and his wife.

6 They shall giue good example to other such children to doe the like.

7 That if they had such children, they would not willingly be so dealt withall.

8 That if such parents should vse them ill, they themselues will complaine of them: why then should not good step-fathers com­plaine of bad step-children? And therefore they ought:

1 To reuerence them as parents.

2 To depend vpon them as gouernours.

3 To be aduised by them as guardians.

4 To bee carefull not to marry them­selues, till such time as they haue their ap­probation: which if they do, they dishonour God: grieue their parents: scandalize them­selues: make step-fathers negligent: step-children neglected: cause other such chil­dren, and euen naturall children, against natural parents, to doe the like. If any yet [Page 94] say, I thriue after such a marriage; I an­swere, you may in goods, perhaps not in goodnesse: if in both it is because you haue repented, or els doubtles you wil not thriue long.

Quest. Now if to wife and children, God send you seruants, what duties do you owe to them?

Ans. For my seruants I must be careful.

1 That they be fit to doe such businesse as I keepe them for. Gen. 41.38. Exod. 31.2.

2 That I impose not too much vpon them. Prou. 12.10. Exod. 1.14.

3 That they neither play nor worke, nor go on errands on the Lords day. Exod. 20.

4 That they goe and come with me to and from the Church. Iosh. 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 Mar­chants 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 soules, to procure my wealth. Prou. 12.10.

9 That I be not sorrie when they set vp, [Page 95] but helpe them. Eccles. 7.20.21. and 33.29. and 34.23.

10 That I teach them not to deale vn­iustly by mine example, or commend them if they do so. Prou. 21.6. 2. Kings 5.26.

11 That their diet and apparell be con­uenient, & only such as I prouide for them. Prou. 31.21.27.

12 That I kéepe no more seruants than I can well employ; least by their own idle­nesse they become bad, and by my proud prodigalitie, I die a begger. To feede many bellies, and build many houses is the next way to beggerie.

Quest. What dutie do seruants owe to ma­sters?

Answ. Euen these duties; They must be.

1 Conscionable to do their best seruice. Eccles. Coloss. 3.23.

2 Diligent to do any seruice. Matth. 8.9. Luk. 17.7.8.

3 Carefull to become masters of their trade. Prou. 27.18. & 22.29.

4 Faithfull, euen to a penie of their ma­sters goods. Titus 2.10. Genes. 30.27. and 35.5.

5 Circumspect for his best aduantage; not only when hée is present, but in his ab­sence. Titus 10.

[Page 96] 6 Silent, not reuealing his secrets. Pro. 11.13.

7 Willing to bee directed and corrected by him. 1. Pet. 2.18. 1. Tim. 6.1.

8 Humble, and not answering againe. Titus 2.9.

9 To giue good words to such as they deale with. Coloss. 4.6.

10 To maintaine their masters credit in al things. And lastly, they must liue in reue­rence to their gouernours, quiet with their fellowes, helpfull to such as haue too much work imposed on them, and giue good exam­ple, euen to children in the familie: to bee short, I could neuer yet sée him a good and thriuing master, who was in his apprenti­ship a bad, and an vnfaithfull seruant: which I would wish all seruants to obserue.

Quest. How then may a good man-seruant be described?

Answ. You told me, that you haue séene him thus described in print:

He must haue, 1 The snowt of a swine, to be content with any fare.

2 A locke on his mouth, to kéepe his ma­sters secrets.

3 The long eares of An Asse, to hearken to his masters commandements.

4 Good apparell on his back, for his ma­sters credit.

[Page 97] 5 A sword and buckler on his right arme, for his masters defence.

6 On his left arme a Curry-combe for his horse, a béesome for his chamber, and a brush for his apparell, as one ready for any seruice.

7 The eyes of an Eagle, to sée into that which may be for his masters good.

8 The féete of an Hinde, to go with all spéed about his masters businesse.

Quest. And what properties must a maid-seruant haue?

Answ. Shée must bee, 1 Carefull. 2 Faithfull. 3 Patient. 4 Neate. 5 Chear­full. 6 Cleanly. 7 Quicke. 8 Honest. 9 Skilfull. And last of all Dumbe.

Quest. But since God hath appointed ci­uill gouernment in the world, what are the duties of a good Magistrate?

Answ. He is bounden:

1 In his owne person, to feare and serue 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. Iudges 6.25. 1. Chron. 13.3. 2. Chron.

3 To enact wholesome lawes for the good ordering of his State and people. Dan. 3.29.

[Page 98] 4 To sée that Gods Commandements, and his owne Edicts bee duely obserued. 2. Chron.

5 By those lawes to heare, and iudge both poore and rich. Deut. 1.16.17.

6 To make the safetie of the people the most soueraigne Law: and with Augustus, rather to saue one subiect, then destroy a thousand enemies.

7 To keepe his owne lawes in his own person. Prou. 16.12.

8 Not to looke more to priuate gaine, then the good of his people. Deut. 16.19. 1. Sam. 12.3.

9 To liue so, as hee may be both feared and loued, 1. Sam. 12.18.

10 To pray often for his State, and sub­iects. 2. Chron. 30.18.19. In a word, he must haue a Ladies hand, an Eagles eye, and a Lions heart.

Quest. And what are the duties of a good Subiect?

Answ. He oweth to his Gouernour.

1 Feare, as he is the minister of Iustice. Rom. 13.4.

2 Reuerence, as he is the Father of his people. 1. Pet. 2.17.

3 Obedience, as he is vnder God vpon earth. 1. Pet. 2.13.14.

4 Prayer, that vnder him he may liue [Page 99] an honest, and godly life. 1. Tim. 2.1.

5 Protection of his person from danger, though it should be with the lesse of his own life. 1. Chron. 11.18. 2. Sam. 18.3.

6 Maintenance in paying tribute vnto him, vnder whom hée enioyeth all that hee hath. Rom. 13. Luk. 2.4. Mat.

7 Commendation of his vertues, for which especially he is to be admired. 1. Sam. 12.4.

8 Concealement of his infirmities, and to take héed how hée censure them. 2. Sam. 16.7.8.

9 To take héed that hee speake not euill of him, no not to curse him in his heart. Ec­cles. 10.20. Acts 23.5.

10 If God take his gouernour away, he must kéep an honourable memorie of him after hee is dead: for it is the propertie of a currish Dogge, to barke ouer a dead Lion. Lament. 4.20.

Quest. Say that you haue a Minister, what is his dutie to you?

Answ. He is bound: 1 To pray 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 Catechise such as are ignorant in his charge. Gal. 6.6.

[Page 100] 5 To giue good example by his life. Mat.

6 To comfort the féeble minded. Iob. 33. 23. Isay 61.1.1. Thess. 5.14.

7 To reprooue sinne and iniquitie. Isay 58.1.

8 To visit such as are not infectiously sicke, if he be sent for. Iames 5.15.

9 To sée how the poore may bée maintai­ned. Gal. 2.10. 2. Cor. 9.2. Acts 11.30.

10 To be hospitall, according to his abi­litie. 1. Tim. 3.2.

Quest. And what duties owe you to him?

Answ. Iowe vnto him, 1 Reuerence as Gods Angell. Reuelation 1.20. Galath. 4.14. 2. King. 13.14.

2 Audience as Gods Embassadour. 2. Cor. 5.20. Luk. 4.20.

3 Obedience, as Gods shepheard. Ezec. 34.2. Heb. 13.17.

4 Maintenance, as Gods labourer. 1. Cor 3.9. &

5 Countenance, as Gods Minister. 1. Tim. 5.17. Eccles. 38.1.

6 Confession as he is a Comforter. 1 Sam. 12.13. Acts 2.37.

7 Loue, as he is mine instructer. Gal. 4.15

8 Feare, as he is my Father. 1. Cor. 4.15

9 Patience, as hée is my correcter. Hebr. 13.22.

[Page 101] 10 Prayer, as he is to breake to mee the bread of life. Ephes. 6.6. Rom. 15.30.

Quest. I know, by this, my Ministers dutie, and my dutie towardes the Minister: but be it that I come to heare a Sermon, what rules can you giue 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: Ierem. 13.15.

3 That you bee carefull after hearing. Isay 42.23.

Quest. What rules must I obserue before?

Answ. 1 That I leaue all Worldly cares at home. Eccles. 4.17. Ruth. 3.3. Marke 7.3. Luk. 8.14.

2 That I pray for the Preacher, peo­ple, and my selfe. Ephes. 6.19. Psal. 119.18. & 12.9.8.

3 That I make my selfe not vnfit by banquetting. Isay 5.12.24. Hos. 4.11. Luk. 21.31. Ephes. 5.17.

4 That I read his text before I come, if hee follow an ordinarie course. This was Chrysostomes aduice to his Auditors: Homil. 10. in Iohn.

5 That I come not with preiudice of the Minister. 1. King. 22.8. Acts 24.25. Luke 23.8. 1. Cor. 1.11.

[Page 102] 6 That as I come, I consider whither I goe. Exod. 34.24. Zach. 8.21.

7 That I carrie my Family with mee. Exod. 20.10.

8 That I inuite others to come. Isay 2.3 Zach. 8.21. Iohn 1.43.47. Luke 2.42. Psalme 122.1. Gen. 11.4.

9 That I bring a mind desirous to heare. 1. Pet. 2.2.

10 That I so come, as I may heare the whole Seruice and Sermon: For, to neg­lect Seruice, sauours of Schisme; and, to come short of the Sermon ordinarily, ar­gues Atheisme.

Quest. What must you doe in hearing the Word?

Answ. 1 I must settle my selfe to heare. Acts 10.33. Eccles. 6.33.

2 Mine eies must be bent vpon 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 sléeping. Acts 21.9. & 21.40. 1. Thess. 5.7.

4 I must read nothing in the time of the Sermon, vnlesse I turne to places alleaged; but, Hoc agere, doe that which I am come to doe.

5 I must take héed I talke not so with o­thers, that I heare onely by péecemeale. [Page 103] 1. Corinthians 10.10. Psalme 26.12.

6 I must remember I come to learne. Isay 2.6.

7 If the Doctrine be good, neither voice, nor youth, nor gesture must offend mee. 2. Cor. 11.6.

8 I must reioyce most in mine owne Teacher. Iohn 10.4.

9 I must obserue the Preachers method, whether he expound, teach, exhort, confute, reprehend, or comfort.

10 I must note that which most con­cernes me, and then thinke that he speakes to, and of me, Acts 2.38. Iames 1.25.

11 I must not be wearie, 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 doe when you haue heard?

Answ. 1 I must not depart before all, euen the blessing bee ended, nor before the administration of the Sacraments, if there be any.

2 As I goe home, I must thinke what I haue heard, and talke of it as I goe. Luk. 24.14. Nicephorus saith that Christians in their iourneying did sing Psalmes; and by such singing, a Iew was conuerted. Lib. 3. Eccles. Hist. Cap. 37.

3 When I am come home I must con­ferre [Page 104] of the Sermon,The want of this, is the maine cause of ignorance, & vnprofi­tablenesse. and sée that each of my Family haue learned somewhat. Deut. 6.4.20.

4 If I doubt of any thing, I must aske the Preacher or some other. Malach. 2.7. Acts 8.34.

5 I must not immediatly after hearing, goe about my priuate affaires.

6 If the Sermon be ended before dinner or supper, the best table-talke is of the Ser­mon. Exod. 12.26.

7 I must not so much censure the Mini­ster, as sée what good things I haue 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. Ioh. 7.46.

9 If any of my people haue béene negli­gently forgetfull, I must reprooue them. Marke 7.19. & 8.18.

10 I must labour to turne Gods Word into good workes. Rom. 2.13. Ioh. 13.17.

Quest. Now that you may be able to iudge of Sermons: tell mee which you doe thinke a good Sermon?

Answ. Surely that which sheweth:

1 The coherence of his Text, with that Scripture, which goeth before, and follow­eth after it, if it haue any.

2 Which expoundeth the true meaning.

[Page 105] 3 Which deliuereth out of it the natu­rall doctrines, with reasons, and proofes of that docrine.

4 Which maketh vse of each doctrine.

5 Which instructeth, exhorteth, confu­teth, comforteth.

6 In which is manifest the power of Gods Spirit.

7 Which heapeth not vp too many testi­monies diuine, or humane.

8 That which Auditors may best vnder­stand, and remember.

9 That which teacheth mee the way to Heauen.

10 That which speaketh especially to my heart, woundeth my conscience, moueth me to teares, draweth from me a confession of my personal sinnes, causeth me to beléeue and maketh me to turne from all, yea, euen my beloued sinnes, to God.

Quest. But because you see many a sleepe at Sermons, tell me what may bee the cause of such heauinesse?

Answ. The causes are:

1 The malice of Sathan, who rocks the cradle in which men so sléepe.

2 The want of consideration of the Ma­iestie of God, the presence of Angels, the ne­cessitie of the Word, and the subtiltie of our aduersarie, who by this meanes deuoures vs.

[Page 106] 3 Ouermuch labouring in our callings the day and night before, as may appeare by many trades-men

4 Excesse of dyet vpon the Sabbath day at dinner, which hinders not only our ser­uants from comming, but them and vs from hearing when we are come.

5 Want of exhortation in the Minister, that men should awake.

6 Neglect of such as sit by vs, who suf­fering vs to sleepe, communicate with our sinne.

7 The cares of this World.

8 Opinion that wee haue knowledge e­nough.

9 Want of attention to that which is spoken.

10 An occasion may be, because some Mi­nisters preach without studie, and so bring not much worth the hearing: But that Ser­mon is a meane one, out of which a man may not learne some good.

11 The heat of the Ayre, where many are together, may occasion the best to fall asléepe.

12 Some are brought asléepe by sorrow, or too long Sermons. Matthew 26.43. Acts 20.9.

Quest. What remedies must you vse against this ordinary drowsinesse?

An. 1 I must meditate of Gods presence.

2 That by it I discourage the Minister.

3 That I giue bad example to others.

4 That such as see mee, will suspect my Religion.

5 That the diuell lulles me asleepe.

6 That I turne a festiuall, into a fune­rall Sermon.

7 That I would be offended if any slept, whilest I talked vnto them.

8 That so I hinder my selfe of many profitable instructions.

9 That Eutychus fell dead in such a sléep.

10 I must vse a spare diet.

11 I must not be offended that my pew­fellowes awake me.

12 I must not sit onely, but stand, that I may keepe my selfe from drowsinesse.

Quest. And what needes all this direction for hearing, may I not as well stay at home, and read a good Sermon priuately?

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 haue no Preacher, such Ser­mons may much edifie me.

[Page 108] 6 If I be sicke, or the weather foule, or the way to Church ouer long, this course may be a meanes to giue me much comfort. But yet preaching to the eare is especially to be regarded: For by it,

1 God hath appointed ordinarily to saue me. 1. Cor. 1.

2 Then are Common places handled, Articles of faith expounded, and one place of Scripture explaned by another.

3 Then darke places are made plaine, and repugnant Scriptures reconciled.

4 Obiections against truth are answered.

5 Generall doctrine is applyed to occa­sions of times, places, and persons, by ex­hortation, admonition, reprehension, con­solation, &c.

6 Experience teacheth, that the liuely voice is more effectual, then ocular reading.

7 Publike assembles haue singular pro­mises of Gods presence, grace, and blessing.

8 As the Priests lippes must preserue 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 heare Gods Word?

Ans. Yea verily: euill men must, that [Page 109] they may be conuerted: good men must, that they bee not corrupted: the ignorant must, that they may be instructed: and the learned must, for these reasons:

1 To learne new points of piety, which they know not.

2 To recal such things as they do know.

3 To mooue them to practise duties knowne.

4 To encourage the Preacher by their presence.

5 To giue example to others to doe so.

6 To giue testimony that they are mem­bers of the Church.

Qu. Thus I see how you shall not take Gods word in vaine by hearing: tell mee how you may not take Gods name in vaine by swearing?

Ans. Heere I must obserue:

1 Gods commandement, that I must not sweare. Matth. 5.34. Iames 5.12.

2 His curse vpon such as haue blasphe­med. Zach. 5.3. Eccles. 23.9.

3 If I lye little, I shall sweare lesse. Luc. 22.70.71.

4 I must refraine pety oathes. Matth.

5 I must labour to forbeare for a time. 1. Thes. 5.22.

6 I must binde my selfe from it.

[Page 110] 7 I must consider before I name God. Eccles. 5.1.

8 I must meditate of the Maiesty, pre­sence, goodnesse, and iustice of God.

9 I must get some to admonish me.

10 I must not be greedy of gaine.

11 I must know that the more I sweare, the lesse I am beleeued in a truth.

12 I must auoide 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 looke to the practises of the best men.

19 I must reade, heare, meditate on Gods word. Psal. 119.11.

20 I must giue an account of euery idle word. Math. 12.36.



PHILIP. 1.23.

I desire to be dissolued, and to be with Christ.

LONDON Printed for Edward Blunt, and William Barret. 1613.

TO THE RIGHT HONOVRABLE THOMAS, Earle of Exceter, Knight of the most Noble Order of the Garter, and one of his Maiesties most Honourable Priuie Counsell: Grace, and Peace.

RIght Honourable: Although it be appointed that all must die, yet the most put farre from them that euill day. It is certaine, we must haue an end: and the remembrance of it keepes vs from sinne. The goodliest Cities haue beene equalled with the ground, the state­liest buildings leuelled with the earth, the greatest Empires brought to nothing, the Kings of the earth haue beene bound in chaines, and their Nobles in fetters of iron: We all waxe olde as doth a garment, [Page] wee dwell heere as in houses of clay, our breath passeth away, and wee are gone. Where is Methushelah, with all his yeeres? Sampson with all his strength? Absolom with all his beauty? Salomon with all his wisdome? Dauid with all his victories? or Croesus with all his wealth? Are wee in our yong age? till thirty, we may bee sa­luted with a good morrow: are we in our full age? till fifty, wee are saluted with a good day: are wee in our old age? wee must take it patiently, that we are then salu­ted with, God send you good rest.

I haue seene (saith Dauid) an end of all perfection: and happy are they that haue Dauids eyes. But all men haue not this sight; the god of this world hath so blindfolded many, that if they bee young, they can­not see death at their backes: if old they will not see it before their eies. Wee would mourne, if wee knew wee should liue but a moneth: wee laugh, when, it may bee, wee shall not liue one day.

Heu! viuunt homines tanquam mors nulla sequatur,
Et velut infernus fabula vana foret.
Alas! men liue 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.
Vaine pompe, and wealth, and luxurie,
The worldling makes his trinitie.

To the end therefore that all men might thinke of their end, I haue published this Direction to die well. And though this small mite, be not worthy to come into your rich Treasurie, yet am I bold to cast it in: and because it is all I can giue at this time, I most humbly beseech you to giue it enter­tainment.

You haue gained much in this present world: but you haue esteemed godlinesse the greatest gaine: and, with that blessed Apostle Saint Paul, You account all [...]hings to be but dung, to the ende you [...]ight winne Christ. And though it hath [...]leased God to giue vnto you great riches in [Page] this world, yet am I perswaded, that the remembrance of death is not bitter vnto you:Eccl. 41.1. for as you are not ashamed to liue, so you are not afraide to die. You waite for it, because by her two Harbengers, Sickenesse, and Old age, it euer waiteth vpon you.

Heere you sow liberally, that hereafter you may reape plentifully: you cast your bread vpon the waters, Eccl. 11.2. after many daies you are sure to find it. And if he hath his re­ward for a cuppe of cold water; you who deale your bread to the hungrie, who bring the wandring poore to your house, who see the naked and couer him, and hide not your selfe from your owne flesh Esai. 58.7.: you, Right Honourable, shall not want your reward.

2. Chr. 30.22.And seeing you (with good King Heze­kiah) speake comfortably to euery poore and painefull Leuite; how should they but speak honourably of you? The Lord grant th [...] that sheafe of your family, may euer be like vnto Iosephs sheafe, and euery day grow to a greater increase of fruitfulnesse, Gen. 37.7. till it be [...] fitted as a ricke of Corne for the Lord Barne: and he grant vnto you a long life, [Page] godly posterity, and a peaceable end; that heere you may see your Childrens Children in great prosperity: so as you may loue yours, yours may honour you, and both you and yours bee honoured of God: and that you who are blessed in your honorable Predecessors, may euer be hap­py in your future Successours,

I doubt not, but it will please you to par­don my boldnesse; and the rather peruse this Direction to die well, because your whole life is, as it ought to bee, a meditation of death. And because it is but a little Manu­all, and may bee read ouer in a few houres, giue me leaue to commend vnto you two o­ther Bookes, in which you may reade, all the daies of your life: The one is the booke of Gods mercies; the other is the booke of Gods iudgements. In the one, you may see his goodnesse to you and yours; in the other, his iustice against his and the Chur­ches enemies. This Booke of mine hath ma­ny leaues; these other haue only two: in the one, you may reade of Mercy, in the other, you may reade of Iudgement.

The Lord grant vnto your Honor, with your most honorable Countesse, the Lady Francis, a second Dorothea, (giuen both as a gift to you that feare God) such a life, that at the houre of death, when your glasse shall be runne, and the Bridegrome call for you, you may both say, with that holy man;

Vixi dum volui, volui dum Christe volebas:
Sic nec vita mihi, mors nec acerba fuit.
Your Honors, at command: ROBERT HILL.



I Doubt not, but you are now well instructed for the directi­on of your whole life: but, because you haue heere no a­biding citie, what are you to thinke of, that you may die well?

An. I am euer to meditae of fiue things:

1 Of mine owne death; which is most certaine that it will come, and vncertaine when it will come.

2 Of the death of Christ; which was bit­ter to him, but sweet to, and for, his.

3 Of the deceitfulnesse of this world, which is subtill to allure, and subiect to change.

4 Of the ioyes of heauen, which are com­ [...]ortable to thinke on, and glorious to pos­ [...]esse.

5 Of the torments of hell, which are [Page 112] endlesse in themselues, and comfortlesse to sinners.

Quest. And why ought you first to thinke oftentimes of death?

Answ. 1 Because it is appointed that al must die, Hebr. 9.27. Death spares none: and therefore there was neuer sacrifice of­fered to her.

2 It is vncertaine when, where, or how I may die; and therefore vncertaine, that I may euer thinke of it.

3 Many goe merrily to the pit of perdi­tion, for want of this meditation.

4 Death by this will be more welcome vnto mee; for, Dangers foreseene, are lesse grieuous.

5 I shall more easily contemne this world by often thinking that I am a stran­ger in it.

6 It will kéepe me from many sinnes, which otherwise I would commit; and cause me to repent of sinnes committed.

7 Christ my Lord, and good Christians, his seruants, had euer such thoughts.

8 Many Philosophers haue done the like, and of it haue written many volumes.

9 As the day of death leaues me; so the day of iudgement shall find me.

Psal. 90.12 10 It was the praier of Moses to God, that hee would teach him so to number his [Page 103] daies, that hee might applie his heart vnto wisdome.

11 It is the end of all my hearing, and reading, and as it were the scope of a Chri­stian Diuine.

12 It is the Art of all Arts, and Sci­ence of all Sciences, to learne to die.

Quest. How prooue 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 neuer doe amisse. Eccles. 7.36.

An Emperour said, that,Fredricke the third. The best know­ledge was to know God, and to learne to die.

Augustine said, that in this our pilgrimage, we must thinke of nothing else, but that wee shall not be euer heere; and yet heere should wee prepare for our selues that place, from whence we shall neuer depart.

Gregorie said, All the life of a wise man must bee the meditation of death: and, He is euer carefull to doe well, who is euer thinking of his last end.

Quest. Why then doe so few thinke of death, and put this euill day farre from them?

Answ. The reasons are: 1 Their infide­lity, they beleeue not either the happinesse of heauen, nor the horrors of hell.

2 Their impenitency and euill consci­ence, [Page 114] they would not breake off their sinnes, by drawing neere to God.

3 Their ignorance of the soules immor­talitie, the bodies resurrection, and the good things prepared for them in heauen by Christ.

4 Their ambition, in desiring the ho­nors and preferments of this world, and being loath to leaue them, when they haue enioied them.

5 Their couetousnesse; by which, as Moles they would euer, by their good wils, liue vpon earth.

6 Their delight in the pleasures of sin, from which they are taken at the day of death.

7 Their want of Gods feare: for, Hee that feares God, feares not to dye.

8 Their vnwillingnesse to leaue this world; for, to die well, is to die willingly.

Quest. It seemeth then wee had neede to pray, that God would teach vs to number our, not yeeres, but daies: and now tell mee (you that haue beene taught this Arithmeticke) how you ought to number your daies?

An. I must number them after this sort:

1 I must abstract the time past; for that being irreuocable, will neuer come againe.

2 I may not adde the time to come, for it may be, it will neuer come vnto me.

[Page 115] 3 I must set down only the time present, and know that it is only mine. Our life is a point, and lesse then a point: a figure of one, to which we can adde no Cipher; it is but a moment, and yet if we vse this moment wel, wee may get eternitie, which is of greatest moment.

Quest. Is it not then, thinke you, a great folly, that men are so vnwilling to thinke of death?

Answ. Questionlesse it is: we sée the Ma­riner, with ioy, thinkes of the Hauen.

The Labourer is glad to sée the euening.

The Trauailer is merry when his iour­nie is ended.

The Souldier is not sorrie, when his warfare is accomplished: and shall wee be grieued when the dayes of sinne are ended?

Quest. It seemeth by this which you haue said, that this life of ours is verie troublesome: for we are Mariners, our hauen is happinesse: Trauellers, our iournie is to Paradise: Labou­rers, our hire is Heauen: and Souldiers, 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 vncertaintie: Ge­nes. 47.9.

A Flower, in which is mutabilitie. Isay 40.7.

A smoke, in which is vanitie. Psalme 102.3.

An House of Clay, in which is miserie. Iob. 4.19.

A Weauers shittle in which is volubili­tie Iob. 7.6.

A shepheards tent, in which is varietie. Isay 38.12.

A Ship on the Sea, in which is celeritie. Wisd. 5.10.

A Mariner, who sitting, standing, slée­ping, or waking, euer saileth on.

A shadow, which is nothing to the bodie. Iob. 8.9.

To a thought, whereof wee haue thou­sands in one day.

To a dreame, whereof we haue millions in one night. Iob. 20.8.

To vanitie, which is nothing, in it selfe. 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 needes bee, because God hath said it: the houre of death is farre better then the day of our birth: Is it so?

Ans. It is, & that for these reasons: by it.

1 We are fréed from many present mise­ries. Reuel. 14.13.

Wee are deliuered from many future calamities. Isay 57.2.

[Page 117] 3 Our soules are receiued into glorie. Luke 23.43.

4 Our bodies are reserued to like glorie. Philip. 3.20.

5 That wise man, Salomon, 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 bodie and soule, bee as man and wife conioyned together; yet with some cautions, a man may desire the diuorce of these twaine:

1 If he resigne his wil to the wil of God.

2 If hee can tarrie the good leasure of God.

3 If he doe it that he may be with God.

4 That hée may bee disburdened of this bodie of sinne: and thus Paul desired to bée dissolued, and to be with Christ. Philip. 1.23.

Quest. What thinke you of such as are in miserie, and desire to die, to bee freed from miserie?

Answ. I thinke their desires are not sim­ply vnlawful, especially if they submit them to the will of God. I am vexed with a long and lingering disease, I would bee fréed by death, if God would frée me: I am detained in Prison I would be deliuered by death, if [Page 118] God would deliuer mee: I am exiled from my Countrie, I would goe to Heauen, if God would send for mee. Doe I sinne in this? God forbid: Elias did it, when hee de­sired God to take away his life, 1. Kings 19.4. And Iob did it, when hee would haue béene contented to depart this life: and ma­ny of Gods children haue done the like.

Quest. Why then did Hezekiah mourne when he was to die? and why did Dauid say, Let my soule liue? and Christ, Let this cuppe passe from me?

Answ. Hezekiah did so, because at this time he had not receiued a promised issue to succéed him: Christ did so, because hee was to die the death of the crosse: and Dauid did so, both because he was in a grieuous temp­tation; and, if he had then died, his enemies would haue triumphed ouer him.

Quest. But all this while you haue not told me what death is.

Answ. It is nothing else but the priuati­on of this naturall life, or the departure of the soule from the bodie: or as it were the deposition of an heauie burden of troubles in this life, by which we are eased; especially if wee carry not with vs such a burden of sinnes, as may weigh vs downe to the pit of perdition.

Secundus the Philosopher being asked [Page 119] this question by Hadrian the Emperour, said: Death is an eternall sleep, the dissolu­tion of our bodies, the feare of rich men, the desire of poore men, an ineuitable euent, an vncertaine Pilgrimage, a robber of Man­kind, the Mother of sléepe, the passage of life, the departure of the liuing, and a dissolution of all.

Quest. Should Adam haue tasted of this death, if he had stood in his innocencie?

Answ. Hee should not: for, the stipend and wages of sinne is death, Romans 6.23. His bodie indéed was subiect to mortalitie, but should not haue died; as our bodies now are subiect to sicknesse, and yet we may die without sicknesse; to wounding, and yet it may bée they are neuer wounded: and as the garments of the Children of Israel did not, by Gods prouidence, weare, by the space of fortie yéeres, though they were subiect to wearing, so we may say of Adams bodie, it should not haue died though it were subiect to death.

Quest. Are wee then any better in Christ then we were in Adam?

Answ. We are much: for, in Adam wée might haue died, and by him doe die: In Christ wee cannot die, but change this life for a farre better.

Quest. Are there any Monitors or Messen­gers of death?

Answ. There are thrée: casualtie, sicke­nesse and old age. Casualtie foretels me my death is doubtfull; Sicknesse, that death may be grieuous; Olde age, that death is certaine: Casualtie foretels mée of death at my backe; sicknesse that she is at my héeles; old age that she is before my face.

Quest. That I may giue the better enter­tainment to death when shee commeth, who hath sent these three Harbengers before her; what can you aduise me for to doe?

Answ. Surely, I would wish you, first, to beléeue in Christ, by whom the sting of death is taken out: for, They onely feare death, who doubt whether Christ died for them.

2 To liue well so long as you liue: for, Hee can neuer feare death, who by a good life hath giuen entertainment to the feare of God.

Quest. What? euen in my youth must I begin to liue wel? Will not God accept of my seruice when I am old?

Answ. Will you wound your selfe, that you may goe to the Chirurgian? and will you sinne in your youth, that you may sue for pardon in your old age? will you lay all the burden vpon a lame Horse, when you haue many stronger in your teame? shall the Deuill haue your Flowers, and God [Page 121] your wéeds? the Deuill your wine, and God the lées? the Deuill the fattest and fai­rest of your flocke; and God an halt, a lame and a leane Sacrifice? God forbid.

Quest. Yet if I haue but time to say, Lord haue mercie vpon me, though I haue liued ne­uer so badly, God will haue mercie vpon me.

Ans. It is true indéed: That holy Théefe did it vpon the crosse, and God had mercie vpon him: Marie Magdalen did it after her lewd life, and God had mercie vpon her. But (first) are you not worthie to want fauour at your death, who haue refused it all your life?

Secondly, doe you thinke that your re­pentance is vnfained, which is but only for a few dayes or houres?

Thirdly, doe you not sée that such repen­tance is often hypocriticall, when men that recouer from sicknesse, fall againe to sinne, after such a kind of repentance?

Fourthly, doe not many fal into despera­tion at their death, because they haue not serued God in their life?

Fiftly, is it not a folly to doe that all day, which you must bee enforced to vndoe at night?

Sixtly, doe you not sée that God in his Iustice doth take sense, and reason from many at their death, who haue refused his [Page 122] mercie, all the dayes of their life?

Quest. Yet you cannot denie, but many bad men haue made a faire shew at the houre of death, haue called vpon God, and died like Lambes.

Ans. Like Lambes? why the most of them die like stones: they haue liued a sot­tish and a senselesse life, and so they die. Na­bal did so, but hee died like a foole: the rich glutton did so, but he died like a beast.

Quest. And you know also that many per­sons, who haue liued a very strict life, haue died in despaire, and blaspheming of God.

Ans. By the gates of hell they went into Heauen: by the extremitie of their disease, they might speake they knew not what: and by the sense of Gods iudgments they might say, My God why hast thou forsaken mee? But know this, that he neuer dies ill, who hath liued well; and hee seldome dies well, who hath liued ill: We must iudge men by their life, and not iudge 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 mourne 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 [Page 123] precious in the sight of the Lord is the death of his Saints.

Quest. Can you giue mee any example to proue this?

Ans. I can: One, at the houre of his death, féeling alreadie the torments of hell, cried out after this sort; O lamentable desti­nie! O infinite calamitie! O death without death! O those continuall cryings, which shall neuer be harkened vnto! Our eyes can see no­thing, but sorrowfull spectacles, and intolera­ble torments. Our eares can heare nothing, but woe, woe without end wofull. O thou earth, why doest thou not swallow vs? O yee mountaines, why doe you not couer vs from the presence of the Iudge? How farre doe the torments of Hell exceede all the tortures of this life? O you bewitching pleasures of this VVorld, how haue you ledde vs blind­fold to the horrors of Hell? Woe, woe for e­uer vnto vs, who without hope are cast from the fauour of God. O that after tenne thou­sand yeares we might bee deliuered! O that in any time we might haue an end? But, it can­not be: our temporall pleasures haue eternall paines: our mirth it is now turned into mour­ning, and we are cast into eternall fire.

A King said, O that I had neuer beene a King.

Quest. Shew mee also some examples of [Page 124] good men, who haue vttered things comfor­table at their death.

Answ. Christ said, Father into thine hands I commend my spirit. Luk. 23.46.

Steuen said, Lord Iesus receiue my spirit. Acts 7.59.

Simeon said, Lord now lettest thou thy ser­uant depart in peace, according to thy word.

Saint Augustine said, (as Hierom repor­teth) Nature compels me to be dissolued: I, according to the Scripture phrase, am to goe the way of my forefathers. Now Christ in­uiteth me, now I desire to see celestiall fights. O keepe you the faith: thinke you also that you are mortall men. Let this be your care, to keepe the commandements of God, that when you die, all the Saints may receiue you, as their familiars and friends, into the euer­lasting tabernacles. If you regard mee, or keepe any remembrance of me your Father, thinke of these things, sauour these things, do these things.

Saint Iohn said, My little children, loue one another: my little children loue one an­other: and being demaunded, why he did in­geminate so often this spéech? He said, My Lord and Master taught it vs in his life, prea­ched it before his death, and if yee doe this, it sufficeth.

Holy Effrem said, O Lord God, receiue, [Page 125] preserue, saue, and be mercifull to vs by thy grace.

Tobiah said to his sonne, Keepe thou the Law, and the Commandements, and shew thy selfe mercifull, and iust, that it may goe well with thee. Chap. 14. 9.

Mauritius the Emperour said, when Pho­cas caused his children, and wife, to be slaine before his eyes, and lastly himselfe: The Lord is righteous in all his waies, and holy in all his workes: Psal. 145.

Antonius, surnamed Pius, that is, the godly King, said: Why do you mourne for mee, and not rather thinke of that common, both death and pestilence? And when his friends were readie to leaue him, he said: If you now leaue me, fare yee well: I but go be­fore you. And being demanded to whom he would leaue his sonne? To God, saith hée, and you, if he deserue well.

Master Deering, a little before his death, being by his friends raised vp in his bed, sée­ing the Sunne shine, and being desired to speake, said: There is but one Sun that gi­ueth light to the world; there is but one righteousnesse; 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 Iakob (for they were excel­lent men in the world) yet must we all con­fesse, [Page 126] that we are great sinners, and that there is no saluation, but in the righteousnesse of Christ Iesus: and wee haue all need of the grace of God. And for my part, as concerning death, I feele such ioy of spirit, that if I should haue the sentence of life on the one side, and the sentence of death on the other side, I had rather chuse a thousand times (seeing God hath appointed the separation) the sentence of death, than the sentence of life.

The Earle of Essex said: O God, Creator of all things, and Iudge of all men, thou hast let mee know by warrant out of thy word, that Satan is then most busie, when our end is neerest, and that Satan being resisted, will flie. I humblie beseech thee to assist mee in this my last combat: and seeing thou accep­test euen 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 bee fraile and weake; giue mee patience to beare as becommeth mee, this iust punishment in­flicted vpon mee, by so honorable a triall. Grant mee the inward comfort of thy Spirit: let thy Spirit seale vnto my soule, an assu­rance of thy mercies; lift my soule aboue all earthly cogitations; and when my life and bodie shall part, send thy blessed Angels, which may receiue my soule, and conuey it [Page 127] to the ioyes in heauen. Then concluding his prayer for all estates of the Realme, hee shut vp all with the Lords Prayer, reiterating this Petition, Lord Iesus forgiue vs our trespas­ses, Lord Iesus receiue my soule.

King Edward the sixt said, Lord God de­liuer mee out of this miserable and wretched life, and take me among thy chosen: Howbe­it, not my wil, but thy wil be done. Lord I com­mit my spirit to thee. O Lord, thou knowest how happie it were for mee to bee with thee: yet for thy chosens sake, send me life & health, that I may truly serue thee O my Lord God, blesse thy people, and saue thine inheritance: O Lord saue thy chosen people of England. O my Lord, defend this Realme from Papistrie, and maintaine thy true Religion, that I, and my people, may p [...]aise thy holy Name, for thy Sonne Iesus Christs sake. I am faint, Lord haue mercie vpon me, and take my spirit. And manie of the like, you may reade in the book of Martyrs.

Quest. Are not they most happy that die in this sort, and sing these Cygnean songs as fu­nerall hymnes?

Answ. O happie, and thrice happy are they, whose life is a continuall praysing of God, and whose death is an vncessant pray­er to God.

Quest. Yet if it please God, I would not [Page 128] die in my youth, and the flower of mine age.

Answ. Why? are you of so couetous 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 comliest person? the greatest pi­cture, the best picture? or the longest shadow, the goodliest shadow? Neither men, nor their liues are measured by the ell: in a great and a small circle, the figure is all one: and it is, hath béen, and will be fatall, euen to great and glorious personages, ordinarily not to liue long. Take Salomon, Iosiah, and Christ Iesus for example.

Quest. O but I would not die in a strange countrey.

Answ. No? Abraham did, and died quiet­ly: Ioseph did, and he died honorably: ma­ny Saints did, and they died gloriously. Are you slaine in battell? you haue a tombe a­mongst the dead bodies of your enemies. Do you die in trauaile? you are héere a stranger, your countrie is in heauen. Death comes vnto you masked, in these & such like shapes, take off the maske, and it is the same death wherewith women and children die. Euery place is a like distant from heauen.

Quest. And when I haue seen all the world, would you haue mee willing to leaue all the world?

Answ. Why? you euer haue séene the same rising and setting of the Sunne: the same encreasing and decreasing of nature: the like sins, that haue béen in former times: and if you haue séene all the world, consider but the vanitie, & mutabilitie of this world, and either you will say that this world is a world of wickednesse, or that now in his old age it is passing away, as a thréed-bare gar­ment ouer-worne.

Quest. Is it easie now, thinke you, to leaue wife and children, father and mother, and all my friends?

Ans. Where you go you shall find more, & such as you neuer saw: & they whom you leaue behind, shall shortly follow after you.

Quest. But what shall become of my wife, children, friends, and kins-folkes, who depend vpon me?

Answ. All these belong more to God, than to you: he loues them best, and will prouide best for them; and such so left haue often ri­sen to high and great place.

Quest. Yet if I died not alone, I might haue 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 goe to heauen?

Quest. Once againe; would you haue me not to feare death, which causeth mee to lose life, looke like a ghost, and which ta­keth away from mee all the ioies of this world?

Answ. By losing a temporall life you finde that life which is eternall: you shall not be afraid when you looke gastly, and that gastly body of yours shall one day bee clothed with glory, and be made like to the glorious body of your most glorious Saui­our: and as for the petie, and peacocke ioies héere, you shall haue ioies eternall, and vn­speakable heereafter.

Quest. Seeing then I must needs die, what must I doe to die well?

Answ. 1 Labour that your sinnes die in you, before you die in the world.

2 Be euer ready and prepared, either for death or iudgement.

3 Endeauour that your death may bee voluntary.

4 Consider what an excellent thing it is, to end your life before your death; and in such sort, that at that houre you haue no­thing to doe but to die: that then you haue no more néede of any thing, not of time, not of your selfe, but sweetly, and comfortably to depart this life; so that you may say in the testimony of a good conscience, I was not [Page 131] ashamed to liue, and I am not afraid to die be­cause I know my Redeemer liueth.

Quest. How many waies may a man carry himselfe in death?

Answ. Fiue: 1 He may feare, and flye it as euill.

2 Attend it sweetly and patiently, as a thing naturall, ineuitable, and reasonable.

3 Contemne it as a thing indifferent, and of no great importance.

4 Desire and seeke after it, as the onely hauen of rest from all the troubles and tor­ments of this life, and so esteeme it as great gaine.

5 He may giue it to himselfe by taking away his owne life.

Quest. What thinke you of the first: be­cause it is the opinion of the most?

Answ. 1 Because the most thinke so, therefore it is most remote from the truth.

2 Such seeme to giue little credit to Gods word, which teacheth, that by it wée rest from our labours.

3 If death be euill, it is an euill only in opinion, and such an euill, as neuer did hurt to a good man.

4 Why should a man feare that which in truth he knowes not what it is, or what good it wil bring vnto him, as Socrates once said vnto his friends, when hee would not [Page 132] pleade for his life before his Iudges?

5 It argueth faint-heartednesse, and fol­lie, to feare that which cannot be auoided.

6 If it be good, why should we feare it? if euill, why do we by sorrow adde euill vn­to euill?

7 He that once begins to feare death, can neuer, by reason of this feare, liue a good and a contented life. He is neuer a freeman, that feares death.

8 Consider that if nature had made men immortall, so that will they, nill they, they should haue liued euer, how many thou­sands in miserie, would haue cursed nature? Surely if we had it not, in this vale of mi­sery, we would desire it more.

Quest. Giue mee your opinion of the se­cond.

Answ. Surely me thinkes they kéepe the golden meane: for they will neither desire death, as knowing it to bée against nature, nor flie from it, considering that it is against iustice, reason, and their dutie to God: they know right well, that the first day of their birth, setteth them in their way to death.

Nascentes morimur, finis (que) ab origine pendet:
At birth begin we life to end:
This end doth on that birth depend.

Why should wee feare to go that way, which all the world hath gone before vs? [Page 133] why to ariue at that hauen, to which wee haue béen sayling euer since we were borne?

Quest. And doe you thinke that the third sort of people do well, who contemne death?

Answ. To contemne death, yea and life it selfe, for the glorie of God, the good of the Church, the manifestation of the truth, the saluation of our soules, and the credit of our names, argueth a courage, Christian, and inuincible; & hath béen practised both by the Saints of God, & many famous worthies e­uen amongst the heathen. And surely, he that feares death too much, shal neuer be fit for a­ny honorable action: nay he shall neuer be a frée-man: neither can he truly say that he be­léeueth the immortalitie of the soule, or his resurrection to eternall life by Christ.

Quest. Need I not to craue your opinion of the fourth and fifth sort, wherof one desires to die, and the other in that desire, doth take a­way his owne life?

Ans. I haue in this treatise answered con­cerning the fourth, & shewed how a man may desire death: you shall find it if you reade on in this direction. But for a mā to take away his own life, though it may séem sometimes to procéed from the greatnes of a mans cou­rage, yet it cannot but be a great sin. For,

1 It argues madnesse for a man to lay violent hands vpon himselfe.

[Page 134] 2 Impatience, that he cannot wait the leisure of God.

3 Cowardlinesse, that he wil not endure that which might be inflicted vpon him.

4 Vnthankfulnesse, not to preserue this Iewell which is bestowed vpon him. And in a word, such a practise causeth not onely the actors, but their actions, profession, po­steritie, and Countrie to bee euill spoken of.

Quest. Well: say then, that I be cast vpon my sicke bed; what rules can you giue mee to obserue at that time?

Answ. You are first to set your soule in order, and sée how you stand in the fauour of God.

Quest. And what are the reasons of this rule?

Answ. 1 Because the sicknesse of the bo­die doth procéed from the sinne of the soule. Lament. 3.39.

2 The cure of the soule procures often the health of the bodie. Matth. 9.2.

3 If your sicknes be a sicknesse to death, you shall die more quietly: otherwise death is most fearefull in sicknesse.

4 By this you shall take your sicknesse the more patiently.

5 You shall so giue example to such as come to visit you, to doe the like.

[Page 135] 6 All your friends shall by this bee per­swaded, that you are the childe of God.

Quest. Doe you thinke in this case, it is fit whilest I am in good memorie, and it may be in some hope of recouerie, to send for my god­ly Minister to comfort me?

Answ. O it cannot, but bee very fit: for he is, 1 The Lords messenger, to declare vnto man his reconciliation by Christ.

2 Hee is able to beat you downe by the curses of the Law, and to raise you vp by the promises of the Gospell.

3 Hee hath experience to speake a word in due season vnto you.

4 Hee especially, as Gods Physitian, hath store of salues to cure your sicke soule.

5 You may boldly vncouer your sores to him, who will not discouer them to your fu­ture shame.

6 Hee can see further into the nature of your heart, then oftentimes you your selfe can.

7 He will boldly rip vp your vlcers, that after he may the better cure them.

8 If he comfort, or correct you for sinne, you may be perswaded, that both come from God.

9 You shall, by this, much ease your owne heart, by crauing comfort from a godly Preacher.

10 You shall cause others in the like vi­sitation, to doe as you haue done; and you your selfe he fitter to die.

Quest. When I haue taken this course for my soule, what must I doe in the next place for my body?

An. You are then to vse the helpe of a god­ly Physitian, and that for these reasons:

1 Your body is the soules house: if it be decaying, you must seeke to repaire it by al good meanes you can.

2 God hath giuen expert Physitians skil to restore many diseases of the body.

3 God hath appointed many soueraigne remedies, to recouer man in his sicke e­state.

4 You shall better satisfie your selfe if you die, in that you neglected not lawfull meanes.

6 For want of this dutie, many doe pe­rish, who might recouer.

Quest. Now in taking Physicke, what must I doe?

Answ. You must, 1 Commend it to Gods blessing by praier.

2 Not rely onely vpon the meanes.

3 Know that it cannot preuent either old age or death.

4 Humble your soule, that God may heale your body.

[Page 137] 5 Waite Gods leasure in blessing the meanes.

6 Bée thankefull to God if by it you re­couer.

Quest. What then may I thinke of seeking to vngodly, or superstitious Physitians, though learned?

Answ. 1 If you cannot haue any other, you may with good conscience vse such.

2 If they haue a peculiar gift to cure that disease which troubleth you, you may goe vnto them.

Quest. And may I not aswell vse them as Religious Physitians?

Answ. I thinke not: for, 1 They will make little conscience to cure you.

2 You cannot hope that they shall cure you.

3 You doe, as much as in you lyeth, countenance them in their sinne and super­stition.

4 You make them able to doe much hurt.

5 It is an argument that you put more confidence in such meanes, then in God.

6 You discourage godly men in that calling.

7 You make the Gospell to bee euil spo­ken of.

8 What doe you know, whether it will one day bee a corrosiue to your conscience [Page 138] that you haue vsed bad meanes, when as God offered you good?

Quest. It seemeth then, that to vse the helpe of good Witches, or Cunning men, or women, as they are called, is most vnlaw­full.

Answ. To vse their helpe is to goe from the God of Israel, to Baalzebub God of Eck­ron; from Samuel in Ramoth, to the Witch at Endor: from the Riuers of Samaria, to the Waters of Damascus; from the Liuing, to the Dead and from God, to the Deuill: and yet this is the practise of most people.

Quest. And why now, I pray you, would you haue mee first to send for a Physitian for my soule, before I send for a Physitian for my bodie? Surely this is not the customary course, but rather the contrarie.

Answ. It is so: first wee haue the Physi­tian, and when hee leaues vs, then the Mi­nister is sent for; and when hee once comes, wee thinke all the World is gone with vs: but it is a preposterous course, for these rea­sons:

1 Neuer looke for health in bodie, til you haue a good soule.

2 You must desire God to blesse the meanes hee vseth: which you truly cannot doe, till your conscience bee perswaded of the pardon of your sinnes.

[Page 139] 3 The memorie of the torments for sin, may be a meanes to increase the greatnesse of your disease.

4 You shal else make the World beléeue that you are perswaded, 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 Physitian) what must I doe when he is come vnto me?

Answ. You are bound, 1 To acknow­ledge and confesse all such sinnes, as doe a­ny way so disquiet you, that you cannot bee perswaded of the pardon of them.

2 You are to reueale those seuerall temptations, by which Sathan assaileth you in your sicknesse.

3 You are to desire comfort from him, a­gainst the burden of your sinnes, and those temptations of the Deuill.

4 You must beléeue, that whatsoeuer he saith to you, out of Gods word, is the voice of God.

5 You must hide nothing from him, by which you, like hypocrites, desire to bee thought to be in a better estate then you are

6 You must desire him to pray for you, that God may either recouer your health, or receiue your soule.

7 You must not be sorrie if hee say vnto [Page 140] you, that your sicknesse may bee a sicknesse to death, and that therefore you had néed to prouide for another World.

8 If you be ignorant in pietie, and god­linesse, you must neuer leaue him, till you haue gotten a sauing and sure knowledge of God in Christ.

Quest. And what must he doe then to me?

Answ. He must, 1 Examine your know­ledge, faith, repentance, and reconciliation to your Neighbour.

2 Comfort you against the feare of death.

3 Pray for your continuance in faith.

4 Aduise you to dispose well of your goods, and as you are able to remember the poore.

Quest. But, It may be, I am sicke 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 sicknesse: and this is the iust iudgement of God, vpon many at their death, that as they regarded not the publike meanes of comfort in their health: so hee will not vouchsafe it vnto them being sicke.

But, neither can hee come, nor you send vnto him in this visitation:

[Page 141] 1 He may not come: for, if he doe,

1 He cannot after come into the Church to preach vnto them that are well.

2 He cannot resort to his owne people.

3 He cannot visit any Christian friend.

4 If hee fall sicke, he may suspect that he is guiltie of his owne death.

5 If any in his Family fal sicke, and die, he may be guiltie of their death.

6 Hee is a publike person and must doe nothing that may hinder his Ministerie.

7 It hath troubled some Ministers at their death, in that they haue béene so bolde to aduenture.

8 He hath no warrant for such a seruice out of Gods Word.

9 There is now no extraordinary cal­ling to such a seruice, as Isaiah had, to visite Hezekiah.

10 Zanchius, with many other learned men, thinke it not fit, that Ministers should visite 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 hee is able to forgiue sinnes: and this ordinarie sending for Ministers, only at the last gaspe, sauours much of Po­pish Superstition.

2 Say that he infect others, you are guil­tie of their death.

[Page 142] 3 If he be infected, and die himselfe, you rob the Church of their painfull Pastor.

4 You disable him to doe that publique and priuate good, which hee might else doe to such as are sound.

5 You doe not as as you would doe to o­thers; for it may bee you would not visite them.

6 It argues little loue, that you doe not regard the life of your Minister.

Quest. But say that hee knowes me to bee a good Christian, that I would not send, but that Sathan assaults mee to desperation: my soule is in danger, shall not I aduenture his bodie, to saue my soule?

Answ. This is not an vsuall thing: but if I, that am a Preacher, should know of a­ny such, whose knowledge was sound, faith good, life vnblameable, and loue to mee vn­fained, if I should vnderstand, that such a man could find no comfort, but by my pre­sence, I will commend and commit my selfe vnto God and vsing the best preserua­tiues, before and after, which I could, I would draw only so néere vnto him, as hee might receiue comfort from mee: and looke for Gods blessing vpon my preseruation.

Quest. And what needs all this, if you haue a particular faith, that you shall not die of the plague: may you visite any for all this?

Answ. A particular faith? nay rather a presumptuous faith: a particular faith to be deliuered from a present danger, is a mira­culous faith: He that hath such a faith, may with Daniel liue among Lions, the three children walke in the fire, and the Apostle Paul shake off a mortiferous viper; God sel­dome giues this faith now adaies, the pre­sumption of it consumes many presumptu­ous people.

Quest. Yet for all your saying, my dayes are numbred, my death is appointed: If I shal die of that disease, I cannot flie it by not visi­ting; if I shall not, I shall not die of it though I visite.

Ans. True it is: but that God who hath ap­pointed the end, hath appointed the meanes to the end; and you are bound to vse those meanes: hee hath appointed your saluation by the Gospell. Wil you say, I shall bée sa­ued, though you beléeue not the Gospel, nor frequent the ministerie of the word of God?

Quest. Why, is it not true: If I shall be de­liuered, I shal be deliuered; and if not, I shall not?

Answ. I wil answere you with a story, of the like argment. One Ludouicus, a learned man of Italy, yet wanting the direction of Gods Spirit, and so neuer considering adui­sedly of the meanes of our saluation; he grew [Page 144] at last to this resolution, It bootes not what I doe, nor how I liue; If I be saued, I am saued. He grew at length desperately sicke, sends for a Physitian, and requires his helpe. This Phy­sitian being acquainted with his assertion for his soule, begins to apply it thus to his bodie: VVhy Sir, you neede not my helpe. If your time bee not come, there is no neede of Phy­sicke; if it bee come, no Physicke will re­couer you. Ludouicus musing of the matter in his bed, and considering aduisedly the Phy­sitians speech; finding by reason, that as means must be vsed for the health of the bodie; so God also had ordained meanes for the salua­tion of the soule: vpon further conference (with shame and griefe) hee recanted his for­mer opinion, tooke Physicke, and so was hap­pily cured of bodie and soule at one time. Ap­ply this vnto your conceit, and you shall find, that if you meane to bee fréed from the plague, you must vse meanes to kéepe your selfe from it.

Quest. Yet many escape, who visite their friendes at such a time.

Answ. Bee it so: it is either by Gods speciall prouidence, or the constitution of their bodies, or the preseruatiues they vse, or that they are reserued for some other time, or that sicke persons may not want some to comfort them: yet many more doe [Page 145] perish in this case, then can bee preserued.

Quest. Why then shall none come to per­sons infected?

Answ. God forbid: they of a Family that are bound to come, ought to helpe one another: they that will bée hired to looke to such persons, haue a calling to come vnto them: and, such as Magistrates doe ap­point (as they ought to appoint honest, and aged persons for that seruice) they also may come, and looke for Gods preseruation in doing their dutie.

Quest. But because you are to direct mee to die well: say that I am sicke, and die of the Pe­stilence, what comforts can you giue mee a­gainst that kind of death?

Ans. You had in truth then néed of much comfort: therefore consider vpon your sicke bed; that,

1 Euery disease is Gods visitation, and therefore you must bée content to endure it.

2 The Pestilence is not such a disease, as is sent only for the sinnes of them that die of it, but often for the sinnes of them that doe liue: and though it be a plague indéed to the vnbeléeuers, yet to vs Christians it is but a triall, and exercise of vertue, saith Cy­prian in his booke of mortalitie.

3 That though it bee a sharpe sicknesse, yet is it also a short sicknesse, and more tole­rable [Page 146] then the Stone, Dropsie, Gout, Palsey, or the French disease.

4 That Dauid desired it before either fa­mine or warre.

5 That very many who die of this dis­ease, haue their senses and memories till the last houre.

6 That the tokens which come out vpon you, are Gods tokens: so that before you die, you haue a good time to call vpon God.

7 That many Noble Personages, God­ly Preachers, Expert Physitians, Skilfull Lawyers, and most Christian people haue died of it.

8 That by it, God taketh you from ma­ny miseries of this life.

9 That Iob was grieued, for manie Moneths, with a more fearefull disease.

10 That it hinders not the saluation of your soule, though you die of such a sicke­nesse.

11 If you bee sicke of it, God may reco­uer you.

12 If it please him to recouer you againe, you are like to bee after far more healthfull.

Quest. O but my friendes will not come at mee.

Ans. O, but God will neuer forsake you: and (especially in Cities) you shall haue so manie, as can doe you any good: the fewer [Page 147] you haue to gaze vpon you, the fitter you are to looke vp to God.

Quest. But alas, I shall want my solemne funerall.

Answ. What is that to the saluation of your soule, and resurrection of your body? comfort your selfe in Christian not costly buriall.

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 deliuer me and mine, and all good peo­ple from it. But now when I am sicke of any disease, as I must reconcile my selfe to God, so ought I not to reconcile my selfe to my neighbour?

An. If you haue wronged him in his bo­die, by striking; soule, by seducing; person, by imprisoning; goods, by stealing; name, by slandering; or any other way haue done him hurt, you must seeke to bee reconciled vnto him. Math. 5.25.

Qu. What if I be so diseased, that he dares not come to me, or be so farre absent, that hee cannot come to me; what am I now to doe?

Answ. In this case.

1 God accepteth the will for the deede.

2 You must testifie your desire to friends present.

Quest. You said that a Minister must ex­hort [Page 148] sicke persons to dispose their goods: Is this necessary to be done?

Answ. Of goods, yea, and offices too: Magistrates must be carefull of their godly successors, and Ministers of their fellow-labourers. Deut. 31.1. Iosh. 23.

Quest. As for my goods, is it fit to make my will in sickenesse?

An. Nay, rather you should euer haue it ready in your health; if you haue not, it is néedefull in sickenesse to make it for these reasons, (though many thinke they must die, if their Will be made.)

1 In regard of your own credit, that o­thers may thinke you a wise man.

2 Of your own conscience, that hauing set all in good order, you may more fréely depart in peace.

3 Of your louing wife, for whom you ought to prouide.

4 Of your children, that each of them may haue a conuenient portion of your goods.

5 Of your seruants, that they may not depart 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 [Page 149] may doe good to such societies as you haue liued in.

9 Of the poore, that by giuing to them, you may send that portion of wealth before you to heauen.

10 Of your possessions and goods them­selues, that they may know their owners after you are gone.

Quest. How ought I to make my Will?

Ans. It must bee made according to the Law, 1 Of Nature, by which you are borne.

2 Of that Nation in wich you liue.

3 Of God, by whom you haue liued, and to whom you die. And th [...]s you must doe in few, plaine, and significant words.

Qu. Say that I haue gotten my goods bad­lie: what must I doe?

Ans. You must make restitution to the true owners, if you know them; if not, the poore 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 bee faithfull to God, sincere in his con­uersation, wise in his owne businesse, and who is like to be louing to thine, and trusty to accomplish the whole intent of thy Te­stament.

Qu. As I am about my Will, many friends [Page 150] will perhaps come and visit mee: how shall I know who are my best friends?

Ans. Surely they who giue you good ad­uice for your soules health, who haue a fel­low-feeling of your sickenesse, and who wish rather your life to doe good, then your death to haue goods: especially your best friend is a good conscience: for that wil ne­uer leaue you nor forsake you.

Quest. Can you illustrate this by any storie?

Answ. I haue read of a man going to ex­ecution for Treason against his Prince: Hee meetes with three of his old friends, hee desires them all to sue for his pardon: the first saith, I dare not; but heere is money to buy you a Coffin and a shéete: the second saith. I may not; but I will bring you to your ende, and there leaue you: the third saith, O I will run, and sue vpon my knees for you, I will neuer leaue you. To apply this: Our first friend is money, it can doe no more but performe our funerals: the second is our acquain­tance, they will but attend vs to the graue, and so leaue vs: the last friend is a good conscience, and it will neuer leaue vs, till we are assured that God hath pardoned all our sinnes.

Quest. But when my friends come to vi­site [Page 151] me, am I to performe no duty to them?

Answ. You are to will them.

1 To serue God heartily.

2 To obey Gouernours faithfully.

3 To continue in the truth zealously.

4 To be louing one to another.

5 To be kind to your suruiuing aliance.

6 To meditat of death by your example.

7 To pray that you may die Christs faithfull seruant.

8 To comfort you against the feare of death.

9 Not to be ouer sorrowfull at your dis­solution.

10 To bee carefull that your goods bee disposed according to the true intent of your will.

And lastly, to speake such good words vnto them, that they may haue hope, that you die in Gods fauour.

Quest. I remember that you told me, that though death be masked in the time of health, yet it will shew it selfe vgly at the last ga [...]pe: what comforts can you giue me against the feare of death when it commeth?

An. If I were a worldling, I would say vnto you; neuer thinke of it till it come: but that it may not affright you when it comes, but you may encounter with it in its owne den, I wil giue vnto you certaine 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 Iudge of all other daies: it is the triall and touch­stone of our life: if you die a good death, it honoreth all your Actions: if an euill, it de­fameth them all: it is the last act of the worlds Comedie, and most difficult: wher­fore I will shew those consolations vnto you, and will repeate them in your health, that you may thinke of them better vpon your sicke bed: wherefore against the feare of death, consider:

1 That wee neither liue nor die to our selues: but, whether we liue, we liue to the Lord; and whether we die, wee die to the Lord. Rom. 14.8.

2 That Christ is to vs in life, gaine; and in death, aduantage. Phil. 1.21.

3 That Christ is to vs the resurrection and the life: and whosoeuer beleeueth in him though he were dead, yet shall hee liue. Iohn 11.25.

4 That God doth both mitigate and ab­breuiate the dolours of death to his ser­uants.

5 That our death being conuerted into a swéet sléepe, is the complement of the mor­tification of our flesh; so that hee which is [Page 153] dead, is fréed from sinne. Roman. 6.7.

6 That we Christians know, that when this earthly tabernacle of our house shal be dissolued, we shall haue a building euen of God, that is an house made without hands, eternall in the heauens. 2. Cor. 5.1.

7 That if we die in the Lord, we goe to Christ, which is best of all for vs. Phil. 1.23.

8 That this way of all flesh, is sanctifi­ed to vs by the death of Christ.

9 That if euer at other times the Spirit of Christ doth cause vs to beare afflictions patiently; it doth especially, by the com­fort which it ministreth in death, inestima­blie ouercome the sorrowes of death.

10 That the spirit indeede is ready, but the flesh is weake, Matth. 26.41. so that the inward man doth not feare death, but only the outward man.

Quest. Can you yet giue any more of these most sweet consolations?

Answ. Meditate therefore againe with me, that.

1 The desire you should haue to behold the most bright eies of God, and so to be de­liuered from this body of sinne, will extin­guish and extenuate both the grieuous feare, and fearefull griefe of present death.

2 That though wée can bée content to liue with the faithfull that are aliue, and [Page 154] must die; yet we must as well desire to be with those Saints, who hauing ouercome death, are gone before vs to the kingdome of heauen.

3 That wee must not more estéeme of this naturall, then of the spirituall life; but that the loue of the one, must abolish the griefe of the other.

4 That we are assured of the soules im­mortality, that it shall goe by the transpor­tation of Angels, to the assembly and socie­tie of the first borne, which are written in heauen, Luk. 16.22. Heb. 11.23. and that our bodies doe rest in the earth: so that one doth not vnfitly call the graue, an Ha­uen for the bodie to arriue at.

5 That wee beleeue the resurrection of the body, and euerlasting life after death: for, this is the faith of Christians onely.

6 That wee, seeing euidently Gods great mercy towards our young children at their departure out of this life, ought at our last end to be the more couragious; especially, since wee know, that wee haue the seale and earnest of Gods spirit in our hearts.

7 That, as in our whole life, so in the a­gony of death, God doth not suffer vs his seruants to be tempted, aboue that which we are able to beare, 1. Cor. 10.13. but [Page 155] giueth an happy issue with, and out of that temptation. It is in truth admirable which Gregorie in his Morals saith, That some doe with laughter entertaine death: wee may better say, that by couragious pati­ence they doe ouercome it.

8 That we ought not so much to thinke of a peaceable end, as of a godly life: Augu­stine said well; Where a good life goeth be­fore, an euill death must not bee thought to follow. And, He cannot die ill, who liues well. And, He seldome dies well, who hath liued ill. And, Reade, saith he, and reade ouer all the monuments of learned men, and you shall find nothing more horrible, then that person, who doth liue in such an estate, that he is a­fraid to die.

9 That death is neuer vntimely, whe­ther we respect the good, or the bad. They die soone, that they may no longer be vexed by the wicked: these die soone, that they may not euer persecute the godly, as the same Augustine said.

10 That this life is so full of miseries, that in comparison thereof, death may bee thought rather a remedy, then a punish­ment: as Ambrose thought.

Quest. Once againe giue mee more com­forts against the feare of death: for, such is the corruptiō of my nature, that al is little enough.

Answ. I will: thinke therefore; but thinke you seriously:

1 That he onely feares death extreamly, who cannot be perswaded, that he shall liue after death, as Chysostome saith.

2 That it is best, to offer that willingly to God, as a gift, which one day wee must else surrender as a debt, to wit, this spirit and life of ours, as Chrysostome said.

3 That as death, to the euill, is euill, so is it good to the good; to whom all things worke 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 eter­nitie.

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 nouelty: best of all, in regard of security: and that, as the same Father said, the death of the godly is good, better, & best of al: Contrariwise, the death of the godlesse is bad, worse, and worst of al.

7 That death doth not abolish, but esta­blish life in a farre better estate.

8 That then death frees vs from death, life from error, grace from sinne.

[Page 157] 9 That (if Chrysostome say true) death is but a bare name.

10 That God doth so temper death vn­to vs, that it can be no cause of euil vnto vs. And therefore if you be wise, remember the saying, euen of an Heathen man: Summum nec metuas diem, nec optes: Nether feare death when it commeth, nor desire it too much before it commeth.

Quest. These are all of them sweet con­solations indeed: yet because Satan and my flesh may bring vpon me many feares; as first, that God is angry with me, by reason of my sinnes: how may I comfort my selfe against this temptation?

Quest. Say vnto your soule, why should I feare the wrath of God? For, it is written:

God sent not his Sonne into the world, to condemne the world, but that by him the world might be saued. Ioh. 3.

Hee that beleeueth in him shall not sée death. He that beléeueth in him hath eternal life. Hee that beléeueth in him shall neuer perish.

Who shall lay any thing to the charge of Gods elect? It is God that iustifieth, who shall condemne? It is Christ which is dead, yea, rather which is risen againe, who is also at the right hand of God, and ma­keth requests for vs. Who shall separate vs [Page 158] from the loue of Christ? shall tribulation or anguish, or persecution, or nakednesse, or perill, or the sword? I am perswaded 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 vs from the loue of God in Christ Iesus 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 saluation, my life, my resurrection; my merit is Gods mercy, I shall neuer want merit, so long as this God of mercy is not wanting to me. And if Gods mercies are great, I also am great in merit.

Say with Ambrose, Christ was subiect to the damnation of death, that hee might free vs from the yoke of damnation: hee tooke vpon him the seruitude of death, that hee might giue vs the liberty of eter­nall life.

Say with S. Paul, Christ hath redéemed me from the curse of the Law, Gal. 3.13. the Iudge is satisfied, he cannot be angry.

Say, that your Sauiour 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 euer. I [Page 159] shall iudge the world with him; why then shall I feare to be iudged?

He hath made a Couenant with mee, hée will neuer breake.

He hath giuen me grace to beleeue and trust in him, he will not now leaue me.

I confesse my sinnes he is ready to for­giue them.

I haue had his Spirit, he will neuer take it from me.

My Sauiour shall iudge me, he will not bee angry with mee, and for his sake the Father will not be angry: for hee is that welbeloued Sonne, in whom alone hee is well pleased.

Quest. O, but I may feare, that I am but a castaway, and that eternall death is due vnto me: if I fall into this pit, what hand can you giue me to helpe me out?

Answ. Will Satan now tell you that you must be damned? comfort your selfe with these sayings:

God so loued the world, that he gaue his only begotten Sonne, that who so beléeueth in him should neuer perish, but haue life e­uerlasting. Iohn 3.16.

He that heareth my words, and beléeueth in him that sent me, hath eternal life, and shall not come into condemnation. Ioh. 5.

I am the resurrection and the life, he that [Page 160] beléeueth in me, though hee were dead, yet shall he liue; and who so liueth and belee­ueth in me, shall not die eternally. Ioh. 11.

I giue to my shéepe eternall life, and t [...]ey shall neuer perish, and none is able to take them out of my hands. Ioh. 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 aliue. 1. Cor. 15.

Death is swallowed vp in victory. O death where is thy victory! O hell, where is thy sting! the sting of death is sinne; the strength of sin is the law: but thanks be vn­to God, who hath giuen vs victory through Iesus Christ our Lord. 1. Cor. 15.57.

We know, that when the tabernacle of this earthly house shall bee dissolued wee shall haue a building from God, euen an ha­bitation made without hands in heauen. 2. Cor. 5.1.

Besides these sweete and sure promises, consider, that as the faithlesse can neuer liue, so the faithfull can neuer die.

That the promise of God doth quicken things that are dead, and calleth things that are not, as though they were.

You feare not the falling of heauen and earth, because they are supported by the word of God: and why should you feare [Page 161] your owne fall, you being supported by the same word?

Doe you not know, that God is present with you by his Spirit: and will you feare cold when this fire burneth?

Can you feare darkenesse, when this Sunne shineth?

Are you poore, that haue this gold in your Chest?

And thinke you to die of thirst, when you are at this fountaine of liuing waters?

Are you not a member of Christs body: Is there life in the head, and shall there bee death in the members?

Is your head aboue the water, and shall your body neuer come out of the water?

Doth the roote of a trée giue life vnto the branches, and cannot Christ (the Roote of Iesse) giue life vnto his branches?

Yea, rather say, My life is hid with God in Christ; when Christ which is my life shall appeare, then shal I also appeare with him in glorie. Coloss. 3.

By my first roote Adam, I bring foorth briers and thornes fit to be burned: by my second roote Christ, I am like a tree planted by the riuers of waters, which shall giue out her fruit in due season, and whatsoeuer I doe, it shall prosper.

Why, my deare friend, you doe beleeue [Page 162] the forgiuenesse of sinnes: can you then feare eternall damnation?

You doe beleeue the resurrection of your body, will you now doubt of the resurrecti­on of your body?

Haue the Prophets & Apostles set down so much cōcerning saluation by Christ, that you should say, I am not saued by Christ?

You were initiated by Baptisme, confir­med by Catechisme, strengthened by the Lords Supper, and professed that religion which by Christ brings saluation, and you haue receiued many benefits as pledges of Gods loue: and will not all this perswade you, that you shall goe to heauen?

Yea, Christ hath ouercome that Diuell, that you might subdue him: subdued that strong man, that you might conquer him: and descended downe to hel, that you might with him ascend vnto heauen. Therefore be constant, my beloued, and vnmoueable al­waies in the Lord, knowing that your la­bour is not in vaine in the Lord. 1. Cor. 15.

Quest. Thus, I hope, at the houre of death I shall not feare the place of darknesse: but, alas, such is the weaknesse of my faith, that I feare the Prince of darknesse.

Ans. And why should you feare him? the Egyptians are drowned, they cannot pursue you: Goliah is slaine, he cannot reuile you: [Page 163] the Philistims are ouercome; they cannot hurt you: Sathan is chained, hee cannot harme you. Hee will séeke to winnow you, but he can only séeke; and if he doe more, hée shall finde you Gods wheate, and then you must néeds be carried into Gods barne.

Hee is indeede Gods Executioner; but, why, should you feare the Hangman, when you haue the Kings pardon? or the Ser­geant, when you haue his protection? or the Deuill, when you haue Christs inter­cession? You are strong, the Word of God dwelleth in you, you haue ouercome that Euil one: 1. Iohn 2.14. You haue faith: your aduersarie would deuoure you, by it you are able to resist him, 1. Peter 5.8. You haue put on the complete Armour of God, Ephe­sians 6.11. it is an Armour of proofe, the fie­rie darts of Sathan can neuer enter. You haue the sword of the Spirit, it is sharper then the sword of Goliah: you haue the sling of Dauid, it is more forcible then the speare of Goliah: you may walke vpon this Lion, and Aspe; this young deuouring Lion and Dragon, you may treade vnder your féete Psal. 91.13.

What if he bee wise? yet God is wiser. What if he be strong? yet Christ is stron­ger What if skilfull? yet the Lord is more skilfull. What if he be vigilant? yet the Al­séeing [Page 164] is more watchfull. If you can call to God for aide against him, as Iehoshaphat did against the Aramite, and say, O my God, there is no strength in mee, to stand before this great multitude, that commeth against me, neither doe I know what to doe: but mine eyes are towards thee: 2. Chron. 20.12. feare not, neither bee afraid, goe out a­gainst them, the Lord will be with thee, and thou shalt ouercome.

Say that hee ouercame Adam by ambiti­on, Saul by hypocrisie, and Iudas by auarice; yet by the grace of Christ hee shall not ouer­come thee.

Thou dwellest in the secret of the most High, and shalt abide in the shadow of the Almightie: Hee will deliuer thée from the snare of the Hunter, and from the noysome Pestilence: hee will couer thée vnder his wings, and thou shalt bee sure vnder his feathers: his truth shall bee thy shield and buckler: hee will giue his Angels charge o­uer thée, to kéepe thée in all thy wayes: they shal beare thée vp in their hands so that thou hurt not thy foot against a stone.

Quest. I confesse that God is able to deli­uer me from Sathan: but, O my sinnes, my sins, mee thinkes, giue mee ouer to Sathan: helpe mee with comfort, against this temptation: I haue sinned, and may now die in my sinnes.

Ans. O consider with me what the word doth say, Where sinne abounded, grace hath superabounded. Romans 5. The bloud of Iesus Christ hath purged vs from all sinne. 1. Iohn 1.7. If any man sinne, wee haue an Aduocate with the Father, Iesus Christ the righteous, and hee is the pro­pitiation for our sinnes. 1. Iohn 2.1.2.

This is a true saying, and worthie by all meanes to be receiued, that Iesus Christ came into the World to saue sinners, of whom I am chiefe. 1. Tim. 1.

Behold the Lambe of God, that taketh away the sinnes of the World. Iohn 1.

I came not to call the righteous, but sin­ners to repentance. 1. Matth. 11.

The Sonne of man came to séeke, and saue that which was lost. Matth. 9.

Come vnto mee all yee that are wearie and heauie laden, and I will refresh you. Matth. 11.

Hee died for our sinnes, and rose againe for our iustification. Rom. 4.

Hee hath loued vs, and washed vs from our sinnes in his bloud. Reuel. 1.6.

Thou shalt call his name Iesus, for hee shall saue his people from their sinnes: Matth. 1.

Hee gaue himselfe for vs, that hee might redéeme vs from all iniquitie, and purge [Page 166] vs to bee a peculiar people vnto himselfe. Titus 1.2.

I will bée mercifull to their vnrighteous­nesse, and will remember their sinnes, and their iniquities no more. Hebr. 8.12.

Doe you now beléeue these sayings? are you perswaded that you haue faith in Christ? If you haue faith, you haue iustifi­cation; if you haue iustification, you haue no sinne; I meane no such sinne, as shall be able to condemne you in the day of iudge­ment: for it is God that iustifieth, who shall condemne?

Besides, you are a member of Christs Church, and this Church is without spot and wrinkle: which it could not bee, if you were yet in your sinnes.

Againe, if your iniquities were not for­giuen in Christ; to what end, thinke you, did he come into the World?

Furthermore, consider what your Bap­tisme doth signifie; that as pollution from your bodie is washed by water, so sinne from your soule is washed by Christ.

Haue you forgotten that the Sacrament of the Lords Supper sealeth vnto you the forgiuenesse of sinnes, by Christs death?

Is the Earth full of the mercies of the Lord, and shal not this mercie be greater to you: then all your miseries?

Doe you acknowledge and confesse your sinnes, and will not he be faithfull and iust to forgiue you your sinnes?

Doe you aske, and shall you not haue? doe you séeke, and shall you not find? doe you knocke, and shal not the dore of mercie be opened vnto you?

I thinke you know, that Christs is a Physitian: and to what end, but to cure the diseased? and what disease more dange­rous then sinne?

I hope you know the Gospell of Christ is called the word of reconciliation, of grace, saluation, and of life: and that only because it offers all these to sinners.

And tell mee (you that doubt of the for­giuenesse of sinnes) what difference is there betwixt the sonnes of God, and the sonnes of the Deuill; but that they haue their sinnes forgiuen, these not?

To conclude, looke vpon the calling of the Preachers of the Gospell; if they haue power to pronounce the pardon of sinnes to penitent sinners, Christ hath power to giue pardon to the same sinners. Therefore bee of good comfort, your sinnes are forgiuen you. Matth. 9.2.

Quest. What euen my great and grieuous sinnes? mine infidelitie in mistrusting, impa­tience in murmuring, blasphemie in pro­faning [Page 168] the name of God? Is the couetousnesse of monie, the desire of reuenge, the loue of pleasure more then the loue of God, forgiuen mee?

Ans. If you beléeue in Christ, all things are possible to him that beléeueth: your sinnes past shall neuer hurt you, if sinne present doe not please you.

Though your sinnes were as redde as Scarlet, God can make them as white as Snow.

There is no cloud so thicke, but this Sun will dispell it; no staine so foule, but this Fullers sope will wash it out; no treason so horrible, but this King may pardon it; and no sinne so great, but God for Christs sake will forgiue it.

The infidelitie of Adam, the Idolatrie of Abraham, the incest of Lot, the adulterie of Dauid, the Apostasie of Peter, the persecuti­ons of Paul were grieuous sinnes; but God in Christ did remit them all. And whatsoe­uer was written before time, is written for your learning, that you through patience and consolation of the Scriptures might haue hope.

Applie them therefore to your selfe: If you owe to this creditor tenne thousand ta­lents, if you can sue to him for mercie, hee will forgiue them all; his Iustice can punish [Page 169] any sinne, and his mercie can pardon any sinne.

When he liued vpon Earth, he cured all sicknesses: now hee is in Heauen, hee can purge all sinnes.

He hath promised, as a Porter, to beare our iniquities: is there any iniquitie too heauie for him? Neuer say then (despairing of Gods mercie) my sinnes haue taken such hold vpon mee, that I am not able to looke vp; as an heauie burden they lie vpon mee, I am not able to beare them.

Quest. I hope that I shall lay these com­forts to mine heart, that the greatnesse of my sinnes shall not cause mee to despaire: yet when I looke vpon the multitude of those sinnes which I haue committed against God, I feele my selfe in a wofull estate: comfort me I pray you in this temptation.

Answ. Doe the number of your sinnes now disquiet you? yet comfort your soule with these meditations:

There is no man liuing which sinneth not.

The iust man falleth seuen times a day.

Who can tell how oft hee offendeth? Psal. 19.

The Apostle, and excellent man, cried out, I am Carnall, and sold vnder sinne. Rom. 7.

The good that I would doe, I doe not, and the euill which I would not, that doe I.

The flesh lusteth against the Spirit, and the Spirit lusteth against the flesh, Gala­thians 5.17. Yet for all this, hee trusted in the mercies of God, as others did, being perswaded, that his imperfections were not imputed to him, but couered with the righteousnesse of Christ. And this, the same Paul testifieth, in that he saith, Now there is no condemnation to them that are in Christ Iesus. Rom. 8.1.

And what is the reason that wee daily pray, Forgiue vs our debts, but that wee sinne daily?

Yea, though the bloud of Christ were but once shed, yet by it is he an eternall Media­tour, satisfying the iustice of God for sinnes past, present, and to come.

He is not like vnto many in this World, who hauing once remitted some trespasse, wil remit no more; or paied a debt, wil pay no more: but as Esaus father had many bles­sings; so God our father hath many mercies.

If wee fall a thousand times, he will at our repentance recouer vs a thousand times He doth not forgiue vs till seuen times, but till seuentie times seuen times.

Larga Dei bonitas totum non dimidiabit:
Aut nihil, aut totum, te lachrymante, dabit.
[Page 171]
The bountie large of God, will not diuide the whole:
He either al, or nothing giues, vnto the wee­ping soule.

Quest. Truth it is, as you say, that God will forgiue my manifold sinnes: but mine heart tels me, that Gods law requires perfect obedi­ence: and this, alas, I cannot performe: what comfort can you giue me, now that mine obe­dience is imperfect?

Answ. Why? the obedience of the best is both perfect & imperfect: perfect in Christ, imperfect in vs: imperfect in this life, per­fect in the life to come: perfect by imputa­tion, imperfect by sanctification: perfect in parts, imperfect in degrée: that is, the whole bodie and soule of a Christian are in euery part sanctified: but yet both of them in all their parts and faculties grow vp to a grea­ter measure of sanctification. A child so soon as it is borne is a perfect man, because it hath al the parts of a man; and this is a per­fection of parts: it is not perfect in regard of that growth it may haue in strength and vnderstanding; and that is the perfection of degrées. We are babes in Christ, and so perfect Christians at the beginning of san­ctification: we must grow vp to be tall men, that we may be perfectly perfect in our glo­rification.


It is Gods mercie towards vs, that wee cannot come to perfection in this life; the dregs of corruption will neuer whilest wee liue be drawne out: the tares of vngodlines will neuer quite be pulled vp: the chaffe of iniquitie wil neuer be cleane remoued from the wheate: and the rags of the old Adam will neuer cleane be put off; and that, as I take it, for these reasons:

1 That we might giue al glorie to God.

2 That wee might euer depend vpon God.

3 That knowing our owne weaknesse, we should not presume too much on our own strength.

4 That by recouering our selues aft [...] falling, wee might haue experience, and pa­tience, in Gods fauour.

5 That wee might worke out our salua­tion with feare and trembling.

6 That with Paul we might learne that the grace of God is sufficient for vs.

7 That wee might be the more whetted on to an increase of faith, and confidence in Christ.

8 That we might with greater earnest­nesse call vpon God in all our feares.

9 That with more contention we should run the race set before vs.

10 That wee should know, that it is [Page 173] grace, not nature, by which we stand.

11 That receiuing many foyles our selues, we might better comfort and pitie o­thers that fall.

12 That wee might the rather with the Apostle desire to be dissolued, and to be with Christ.

Know therefore, that it is good for you that you are not perfect; you would bee proud of it, if you were: the holiest men could neuer attaine it: the most holy God doth not require it.

If you haue truth in the inward parts, and desire to please God without hypocri­sie, & labour to grow in the graces of Gods spirit, God your father will make more of you by reason of your imperfections; as a good mother doth of that childe that is dis­eased, or lamed.

It is pride that makes men dreame of perfection in this life: and they that thinke to goe to heauen this way, must goe alone, for none can follow them.

Let vs not glorie of our perfection, but let vs glorie in our Redemption.

The Church is a companie of sinners, sa­ued by Christ; of sicke persons, cured by Christ; of Israelites, dwelling among the Cananites; of malefactors, crying with that holy théefe, Lord remember mee when thou [Page 174] commest into thy kingdome; and of Publi­cans, casting themselues down, and saying, Lord be mercifull vnto me a sinner.

The Church is but the Moone, and some times so eclipsed, that she is but a litle ligh­tened by the Sunne.

God, indeede, as a good Physitian, pre­scribes vnto vs a perfect diet; but wee like vnto disordered Patients, tast of that, which causeth a relapse, and then we must come to the Physitian againe: and, like a skilfull Physitian, God out of our falls, doth make a preseruatiue to kéepe vs from falling.

Quest. By this that you haue said, I shall, as I hope, receiue much comfort, if God cast mee vpon my sick bed; yet because after death cō ­meth iudgement, how shall I bee able to per­swade my selfe in death, that I may with ioy looke vpon my Iudge?

Answ. Consider that you are in Christ, and there is no condemnation to them that are in him: it is God that hath iustified you; who shall condemne you? it is your Father that shall iudge you, why do you feare him? be then of good comfort: he wil say vnto you, Come thou blessed of my father, inherit the kingdome prepared for thée, 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 shew your selfe an ex­cellent scholler in the schoole of wisedome: and that you haue not spent your time ill, who haue thus learned to die well. For hée hath last his whole time, who knowes not how to end it. Hee liueth ill (saith Seneca) who knoweth not to die well: neither is he borne in vaine, who deceaseth in peace. We must learn all our life to die; and this is the principall office of life: To be briefe, by this you shall purchase libertie to your consci­ence, you shall feare nothing, you will liue 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 alwaies to lose.

Quest. To draw to an end, and to come to my end, when the pangs of death come vpon me, and the wormes of the earth wait for me, if God giue mee then mine vnderstanding, what, I pray you, may bee my fittest medi­tation?

Answ. Say now inwardly to your sicke soule; Now, my pilgrimage is ended, mine haruest is inned, my iourney is finished: my race is run, my glasse is spent, my candle is in the socket: many of the godly are gone be­fore, and I am now to follow them: now thinke, that you are come out of prison, got­ten out of Babylon, and are going to Ierusa­lem. [Page 176] Now thinke that the Angels stand at your beds head, to carrie your soule into A­brahams bosome; where you shall see God the Father, behold God the Sonne, and en­ioy God the holy Ghost: where you shall en­ioy the societie of Angels, the companie of the Saints, and the knowledge of them whom you neuer knew héere: where you shall liue eternally, reigne triumphantly, and obey God perfectly. Meditate now, that you must not bee loth to leaue this world, because you go to that which is to come; to leaue your house, because you are going to Gods house; to leaue your tempo­rall riches, because you are going to eternal riches; to leaue your earthly preferments, because God will set a crowne of pure gold vpon your head; and to leaue your friends and acquaintance heere, because you shall see them in glorie hereafter. These and such like must be your meditations.

Quest. Now it may be (and I pray God it may be) that I may haue speech vnto the last gaspe, what words are fit for me to vtter?

Answ. If God giue you that blessing, say now with Dauid:

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 [Page 177] seruant depart in peace, according to thy word: for mine eyes haue seene thy saluation.

With Paul: Christ is to me life, and death is to mee aduantage. I desire to be dissolued, and to be with Christ.

I haue fought a good fight, I haue fini­shed my course, I haue kept the faith: from henceforth is laid vp for mee the crowne of righteousnesse, which the Lord the righte­ous Iudge shall giue mee at that day: and not to mee only, but to all them that loue that appearing of his.

Say, How sweet is my Sauiour vnto mee? sweeter then the hony and the hony combe.

Say, Blessed are the dead, that die in the Lord: for they rest from their labours, and their workes follow them.

Say, Lord I haue sinned against thee. thou hast promised to forgiue me my sinnes: I beleeue, Lord helpe mine vnbeliefe.

Say with Steuen, Lord into thine hands I commend my soule.

Say with the Saints, Come Lord Iesus, come quickly.

Say, Lord, keepe thy Church and peo­ple in thy trueth and peace for euermore: now Lord, dissolue in me the cursed workes of the diuell.

Say, I am sicke, be thou my Physitian: I am to die, Lord giue me life eternall.

Say, Lord, bee good vnto my kinsfolks in the flesh, and my friends in the Spirit, that they may liue in thy feare, and die in thy fa­uour.

Say with Ambrose, I haue not so led my life, that I was ashamed to liue: neither doe I feare death, because I haue 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 Gods mercie.

Say with Oecolampadius, to all that come to thée, I will tell you newes, I shall shortly be with the Lord.

Say with Luther: I pray thee Lord Iesus receiue my poore soule: my heauenly Father, though I be taken from this life, and this body of mine is to be laied downe, yet I know cer­tainly, that I shall remaine with thee for euer, neither shal any be able to pul 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 ioyfull departure.

Say with M. Caluine: I held my tongue, because thou Lord hast done it; I mourned as a a doue, Lord thou grindest me to pow­der; but it sufficeth mee, because it was thine hand.

Say with Peter Martyr: My bodie is weake, but my minde is well. There is no sal­uation, but onely by Christ, who was giuen of the Father to bee a Redeemer of mankinde: This is my faith in which I die, and God will destroy them that teach otherwise. Farewell, my brethren and deare friends.

Say with Babylas, Martyr of Antioch: Returne, O my soule, vnto thy rest, because the Lord hath blessed thee. Because thou hast deliuered my soule from death, mine eyes from teares, and my foote from falling; I shall walke before thee in the land of the liuing.

Say, Blessed is God in all his waies, and holie in all his workes: Naked I came out of my mothers wombe, and naked shall I returne againe. The Lord hath giuen, and the Lord hath taken away: blessed bee the name of the Lord. I know that my Redee­mer liueth, and he shall stand the last on the earth. And though after my skin, wormes de­stroy this body, yet I shall see God in my flesh. Whom I my selfe shall see, and mine eyes shall cehold, and none other for mee, though my reines are consumed within me.

Say, in a word, Lord I thanke thee, that I am a Christian, that I liued in a Christian Church, that I die amongst a Christian peo­ple, that I goe to a Christian societie. Lord [Page 180] Iesu, sonne of Dauid, haue mercie vpon me, and receiue my soule. Euen so, Come Lord Iesu, come quickly. Amen.

Quest. If I haue time, these are fit, both meditations, and speeches: but I may die vpon the sudden: what instructions can you giue me against sudden death?

Answ. You may indéed die suddenly, ei­ther by fire in your house, or water in your ship, or earth falling into some pit, or casual­tie in your way, or impostumation, and an apoplexi in your body, or by trauel in child­birth, if you be a woman, or the sword in warre, if you bee a man. Therefore thinke,

1 That death may come vpon you vna­wares: wherefore as you would doe for a suspected enemie, waite so for it, that it may neuer surprize you.

2 Know that many worthie men haue di­ed suddenly: Iulius Caesar, disputing the night before of the good of sudden death, was the next day by Brutus and Cassius slain sud­denly in the Senate.

Ioannes Mathesius hauing preached a Sermon of the raising againe of the widow of Nains sonne (and therein handling the knowledge, that one friend should haue of another in heauen) within thrée houres af­ter slept peaceably in the Lord.

Luther sitting at supper, and discour­sing [Page 181] of the same argument, about midnight after departed this life.

One Master Reade, an Alderman of Norwich, hauing read in the morning the chapter of Henockes taking vp, in the Coun­sell chamber died suddenly at the table a­mongst his brethren.

And that wise Counseller, the Lord of Buckhurst, Earle of Dorset died suddenly, at the Counsell Table, in white Hall.

Mr. Flint a Preacher in London, a man of great learning, godly life and good report, hauing procured the new building of his Church (at which hee much reioiced) fell downe from a scaffold on the top of that Church and so died.

In the commentaries of Iohn Holcot v­pon the book of wisdom, it is recorded of one who reading the fourth Chapter of the book of Wisdome, was found dead in his studie with his finger pointing to the seuenth verse of that chapter, Though the righteous be pre­uented by death, yet shall he be at rest; First, where you shall reade these two verses.

Mors non est subita cui praecessit bona vita:
Nec minuit merita, si moriatur ita.
If godly life do go before,
Through suddaine death our ioy is more

[Page 182] 3 Know, that if you liue wickedly, sud­den death is a fearefull iudgment, for who then can bee perswaded of Gods fauour to­wards you? and this makes the wicked of all kinds of death, to pray to be deliuered from sudden death: they would liue like Na­bal, but die like Dauid: liue like the rich glutton, and die like Lazarus: they would die the death of the righteous, but they would not liue the life of the righteous. And therefore their Prayer is the prayer of Ba­laam, Lord, let mee die the death of the righ­teous, and that my last end may bee like vnto his. Numb 23.

But if you liue euer in the feare of God, it may bee an argument of Gods mercie to take you away vpon a short warning: For so, 1 You die without any great paine.

2 You goe to God without any great trouble.

3 You are not in danger of blaspheming God at your death.

4 You will cause others to thinke well of your death, because you liued 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 aliue at the day of iudgment. 1. Thess. 4.17.

Quest. Is it lawfull to pray against a sud­den death?

Answ. The godly may, and the wicked must pray against it. The godly may:

1 That as they haue honored God with their lips in their life, so (if it bee his good will) they may doe it at their death.

2 That because vpon the sudden, few men haue their worldly estate fully setled, they may haue time to order it.

3 That they may not be a griefe to their friends, that they are so soone taken from them.

4 That they may escape the censure of the world, which for the most part, iudgeth hardly of this kind of death.

5 That they may not die in such sort as diuers wicked men in the Scriptures haue died.

6 Lest being ouertaken in some strange place, they may so want the honour of Chri­stian buriall, 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 heereafter to repent in. But I doubt whether God will heare their prayers: For are not they worthy to want time of humiliation at their death, who neglected saluation in their life? [Page 184] The admonition of the wise man, Eccl. 18.18, is very good: Get thee righteousnesse be­fore thou come to iudgement, and vse Phy­sicke before thou bee sicke. Examine thy selfe before thou bee iudged, and in the day of destruction thou shalt finde mercie. Humble thy selfe before thou be sicke, and whilest thou maiest yet sinne, shew thy con­uersion.

Quest. Now since my soule must depart from my bodie, ought I to take any great thought for my buriall?

Ans. As the graue at your death is rea­die for you, Iob. 17.1. so you also must haue care of it: and your suruiuing friends must haue such respect to your dead body, that it may be interred in a religious sort: for,

1 You are no Scythian, that your dead bodie should be eaten at some feast; nor Sa­bean, that it should be cast on a dunghill; nor Hyrcanian, that it should bee deuoured 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 soule, the tem­ple of the holy Ghost.

4 It was the ordinance of God, that earth should return to his earth, as the soule [Page 185] doth to him that gaue it. Gen. 3. Eccles. 7.

5 That Christ, who redéemed your soule hath also paied a ransome for your bodie.

6 It hath beene an instrument vsed by God, to performe many seruices vnto him.

7 It must rise againe out of the graue, and in the day of iudgement bee made like vnto the glorious bodie of Christ. Phil. 5.21.

8 Religious and godly friends haue had this care to burie their dead: so Abraham had to burie Sarah, Ioseph to burie Iaakob, Israel to burie Samuel, Nichodemus to burie Christ, and the Disciples to burie Iohn the Baptist, and Steuen the first Martyr that suffered after Christ.

9 It is one of Gods iudgements to want buriall. Iere. 22.19.

10 The Saints complaine for the want of it, saying, Psal. 79.3. The dead bodies of thy seruants haue they giuen to bee meate vnto the fowles of heauen, and the flesh of thy Saints vnto the beasts of the earth. Their blood haue they shed like water round a­bout Ierusalem, and there was none to burie them.

11 Ioseph gaue commandement concer­ning his bones. Gen. 50. and Tobiah of his bodie. Tob 14.

12 Many heathen people haue been very carefull of this dutie. The Egyptians em­balmed, [Page 186] and so buried their dead: and the Hebrewes made a law, that no enemy should lie vnburied.

Quest. What thinke you of the place of buriall?

Answ. Abraham bought a field for the bu­riall of his dead. Gen. 24.

Christ was buried in a garden, according to the custome of the Iewes. Ioh. 20.

The Turkes at this day burie none in their Cities: and it was one of the lawes of the 12. Tables, amongst the Romanes, that none should be buried within thē walles.

Amongst Christians, Churches and Church yards are appointed for the dead; and to the end that the dead might not an­noy the liuing, it were well if Gouernours would be carefull to prouide larger places of buriall: for this would be a meanes,

1 To kéepe the City from contagion.

2 That our dead bodies should not bee raked vp againe.

3 To shew our care for the Saints de­parted.

4 To take away the fond conceit of ma­ny, who thinke it a great blessing to bee bu­ried in a Church, especially if it bee in the Chancell, néere the Altar.

Quest. Ought there any care to bee had to keepe Churchyards in good sort

Answ. There ought: 1 They are the houses of Christians, and as it were cham­bers, or beds to sléepe in.

2 They are places to which we may re­sort, to bee put in minde of our future mor­talitie.

3 It argues little charitie 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 haue diuers good Canons against such as shal any way abuse euen Church yards: and it were to bee wi­shed, that it were looked to amongst vs.

Quest. What thinke you of making monu­ments for the dead?

Answ. I remember Tullie saith, that the Romans had a law that no man should build a more costly Sepulchre, then could be fini­shed in thrée daies. Lib. 2. de Leg.

The Egyptians builded gorgeous Sepul­chres, and meane houses, because the one was to them but as an Inne; the other, as they thought, an eternall habitation. Celius Rhodig.

Now that great, and good men should haue monuments, as it is a thing indiffe­rent, so I thinke it not simply vnlawfull.

1 The Iewes vsed such: as wee may sée in the Bible: Dauid (saith the Scripture) [Page 188] is dead, and his Sepulchre is with vs to this day. Act. 2.29.

2 By them wee may be put in minde of that glorious habitation wee shall haue in Heauen.

3 It is an argument that we loued such persons, whom we thus honour after their death.

4 We kéepe a memorie of their excellent vertues.

5 We are moued 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 vp in the heartes of good people, for good workes; and the next is to leaue a godly posteritie: as for the monuments which the wicked leaue, they argue.

1 Their pride, that they would leaue a name vpon earth.

2 Their infidelitie, that they looke not for the resurrection of the iust.

3 Their couetousnes, that they will car­rie that to the graue with them, which bet­ter might haue béene spent vpon the poore.

4 Their folly, to build such a sepulchre, as when men looke vpon it, shall remember their bad and beastly life.

Quest. Are the dead, thinke you, to bee mourned for?

Answ. Solon gaue commandement, that the Common-wealth should mourne for him: but Ennius would not be mourned for. But as for vs Christians, though we must not, with superstitious Nations, hire mour­ning Women to lament for vs, yet it is lawfull to deplore the departure of the dead: for.

1 As the Egyptians mourned for Iaakob seuentie daies, so his children lamented him seuen daies. Gen. 50.

2 Abraham mourned for Sarah, Israel for Iosias and Samuel, the faithfull for Steuen, the women for Dorcas, and Dauid for his good friend Ionathan.

3 It was an argument of Gods wrath against Iekoniah, that no man should say for him, Alas my brother: Ierem. 22.18.

4 We receiue much good by the presence of our friends: and why should wee not be­waile their absence?

5 If they were godly wee 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 wee may feare some iudge­ment [Page 190] after their departure. Isay 58.2.

4 Because oftentimes worse come in their stead.

5 Because the wicked will then be more readie to sinne.

6 Because they were great ornaments in the Church, or Common-wealth, in which they liued. Lament. 4.20.

And if they be godlesse, we must mourne for them, especially because we cannot bee perswaded, but that they are gone to the pit of perdition. 2 Sam. 18.33.

Yet we must remember that we kéepe a meane in mourning, and looke that our sorrow be not,

1 In selfe loue, because wee haue lost some good by them.

2 In distrust, as though we had no hope that they should rise againe. 1. Thess. 4.

3 In hypocrisie, that we may séeme only to men to mourne.

4 In excesse, as though there were no comfort for vs that are aliue, because God hath taken away the comfort of our life. Cy­prians spéech is verie good in this thing: Why, saith he, doest thou take it impatiently, that he is taken from thee, whom thou belee­uest that he shal returne? He is but gone a iour­nie, whom thou thinkest quite gone. Hee that goes before, is not to bee lamented, but [Page 191] rather desired. And this desire is to bee tem­pered with patience. Why art thou grieued that he is gone, whom thou must follow? We ought not to lament them ouer much, who by the calling of God are freed from miserie; they are not for euer sent away, but for a while sent before. They are but gone a iournie, we must looke for their returne: sailed into a strange Countrie; they will, if we waite, come againe.

So also is that of the Wise man, Ecclus. 38.16. My sonne, powre out teares ouer the dead, and begin to mourne, as if thou hadst suffered some great harme thy selfe; and then couer his bodie according to his appointment and neglect not his buriall. Make a grieuous lamentation, and bee earnest in mourning, and vse lamentation as hee is worthie, and that a day or two, left thou be euill spoken of, and then comfort thy selfe for thine heaui­nesse, &c.

Quest. May mourning apparrell be vsed at funerals?

Answ. If the heart mourne as wel as the habite, I doe not thinke it vtterly vnlawful for:

1 By it we kéep a memory of our friend.

2 We are drawne to some humiliation.

3 We are put in mind of our owne mor­talitie.

[Page 192] 4 It argues his loue that bestowes it vpon vs.

5 By this meanes many poore are clo­thed.

6 It is but a Legacie of the dead to the liuing

Quest. And what thinke you of funerall Sermons? for many thinke it sinne to preach at that time.

Ans. I doubt not, but they may be prea­ched: for,

1 Wee must preach in season and out of season.

2 Many come then to the house of God: and why should they depart emptie away?

3 It is a fit time to teach that one day we must die.

4 Many accidents fall out in a mans sicknesse, which are fit to bee published at such a time.

5 Many worthie vertues haue shined in some mans life, which for the imita­tion in others, are not to bee buried at his death.

6 Many corruptions haue raigned in some, which then wee may bee exhorted to auoide.

7 They are not for the bare commenda­tion of the dead, but for the instruction and consolation of them that are aliue.

Quest. And doe you thinke that any would bee content to haue his infirmities laid out at his funerall?

Answ. Whether hee will or not, if God may get honour, and the Church good; there is no wrong to the dead, to admonish the liuing that they take héed of such sinnes.

I will deliuer vnto you a rare example: I knew a Gentleman of good sort, who sel­dome came to the Church in the time of his health; I was sent for to him in the time of his sicknesse, and after many instructions deliue­red vnto him, he vttered vnto me this speech: Sir, I am beholding to you for this paines, and thanke God for this comfort. But if God had now denied this fauour vnto mee, hee should haue dealt with me but according to iustice; I haue liued a good time in this Parish, I haue beene inuited by my friends, called by the Bel, mooued by the good report I heard of you and others, to come to this Church: but I made many excuses, as of sicknesse, and going to other places, and did not come. And though I haue many sinnes which I must an­swere for, yet none at this time grieueth mee more, then that I haue liued vnder a painfull Ministerie, and yet was neuer partaker of it: so that you, and the whole Parish may iudge that I am either of no Religion, or of a contra­rie Religion to that which is professed in this [Page 194] Kingdome: pray for mee that this sinne may bee pardoned: heare me make a confession of my faith, and that I die in the faith of Christ, and am heartily sorrie for this mine offence: I pray you therefore make it knowne 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 crownes or gownes we doe otherwise, it is a sinne.

Quest. You propounded in the beginning fiue thinges which I ought euer to meditate on. The first is expounded to my great com­fort: concerning the second, which is Christs passion and death, what ought I especially to thinke of?

Answ. It is necessarie indéed you should thinke often of it: for nothing will make you more willing to die, then to be perswa­ded that Christ by his death hath washed you from sinnes, and by his resurrection hath giuen vnto you eternall life.

I remember that Hierome complaining much of the people of his time, that they had little féeling of the passion of Christ, crieth out after this sort: Euery Creature suffereth together with Christ, at his suffering: the Sun is darkened: the Earth is mooued: the Rockes cleaue a sunder: the Vaile of the Temple is diuided: the graues are opened: only mi­serable [Page 195] man suffereth not with Christ, for whom alone Christ suffered.

And Saint Bernard complaining of him­selfe, saith: I went on securely knowing no­thing of that fearefull iudgement of God, which was in heauen denounced against mee: and behold, the Sonne of a Virgin, the Sonne of the most high God is sent, and comman­ded to be slaine, that by the precious balme of his blood hee might heale 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 beene deadly, yea and to eternall death, the Sonne of God would neuer haue dyed, that he might cure them.

And that Augustine, meditating on the passion of Christ, saith, The Crosse of Christ it to vs the cause of all happinesse: it hath deliuered vs from the blindnesse of error: it hath restored vs from darknesse to light: it hath conioyned vs, being aliens, to God: wee were farre from him, it hath brought vs to his presence: wee were pilgrime Ci­tizens, it shewed vs to him: his crosse is the cutting off of discord, the foundation of peace, aboundance and largesse of all gifts.

Quest. What then is the passion of Christ?

Answ. It is that al-sufficient sacrifice of [Page 196] the Sonne of God, whereby he offered him­selfe to the Father, that he might merit for all that beléeue in him, iustification, by this obedience, sanctification, by his Spirit, re­demption, by his death, and eternall life, by his resurrection from the dead.

Quest. What moued Christ thus to suffer?

Answ. 1 The good will and pleasure of the Father.

2 The misery of mankinde.

3 Gods infinite and vnspeakeable loue.

4 The voluntary obedience of Christ himselfe.

Quest. Of what continuance was this pas­sion of his?

An. From the day of his birth, till the houre 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 wearinesse: in his soule, temptation, and heauinesse: in his e­state, pouerty, and needinesse: in his name, ignominy, and contemptuousnesse: in per­son, persecution, and weakenesse: and in his whole life, miserie, and wretchednesse: and to this end onely, that he, thus freeing vs from deserued ignominy, might bring vs in the ende vnto eternall glory.

Quest. But because his greatest suffering [Page 197] was about, and at his death, shew mee first what he suffered not long before he died?

Ans. When Dauid considered by the spi­rit of prophecie, of this point, he saith, The sorrowes of the graue haue compassed mee, the troubles of hel haue taken hold vpon me. And when Ieremy did consider it by the same Spirit, he crieth out in the person of Christ, Lament. 1.12. Haue you no regard, all yee that passe by this way? Behold and [...] if there bee any sorrow like vnto my sorrow, which is done vnto mee, wherewith the Lord hath afflicted mee, in the day of his fierce wrath: from aboue he hath sent fire in­to my bones, which preuaileth against them: hee hath spread a net for my feet, and turned mee backe; hee hath made mee desolate and daily in heauinesse.

He was in a Garden where Adam trans­gressed, his soule was heauy vnto death, hee sweat drops, or rather cloddes of bloud, trickling downe vnto the ground, and was constrained to cry, Father, if it bee possible let this cup passe from mee. There hee was assaulted by Satan, betrayed by Iudas, ap­prehended by Souldiers, and forsaken of all his professed Disciples.

Quest. And why, thinke you, was his soule thus perplexed?

Ans. Not for the feare of a bodily death; [Page 198] for that, he might, if he would, haue auoi­ded: But,

1 The meditation of sinnes tyranny, deaths victory, and Satans malice, al which had made hauocke of mankinde.

2 The consideration of those cursed con­tumelies, and that damnable death, which he was to vndergoe in his blessed body.

3 The thoughts he had of mans ingrati­tude, who was not thankefull nor mindeful of so great saluation.

4 The sense and féeling of Gods wrath, which hee susteined, and satisfied for our sinnes.

Quest. When he was apprehended and brought vnto Caiphas, surely the high Priest would vse him well.

Ans. Nay, hee is by him arraigned as a theefe, mocked as a foole, accused as an in­cendiary, stricken as one contemptible, and spit vpon, as an execrable person; and all this to frée vs from that shamefull exe­cration.

Qu. Was he no better vsed when he came before Pilate?

Answ. Not a whit: for,

1 Hee was accused as a seducer of the people, a seditious person, a conspiratour a­gainst the State, a subuerter of the Nation, an enemy to Caesar, and that he said of him­selfe, [Page 199] he was Christ the King. This he suf­fered, that so he might deriue, and take to himselfe that rebellion against Gods Maie­stie, whereof we all were guilty in Adam; and, by this humiliation, make satisfaction to God for vs. If he had defended himselfe, we had beene accused, or acquitted him­selfe, we had perished; but as a Lambe be­fore the shearer; he opened not his mouth, that wee might haue liberty to call vpon God.

2 He is ballanced with Barabbas, and thought lighter then a murderer: hee is condemned by a Iudge in the name of the whole Empire: and being thus condem­ned (though pronounced innocent) hee is scorned by Souldiers, attired like a foole, beaten with rods, spit vpon with reproch; and only because he bare the iniquities of vs all. Isai. 53.

3 He is cast out of the City, to giue vs a City; hee carried his Crosse, to carry our sinnes: he is brought to Golgatha, to suffer our reproach: he is crucified on the Crosse, to giue vs a crowne, euen a crowne of glory, reserued in heauen for vs. 1. Pet. 1.

4 He was crucified with theeues, that he might glorifie vs with Angels: with his hands spread abroad, that he might call all [Page 200] vnto him: with his naked body, that wee might not be ashamed of our nakednesse in heauen: with a feeling of thirst, that hee might shew his desire of our saluation: w [...]th drinking of gall, that hee might satisfie for t [...]at deadly iuice which Adam sucked out of the forbidden fruit: with his side pierced thorow, that the Church might bee washed with the blood and water that came out: with crying in feare, that wee might cry in faith: and with the losse of his life, that he might saue ours.

Quest. O cursed Caiphas, who thus arraig­ned him! O cursed Pilate, who thus con­demned! O thrice cursed both Iewes and Romans, who thus did execute the Sonne of God?

Answ. Nay, rather cursed bee our sins, for which he was arraigned, condemned, and executed. Hee that knew no sinne, was made sinne for vs, that we might be made the righ­teousnesse 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 vpon him, and with his stripes wee are healed. All wee like sheepe haue gone astray, wee haue turned euery one to his owne way, and the Lord hath laide vpon him the iniquities of vs all. Isai. 53.5.6. Hee hath redeemed vs from the curse of the Law, [Page 201] being made a curse for vs, that wee might bee made the righteousnesse of God in him: Gal. 3.14. And, wee were not redeemed with corruptible things, as siluer and gold, from our vaine conuersation, receiued by the tra­ditions of the Fathers, but with the precious bloud of Christ, as of a Lambe vndefiled, and without spot.

Quest. And at what time of the yeere did he suffer all this?

An. At Easter, at the feast of the Passouer, when the Iewes were commanded to kill a lambe in remembrance of their deliuerance out of Egypt, to shew that he was that lambe of God, that taketh away the sinnes of the world; yea, and that Lambe, which in Gods counsell, and its owne efficacie, was slaine from the beginning of the world.

Quest, You said before, that our Sauiour was crucified: to what end did hee vndergoe this punishment?

Ans. 1 That he might deriue the curse of the Law from vs vnto himselfe. Gal. 3.14.

2 That the corruption of our nature, be­ing crucified with him, our inherent vitiosi­tie might be abolished, that henceforth wee should not serue sinne. Rom. 6.6.

3 That hauing paied our debt, he might bring in, and cancell that hand-writing, wherewith wee were bounden, that so the [Page 202] memory of our sinnes being blotted out, they might not appeare before God, a­gainst vs.

5 That his bloud might bee a lauer, to purge our soules from all their spots of sinne.

6 That we might so haue iust cause euer to acknowledge and magnifie the loue of Christ towards vs. Ephes. 5.1.

Quest. I see by this why Christ was cruci­fied: but why did he die vpon the Crosse?

Answ. 1 That hee might ratifie the eter­nall couenant 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 sinne, which is death. Rom. 6.20. 2. Tim. 1.10.

4 That by death hee might ouercome him, who had the power of death, that is, the diuell. Heb. 2.14.

5 That he might take from vs the feare of death. Heb. 2.15.

6 That we by it should die so vnto sin, Rom. 6.11. that it should no more reigne in our mortall bodies. Rom. 6.13.

7 That wee might belong properly to Christ. Rom. 7.4.

8 That they which liue, should no more liue vnto themselues, but vnto Christ, who [Page 203] died and rose againe for vs. 2. Cor. 5.15.

9 That wee might know and acknow­ledge the great loue of Christ towards vs. 1. Ioh. 3.16.

10 That wee might liue with Christ. 1. Thess. 5.10.

11 That we might learne to die coura­giously, for his and our brethrens cause. 1. Ioh. 3.16.

12 That by this meanes, Gods mercy and iustice might both be glorifyed, in this redemption and saluation of mankinde Iohn 3.14.

Quest. Is this death of Christ profitable to euery singular man in the world?

Ans. It was effectually profitable onely to the elect: for,

1 He gaue his life for his sheepe. Iohn 10.15.

2 Hee deliuered his people from their sinnes Matth. 21.

3 For them he sanctified himselfe. Ioh. 17.

He praied onely for them. Ioh. 17.

If he had died intentionally for all, and all had not beene saued, hee should haue missed of his purpose.

4 Els the sinne of man were of ability to disanull the intent of Christ.

Quest. How is Christs death thus merito­rious?

Answ. 1 In that hée was both God and man. Acts 20.

2 In that it was a voluntary death. Philip. 2.7.

Quest. Tell mee now what benefit comes vnto me by this death of Christ?

Answ. Great euery way: for by it,

1 There is such a satisfaction made fully for your sinnes, that they shall neuer rise vp in iudgement against you. 1. Ioh. 1.7.

2 God is pacified, and reconciled to man Rom. 3.24.

3 Satan is ouercome. Gen. 3.15.

4 Death is swallowed vp in victory, and the feare thereof is so taken away, that to the faithfull, it is now nothing but a passage to eternall life. Hos. 13.14.

5 You are acquitted and iustified from your sinnes. Rom. 4.25. & 5.19.

6 The Partition-wall betwixt Iewes and Gentiles is broken downe. Eph. 2.14.

7 All the faithfull, vnder both the Old and New Testament, are become subiect vnto 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 Sampson, killing more at his death, then in his life; the brasen Serpent, which cured [Page 205] such as looked vp vnto it; and the sacrifices which were offered before for sinnes.

9 By the death of Christ, you euer die to sinne, and crucifie the flesh, with the affecti­ons and lusts. 1. Pet. 2.24. Rō. 6.6. Gal. 5.24.

10 In a word, by it you haue remission of sinnes, sanctification of spirit, and euerla­sting life after death.

Quest. What must I heere meditate of?

An. You must meditate: 1 Of the feare­full wrath of God against sinners, which could not be appeased by any other meanes.

2 Of Gods great mercy, who to saue mankind, would haue his Sonne killed.

3 Of Christs great humility, who thus abased himselfe to exalt vs.

4 Of the vglinesse of sinne, which could by no other meanes be purged.

5 Of the estate of the members of Christ, who in this world must bee conformable to his passion.

6 That wee hate all sinne and iniquity, for which Christ suffered, and by which we crucifie him againe. Augustines meditation is fit to bee 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 mee destroyed death.

And againe: Looke vpon his wounds, [Page 206] when he hanged on the tree, his blood when he died, the price wherewith hee redeemed vs. He hath his body so placed on the crosse, as if hee bowed it downe to kisse thee: his armes spred out ready to embrace thee: and his whole body giuen to redeeme thee: Con­sider how great things these are, weigh them in the ballance of thine heart, that he may be wholly fastened in thine heart, who for thee wholly was fastened to the crosse.

And againe, meditate thus with that holy Father in his Soliloquies, and say, O Christ, the saluation of my soule, I hartily thanke thee for all thy benefits bestowed vpon mee from my youth till this mine olde age. I pray thee by thy selfe, forsake mee not. Thou didst create me when I was nothing, thou didst re­deeme me, when I was worse then nothing; I was dead, and when I was dead thou camest down vnto me, and tookest vpon thee morta­lity for my sake. Thou a King camest to a sub­iect to redeeme a subiect. Thou didst die and ouercome death, that I might liue. I was exal­ted by thee, when thou wast humbled for me: such was thy loue towards mee, that thou ga­uest thy blood to be shed for me. O my Lord, thou didst loue me more then thy self, because thou wouldest die for me. By such a meanes, by so deare a price thou hast restored me from exile, redeemed me from thraldome, preserued [Page 207] me from punishment, called me by thy name, signed me by thy bloud, annointed mee with that oile, wherewith thy selfe wast annointed, that of thee, ô Christ, I am named a Christian.

Thus thy mercy and grace hath euer pre­uented me.

Thus thou, my Deliuerer, hast deliuered me from many great and grieuous dangers. Did I wander? thou broughtest mee againe in­to the way. Was I ignorant? thou in­structedst mee. Did I sinne? thou corre­ctedst mee. Was I sorrowfull? thou comfor­tedst mee. Did I despaire? thou strength­nedst mee. Did I fall? thou didst helpe mee vp. Did I goe? thou didst leade me. Did I come? thou didst receiue me. Did I sleepe? thou didst watch ouer me. Did I cry? thou heardst the voice of my complaints. Grant good Lord, that it may bee euer pleasant vn­to me, to thinke often of these thy benefits, to speake often of them, often to giue thee thankes for them, and to praise thee for euer and euer. Amen.

Quest. But because I cannot thus meditate of Christs passion, vnlesse I bee able to ap­ply it to my selfe, how shall I make this ap­plication?

Answ. 1 By the word, 2. by faith, 3. by the Sacraments of Baptisme, & the Lords Supper. By the word, Christ is offered as [Page 208] by the hand of God; by faith, he is receiued as by the hand of man; & by the sacraments, he is sealed vp vnto vs as the Kings letters patents are by his Broad seale. For as by the word of God his fauour is signed vnto vs, so the same fauour is by the sacraments as a Broad seale ratified vnto vs, and by the spirit as a Priuy seale confirmed vnto vs.

Qu. Am I now bounden to follow Christ in his crosse?

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 roote?

3 You desire to haue heauen, do you not know that by many tribulations you must goe thither?

4 You are one of Christs grapes; Christ was pressed in Gods wine-presse: and would you giue out your swéet liquor with­out the like pressing which he endured? Au­gustine said well: When thou beginnest to liue godly in Christ, thou art put into the wine-presse, prepare thy selfe that thy wine may be pressed out.

5 It is an argument that God loues you not, if you endure no afflictions: you are a bastard, and no sonne, Heb. 12.14. An Hea­then man could say thus much: No man is [Page 209] more miserable then he who endureth no mi­serie: it is a signe that hee is contemned of God as an idle and cowardly person. And if, saith Augustine, you will goe to Canaan, Nihil infe­licius feli­citate pec­cantium. you must goe as it were by fire and water tho­row the wildernesse of this world. No crea­ture is more vnhappy, then hee 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 Wisdome could, Salomon had not died: if strength, Samp­son had not died: if Riches, Diues had not died: if beauty, Absalom had not died. Wheresoeuer we goe, if wée carrie with vs not the vgly picture of death, as some Ro­manists doe, but the true picture of Christs death in our hearts, we shall neuer bee too fearefull of death.

Qu. I trust I shall thus meditate of Christs death and passion: but is it not my duty at all times, especially in sickenesse to thinke often of his resurrection?

Answ. The Apostle Paul did account all things but losse and dung, for this excellent knowledge of Christs death, and the vertue of his resurrection. Phil. 3.10.

Quest. What is the vertue of his resurre­ction?

Ans. It is nothing else but the power of his Godhead, or the power of his Spirit, whereby he raised himselfe mightily from the dead, and that on our behalfe.

For know this to your comfort, that he did rise againe from the dead, not as a pri­uate, but as a publike person, so that all the elect haue, and are, by his resurrection rai­sed out of the graue of sinne, by regenerati­on in this life, and shall one day by it be rai­sed out of the graue of death, to eternal glo­rie in the life to come.

Qu. What vse may I make of this.

Answ. By it:

1 You may bee comforted against the feare of all your spirituall enemies, and say thus to your sicke soule; Christ is risen a­gaine from the dead, and so hath subdued all mine enemies vnder me, & will daily more and more subdue them in me. I may haue afflictions in this world: but Christ bids me to bee of good comfort, for he hath ouer­come the world, Ioh. 16.33. and, This is the victory that ouercommeth the world, euen my faith, 1. Ioh. 5.4. I will say with Dauid: Why art thou disquieted, O my soule, and why art thou troubled within me? The Lord is on my side, I will not feare, what either man, or miserie, or sin, or death, or hell, or the Diuel can doe against mee. I [Page 211] haue God to bée my Father, and Christ to be my elder brother; I will not feare in the euil day. I am not alone, Christ is my com­panion. This shall be my studie, to beléeue thinges inuisible, to hope for that which is deferred, and to loue God to the end, though he writeth bitter things against me, and ma­keth mee to possesse the sinnes of my youth. Though hee kill me, I will trust in him. I am in Christ Iesus, and therefore fréed by his bonds, healed by his stripes, crucified by his death, raised by his resurrection, iustified by his obedience, sanctified by his spirit, and glorified by his glorious Ascension into Hea­uen. Now my flesh, by the benefit of Christ, who rose againe in my flesh, is not spe, but re, not in hope, but indéede saued. For in him mine head, it is alreadie both risen and ascended vp into Heauen. My flesh, being safe in this her head, shall bee also saued in her members. Let them securely triumph, their head will neuer forsake them.

2 You must learne to rise from sinne, to newnesse of life; to séeke those thinges that are aboue, and not those thinges which are beneath: to set your affections on Heauen, and heauenly things. If you be partaker of the first resurrection, the second death shall take no hold of you, Reuel. 20.6. If you doe not this, Christs death shal doe you no good: [Page 212] For as hee died and rose againe: so must you rise from sinne to righteousnesse, and from death to life. Therefore awake thou that sleepest, and stand vp from the dead, and Christ shall giue thee life. Ephes. 5.14.

Quest. If I can thus meditate of Christs death and resurrection, I doubt not but death will bee better welcome: for if I weare his Crowne of thornes, I shall one day weare his Crowne of glorie: If I can pledge him in his Cup of gall, I shall drinke of his sweet wine: If I die with him in this World, I shall liue with him in that which is to come. But you told mee that I must meditate of the deceitful­nesse of this World: must I doe so, that I may leaue it more willingly?

Answ. You must néeds doe it; the World is like Laban, it will giue you Leah for Ra­chel: it will change your wages: it wil send you with Iaakob emptie away. It is a Syren; it will sing to you, to sinke you. It is as Iael, Hebers wife, it will offer you milke and co­uer you with a mantle, and in the end strike a naile into the temples of your head. It will salute you as Ioab did Amasa, and kill you as Amasa was by Ioab killed. With Iu­das it will kisse you, and with Iudas also it will betray you. For this cause,

Salomon cried, Vanitie of vanities: all is but vanitie.

Iohn said, Loue not this World nor the thinges of this World; hee that loueth this World, the loue of the Father is not in him. 1. Ioh. 2.16.

To this purpose, the Fathers haue ma­ny notable Meditations. Augustine said;

This World is more dangerous fauning then fighting; and more to be auoided when she inticeth to loue, then when shee compel­leth to contempt.

Againe: O yee louers of this World, for what doe you labour? haue you heere any greater hope, then to become friendes of this World? what is there which is not fraile and full of perill? and by how many perils doe you come to a greater perill? This life is mise­rable; death vncertaine, it comes vnawares: and after all the punishment of our negligence is eternall punishment.

Againe: The World passeth away and the lusts thereof. What wilt thou doe? whether wilt thou loue temporall thinges, and passe away with time, or loue Christ, and liue for euer?

Againe: Behold, the World is trouble­some, and we like it: what would wee doe if it were calme? how would wee cleaue vnto beautie if wee so affect deformitie? how fast would wee gather the flowers, who fill our hands with the thornes?

Againe: This ruinous World is beloued of vs: what would we doe if the building were faire?

Againe: The Lords of this World haue true asperitie, false iucunditie, certaine mise­rie, and hopelesse felicitie.

Gregorie said; Beholde, this World which wee loue so much, passeth away. These Saints, at whose monuments wee stand, did con­temne the then florishing World: they had long life, continuall health, rich estate, many children, long peace: and yet when that World florished in it selfe, it withered in their hearts. Beholde, now it withereth in it selfe, and flo­risheth in our hearts. Euerie where death, sorrow, desolation is at hand. Wee are bea­ten on all sides, filled on all sides are we with bitternesse and yet being blinded with carnall concupiscence, we loue the bitternesse of this World: shee flieth, we pursue her: she falleth, we leane vpon her: and because wee cannot keepe her from falling, we fal with her, whom we hold falling.

Bernard said: Hee that begins to thinke Christ sweet, will esteeme quickly the world as bitter.

Againe: This World is full of thornes: they are in the Earth: they sticke in thy flesh. To bee amongst them, and not to bee hurt by them, proceeds from Gods power, not our owne.

Againe: The World crieth, I wil faile th [...] the flesh crieth, I will infect thee: the Deuill crieth, I will deceiue thee: but Christ crieth, I will refresh thee.

Againe: The danger of this World is seene in the paueitie of such as passe well tho­row it, and the multitude that perish in it. In the Massilian Sea, of foure Shippes scant one is drowned: in the Sea of this World, of foure soules scant one is saued.

Chrysostome said, The World is a Sea, the Church a Ship, the Saile Repentance, the Rud­der the Crosse, the Pilot Christ, and the Holy Ghost the Windes.

I would with you therefore to bid this vaine World Adieu, and to say with the blessed Apostle Saint Paul: God forbid that I should reioyce in any thing saue in the crosse of Christ, whereby the World is crucified to me, and I vnto the World.

Quest. I shall doe this the better, if you tell mee what God hath prepared for mee in Heauen: and of this I desire to be instructed from you.

Answ. The Apostle Paul, thinking vpon this saith: The Eye hath not seene, the Eare hath not heard, neither hath it entred into the heart of man to conceiue the good things which God hath prepared for them which loue him.

The Eye, saith Augustine, hath not seene it, because it is not Colour; the Eare hath not heard it, because it is not a Sound; the Heart cannot comprehend it, because it must Comprehend the heart: and this wee shall more fully perceiue, by how much wee doe more Faithfully, beléeue, Firmely expect, and Ardently desire.

God (saith the said Father) hath prepa­red that for them that loue him, which can­not be Apprehended by faith, Attained to by hope, or obtained by charitie: 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 glorie, begin with mine estate after I am dead; what shall I enioy in the Kingdome of Heauen?

Ans. You shall be carried to the Bosome of Abraham: the Celestiall Paradise: the House of your Father: the new Holy and durable Ierusalem: you shall then enter into your Masters Ioy: you shal haue an Inheri­tance immortall, vndefiled, which withereth not, reserued in the Heauens: you shall Rest from your labours, haue Peace from your Enemies, and behold the Glorie of God in Christ Iesus: in which place shall bee such, and so many ioyes, as all the Arithmeticians in the World are not able to number them: [Page 217] all the Geometricians are not able to weigh them: all the Grammarians, Rhetoricians, and Logicians are not able to expresse them in fit termes. There shall bee ioy aboue vs for the Vision of God, about vs for the vision of the Angels, beneath vs for the vision of the Heauens, and within vs for the vision of Happinesse. There Salomons wisdome shall be reputed but folly: Absaloms beautie but deformitie: Azaels swiftnesse but slownesse: Sampsons strength but weaknesse: Methusa­laes long age but infancie: and the King­dome of Augustus Caesar but beggerie.

Quest. By what meanes shall I obtaine this happinesse?

Answ. By Gods mercie that giueth it: by Christs Merit that bought it: by the Gospell that offereth it: by Faith that receiueth it: and by the Spirit that sealeth it vnto your soule.

Quest. What is the obiect of it?

Ans. The Vision, knowledge and com­prehension of God in Christ. We shal indéed behold the Angels, and enioy their compa­nie: sée the Saints and haue their societie. But as the ioy of a Courtier is in the pre­sence of his Prince: so the ioy 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 [Page 218] in thine house, for they shall euer praise thee: Psal. 8.4. We shall see him as he is: 1. Ioh. 3.3.

The Angels doe this in the Kingdome of Heauen: and wee shall doe it in the same Kingdome. Here we liue by faith there we shall liue by sight.

Quest. Is this felicitie prepared for all?

Answ. For all that beleeue it is prepared. The Elect haue obtained it, the rest are harde­ned, Rom. 11.7. In euery Nation, hee that feareth God, and worketh righteousnesse, is accepted of him: Acts 10. There is neither Iew nor Gentile, Grecian or Barbarian, Male or Female, Bond or Free; but wee are all one in Christ Iesus. Gal. 3.27.

Quest. Shall my bodie only, or my soule only. or both bodie and soule enioy this feli­citie?

Answ. Both bodie and soule: your soule shal be sanctified throughout and your body made like vnto the glorious bodie of Christ Iesus. Phil. 3.20.

Quest. Shall this very bodie of mine rise a­gaine 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 haire of our head perish. Luke 21.18.

2 Euery one shall receiue in his bodie [Page 219] that which he hath done, be it good or euill. 2. Cor. 5.10.

3 God hath consecrated this bodie of yours, to be a Temple for the holie 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 speake more expresly, vnlesse hee should haue taken his owne skinne, with his owne hands, as Ter­tullian well obserued.

5 Christ rose againe in his owne bodie: and you shall rise as he did.

6 In this bodie, you haue suffered for Christ, liued for Christ, and in it you shall reigne with Christ.

7 You shall be happie: but how happie, if one part should perish: saith Tertullian, in his booke of the Resurrection of the flesh?

8 I am sure, saith Iob, that my Redée­mer liueth, & though after my skin wormes destroy this bodie, yet shall I sée God in my flesh, whom I my selfe shall sée, and mine eyes shall behold, and none other for mee, though my reines are now consumed with­in me. Iob. 19.25.

Quest. O that you could teach me this by some such comparisons, as might confirme [Page 220] my faith concerning this doctrine: for there are many Sadduces in the world at this day who denie the resurrection of the bodie.

Answ. Indéed I remember, that Grego­rie in his Morals hath a like saying of some in his time. There are, saith he, a number of people, who (considering, that the soule is dissolued from the bodie, that the bodie is turned into rottennesse, that rottennesse re­turneth to dust, and that this dust is resolued into the first elements) cannot see how that by reason there should be any resurrection; and, beholding drie and dead bones, mistrust that they shall not againe bee clothed with their flesh, and so reuiue. Such men, though they cannot by faith beleeue as they ought the bodies resurrection, yet let them be per­swaded by this naturall reason; What, I pray, then doth the whole world, but imitate our resurrection daily in her elements? For wee see daily, that trees in winter want both leaues and fruit: and behold, suddenly in the spring time, out of a drie tree, as it were by a new resurrection, leaues bud out, fruits ri­pen, and the whole tree is apparelled with her reuiued beautie. Let them behold the dead kernell set into the earth, how a tree sprouteth out of it: and let them deuise if they can, where that great tree was in so small a seede. Where was the bodie? where [Page 221] the barke? where the branches? where the greene leaues? where that plentie of fruit? Do they not perceiue that all these were in the kernell, or seede, before it was cast in­to the ground? Why then should they wonder, how a little dust, resolued into e­lements, should, when God will, become a liuing bodie againe? seeing that so small a seed, comming first out of a tree, should by the power of God, become an huge tree a­gaine. For, as the tree is in the kernell, so are our bodies in the glorified bodie of Christ.

In the man Christ (saith Cassiodorus) is the flesh of euery one of vs; yea, our very blood, and a portion of vs. Therefore I beleeue, that where my portion reigneth, there shall I reigne: where mine owne blood ruleth, there do I perceiue that I shall rule: where my flesh is glorified, there know I that I shall be glori­ous. And why then shall it séeme strange vn­to you, that God is able to raise your body againe at the last day? A Tayler can rip a garment, and set it together againe, though it bee in a thousand pieces: a Clockma­ker can take asunder euery wheele of a watch, and ioyne it together again: and shal not God be able to doe the like for your bo­die? Why, my deare brother, did God cre­ate you of nothing, & can he not restore you [Page 222] from something? doth not he hold all the e­lements in his hands? is not he more skilful, then that Alchymist, who can extract the quintessence of any substance, or that gold­smith, who though many mettals bee min­gled together, yet can he seuer each one to his first substance? is not he the Lord God of all flesh? is there any thing hard to him: Ie­rem. 32? Can the Phoenix rise out of her own ashes, and shall not you arise out of your owne dust? Can the trees reuiue againe in the spring, and cannot you reuiue againe at the last day? You sée that many birds and flies are dead all winter, and reuiue in summer: you know that the corne which at the séede time is cast into the ground, groweth vp in haruest. Shall God (saith Augustine) quicken the rotten and dead graines of seed, whereby thou liuest in this world, and shall bee not much more raise thee vp, that thou maiest liue for euer? Know then, that as euery night hath his day, euery Sunsetting his Sunrising, e­uery sleeping his awaking, euery labour his rest, and euerie winter his spring time: so, euerie death shall haue his life. Say then, euen when you are to die, Post tene­bras spero lucem: After darkenesse I hope for light, Iob. 17.12. For, if the Spirit of him that raised vp Iesus Christ from the [Page 223] dead dwel in you, he that raised vp Christ from the dead, shal also quicken your mortall body, by his Spirit that dwelleth in you. Reade, and reade often the 1. Cor. 15. chapter, and those two golden Chapters of the last resurrecti­on, and eternall life, in Bucanus his Institu­tions, and you shall be much comforted and confirmed in this point.

Quest. I beleeue that I shall see the good­nesse of the Lord in the land of the liuing: but when I see him, what shall bee the qualities where with my body shall be adorned?

Ans. It shall be, 1 Immortall: for, this mortall shal put on immortalitie. 1. Cor. 15.

2 Incorruptible: for, this corruptible shall put on incorruption. 1. Cor. 15.

3 Spirituall: it is sowen a naturall body, it shall rise a spirituall bodie. 1. Cor. 15.

4 Strong: it is sowen in weaknes, it shal 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 iust.

6 Beautifull: it shall shine like the stars, be bright as the Sunne, and cleare as Cry­stall. Dan. 12. Matth. 22. 1. Cor. 15. The glory of the hea­uenly bodies is one, & the glorie of the earth­ly bodies is another.

Quest. Why saith the Apostle, that our bo­dies shall be spirituall bodies?

Answ. Not that the essence shall be chan­ged, but the qualities of that essence: they are called spirituall;

1 Because they shall giue themselues wholly to be gouerned by the Spirit.

2 They shall be vpheld by the power of the Spirit: so that they shall need no meat or drinke: but, by the Spirit of Christ, shall be nourished to eternall life.

Quest. And why say you they shall be per­fect?

Answ. Because as there is no pollution in heauen, so shall there be no imperfection. The yong infant shal not rise in his infancy, nor the aged person in his decrepite age, nor the blind person without his fight, nor hée that is borne lame or imperfect, with that imperfection: but séeing our resurrection is a new creation, we shall then be as in our first creation: Aug. lib. 11. de ciuit. Dei, cap. 13. And in his Enchiridion to Laurentius, he saith: The bodies of the Saints shall rise without any maime, without any deformi­tie, without any corruption, without diffi­cultie, in which there shall be as great facili­tie, as there is felicitie. Lyra ad Ephes. cap. 4. ver. 13.

Looke to the 1, Adam created a perfect man: the 2, Adam rising a perfect man: and Gods promise Philip. 3.21. 1. Cor. 15. [Page 225] 49. to make our bodies like Christs bodie, and you will resolue w [...] comfort of this truth.

Quest. As my bodie shall be thus renued, so shall not my soule be renued?

Answ. It shall: Then shall the glorious Image of God shine in it: for:

1 Your vnderstanding shall be full of the knowledge of God, which he shall immedi­ately reueale vnto you.

2 Your will shall perfectly obey God.

3 All your affections shall be so purified and well ordered, that there shall be a swéet harmony betwixt all the faculties of your soule.

Quest. Can you shew me this by any com­parison?

Answ. Lactantius will do it for me. As a candle (saith he) while it is in the lanterne, it giueth a good light, and enlightneth the lanterne it selfe: and if it bee taken out, al­though the lanterne bee left darke, yet the candle shines more cléerely, than it did be­fore: so while the soule is in the body, it is the light and gouernour thereof; and when it forsakes the bodie, although the bodie bee left dead, and insensible, yet then the soule enioyes her proper vigour and brightnesse. Lib. 7. cap. 12. Diuin. Iustit.

Quest. That I may the better thinke of this glorious e [...]tie, and eternall glorie, tell mee what the ancient Fathers haue thought of it?

Answ. They indéed (sequestring them­selues from the mist and mudde of this pre­sent world) saw more clearely than we, the happinesse of Paradise, and therefore they haue many diuine meditations of this mat­ter. I will repeate some: and reade you to this purpose the two last Chapters of the Reuelation.

Augustine said: Such is the beautie of e­ternall righteousnesse, such is the ioy of that eternall light, that if wee might stay there but for one day, euen for that time alone, wee should contemne the innumerable yeares of full delights, and circumfluence of all hap­pinesse.

Again: We can more easily tell what there is not in that eternall life, then what there is. There, there is no death, sorrow, l [...]ssitude, or infirmitie: There, there is no hunger, no thirst, no heate, no corruption, no want, no mourning, no griefe.

Againe: Haste, haste to that place, where you shall liue for euer: for, if you so loue this miserable and mutable life, where you liue with such labour; and for all your run­ning, riding, sweating, and sighing, you can [Page 227] hardly prouide necessaries for your selues: how much more ought you to loue eternall life? where you shall not labour, but enioy all securitie, all felicitie, happie libertie, and hap­pie blessednesse: where we shal be like Angels, the righteous shine like stars: where God shall be all in all vnto them, who shal be seen with­out end, loued without wearinesse, praised without irksomenesse.

Againe: This inheritance, I meane this of Christ, by which we become fellow heires with him, is not lessened by the multitude of possessors, nor straitned by the number of heires; but it is as great to many as to few; to euery one, as to all.

Againe: Doe we loue riches? let vs there keepe them, where they cannot be lost. Do we loue honor? let vs there haue it, where honor is giuen to none but the worthy. Do wee de­sire dignitie? let vs there affect to get it, where being once gotten, we may not feare to lose it. Do we loue life? let vs there seeke it, where it is not ended by death.

Againe: Such shall be there the delight of beautie, that thou shalt euer haue it, and neuer be glutted with it; yea rather thou shalt euer be satisfied, and neuer glutted. For if I say, thou shalt not be satisfied, there shall be hun­ger: if satisfied, thou maiest feare satietie there, where there is neither fulnesse nor famine. [Page 228] I know not what to say: but God hath what to giue.

Againe: Behold the Kingdome of hea­uen is set to sale: if thou wilt, thou mayest buy it. Thinke not much of the greatnes 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: giue thy selfe, and thou shalt haue it. Thou wilt say, I am euill, and perhaps he will not take mee: by giuing thy selfe to him, thou shalt become good.

Againe: The poore widow bought as much for two mites, as either Peter did by forsaking his nets, or Zacheus by giuing halfe his goods to the poore.

Againe: In the citie of God, the King is veritie; the Law, charitie; the dignitie, equitie; the peace, felicitie; the life, eternitie: but it is contrarie in the diuels citie: there the king, is falsitie; the law, cupiditie; the dignitie, iniquitie; the hapinesse, contention; the life, temporalitie.

Againe: Compare we this life temporall, with that which is eternall, and it is but a death, rather than a life. For, this continuall decaying of our corrupt nature, what is it else but a prolixitie of death? But what tongue can expresse, what minde can comprehend the ioyes of heauen? to be amongst the quire of Angels, to bee with the blessed spirits, to [Page 229] behold the presence of God, to see that most cleere light, to bee affected with no griefe, to reioyce in the gift of perpetuall in­corruption.

Againe: There shall we enioy whatsoeuer shall be louely: nay, can we desire that which wee shall not enioy? There we shall rest, there we shall see, there we shall know, there we shal loue, there wee shall praise; wee shall praise that Being, which shall bee in the end, and without end. For what else is our end, but to come to that kingdome which is without end?

Againe: There this shall be the sole ver­tue, to see that thou louest; and the soue­raigne felicitie, to loue that thou seest. There shall blessed life be drunke, out of her owne fountaine, where the vision of veritie shall bee most cleerely opened.

Gregorie said: Let vs runne and follow Christ: heere are no true ioyes; but there they are reposed, where there is true life.

Againe: Because in the elect, in this life, there is a diuersitie of workes, there shall bee without doubt, in the life to come, a distincti­on of dignities: that wherein heere one excel­leth another, there he may surpasse his fellow in reward: yet though all haue not the like dignitie, yet all shall haue one and the same blessed life.

Bernard said: There are twelue starres in the Crowne of Christians in heauen: The first is memorie, without forgetfulnesse: the second, reason, without error: the third, will, without perturbation: the fourth, impassibilitie, in which the bodie shal rise: the fift, brightnes, by which it shall be like Christs glorious bodie: the sixt, agilitie, to mooue according to the mobilitie of our mindes: the seuenth, transparencie, that albeit it be solid and thick, yet shall it be impe­netrable: the eight, to loue our neighbor as our selfe, in truth: the ninth, to see cleerely, that our neighbour loues vs as himselfe: the tenth, to loue God perfectly, but more than our selues: the eleuenth, to loue our selues, but for God: the twelfth, to see God louing vs, more than he loued himselfe.

Againe: O that blessed Region of Para­dise! O that blessed Region of delights, for which I sigh, in this vallie of teares! where wisedome shall shine without ignorance: memorie without forgetfulnesse, vnderstan­ding without error: and reason without ob­scuritie. Blessed are they that dwell there: they shall for euer and euer praise God. The kingdome of God is granted, promised, shewed, receiued: Granted in predestination, promised in vocation, shewed in iustification, receiued in glorification.

Prosper said: The life to come is that, where­by [Page 231] wee beleeue that it is blessedly sempiter­nall, and sempiternallie blessed: where there is certaine securitie; secure tranquilitie; safe iucunditie; happie eternitie; eternall felici­tie; where there is perfect loue, no feare; an euerlasting day, swift motion; and in all, one spirit,

To conclude, thinke you of the goodliest sights that euer could be seene; the most me­lodions musick, that euer could be heard; the most delicate diet, that euer could be tasted; the greatest honor, that can be enioyed; the best companie, that may be possessed; and all the comforts that you can haue in this life: and in comparison of the ioyes of the king­dome of heauen, they are but a point, and lesse than a point: they are petie ioyes, pea­cocke ioyes, the ioyes of prisoners and poore pilgrimes.

Quest. I shall like the better of this life eter­nall, if you giue me such a taste here of eternall death, that I do not feele it in the life to come: Can this eternall death be described?

Answ. It cannot any more, than eternall life: for as the heart cannot comprehend that one: so the tongue cannot expresse this other.

Quest. But what saith the scripture of it?

Ans. Very terrible and fearefull things: as,

Deut. 32.22. Fire is kindled in my wrath, & shall burne down to the bottom of hell.

Psal. 10.6. Vpon the wicked he shall raine snares, fire, and brimstone, & stormie tempests: this is the portion of their cup.

Mat. 25.41. Depart from me ye cursed, in­to euerlasting fire, prepared for the diuell & his angels. These shall go into euerlasting paine.

Reuelat. 20.10. The diuell was cast into a lake of fire and brimstone, where the Beast and the false prophet shall be tormented, euen day and night for euermore.

Chap. 21.8. The fearefull and vnbeleeuing, and abominable, and murtherers, and whore­mongers, and forcerers, and idolaters, and all liers, shall haue their part in the lake, which burneth with fire and brimstone, which is the second death.

2. Thessal. The Lord Iesus shall shew himself from heauen with his mightie Angels, in flaming fire, rendring vengeance vnto them that do not know God, and which obey not the Gospell of our Lord Iesus Christ: which shall bee punished with euerlasting perdition, from the presence of the Lord, and from the glorie of his power.

2. Pet. 4. God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them into chaines of darknesse to be kept vnto damnation.

Matth. 22.13. Binde him hand and foote, take him away, cast him into vtter darknesse, there shall be weeping and gnashing of teeth.

Esai. 30, 33. Tophet is prepared of old, it is euen prepared for the king: hee hath made it deepe and large: the burning thereof is fire and much wood: the breath of the Lord, like a riuer of brimstone, doth kindle it.

Chap. 34.14. The sinners in Zion are afraid, feare is come vpon the hypocrites. Who shall dwell with the deuouring fire? Who shall dwell with the consuming burnings?

Quest. And what say the Fathers of it?

Answ. Chrysostome wisheth that men in ta­uernes 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 hee, that is damned and drow­end there, shall neuer come out. From hell there is no redemption: because there neither can the father helpe the sonne, nor the sonne his father.

There can bee found no friend, or kinsman which can giue a ransome of gold or siluer, which now like couetous persons they heape vp, suffering the poore to pine by pouertie, and perish for hunger and cold. But these mi­serable men shall be constrained to crie, What hath our gold profited vs? &c. Wisd. 5. From [Page 234] hell there is no redemption: there is weeping and wailing, and none to pitie them: there is dolor, and horror, and crying out, and none to heare them.

Gregorie saith: After a most fearefull sort, the wicked haue a death without death, an end without end, ceasing without ceasing; Because, that death, euer liueth: that end, euer beginneth: and that ceasing, knoweth not how to cease.

Againe: In hell there is vntollerable cold, vnquenchable fire, the worme that neuer dieth: an intollerable sauour, palpable darknesse, and scourgings by whippers: the most fearefull vi­sion of Diuels, the confusion of sinners, and de­speration of any good. There shall be a double hell: the one of intollerable heate, the other of surpassing cold.

Chrysostome saith: Let a man imagine ten thousand hels, all is nothing to this, Of being seperated from Christ: to heare this, voice: Depart from me yee workers of iniquitie: to be accused, that thou hast not fed the hungrie, clothed the naked, &c.

Bernard saith: Wee haue deserued hell, where there is no meate, no comfort, none end: where the rich glutton begged but a cup of cold water, and could not obtaine it.

Quest. Are all, thinke you, tormented there alike?

Answ. The least torment shall be end­lesse, comfortlesse and remedilesse: yea Gre­gory saith, That as the same Sunne shineth vp­on al, but yet heateth not al alike: so the same fire of hell burneth all the wicked, yet it doth not burne all alike. As heauen hath many mansions of glory: so hell hath many places of horror. According vnto the manner of the sinne, is the manner of the punishment.

The which if it be true, ought to keepe vs from abominable sinnes, that at the least there might bee a mitigation of torments. For, mighty sinners shall bee mightily puni­shed: and, hee that knowes his Masters will and doth it not, bee shall be beaten with ma­ny stripes.

These are the lessons, my good Auditor, which I haue shortly giuen you as a dire­ction to die: and the Lord so sanctifie them vnto your soule, that whether you liue you may liue to him, or whether you die you may die to him: so that whether you liue or die you may be his. Amen.


A CONSOLATO­RIE EPISTLE A­gainst all Crosses.

CHristian Reader, as before I haue armed thee against the feare of death, so in the ende of this booke I would faine arme thee a­gainst the feare of all dan­gers. I cannot doe it better, then by recal­ling to thy mind the temptations of Christ, set downe in that Epistle, which once I presented to an Honorable person in this Kingdome.The Lord Russell. Satans so­phistries. Master Perkins, who had the vse onely of his left hand. Matth. 3. Mat. 4.1. And the rather, because I feare that a new Dedication of that booke vnto him, will put out mine from that worthy mans workes: who hath done more good by his one hand, in this Church, then the most haue done by both theirs. For thy comfort therefore vnderstand with me, that as Iohn the Baptist was in one desert, so our Sauiour Christ hee was in another: [Page 237] but as these two differed in their being in the world: so did they not accord in their be­ing in the wildernesse. Iohn was with some men, Christ with none; Iohn was with wild men, Christ with wild beasts; Iohn was preaching, Christ praying; Iohn was bap­tising, Christ fighting; Iohn was feeding, Christ fasting; Iohn was encountring with Diuels incarnate, Christ did encounter with the Prince of those diuels. From Iohn preaching in the desert, learne we diligence in our calling: from Christ tempted in the desert sée we troubles in our calling:Ps. 34.19 Ma­nie are the troubles of the righteous, but the Lord deliuereth them out of all.

If it please you but to reade the story of the Gospell, amongst many other things you shall see set downe, that monomachy or single combate which was hand to hand be­twixt Christ and the Diuell. And as for Christ Iesus, you shall sée him fasting, figh­ting, conquering. Fasting and an hungrie, to shew he was man: fighting and encoun­tring, to shew hee was Messiah; and con­quering and triumphing, to shew hee was God. And as for the Diuell, you shall see him obeiecting, answering, flying. Obiec­ting, thatMat. 4.3. Christ might despaire;Mat. 4.6. answe­ring, that hee might presume; and flying,Mat. 4.11 when he could not ouercome.

In Christs temptations, we see the e­state of the1. Pet. 2.21. Church; in Satans assault, we sée his malice to the1. Pet. 5.8 Church. Is Christ tempted? thinke it not strange if wee fall intoIo. 15.20 temptations. For the griefe of the head, is the griefe of the1. Cor. 12 26. members: and the temptation of Christ, sheweth the temp­tations ofIo. 15.20. Christians. It is true of Christ, thatAct. 14.21. by many tribulations hee did enter into the kingdome of God: thatHe. 2.1 [...]. our High Priest was consecrated by afflicti­ons, that so hee must suffer and enter into hisLuk. 24.26. glory.

He is no sooner borne into the world, but hée isMat 2.14 hunted by Herod; baptized at Iordan,Matth. but Sathan sets on him: a Preacher of repentance but theIoh. 7.1. Scribes proscribe him; toLu. 11.15 worke miracles, but the Pharisees slander him. Hee is no soo­ner to suffer, butIo. 12.27 the Diuell assaults him; apprehended, but theIo. 18.28. Iewes deli­uer him; deliuered, butLuk. 23.11. Herod derides him;Mat 27.27. derided, butLu. 93.24 Pilate condemnes him; condemned, but the Souldiers abuse him. Is hee on the Crosse? theMat 27.39. people will not pitty him; is he risen? the High priests wilMat. 28.15. belle him. In a word, is hee vpon earth? he is tempted in hisLuc. 11.16. person is hee in hea­uen? hee isAct 9.4. tempted in his members. Thus the life of Christ was a warfare vp­on [Page 239] earth, and the life of Christians must bee a warfare vpon earth. We liue heere in a sea of troubles: the sea is the world, the waues are calamities, the Church is the ship, the anker is hope, the sailes are loue, the Saints are passengers, the hauen is heauen, and Christ is our Pilot, When the sea can continue without waues, the ship without tossings, and passengers not be sick vpon the water, thou shal the Church of God be without trials. Wee begin this voyage so soone as we are borne, and wee must saile on till our dying day.

We doe reade in Gods word of many kinds of temptations: God, Satan, Man, the World, and the Flesh, are said to tempt. God tempteth man to trie his obedience, Satan tempteth man to make him disobedient: men do tempt men to trie what is in them: & man tempteth God, to try what is in him. The world is a tempter, to keepe man from God: and the flesh is a tempter to bring man to the Diuel. So God temptedGen. 22. Abraham in the offering of his sonne: Satan Iob. 1, 18 tempted Iob in the losse of his goods: a1. King. 10 1. Queene tempted Salomon, in trying his wisdome: men Exo. 17.3 tempted God by distrust in the desert: the world tempted Demas, 1. Tim. 4.10. when hee for­sooke the apostles: and the flesh tempted Dauid, 2. Sa. 11.4 when he fel by adultery. Doth God [Page 240] tempt vs? take héede of hypocrisie, doth Sa­tan tempt vs? take héed of his subtilty: doth man [...]empt man? take héed of dissembling: doth man tempt God? take héed of inqui­ring: doth the world tempt man? take héed of apostasie: doth the flesh tempt man? take héed of carnality. But doe we so? are wee wary of these tempters? No, wee are not, and therefore we fall. We fall on the right hand by temptation in prosperity, and wee fall on the left, by temptations in aduersity. of the one it may be said,1 Sam. 18. it hath slaine thou­sands: of the other, that it hath slaine tenne thousands.

When we come and sée cities dispeopled, houses defaced, and walles pulled downe, we say the Souldier hath beene there: and when we see pride in the rich, discontent in the poore, and sinne in all, we may iustly say, the tempter hath been there.

Now of all other temptations, it pleaseth God to suffer his Church to bee tempted with afflictions. It is neuer frée either from the sword of Ishmael; which is aGe. 21.9. reuiling tongue: or the sword of Esau, aGen. 27.41. persecuting hand. Neither was there yet euer Christian man found, who had not his part in the cup of affliction. We must drinke of theMat. 20.23. same cup our master did:Mat. 10.24. the disciple is not a­boue his master.

The reasons why God doth visit vs thus with afflictions, are: 1 To humble vs.Reasons why God doth af­flict his children. 2 To weane vs. 3 To winow vs. 4 To preuent vs. 5 To teach vs. 6 To enlighten vs. 7 To honour vs. 8 To cure vs. 9 To crowne vs. 10 To comfort vs. 11 To protect vs. 12 To adopt vs. And last of all, to teach and comfort others. ToEcc. 3.10 humble vs, that wee be not proud:Psa. 119.67. to weane vs, that wee loue not this world:Luk. 22.31. to winnow vs, that wee be not chaffe:Psa. 119.71. to preuent vs that we doe not sinne:Psa. to teach vs that we be pacient in aduersity: toGen. 42.21. enlighten vs, that wee see our errors: toIam. 5.11 honor vs, that our faith may be manifest: to cure vs that weDeut. 32 15. sur­fet not of security: to2 Ti. 4.7. crowne vs, that wée may liue eternally: toIoh. 6.33 comfort vs, that he may send his spirit: toAct. 12.7 protect vs, that he may guide vs by his Angels: toHeb. 12.7. adopt vs that wee may bee his sonnes:2. Pet. 2.5 and to teach others, that they seeing how sinne is punished in vs they may take heed it be not found in them: that they2 Cor. 1.6. seeing our com­forts in troubles, may not be discouraged in the like trials.

Thus a Christian mans diet is more sower then swéet: his physick is more aloes then honey: his life is more a pilgrimage then a progresse: and his death is more despised then honoured. This if men would [Page 242] thinke of before, afflictions would bee as welcome to the soule of man, asRuth 2.8 afflicted Ruth was to the field of Boaz. But be­cause wee looke not for them before they come, thinke not on Gods doing when they are come, and doe desire to be happie both héere, and héereafter: therefore wee can a­way with the name of Naomi, but in no case would we be calledRuth. 1.20. Mara. WeeIonah 1.15. see the sea, not the whale: theEx. 14 11 Egyptian, not the saluation: theDan. 6.16.22. Lions mouth, not him that stoppeth the Lions mouth, If wee could sée God in our troubles, as2. Kings 6.16. Elisha did in his, then would we say: There are more with vs, than there are against vs. But because wee doe not, therefore at euery assault of the Assyrians, wee say, as the seruant to2. Kings 6.15. Elishah did: Alas master, what shall wee doe? and with the disciples:Mar. 4.38 Carest thou not master that wee perish? Yet it is good for vs to suffer affliction.Iā. 1.12. Iob 5.17. Blessed is the man that indureth temptation: for when he is tried, he shall receiue the crowne of life, which the Lord hath promised to them that loue him. It isPro. 3.11. commanded by God,Mat. 4.2. pra­ctised by Christ,2 Tim. 3.12. yeelded to by the Saints,Psa. 119 71. assigned by Gods prouidence, and good for vs each way. Wee are GodsPsal. 1.4. trées wee shal grow better by pruning: Gods poman­der, smell better by rubbing: Gods spice, [Page 243] bee more profitable by bruising: and Gods conduits. wee are the better by running. Let vs suffer afflictions, they are2. Cor. 4.17. momen­tarie i [...] respect of time:Phil. 1.29 fauours, if wee respect Gods loue, and a meanes to bring vs to the Kingdome of God. If they did con­sume vs, we might wish them an end; but they doeActs 14.21. 1. Pet. 1. [...]. purge vs, let vs be content. They are Gods fanne, we are Gods wheat: they are Gods boulter, we are Gods meale: they are GodsExod. 5. flame, we are Gods bush: they are GodsGen. 23.9 cords, wee are Gods sacrifice: they are Gods furnace, we are Gods gold. The wheat wil not be good without the fan, nor the meale 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 slaues. Let vs thou beare them, theyPs. 37.37 wil haue an end: ioyPs. 126.5 wil follow: theyIsa 38.10 shew vs our weaknes:Hos. 5.15 they moue vs to pray: theyLuke 24.26 shew we are in the path-way to Heauen: andEccl. 1.2. make vs contemne this present world. By them2. Sam. 24.17. wee learne to repent vs of sinne past,Gen. 39.9 to take héede of sinne present, and to for sée sinne to come. By them weAct 2.2. receiue Gods spirit,Phil. 3.10 are like to Christ: are acquain­tedDā. 3.17. with Gods power: haueExod. 15.1 ioy in deli­uerance: know benefit of prosperitie: made [Page 244] more hardie to suffer: and1. Pet. 1. haue cause to practise many excellent vertues. They cause vs (as one saith) to séeke out Gods promise: the promise to séeke faith: faith to séeke prayer: and prayer to find God.Mat. 7.7. Séeke, and yée shall finde:Iob. 22.27. call and hee will an­swere:Heb. 2.3. waite and hee will come. I am to write an Epistle, I must not be long. Iobs Iob. 2. messengers came not so fast on him: but Iobs afflictions may come, as fast vpon vs. Hath Dauid slaine1. Sam. 17.37. a Beare? hee shall en­counter with a Lion: hath he killed a Lion?1. Sam. 18.27. he must fight with Goliah: hath he subdued Goliah? he must make a rode vpon the Phi­listims: are the Philistims conquered?1. Sam. 21. Saul will assault him. Remember Dauids trou­bles, and foresée what may be our troubles. The more rigteous we are, the more mani­fold are our troubles: and the better wee are, the better we may endure them.

But as our troubles are many, so are our deliuerances many: God will deliuer vs out of all. He that deliueredGen. 7. Noah from the floud,Gen. 19. Lot from Sodom,Gen. 33. Iacob from Esau, Gen. 41.54. Ioseph from Potiphar, Exod. 9. Moses from Pharaoh, Exod. 12. Israel from Egypt, 1. Sā. 19. Dauid from Saul 1. Kin. 21 Eliah from Achab, 2. Kin. 6. Elisha from the Syrians, 2. Kin. 5. Naaman from his leprosie,Isay 38. Heze­chiah from the plague,Dan. 3. the thrée Children from the fire,Dan. 6. Daniel from the Lions,Mat. 6. Io­seph [Page 245] from Herod, the ApostlesActs 5. from the Iewes, Mat. 4. and Christ from the Deuill: he euen hee will either deliuer vs from trouble, or comfort vs in trouble, or mitigate troubles when they come vpon vs.

He,Rō. 4.21. he hath promised, to doe it, and he that hath promised, is able to doe it. And this he doth sometimes by no means, some­times by small meanes, sometimes by or­dinarie meanes, sometimes by extraordina­rie, sometimes contrarie to all meanes. By noIoh. 5.9. meanes hee cured a Créeple at Be­thesda: byIoh. 6.12. small meanes he fed fiue thou­sand in the Desert: byMat. 4.7. ordinarie meanes, hee was brought from the Pinacle: by meanes extraordinary, he was prouided for in hungerMat. 4.11.: and contrarie to all meanes, were theDan. 5. thrée Children preserued in the furnace of fire.

Let man therefore1. Sam. 30.9. comfort himselfe in the Lord:Hos. 6.2. after two daies hee will reuiue vs, and the third day hee will raise vs vp a­gaine:Psa. 30.5. Heauinesse may endure for a night, but ioy wil come in the morning.Psalm. 58.11. Doubt­lesse there is a reward for the righteous: verily,Mic. 7.8. God retaineth not his wrath for e­uer. Could hee ouercome the World, and can he not ouercome many troubles in the World? Yea let one plague follow another, as one Quaile sings to another: yet as the [Page 246] Act. 28.3 Viper leaped on Pauls hand, and forth­with leaped off againe, so one trouble shall leape vpon the righteous and anon leape off againe:Ps. 37.24. though he fal, he shall rise againe, the righteous shall not be forsaken for euer.

If he hath deliuered vs from the guilt of our sinnes, he will deliuer vs from the pu­nishment of our sinnes. Let vs therefore be patient in trouble, constant in hope, rooted in loue: let vs wait, and he will come, call and he will heare, beléeue and he will performe, repent vs of our euill committed against him, and he wil repent of his euils intended against vs. He is ouer vs by his prouidence, about vs by his Angels, in vs by his spirit, with vs by his word, vnder vs by his pow­er, and vpon vs by his Son. In him is our help, from him is our comfort, by him is our victorie, and for him is our trouble.Psal. 25. In thée haue I trusted, saith a King:Iob. 5. who euer was confounded that trusted in the Lord, said a friend? and as Elcanah was to1. 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 Iob did of his friends:Iob 16.2 Sil­ly comforters are you al. They wil leaue vs as mise do a ruinous house: but the Lord, (like aRuth 1.16 Ruth to Naomi) will neuer leaue vs nor forsake vs. Especially in the houre of death,Eccl. 41.1 which is in remembrance bitter [Page 347] to great men: in that houre of death he will be with vs, and command hisLuke. 16.26. Angels to take charge of our soules, theIsa. 57.2. earth to be as a bed for our bodies: that so the oneLuke 23. may go into glorie, the other reserued in hope of like glorie,Phil. 3.20 and bee made one day like vnto the glorious body of Christ Iesus. Thus Christian Readers, you haue séene the righteous in afflictions; asPsal. 137. Israel was in Babylon: and that the Lord likeZac. 4.6. Zora­babel, is readie to deliuer them. Though in troubles Christ séemes as in theMat. 8.40 ship to sléepe, yet in deliuerance hee awakes as a man out of sléepe, and as a Giant refreshed with wine. He will rebuke the waues and winds of troubles and persecution, and they shall flie before him, asIud. 17.4. Sisera did before Debora, and the1 Sa. 14. Philistims before Debora, and the Philistims before Ionathan and his seruant. And as Christ asking the woman of her accusers, shee answered:Iohn 8. There was none: so in the end aske 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 harnesse for our bodie. We shal look vp­on troubles, asExod. 14 Israel did vpon the Egypti­ans, as the1. Sam. 17.52. Iewes did on Goliah, and as the Grecians did on Hector, to triumph o­uer them: and as the Angell said to Ioseph; Mat. 2.20 They are dead that sought the childs life; [Page 248] so the Spirit shall say to the afflicted, They are dead that did séeke your life. A day of deliuerance, a yeare of Iubile wil come, and thenGen. 41. Ioseph shall be out of PrisonGen. 31. Iacob out of seruitude, andIob. 41.12 Iob 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 wee cause to flie from them, as Moses did from that mi­raculous Serpēt. But since they are but the trials of faith, corrections of a father, visi­tations from the Bishop of our soules; since they are as Phlebotomie to a Pleurisie, and a purgation to a Plethora, they are to be endured with all patience.1. Thess. 4.18. Let vs com­fort our selues with these words.

Now to the end that all men may thinke of their end, and liue well. I haue inserted héere, in loue to him, certaine propheticall verses sound in the pocket of a most Religi­ous yong Gentleman, one M. Henrie Mor­rice, Sonne to M. Morrice Atturney of the Court of Wards; who thinking euer of sud­den death, died suddenly in Milford Lane, Septemb. 12. 1604. at the age of 23. yeares.

Twice twelue yeares not fully told, a wearied breath
I haue exchanged for an happie death.
My course was short: the longer is my rest:
God takes them soonest, whom he loueth best.
For he that's borne to day, and dies to morrow,
Loseth some daies of rest, but moneths of sorrow.
Why feare we death, that cures all sicknesses,
Author of rest, and end of all distresses?
Other misfortunes often come to greiue vs:
Death strikes but once, and that stroke doth releeue vs.
He that thus thought of death, in lifes vncertaintie,
Hath doubtlesse now a life, that brings eternitie.
Liue, for to learne, that die thou must,
And after come to iudgement iust.

This Heauenly Meditation may well bee placed heere.

My God, I speake it with a full assurance,
Faith will auow claime by appropriation;
My God, who keep'st this debter (Spirit) in durance,
Fettered with sinne, and shakled with temptation:
Oh of thine endlesse mercy soone enlarge me,
Nor hell nor sinne, nor ought beside shall charge me.
My soule may now be gone vnto her maker,
Maker of her, but not of her Infection;
That is her own, when Gods helpe doth forsake her:
Finall 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 senselesse center,
Friends what are yee? An Agie trustlesse triall,
Life what art thou? A daily doubtfull venter:
Death what art thou? A better lifes espiall:
Flesh what art thou? A loose vntempered morter;
And sicknesse what art thou? Heauens churlish porter.
Sweet Iesus, bid thy porter then admit me;
I hold this World and worlds delay in loathing:
If ought be on my backe that doth not fit me,
Strip me of all and giue me brideall clothing:
So shall I be receiued by my liuerie
And prisoners soule shall Ioy in gaole deliuerie.

Veni Domine Iesu, veni citò.

The summe of this direction.

Mors tua, mors Christi, fraus mundi gloria coeli,
Et dolor Inferni, sunt meditanda tibi.
Thinke oft on death (thine own, and Christs)
this Worlds deceitfulnesse,
The ioyes of Heauen, the paines of Hell,
in which is wretchednesse.
Suprema cogita: cor sit in aethere:
Felix qui didicit mundum contemnere.

A godly prayer to bee vsed at all times: especially of such as delight in this ex­ercise, without wearinesse.

MOst high and mightie God, and in thy Son Christ Iesus our mercifull, louing, and gracious Father, thou hast commanded vs to come vn­to thee, and vpon the knées of our hearts wée doe come vnto thée, hum­bly entreating thée, before we begin, to re­moue farre from vs, all such impediments, as vsually Satan casteth vpon this exercise; and so to quicken vs vp, by the Spirit of supplication, that in feare, and reuerence of thy great name, in faith and confidence of thy gracious assistance, and in a féeling de­sire of the supply of our wants, we may put vp and powre out our supplications vnto thée: that as the messengers of our soules, they may signifie our wants, as the petitio­uers of mercy they may sue for our pardon, and as proclaimers of thy grace, they may declare our thankfulnesse for all those mer­cies, which we haue receiued, and all those iudgments which we haue escaped.

O Lord our God, we doe here in thy pre­sence [Page 252] (and blessed are we that we may come to thy presence) acknowledge and confesse, that we are of our selues most wofull, wic­ked & cursed creatures. The corruption of our natures, the iniquities of our liues, doe generally beare witnesse against vs. But more particularly wee confesse, that our hearts are full of infidelity: by reason wher­of, we doe not (as wee ought) either depend vpon thy prouidence for the things of this life, or beleeue thy promises for the life to come. Doest thou visit vs? wee are impati­ent: doest thou denie vs our desires in this world? we are neuer contented with our estate. We are full of doubt for the life to come, and full of distrust for the things of this life. Wee are glued too much to this wicked world: and as though we said in our hearts, there is no God, our mindes are greatly estranged from thee. And alas mi­serable wretches that we are, we delight in doing our owne wils: it is not meat and drinke to vs to doe thy will. In the pride of our hearts, we exalt our selues aboue thee, and our brethren, and boast our selues as though we had receiued nothing from thee. We put away from vs the euill day, and liue as though wee should neuer die. Wee walke on in the hardnes of our hearts, & by reason of the abundance of vaine-glory, we [Page 253] rather séeke praise of men then thy glory. Our soules are so filled with loue to our selues, that we preferre our owne pleasure, peace, and liberty, before thy Maiesty, or the loue of our brethren: yea hypocrisie is so rooted in our soules, that wee content our selues with a profession of piety, and labour not for the power of godlinesse.

And as for our liues they abound with actuall transgression against euery one of thy ten Commandements; hauing broken the same ten thousand tims. We Lord haue liued in contempt of thy prouidence, com­mitting idolatry with thy creatures, taking thy glorious name in vaine, and profaning of thy most holy Sabbaths. We, euen we, who should haue been vpright, haue not re­garded our betters, but enuied our brethrē, defiled our soules with vnchaste desires, la­boured to be rich by vnlawfull meanes, dis­graced our neighbours, and longed after that which was none of ours. Wee haue heard thy word, O Lord; but we haue not beleeued it: we haue known the word, but haue not practised it. Wee haue come to thine house without reuerence, approched to thy Table without repentance, and prac­tised many sins without remorse. Doe we any good? wee please our selues too much: [Page 254] Doe we any euil? we feare thée too little: we are wearie of praying, when we talke with thée: we are carelesse in hearing, when thou speakest to vs. If we reade thy Sacred and Holy Word, it is not swéete vnto vs as the hony combe, but wee delight more euen in vngodly bookes. Yea O Lord, the pampe­ring of our bellies, the pride of our apparel, the negligence in our calling, the mispen­ding of our time, our vaine conference at table, our wandring eyes, our wanton lusts, our ambitious minds, our couetous desires our vngodly spéeches, our lasciuious eares, our censuring of our brethren, our sinne in recreations, our vnwillingnesse to labour, our vnfaithfulnesse in life, our forgetful­nesse of death, and our abuse of thy mercies, especially in Christ, doe testifie against vs, that wée haue sinned against Heauen and a­gainst thee, and are no more worthie to be called thy children. Are wee ashamed at this, and reclaimed from it? no Lord, wee are not ashamed, but howsoeuer it hath pleased thee to vse many meanes, as partly by thy Word, and partly by thy Spirit: and partly by thy mercies, & partly by thy iudgments, to the end we might bee reclai­med from our crooked wayes; yet we haue contemned thy Word, the Ministerie of sal­uation, [Page 255] greiued thy spirit, the earnest of our inheritance, abused thy mercies, the pledges of thy loue, and forgotten thy iudgments, the messengers of thy wrath. Enter not into iudgement with vs thy seruants, O Lord, for then shall no flesh liuing bee iustified in thy sight. Be mercifull vnto vs in forgiuing sinnes past, and be gracious vnto vs in pre­uenting sinnes to come. Correct vs O Lord but with mercie, not in thy iudgement: for then shall we be consumed, and brought to nought. Open our blind eyes, that we may come to a particular knowledge of our par­ticular sinnes, especially such as wee are most giuen vnto. Soften our hard and sto­nie hearts, that wee may sigh and grone vn­der the burden of them: make vs, good God, displeased with our selues, because by sinne wee haue dishonoured thy Maiestie. Stirre vp our dead and dul hearts, that we may hunger after Christ and his righteous­nesse, and after euery drop of his precious bloud. In that Sonne of thine looke on vs thy seruants: and for his merits and righte­ousnesse, vouchsafe, good God, mercifully and fréely to do away al our offences. Wash them away in his blood; and by the purity of his spirit, clense our hearts from the pol­lution and impurity of them all: say vnto [Page 256] our soules thou art our saluation; let thy spirit in our hearts crie Abba Father. Teach vs. O Lord, thy way, & we shal walk in thy truth: O knit our hearts vnto thée, that we may feare thy Name. And because, through corruption in our hearts, and sinne in our liues, our faith is féeble, and our con­fidence small; wée doe humbly beséech thée, to strengthen our faith, by the daily medita­tion and particular application of thy mer­cifull promises, made vnto vs in thy Sonne Christ, that neither in the dangers of this world, nor in the troubles of conscience, nor in the houre of death we may fall from thée. Gracious Father, expell out of our hearts al carnal confidence, the vnderminer of our faith; & teach vs in the spirit of true humili­tie, to denie our selues, and to relie only vp­on thée, and the merit of Christ in the mat­ter of our saluation. And because it is not enough to come vnto thée by prayer, and to sue vnto thée for pardon, but all that are in Christ must be new creatures: therefore we call vpon thée, for the spirit of regeneration: mortifie therby the corruptions of our flesh; & quicken vs thereby in the inner man. By the power of Christs death let vs die vnto sinne; and by the power of his resurrection, let vs rise to righteousnesse, and newnes of [Page 257] life: let the one as a corrasiue eate vp the dead flesh of vngodlinesse; and the other as a spur, stir vs vp to holinesse. Illuminate our mindes, that wee may know thy will: giue vs spirituall vnderstanding to discerne good and euill. Sanctifie our memories to treasure vp good things: purifie our con­sciences to haue peace in thée: reforme our willes to doe thy will, and let all our affec­tions be ordered aright. Teach vs to feare thée continually wheresoeuer wee are, to neglect all things in regard of Christ, to loue thée and our brethren for thy sake, to be zealous of thy glorie, to bée grieued at our owne, and others sinnes, and ioyfull when we can, please thée. Let our bodies, the in­struments of sinne, be euer hereafter clensed by thy spirit, that they may bee temples for that spirit to dwell in: keepe our eyes from beholding vanitie, our eares from hearke­ning to variety, our mouthes from speaking blasphemie, our hands from committing of iniquitie, and our bodies from the action of adulterie. Let our light so shine before men, that they séeing our good workes may glo­rifie thee our heauenly Father. Make vs to remember, that as we are sonnes, we must depend vpon thée; as wee are seruants, we must obey thée; and as wee are Christians, [Page 258] we ought to walke worthy of our vocation & calling. And because we haue all some par­ticular calling, either of rule or seruice, or trust, or fauour, make vs from the highest to the lowest, faithfull in our callings, and to remember that a day will come in which wee must giue an account vnto thée of all our actions done in this flesh, whether they bée good or euill. Take away from vs all opportunitie of sinning, and make vs euer thankfull that wee liue so, as wée want al­lurements to many sinnes. Cause vs to sée, how deformed sinne is in it selfe, and to what confusion it is like to bring vs: Lord make vs to flie the very occasions of sinne, and to resist the beginnings of all temptati­tion: let not a night passe ouer our heads in which wee examine not how wée haue spent the day: neuer let vs come into any compa­nie, wherein wee may not doe or receiue some good. Keepe vs, that wee fashion not our selues to this World; but rather imi­tate the fashion of the most godly, in our callings. Let vs neuer count any sinne to be a little one, because that our Sauiour died for the least. And because wee liue in dan­gerous times, wherein many are with­drawne from the profession of thy truth, Lord giue vs heartes neuer to entertaine [Page 259] any such doctrine, which cannot bee war­ranted out of thy word: nor to admit of any such Teachers, as goe about to withdraw vs from obedience to our Gouernours: and if any one fall into any sinne, let vs restore such a one with the spirit of méekenesse, con­sidering our selues that wee also may bee tempted.

We further acknowledge, most gracious God, that our life is a warfare vpon earth, our enemies are sinne, Sathan and the world. Lord helpe vs in this spirituall com­bat. Are wee weake? be thou strong: are we tempted? with the temptation giue an issue: may we be ouercome? teach vs to watch ouer our owne hearts and waies: is there any one sinne which we are weake to resist? in the act of temptation giue vs power to resist it: that by this meanes we may haue as iust cause to praise thee in our conquests, as wee haue many reasons to humble our selues in our foiles. Wee see also, most all-séeing God, that none can liue godly in this world, but they must suffer persecutions: either Ismael will re­uile them with a reproachfull tongue, or E­sau will pursue them with a bloody swor [...]; what now must wee doe in these daies of triall? whither shall we come for helpe but to thee? To thee therefore must wee come. [Page 260] O Lord our God: crauing wisdome to fore­see, prouidence to preuent, patience to beare and hearts to be prepared for this fierie tri­all: that by the deniall of our selues, dista­sting the world, and liking of heauen and heauenly things, we may make a good vse euen of the least affliction.

Confound in euery one of vs the cursed works of the diuell: increase in vs daily the gifts of thy spirit. Fit vs for such callings in which thou hast, or wilt place vs; and make vs to referre the strength of our bodies, the gifts of our minde, our credit in this world, and whatsoeuer grace thou hast already, or wilt héereafter bestow vpon vs to the glory of thy name, the good of thy Church and the eternall saluation of our owne soules. And howsoeuer we liue here in this Babylon of the world, Lord let our conuersation be e­uer in heauen; that whether we eat or drink or whatsoeuer we doe els, we may heare al­waies this voice sounding in our eares. A­rise you dead and come into iudgement. Many other things haue wee to beg for our selues, that our ignorance knoweth not to aske, or forgetfulnesse remembers not to aske: heare vs for them in thy beloued Son And giue vs leaue now, good God, to pray to thee for others. There are no Christian peo­ple at any time assembled, but they are redy [Page 261] to pray for vs, and therfore it is our dutie to pray for them. We therefore commend to thée thy whole Church, and each member of the same: be good & gracious to these Chur­ches of England, Scotland, France, and Ire­land: giue the Gospell a frée passage euery where: and put on the meanes by which it may be published where it is not, or main­tained where it is. Diuide not, O thou in­diuisible God, diuide not Ephraim against Manasses, nor Manasses against Ephraim, nor both of them against Iudah. The coate of thy Sonne was without seame: let the Church of thy Sonne bee without seame. Our ad­uersaries got ground, and worke vpon our diuision: knit vs so together, that their worke may be as the confusion of Babel. Are there any meanes to hinder the current of thy Gospell? stop them in the head, poison them in the streame, stay them in the riuer, and let their labour be like his that would repaire Iericho. To this end be good to the light of our eyes, the breach of our nostrils, the procurer of our happinesse, thy Salomon, our King: preserue his bodie in health, his soule in soundnesse, his heart in thy truth, his life in honor, his honor from vnder­miners, and his eares from flatterers, the bane of each kingdome. Kéepe him, that hee may euer maintaine thy truth: [Page 262] Defend him against the insinuation of pra­ctising Papists, who will neuer wish well vnto him, vnlesse they see he doe wish ill vn­to thee. Let thy good Spirit be with Iosiah our Prince: season his young yeeres with the knowledge of thy will; that as he grow­eth in yéeres, so he may grow in stature, and fauour, both with God and men. Bee good vnto them that haue the tution of him, and make them instruments of much good that may be done by him. Preserue, with these, our gracious Quéene: let vs sée her as a fruitfull Vine about the Kings house, and her children like to Oliue plants, round about his table. And because where many Councellers are, there is peace, O Lord, blesse his honorable Counsell: in all things let them take counsel at thy word, and in euery consultation aime at thy glory. The Péeres of our land, the pillars of our king­dome, we commend vnto thée: make them contented with their present honors, and to continue loyall to their vndoubted Soue­raigne. And, because the Preachers of thy word, are the pillers of thy Church, blesse 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 meane, the spirit of contention; that both may labor as [Page 263] much as they may, to oppose themselues a­gainst the common aduersary, and not to aduantage him by intestine diuision. Blesse the people of this land: such as are called, confirme them; such as are not, conuert them: and to that purpose send a faithfull Pastor into each Congregation, who may speake a word in due season vnto them. Touch al our hearts from the highest to the lowest, with true repentāce, that thy iudge­ments present & imminent may be preuen­ted and remoued, thy mercies stil continued to vs, and our posterity after vs, especially in the true ministerie of the word & Sacra­ments, that such as suruiue vs may praise thy name. Be mercifull to all thine afflicted ones, be they sicke in bed, distressed in con­science, pinched with pouerty, disgraced for thy truth, or kept in prison, and deliuered to death: reléeue them in their necessity, strengthen them in their weakenesse, com­fort them in their distresse, mitigate their sorrowes, and turne all their troubles to thy glory and their good. To this end, giue thy seruants comfort by thy word, suffici­ency of things needfull for them, blesse the fruits of the earth, disappoint both Turke & Pope, from incroaching vpon thine inhe­ritance: let all such prosper as fight thy bat­tels: and let thy Gospel bee preached from [Page 264] the one end of the world vnto the other, In thy good time let the Sunne of thy Gospell shine vpon Iewes, Turks, Infidels, Athe­ists, and Papists belonging to thee.

Bee good to our kinsfolkes in the flesh, our friends in the spirit, & them to whom we are any wise bounden, or desired to be com­mended vnto thee in these our prayers and supplications. Haue mercy vpon vs now calling vpon thy name, forgiue our sinnes and manifold defects in this holy dutie, ac­cepting at our hands this our obedience in Christ.

And because thou hast beene good vnto vs many waies, make vs thankefull vnto thee for all thy mercies: as our election in thy loue, our redemption by thy Sonne, our sanctification through thy spirit, our prefer­uation by thy prouidence, our health in bo­dy, peace of conscience, our life in thy Church, our gratious Gouernours, our painfull Preachers, our Christian friends, our desire to please thée, and that wee haue the m inistration of thy word and Sa­carments, and can shew loue euen to our e­nemies. We thank thée, O Lord, for al gra­ces of thy Spirit: as, faith in thy promises, hope of eternal life, feare of thy Name, loue of thy Maiesty, zeale to thy glory, affection to our brethren, patience vnder the crosse, [Page 265] strength against our seuerall temptations, humility, gentlenesse, méekenesse, forbea­ring, with many other gifts & graces of thy spirit: all which, we acknowledge, haue proceeded from thy meere mercy. O let vs not be negligent in the vse of al good means, by which thy grace may daily grow vp in vs. Wee doe also with all thankefulnesse remember all the blessings of this life, our deliuerance from our enemies in 88, our preseruation from the pestilence in 603, our protection from gunpowder in 605, as all other fauours which wee doe inioy vn­der the blessed gouernment of our graci­ous Prince, and for all thy goodnesse vn­der our late noble Quéen, Quéen Elizabeth, of happy memory. Wee thanke thee that thou hast sustained vs in great weakenesse, reléeued vs in much necessite, comforted vs in much distresse, resolued vs in many doubts, deliuered vs from many dangers, preserued vs from many feares, made vs willing to desire to doe thy will, & bestowed vpon vs such a larges of thy good creatures, that wee are more fit to giue then receiue. Blesse vs now and euer heereafter, kéep vs and all ours and all that are neere about vs from fire, water, pestilence, robbing, and all dangers whatsoeuer: and grant vs all such a portion of thy grace, that whether we [Page 266] stay at home, or goe abroad, watch or sléepe, eat or drink, buy or sel, be in labour or recre­ation, wee may euer labour to glorifie thy high and great Name in the workes of such callings, as thou shalt call vs vnto, and fit vs for, through Iesus Christ our Lord and Sauiour; in whose name, & in whose words we further call vpon thée, saying:

Our Father which art, &c.

O Lord blesse vs and kéepe vs. O Lord make thy face shine vpon vs. O Lord grant vnto vs thy swéete and euerlasting peace, especially that peace of conscience which the world cannot giue, with the par­don and forgiuenesse of all our sinnes, this day, at this time, and héeretofore committed against thée; with a blessing vpon thy Church and children euery where, as well as though wee had named them, through Christ our Lord and only Sauiour. Amen.

A MORNING PRAYER FOR priuate families.

MOst glorious and gratious Lord God, giuer of all good things, for­giuer of all our sinnes, and the only comforter of such as flie to thée for succour; we thine vnprofitable, and [Page 267] vnfaithfull seruants, doe héere present our selues before thée this morning, to offer vp a liuing sacrifice to thée, who diddest offer vp thy Sonne to death for vs. Lord let this lif­ting vp of our hands and hearts vnto thee, be as a morning sacrifice, acceptable in thy sight. All thy mercies call vpon vs, that we should be thankful to thée for such mercies; and all our miseries call vpon vs, that wee should call vpon thée for the continuance of thy mercies. Wee haue tasted of thy fauour this night past; and euen since we awaked, we might haue had a féeling of thy goodnes: thou hast begun to serue vs, before wee be­gun to serue thée. And now that we begin to offer thée this seruice, wee must néeds ac­knowledge and confesse, that we prostrate our selues before thee, before we know how to worship thée as wee ought: wee consider not the excellencie of thy Maiestie, the mul­titude of thy mercies the al-séeing eye of thy presence, nor that danger wee are in by rea­son of our sinnes. Why shouldest thou be so carefull for vs, since that we are so carelesse of thée? Surely O Lord, in that thou affor­dest health to our bodies, wealth to our e­state, libertie to our persons, and prosperitie to this familie in which wee liue, wee can giue no reason, but because thou art merci­full. And if thou shouldest take all these from [Page 268] vs againe, and leaue vs in as great miserie, as was the Prodigall sonne, we must néedes acknowledge it a iust recompence for our sinnes. All which are so many in number, and so grieuous in transgression, that as wee cannot reckon them, but only say, we haue sinned; so we cannot beare them, but only say, that wee are not able to looke vp. And whilest al other creatures serue thée in their nature, wee men and women are the sin­ners of the world.

Our liu [...]s are full of infidelitie, eyes of vanitie, eares of noueltie, mouthes of subtil­tie, hands of iniquitie: and though we desire that all our members should by thee be glo­rified in heauen, yet by all them do we dis­honor thée vpon earth. Thou hast giuen vs vnderstanding to learne vertue, by it we apprehend nothing but sinne: thou hast giuen vs a will to affect righteousnesse, by it we delight in nothing but wickednes. Thou hast giuen vs a memory to be a shorehouse of thy word, we make it a warehouse to trea­sure vp euill. In a word, we confesse against our selues, that in this flesh of ours there dwelleth no good thing, it is a world of wic­kednesse; and by reason of the manifold cor­ruptions that are in vs, there is small diffe­rence betwéene vs and the wicked; yea and many heathen people who haue not known [Page 269] thee, goe beyond vs in the practise of righte­ousnesse towards men. If we should goe a­bout to excuse our selues the sinnes that we haue done this wéek will testifie against vs, that they are more then all the good we haue doneal the daies of our liues: we haue trans­gressed thy commandements by our selues alone, & haue communicated with the sins of others. In doing of good we haue reioyced but a little, in the practise of euill wee haue gloried too much. Wee sue vnto thée often for the pardon of our sinnes, and when wee haue so done, we commit them againe. And in this verie act of calling on thy name, our thoughts are so wandering, our bodies waue­ring, our knées wearied in knéeling for a while, that euen now when wee come to pray, wee had néede to desire thée to forgiue vs our prayers: because wee thinke not of thee, when we pray vnto thée.

We haue nothing to say for our selues O Lord, but that shame and confusion belongeth vnto vs, mercie and forgiuenesse belongeth vn­to thee. Haue mercie therefore vpon vs most mercifull Father, and according to the multitude of thy mercies doe away all our offences. We confesse indéed, that wee are miserable sinners, yet by thy Spirit thou hast taught vs that we be thine. And there­fore wee beséech thee to seperate our sinnes [Page 270] from vs, which otherwise will seperate vs from thée: If we remember our sinnes, thou wilt forget them: teach vs therefore to re­member them in the bitternes of our soules. If we sorrow for them in this life, wee shall not sorrow for them in the life to come; make vs truly sorrowfull, that wee haue of­fended thée our gratious Father. To this end giue vnto vs the comfort of thy Spirit, to assure vs of thy fauour by which we may be as readie to euery good worke, as we are prone to all that is euill. Thou hast renued in vs O Lord, the image of thy Sonne, O let vs not turne it into the image of Satan; nei­ther let thy enemie take vs away from thée: we desire, good God, to warre against him, and his champions, the flesh and the world: we cannot ouercome without thée; we pray thée therefore, to arme vs with the shield of faith, and the sword of thy Spirit against all their assaults, and to put vpon vs thy com­plete armour: and wherein we are most weake, there make thou vs most strong, that in the end wee may be more than con­querers.

Kéepe vs now and euer in the feare of thy Maiestie. And because we go now forth to sight against all the enemies of our saluati­on, the weakest whereof are stronger than we [...] therefore we come vnto thée for the assi­stance [Page 271] of thy Spirit, and do humbly entreate thée to aid vs by thy prouidence, arme vs by thy power, guard vs by thine Angels, in­struct vs by thy Word, and gouerne vs by thy Spirit in all our actions. Let thy blessing be vpon vs thy seruants, in our going out and comming in, and in euery action wee vndertake from this time forth, and for e­uermore. Let all our thoughts, words and workes this day, tend to the glorie of thy name, the good of thy Church, and the euer­lasting saluation of our soules.

Let vs make conscience of al that we do; neither let vs account any sin little, because thy Sonne died for the least. Let vs cast a­way the workes of darknesse, and put vpon vs the armour of light. And howsoeuer here­tofore, by lying, and swearing, and sporting, and spending, & inordinate liuing, we haue offended thée, yet grant that we may leaue them all lest they leaue not vs till they haue brought vs to destruction.

Make vs to discerne betwixt right and wrong, good and euill, truth and error, and to learne some good thing euery day: make vs skilfull in the profession of pietie, that we may know how to serue thee; and let vs not be ignorant in the mysteries of our call [...]ngs, that wee may learne how to liue thereby. Settle our affections in the loue of thy Ma­iestie, [Page 272] zeale of thy glorie and vnfained good will one towards another; so as we may as much ioy at the prosperitie of others, as in our owne. Are we merrie? let it be in thée: are we sorrowfull? let it be for our sins: haue we peace? make it in vs all the peace of a good conscience: are wee [...]fraid? let it bee of sin: that we with as great delight may run the waies of thy Commaundements, as euer we haue ouerrun thée in the waies of wic­kednesse.

Thou hast bin good vnto vs many waies, 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 thée; and in our sanctifi­cation, when wee were defiled before thee. Thou, thou alone hast preserued vs by thy prouidence, preuented vs by thy goodnesse, instructed vs by thy word, acquainted vs with thy Maiestie, and deliuered vs from many dangers. And all to this end, that we should goe as farre before others in thank­fulnesse towards thée, as far as thou goest in mercie towards vs before them. We do acknowledge, O Lord, this fauour of thine, and wee desire from our hearts to acknow­ledge it more, taking all that wee haue as a gift from thée. And in a thankfull remem­brance of these thy mercies, we desire thee, [Page 273] O Lord, to settle euery one of vs in such a constant course of obedience to thée, that we may serue thée from this houre, with all those duties which the world, the flesh and the diuell, would haue vs to deferre till the day of death. O let vs thinke alwaies of our last houre, yea last iudgement, the ioyes of heauen, the torments of hell, and what a bitter death thy Sonne Iesus did suffer, to redéeme our soules out of the hands of the diuell. Let vs spend the rest of our vncer­taine life, in a renued repentance for our sins pa [...], & make vs to leaue the pleasures of this world, before that they doe leaue vs.

And now O Lord, albeit we are vnwor­thie to aske any thing for our selues, yet be­cause thou hast commanded vs, we doe in­treate thée for others, not as Abraham did for the Sodomites, but as Samuel did for the Israelites. Be fauourable to Sion, build vp the walles of Ierusalem. Behold with the eye of pitie & compassion, the great ruines and desolations of the Church. Feede it as thy flock, foster it as the familie, dresse it as thy vineyard, deck it as thy spouse, and euer rule in it as in thine owne kingdome. Many are the enemies that crie, Downe with it, downe with it, euen to the ground. Abate their pride, asswage their malice, confound their deuices; and let their counsell in the [Page 274] end, be as the councell of Achitophel: so that peace may be within her walles, and prospe­ritie in all her palaces, so long as the Sunne and Moone endureth. To this end giue vn­to our Prince, the wisedome of Salomon: to his Counsellors, the prouidence of Hush [...]y: to our Iudges, the conscience of Samuel: to our Ministers, the diligence of Paul: and to our people, the obedience of those subiects, who with one consent, cried out vnto their Gouernour, Whatsoeuer God shall com­mand vs by him, that will we doe. Thus we O Lord, and our posteritie after vs, shall enioy a spirituall communion of Saints in this life, and a blessed communion in the life to come.

Many of thy seruants suffer for thy cause; let all such sée the truth of their cause, thy comfort in their calamitie, and an happie deliuerance if it be thy will. Are any now lying in the anguish of their conscience? dis­burden them of the feare of thy iudgement, and refresh them right soone with the con­duit of thy comfort. And as thou hast made them examples for vs, so teach vs to take example by them: that we may looke vpon thy promises, to preserue vs from despaire, and vpon thy threatnings, that wee doe not presume. Blesse them that fight thy battels by land or sea, whether they incounter with [Page 275] Mahomet, or Antichrist. And blesse them, thou God of hosts, in such a sort, that the H [...]athen in the end may bee constrained to say; Doubtlesse there is a reward for the righteous: verely there is a God that iudgeth the earth.

And séeing only, we heare of rumours of wars, and liue in such libertie as neuer any nation hath done so long: make vs thankfull vnto thée, that we are in such a case, that wée are not led into captiuitie; neither is there complaining in our stréets. And teach vs to build thy Church in our rest, as Salomon built the Temple in his peace. We haue, O Lord, béene long in prosperitie: be mercifull to this sinfull nation, which hath surfetted, and is sicke of too too much ease. Let not thy blessings rise vp against vs, but make vs as rich in goodnesse as in goods, in pietie, as in plentie: that as we go before all nations in prosperitie, so wee may labour to excéede them in sinceritie.

Blesse this familie, from the greatest to the least, blesse it O Lord with thy grace and peace: so that superiours may rule it ac­cording to thy word, seruants may obey, as the seruants of Christ, and that euery one in the same may be loued of thée.

Thou séest O Lord how bold we are, we haue called vpon thée for our selues, and o­thers; [Page 276] but many other things should wee haue begged of thée, because we want them, and thanked thée for, because we haue recei­ued them. Our vnderstanding is shallow, our memorie short, and wee are vnworthy to pray vnto thée, and most vnworthie to re­ceiue the things which we haue prayed for: therefore we commend our persons, pray­ers, actions and endeuours, this day, to thy most gratious and mercifull protection, and that in the name of Christ thy Sonne and our Sauiour: in whose name, and in whose words, we further call vpon thée, and thank thée, saying: Our Father, &c.

LEt thy mightie hand and outstretched arme, O Lord be still our defence: thy mercie & louing kindnesse in Iesus Christ, our saluation: thy true and holy word, our instruction: thy grace and holy Spirit, our comfort and consolation vnto the end and in the end: and let all héere present say, Amen.

AN EVENING PRAYER FOR PRIVATE families. O Lord prepare our hearts to praier.

MOst High and Mightie God, fa­ther of eternitie, and fountaine of mercie; wee acknowledge and confesse this fauour of thine, that thou giuest vnto vs these blessed oppor­tunities, publikely in thy Temple to méete together, & priuately in our Families to méet together: especially we acknowledge now this worke of thy grace, that we dare not commit our bodies to rest, before we haue cōmended our selues to thée. Thou hast not dealt so with euery familie, neither haue the wicked a desire to praise thée: wee are now present before thée O Lord, be thou president amongst vs; & grant vnto vs all such a porti­on of thy Spirit, that in feare of thy Maiesty, reuerence of thy name, a sense of our mise­ries, and an assurance of thy mercie, we may come now before thée, as before that God, who séest our behauiour, searchest our hearts, knowest our wants, & art able to grant more then we can desire. We acknowledge & con­fesse before thy great Maiestie, that in the [Page 278] loynes of our first parents thou diddest make vs to thine image, but in them we fell away from that blessed estate, and are plun­ged into a most wofull and desperate condi­tion, being able to doe nothing but displease thée. Our forefathers haue eaten sowre grapes, and their childrens téeth are set on edge. By the transgression of one, wee all haue sinned and are depriued of thy glori­ous image: and as an hereditarie disease it hath infected all the powers of our soules and bodies. Our vnderstandings are filled with blindnesse and darknesse, not sauouring the things of saluation: our consciences are wounded, seared & defiled, and neuer soundly at peace in themselues: our memories are fit to retaine euill, and to forget euery thing that is good: our willes run headlong to all iniquitie, but are auerse to all goodnesse: our affections are with violence carried after the sway of our willes: our thoughts are vnsati­able, and infinite in euill: our best actions are great abominations: and our whole conuer­sation is lothsome to God and man. By this meanes O Lord, we are odious to thy Ma­iestie, execrable to thine Angels, detestable to thy Saints, slaues to Satan, & worthie to be ac­cursed in this life, and for euer. By this means our bodies are subiect in each mem­ber to diseases; and our soules are subiect in [Page 279] each facultie to disorder: we by this means haue lost thy fauour, are cast out of Paradise, haue sold our birth-right, and exchanged heauen for the pit of hell. And héerein we are most miserable, that we feele not our mise­rie, feare not thy wrath, desire not thy fauour, and consider not what we lost when we fell from thée. Yet thou art our Father, and wée thy children, thou art our God, and we thy people, thou art our shepheard, and we the sheep of thy pasture. And when no creature in heauen or in earth, was able to reconcile vs vnto thy Maiesty, thou in thy loue diddest send thy Son, to be the propitiation for our sinnes. In him therefore we come vnto thée, in whom alone thou art well pleased with vs: and since hee is that Lambe that taketh away our sinnes, in him we beséech thée to looke vpon vs. Let the puritie of his nature answere the impuritie of ours; the perfecti­on of his obedience satisfie for our imper­fection: and the sufficiencie of his sufferings frée vs from all torments which wee deser­ued to suffer for our sins. He hath conque­red Satan, by his glorious resurrection from the dead, and by it hath triumphed ouer sinne and death. And now we are resto­red into thy grace againe, grant that wee may feele the fruits of that grace, especial­ly such faith in thy promises, peace of consci­ence, [Page 280] ioy in the holy Ghost, zeale to good workes in this life present, and assurance of happinesse in the life to come, that we neuer hereafter doe fall from thee.

But because we cannot either stand, vn­lesse thou vphold vs, nor walke, vnlesse thou lead vs, nor liue, vnlesse thou quicken vs, nor raigne vnlesse thou crowne vs: therefore we entreate thee, to vphold vs by thy hand, that we fall not, direct vs by thy word, that we erre not, quicken vs by thy Spirit, that we die not, and crowne vs with glorie, that we lose not our inheritance. Sanctifie vs al in thy truth, thy word is that truth: Sanctifie vs by the Law, that by it we may see our mi­serie, feele the want of Christ, bee sorrowfull for our sinnes, aduise what to do, desire par­don, resolue to come to thée, confesse our ini­quities, and renounce al things in the world to get saluation in thy Sonne. Sanctifie vs by thy Gospell, that we may haue spirituall contentation in the possession of Christ, ex­traordinary sweetnesse in the fruits of thy Spirit, an holy admiration of these workes of mercy, tendernesse of conscience in allour actions, boldnesse to approch to the throne of grace, a minde estranged from the loue of this world, readinesse and patience to en­dure the crosse, and a desire to be dissolued, and to be with thée.

Wee must one day, O Lord, leaue this world: yet it is thy pleasure that we should serue thee in it, so long as we liue; and why should we not serue thee all the daies of our life? thou requirest it at our hands: wee haue thy Spirit to that purpose: it was the practise of thy Saints: we were redeemed to this end: and Christ prayeth that we may doe it. Doth Satan daily tempt vs? wee must daily resist him. Is our life vncertaine? we must euer be ready: are we strangers in this world? we must each day set one foote forward towards our countrey. O therfore grant vnto vs thy grace, that we may know we haue no time allotted to sin, but al must be spent in thy seruice: and this seruice of ours euer to bee harty without hypocrisie: generall without partiality: continuall, without vncertainty: conscionable, without indifferency: cheerefull without diffic [...]ty: and spirituall without carnality: that by this way of obedience we may be assured of our saluation, get the mastery of inconstancy, performe holy duties more easily, haue swee­ter fellowship with thy Spirit, and preuent many noysome lusts, which otherwise would fasten vpon vs. We confesse, O Lord, that vnlesse we, as watchmen doe looke vnto our selues, and séeke to please thée in all things; we cannot bee freed from many temporall [Page 282] iudgements: our score wil be the greater in the day of account: our couersation cannot be in heauen: we cannot be armed against temptation: nor weaned from the loue of this wrethed world. We must euer be rea­die to meete our Sauiour; let vs euer haue this oyle in our lamps: we must sée our vn­sufficiency to serue thee; let vs labour to please thee, that wee may see it: wée must winne others, to the knowledge of thée; let our light of good life euer shine before them: we must grow forward toward perfection; leade vs forward in a constant course, that we may obtaine the end of our faith, which is the saluation of our soules.

Now because our best seruice must bee sanctified by repentance; giue vs true and vnfained repentance for all our sins: make vs to see them in the glasse of thy Law, to mourne for them in the clossets of our harts, and to confesse them in the bitternesse of our soules. We haue, O Lord, we haue sinned against thée; yea, our forefathers did, our people haue, and wee all doe transgresse thy commandements. We haue omitted much good, and committed much euill, partly of ignorance, partly of infirmity, and partly of knowledge: and if we did but know our vn­knowne sinnes, wee would bee ashamed of our selues. When we consider the excellen­cie [Page 283] our selues. When wee consider the excel­lencie of thy Maiestie whom wee haue of­fended, the vilenesse of our selues who durst offend: the danger wee are in by reason of our offence: and the greatnesse of the price which was paid for our offences: we begin, O Lord, to abhorre our selues, for our vn­thankfulnesse against the blood of thy coue­nant, that we haue grieued thy good Spirit, quenched thy graces, and done as much as we could, to make the blood of Christ of none effect.

Giue vs, O Lord; what wilt thou giue vs? giue vs a true and a liuely faith, to ap­prehend and applie all the promises of sal­uation to our sinfull soules: giue vs hope of pardon by thy mercies in Christ: & an hun­gring and thirsting after him & his merits: let vs prise it aboue all treasure: ioy in it a­boue all other comfort: sue for it, as our best acquittance: and take hold on it, against the curse of the law.

And because that liuely faith hath her life in the heart, giue vnto vs wee beséech thée a pure heart, which is the delight of thy Maie­stie, and the fountaine of all actions. Awaken it, O Lord, that it sléepe not in death: so that neither by ignorance of it selfe, neglect of the meanes, ceasing of thy Spirit, committing of sin, or securitie in prosperitie, and sin, or [Page 284] presumption of thy mercies, or stupiditie af­ter iudgements, or spirituall blindnesse and hardnesse therof, it be at any time in a dead fléepe. Make vs euer to watch ouer it, that neither the terrors of conscience, nor loa­thing of holy duties, nor loue of any one sin, nor vnwillingnesse to depart this life, do cast our hearts into a spirituall slumber.

We do know, good God, and often times by wofull experience doe know, that our hearts lie open to all temptations, and many are our enemies who doe assault vs: teach vs therfore to put on thine appointed armor. Giue vnto vs a rectified iudgemēt, to know soundly thy truth, not obstinate in error, but desirous to bee reformed in what it mista­keth. Sanctifie our consciences, that they may witnes our adoption; checke vs for sin, approue our vprightnes, procure our peace, make vs euer content, cheerefull in seruice, couragious in the truth, victorious in trou­bles, and willing to die. Rectifie our willes that they may be cheerfull in well doing, re­sisting of all the occasions of sinne, yeelding to no sinne without griefe, and rising by re­pentance out of the same. Order in such sort euery one of our affections, that by the be­nefit thereof, we may subdue our most vnru­ly thoughts, bee comforted and contented in our Christian callings, more readie prest to [Page 285] all good actions, deliuered from many noi­some temptations, and better enabled for the conuersion of our brethren.

And because thou hast afforded vs the be­nefit of speech, which thou hast denied to all other creatures, we desire that we may euer speake as in thy presence; considering that wee haue no libertie giuen vs for idle talke, but that all our spéech must be to edification: and that one day wee must giue an account of our words. Are we to take thy name in­to our mouthes? let it only be vpon weigh­tie occasions, and in all reuerence, and loue to thy Maiestie. Are wee to speake at any time of our neighbours good? make vs to doe it, cheerefully without repining, wisely without dissembling, indifferently without part-taking, constantly without recalling, truly without deluding, and chartablie to the preseruing of his good name. Is he fal­len? let vs restore him: doth hee stand? let vs comfort him: & make thou our spéeches euer gracious to others. Wee desire also to please thée in all our actions. O let them e­uer proceed from a good ground, bee perfor­med in an holie manner, and aime at the best end, which is the glorie of thy great name. Principally let vs ai [...] at the duties of the first table, & consequently at the duties of the second: let vs haue a respect to all thy com­mandements, [Page 286] not so much in outward con­formitie as in soundnes of heart. And when we haue done thée the best seruice wee can, teach vs to say in humilitie, We are vnprofi­table seruants.

And séeing it is not sufficient to do good, but it is also our dutie to auoid euill, make vs to abhorre al appearance of euill, know­ing out of thy word, that it defileth the soule; may be committed in thought, is of omissi­on, as well as commission: and if we com­mit but the least sinne, we offend the puritie of thine excellencie, and are guiltie of the whole law. Make vs therefore euer to re­member that sin is filthie and lothsome, e­uen in the greatest pleasure and act thereof; that the end thereof is bitter and the inward parts most abominable. Teach vs (O thou Master of Israel) to kéep a continual watch ouer our inner, and outward man: to feare our selues euen then, when thou art most mercifull to vs: to walke alwaies as in thy presence to meditate of thy iudgements in­flicted vpon thy dearest children for sin, and in faith, patience, diligence, and humilitie to be euer laboring in our vocation. Make vs to mourne for our delight in sinne: to know that we carrie this traytor about vs: & that we can neuer subdue him, but by prayer to thée, and practising vertues contrary to his [Page 287] assaults. But because all is in vaine with­out perseuerance, wee intreate thée that wee may continue in the practise of all holy du­ties to thée, euen vnto our liues end. Wee thanke thée O Lord for all thy benefits this day past, & in our whole life: thou hast giuen thy Son for a ransome, thy Spirit for a pledge, thy word for a guide, and reseruest a king­dome for our perpetuall inheritance. Thou mightest haue said before we were formed, let them be monsters, let them be Infidels, or let them be beggers or cripples, or bondslaues as long as they liue. But thou hast made vs in the best likenesse, and nurced vs in the best religion, and placed vs in the best land, so that thousands would thinke themselues happie, if they had but a piece of our happi­nesse. We want nothing but thankfulnesse to thée, make vs more thankefull then euer we haue béene heretofore: and because wee know not how long wee shall enioy these blessings of thine, by reason of our sins, fit and prepare vs for harder times, that wee may bee contented with whatsoeuer thou shalt send.

Blesse thy Church and children this night and for euer, according to their seue­ral necessities be merciful vnto them. Blesse this Land wherein we doe liue, the gouern­ment and Gouernours of the same, from the [Page 288] highest to ye lowest. And because we are now to rest in our beds, watch ouer vs in this rest of ours, giue vnto vs comfortable and swéet sleepe, fit vs for all seruices of the day fol­lowing: make our soules to watch for the comming of Christ; let our beds put vs in minde of our graues, and our rising from thence, of the last resurrection: so that whe­ther we wake or sléepe, we being thine may waite for thée. Forgiue vs the sinnes of this day past, this houre present, and our whole life before, not for our merits, but for Christs mercies, in whom alone thou art well pleased, and in whose name and whose words we further call vpon thee, and thanke thée, saying: Our father which art, &c.

NOw the very God of peace sanctifie vs throughout, and hee grant that our whole spirit, and soule, and bodie, may bee kept blamelesse vnto the comming of our Lord Iesus Christ: and the loue of God the Father, the blessing of God the Sonne, and the comfort of God the holy Ghost be with vs, and all the seruants of Christ Iesus, to preserue our bodies from sicknesse, our soules from sin, and our estates from ruine, this night and for euer more. Amen.

A PRAYER TO BE VSED by a mans selfe, or with others changing the number.

O Lord my God, mercifull, and louing to all thy seruants, piti­full, and patient to mee thy child; I, with that poore Pub­lican, cast my selfe downe at the foot-stoole of thy Maiestie: and with an vnfained sor­row for all my sinnes, do, as he did crie vn­to thée for fauour, saying; Lord bee merci­full to mee a sinner. One déepe calleth to an other, the depth of miserie to the depth of mercie. Haue mercy vpon me, O Lord, ac­cording to thy great goodnesse, and in the multitude of thy mercies doe away al mine offences.

Lord I acknowledge & confesse my sins, and mine iniquities are not hid from thée. By creation, I confesse, thou diddest make me good, in righteousnesse and true holinesse I was like vnto thée: & if my first Parents had not defaced that image, I should haue serued thée in truth all the daies of my life. But, they falling from thée, I fel with them: and, they sinning against thée, I sinned with them. And as when a great man is a trai­tor his blood is stained: so by Adams trans­gression his posteritie is tainted.

Thus, O Lord, I was conceiued in sin, and brought foorth in iniquitie: and now I know that in mee, that is, in my flesh, there dwelleth no good thing: yea, I am by nature the child of wrath: if I haue none other but my first birth, I may curse the day that euer I was borne. I féele O Lord (but it is thy spirit that giueth me this féeling) that mine vnderstanding is darkened, conscience sea­red memorie decaied, will bewitched, heart hardened, affections disordered, conuersati­on corrupted: my thoughts, desires, and best actions are abominable sinnes in thy sight. Mine eyes cannot sée thée in thy creatures; mine eares cannot heare thée in thy word; my mouth cannot praise thée in thy workes; mine hands and féete cannot serue thée in my calling: destruction and calamitie are in all my waies, and the way of peace I haue not knowne.

For these sinnes of mine, I am subiect to the curse: for cursed are they that erre from thy statutes: Cursed is the earth, with bri­ers and barrennesse; and cursed is the hea­uen with often droughts and moistnesse.

And for my selfe, what am I not subiect to by reason of sinne? My bodie is subiect to all diseases, my soule to all her sicknesses, my name to all reproches, mine estate to all casualties, & I deserue iustly to bee deliue­red [Page 291] ouer to the illusions of Satan, allure­ments of the world, corruptions of my flesh, hardnesse of heart, desperation of thy good­nesse, calamities in my calling, and to eter­nall destruction after I am dead.

Vnto whom now shall I come for com­fort? vnto whom now shall I sue for suc­cour? I am stung with a Serpent; I will looke vp to the brasen Serpent: I am sicke of sinne; I will goe to the Physician of my soule: I lie dead in the graue of corruption; who shall raise mee vp but he that is the re­surrection and the life?

O bountifull Iesu, O swéet Sauiour, O thou Lambe of God that takest away the sins of the world haue mercie vpon mee. Lord giue vnto me a true and liuely faith, to apprehend and applie all the promises of sal­uation to my sinfull soule: and to this pur­pose, illuminate mine vnderstanding, con­firme my memorie, purifie my conscience inlarge mine heart, rectifie my will, order al the members of my body, and so sanctifie me throughout, that my whole bodie, soule, and spirit, may be kept blamelesse till the glori­ous appearance of my Sauiour Christ.

Grant me, I beséech thée, knowledge of thy truth, faith in thy promises, feare of thy Maiestie, zeale of thy glorie, obedience to thy statutes, faithfulnesse in my calling pa­tience [Page 292] in troubles, hungring after righte­ousnesse, and a tender affection towards all my brethren. Grant me, I beséech thée, the gift of Regeneration to become thy childe: of faith to beléeue thy promises: of obedience to doe thy will: of prayer to séeke thy pre­sence: of comfort to endure thy trials: and of strength to continue thy seruant to my liues end

Grant me again, and grant it I intreate thée, the sauing knowledge of thy word, let it bee in my minde by vnderstanding, me­morie by remembring, thought by medita­ting, heart by affecting, tongue by speaking, and mine actions by performing it to my dying day.

Mine heart O Lord is deceitfull, let mée watch ouer it: my will is vnwilling to all goodnesse, let it run the way to thy comman­dements: Many behold my life & conuersa­tion, let it I beséech thée be ordered aright.

To this end, teach mee to sanctifie thy name, aduance thy kingdome, doe thy will: Thou hast placed me in a calling: make me painfull in it, that thereby from thée I may haue my daily bread. If I haue it, kéepe me from pride: if not, kéepe me from despaire. And forgiue mee the abuse of all thy good blessings.

And howsoeuer I must néeds liue in this [Page 293] world, yet let me vse it, as though I vsed it not: let my conuersation be in heauen, mine eyes on thy presence, my trust in thy proui­dence, my delight in thy word, and the com­munion of Saints. Make me thinke often of heauen that I may loue it, of hel that I may feare it, of death that I may exspect it, of iudgement that I may escape it, and of the vanitie of this present world; that thereby I may learne to contemne it.

I liue by thy prouidence a life of nature, I desire by thy spirit to liue 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 dooing that which is good.

And because Satan, the aduersarie of thine elect, goeth about as a roring lion sée­king whom he may deuoure, let mee not be ignorant of all his enterprises. Make mee wise to foresée his stratagems, vigilant to beware his pitfals, circumspect to preuent his practises, couragious to resist his temp­tations, and constant to ouercome his sug­gestions. He is strong, be thou stronger in me: he is wise, be thou wiser for me: hee is watchfull, be thou more watchfull about mee: hee is malitious, bee thou mercifull vnto me. Let him neuer finde me idle, for then he will allure: nor carelesse, for then he [Page 294] will surprise: nor sinning, for then hee will subdue.

O Iesu, be thou Iesus vnto me: saue me O Lord from this enemie of mine, that this Dragon neuer infect mee with his poyson, this Serpent neuer kill mee with his sting, this Lion neuer teare mee with his teeth, and this aduersarie neuer haue power to ouerthrow me.

O Christ, bee thou Christ vnto mee, and anoint mee so with the oile of thy Spirit, that of thy fulnesse I may bee filled with grace, euen that grace which may further my saluation. By it I acknowledge my mi­sery, by it let mee féele thy mercie: giue mee by it a broken heart, a contrite spirit, a sor­rowfull soule, an humble minde, a liuely faith, that by humbling my selfe, I may bee lifted vp by thée; and by beléeuing thy pro­mises I may come vnto thée: and that as by the one I may mourne for my sinnes, so by the other I may beléeue they are pardoned.

I durst not bee so bold as craue this thy fauour, but that I am incouraged by confi­dence of thy mercie. Doe the simple beg wisdome? thou giuest it: doe the afflicted beg deliuerance? thou grantest it: doth he that is troubled with his sinnes come vnto thée? thou séest him a farre off thou embra­cest him in thine armes, receiuest him into [Page 295] thy grace againe. Thou commandest, why should I not obey? thou promisest, why should I not beléeue? thou hearest, why should I not speake? I speake vnto thée in the language of Canaan, kéepe not silence at these my prayers.

Thou O my Sauiour hast died for my sinnes: let the power of thy death make me die vnto sin, especially to my beloued 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 mee to rise vnto newnesse of life. And that which is impossible to flesh and blood, make it possible by the vertue of thy blood.

Thou hast redéemed me, suffer me not to be in sinnes captiuitie: thou hast triumphed ouer Satan for me, suffer mee not to be vn­der his tyrannie. Thou hast couered mee with the robes of righteousnesse, teach mee to cast off the rags of iniquitie. Thou hast washed me, and I am cleane: kéepe me that I return not with the swine to my wallow. Thou hast begun thy good work in me: per­forme the worke that thou hast begun, and strengthen mee in the workes which I doe, haue or shall take in hand.

Kéepe mée good Lord in my old age, for­sake mee not when I am gray-headed. And when it shall please thée to cast me vpon my [Page 296] sicke bed (as what man liueth who shall not sée death?) grant that I may take my sick­nesse patiently: and at the last gaspe, let not either sinne or Satan take such hold vpon me, that I depart this life with crying, and scrichings, and words of despaire; but that beleeuing thy word, and yéelding to thine ordinance, my last houre may bee my best houre, 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 crie vnto thée for mercie because my sins crie against mee for iustice. Preserue me O Lord, for I trust in thée, and let me in all things see that I am preserued by thee: let me see it in the health of my bo­dy, the peace of my conscience, the gifts of my minde, the credit of my name, the works of my calling, and vpon all such as are neere and deare vnto me.

Thou hast beene good vnto me in times past, O that I could depend vpon thee for the time to come. Thou hast by thy mercie kept mee from grosse sinnes, cleanse mee, I pray thée, from my secret sinnes: especially such as put forth their heads when I am but a little moued. Am I prouoked? stay mine anger: is my enemy aduāced? [...]sswage mine enuie: haue I abundance? temper [Page 297] mine intemperance: am I in want? miti­gate my feares: doest thou exalt me? keepe me from pride: doest thou humble me? kéep me from impatience: doest thou withdraw thy selfe from mee? let mee euer say, Vp Lord, why sleepest thou? doth Satan assault mee, because I am rich in grace? preserue me O Lord that I lose not thy grace. For woe is mee, if I fall from thée. I haue promi­sed that I will not fall, thou hast promised I shall not fall, leade mee by thine hand that I do not fall.

Finally, because thou hast been good vn­to me many waies, Lord make me thankful for all thy fauours. Thou hast made mee a man, not a beast; a Christian, not an Hea­then; a Protestant, not a Papist. Whilest many are ignorant, I haue knowledge: whilest many are profane, I haue been obe­dient to thy will: whilest many want the or­dinarie meanes of saluation, thou affordest me meanes for saluation of my soule. Many are bound, I am free: in prison, I haue li­bertie: in want, I haue sufficiencie. They liue in warres, I in peace: they in persecu­tion, I in free profession of the truth: they in sicknesse, I in health. And although by my sinnes I deserue to bee consumed, yet thou hast spared me a great while, and giuen me a long time of repentance. What shall I [Page 298] giue vnto thee for all these mercies and fa­uours of thine? I will take the cup of salua­tion, & praise thy great and glorious name; and most humblie entreate thée, that as thou neuer ceasest to bee good vnto me, so I may neuer cease to be thankfull vnto thée. Par­don, good God, my losse of time, my abuse of thy creatures my negligence in my calling, my vnthankfulnesse for thy kindnesse: and whatsoeuer is wanting in my person, prac­tise, prayer, or thanksgiuing, make a supplie of it in the merit of Christ Iesus: to whom, with thée, and thy blessed spirit, be all praise, and glorie, now and for euermore. Amen.

A PRAIER TO BE SAID by a sick person, or for him, chan­ging my vnto vs &c.

ALmightie God, and in Iesus Christ my most mercifull and all-sufficient Sauiour, I thy sicke and sinfull seruant, diseas­sed in my bodie, and distressed in my soule, doe flie vnto thée, yea to thée a­lone for succour. I haue liued heretofore in the health of my bodie, I acknowledge that thou wast the author of my health. I am cast downe vpon my sicke bed, thou hast by thy [Page 299] prouidence sent this Herauld to arrest me. It is O Lord the messenger of death, prea­ching vnto mee that vndoubted doctrine, which I haue beene learning euer since I was borne namely, That it is appointed that all must die, and after death commeth iudge­ment. My spirit is willing and would faine say, Come Lord Iesus, come quickly; my flesh is fraile, and in weaknesse doth say, Father if it be possible let this cup passe from me. And as in mine health I did nothing but sinne, when I was not assisted by thy good Spirit; so now in my sicknesse, I shall doe nothing but sorrow, vnlesse I bee comforted by the same Spirit. O Lord comfort me in this a­gonie of mine, and say vnto my soule, I am thy saluation. Thou art the Physitian, heale me: thou art that Samaritan, pitie me: thou art the resurrection and the life, quicken me: and quicken mee so in the inner man, that neither the loue of this world, nor the lossē of this light, nor the consideration of thy Iustice, nor the feare of death, nor the terror of hell, may make me vnwilling to depart this life. Thou alone knowest the sorrowes of mine heart, take them away: thou beholdest my feare of death, deliuer me out of al my feares: couer my sores with the righteousnesse of thy Son, heale them by the blood of thy Son: and though thou launce them with the knife [Page 300] of the law, yet bind them vp againe with the bands of the Gospell. I know that my Physitian dwelleth in heauen, yet he sendeth his medicines downe vpon the earth. Be­sides thee, none in heauen can helpe me, and there is none in earth, in comparison of thée, to do me any good. I am weake, 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 feare, encourage mee: I haue desired to liue the life of the righteous, O let mee die the death of the righteous, and let my last houre be like vn­to his. Into thine hands doe I commend my soule, for thou hast redeemed it, ô Lord God of truth.

My conscience doth tell mee that I haue sinned against thee, and whatsoeuer I now suffer, it is for my sinnes: they are like an heauie burden vpon my soule, they presse me downe to the graue of death, and Satan doth lay them now especially before me, to make me despaire of thy mercies in Christ. Lord assure mee of the pardon of them all, perswade my soule by the Spirit of my Sauiour, that they are nailed to his crosse washed in his blood, couered in his righteousnesse, acquited by his death, buri­ed in his graue, and fully discharged by his alone satisfaction. Now, now I stand in [Page 301] néed of thy Spirit, let it crie in mine heart, Abba, Father: I desire none Angell from heauen 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 shepheard, and I thy sheepe; thou my king, and I one of those subiects, who shall shortly waite vpon thée in the kingdome of heauen, to which I must passe by the gates of death. O though I haue now a sick body, yet grant me, I pray thée, a sound soule. In thy hands are life and death: thou hast the keyes of the graue and death, thou bringest to the graue, and pullest back again: my mo­ther bare mee a mortall man, I came into this world to leaue it at thy pleasure: it pleaseth thee now to forewarne me of mine end, which might haue come vpon mee be­fore this time: I might haue perished either in the womb, or in my cradle, or in my child­hood, or before I had knowne thée, or sud­denly might I haue béen taken away; and I deserued to die so soone as I was borne: I owe thée a death, as Christ Iesus died for me. I haue béene salling to this hauen euer since I was borne, be thou my Pilot, that I sinck not in ye hauens mouth, but that I may land at the port of paradise. I haue done, I confesse, little seruice vnto thée, and if thou shouldest now take mee away, I should die [Page 302] before I haue begun to liue. Thou knowest what is best for me: Conuert me O Lord, and I shall be conuerted; O Lord, turne me, and in a moment, I shall bee turned vnto thee. Therefore déere Father, giue me that mind which a sick man should haue, faith in thy promises, hope of eternall life, patience with my paine, a desire to bee loosed, and to bee with Christ, and a loathing of the vanities of this present euill world. Call to my remem­brance all those things which I haue heard, or read, or felt, or meditated of, to strengthen mee in this houre of triall, that I who haue beene negligent in teaching others by my life, may now teach them how to die, and to beare patiently the like visitation. Lord grant that my last houre may bee my best houre; my last thoughts the best thoughts, and my last words the best words that euer I did speak: so that with my swéet Sauiour I may then say, Father into thine hands I commend my spirit: or with old Simeon say, Lord now lettest thou thy seruant depart in peace according to thy word. Take away from mee in that houre all terror of consci­ence, all scriching and howling, all sottish­nesse, and senslesnesse, which doth often ac­company the wicked at their ends; and since thou hast lent mee for a while my life, grant that I may willingly restore it again, [Page 303] when thou callest for it to heauen. Let not the graue make me afraid, because it is per­fumed by the buriall of Christ, and made as a bed for my body to rest in, against that day, in which thou shall clothe mee againe with mine owne flesh, and make it like to the glo­rious bodie of Christ, when he will say vnto mee, Come thou blessed of my Father, inhe­rite the Kingdome which was prepared for thee, before the foundations of the world were laid.

Lord I thanke thée for all thy mercies in the time of my health, and in this of sicknesse; especially that thou hast taught mee out of thy word, which also by thy Spirit I be­leeue, that howsoeuer I am by nature mor­tall, yet by grace thou hast made me immor­tall; and that I am translated from death to life. I thanke thée O Lord for all the good meanes of health offred to me in this visi [...]a­tion of mine, as my Christian friends, their holy prayers, and godly comforts: for the meanes of Physicke, and all other fauours which I now taste of in this sicke bed of mine, which thou hast denied vnto many of thy seruants and déere children, who haue deserued thy fauour more then my selfe. I thanke thée also, that as I haue liued in a Christian Church, so if I die I shall die in thy Church, and be buried in the sepulchres of [Page 304] thy seruants, who all waite for the consola­tion of Israel, and the Redemption of their bodies in the Resurrection of the iust. Blesse all good meanes vnto mee, so farre sorth as it may be for thy glory, and my good: and as I haue euer praied, Thy wil be done: so now let me not be offended that thy will is done. Teach me that all things, euen both sicknesse and death, turn to the best to them that loue thee: teach me to see my happinesse through troubles: that euery paine is a preuention to the godly of the paines of hell: and that this light affliction which is but for a moment causeth vnto vs a farre most excellent and e­ternall weight of glorie. Teach mee againe by thy holy Spirit that there is none hurt by going to heauen: that I shall lose nothing but the sense of euill: and that anon I shall haue greater ioyes then I feele paine. O death, where is thy sting? O hell, where is thy victorie? I thanke thee O Lord who hast giuen me victorie by Iesus Christ: in the con­fidence of this conquest I come vnto thée, & am assured that if I liue, I shall liue vnto thée, and if I die, I shall die vnto thée. I de­sire to be dissolued, and to be with Christ, for he vnto me is both in life and in death aduan­tage. I shall by death put off corruption, and put on incorruption, shake off sinne, and be couered with righteousnesse, cast off mortali­tie, [Page 305] and be attired with immortalitie; I shall lose my life in earth, and finde it againe in heauen. Thou my Father, Christ my brother, the Saints my kinred, happinesse mine inhe­ritance, are in heauen alreadie, why should I feare to go thither, whither all the godlie dead are gone before me, and all the faithful liuing shall follow after mee? Why art thou troubled O my soule, and why art thou so dis­quieted within mee? Lord I know I cannot escape death, why should I feare it? my chiefest happinesse is behind, and I cannot haue, it vnlesse I go vnto it. I could be con­tent to go thorow hell to heauen, O make me to go through death to heauen. My paines I confesse O Lord are great, but since I tra­uell to bring forth eternitie, make me pati­ent to endure all paines. I sée my sins, make mee now to sée my Redeemer: I feare the Iudge, perswade me that his Sonne is be­come my intercessor. Satan would affright me, I hope thine Angels pitch their tents a­bout me: the graue will gape on me, out of thy word I know, it was the bed of my Sa­uiour. What though I leaue many aliue be­hind me? yet they shall all follow after; if I get mine inheritance before my brethren, I must bee more thankfull to my father for it. Grant therefore most mercifull God that if I liue, I may liue to sacrifice, and if I [Page 306] die, I may die a sacrifice: I am thy seruant, and the sonne of thine handmaiden, do with me what thou wilt. Blesse O Lord the sur­uiuing generation, make them wise to sal­uation, to number their daies a right, and to applie their hearts to wisedome. And though thou kill mee, yet let me now trust in thée. Grant this O Lord for thy Sonnes sake, in whom alone thou art well pleased, for my comforts sake, which by this means shall bee encreased, and for the beholders sakes, who shall sée mine end, that they all may say, Grant that wee may die, as this our brother did, so that our ends may be like vnto his, and our so [...]les follow his. Amen. Euen so come Lord Iesus, come quickly: and the Grace of our Lord Iesus Christ, the loue of God the Father, and the comfort of the holy Ghost bee with mee now and for euer more. Amen.

Blessed are the dead that die in the Lord.

Reuelat. 14.

The eye hath not seene, the eare hath not heard, neither hath it entred into the heart of man to conceiue the good things which God hath prepared for them that loue him. 1. Corinth. 2.

We know that if this earthly house of this Tabernacle bee destroyed, wee haue a buil­ding giuen of God, that is, an house not made [Page 307] with hands, but eternall in the Heauens. 2. Cor. 5.1.

Farewell my friends, but you shall follow: for it is appointed that all must die.

A THANKES GIVING AF­TER DELIVERANCE from any crosse or sicknesse.

O Eternall God, almightie and most mercifull Father, the life of them that die, the health of them that are sick, and the only reco­uerer of them that are cast downe: I thy late sick and sorrowfull seruant, doe with ben­ded knées, and a thankfull hart, prostrate my selfe before thée at this time; and doe thankefully acknowledge all those benefits, which from my cradle thou hast heaped vpon mee till this present houre. When I was nothing I was created by thée: when I was worse than nothing, I was redee­med by thee: When I was worthie no­thing, I was sanctified by thee: and when I shall returne to nothing, I shall bee glorified by thée. And though I neuer knew thee as I ought, loued thee as I should, obeyed thee as thou commandest, nor thanked thée as thou deseruest for all thy [Page 308] fauours, yet hast thou loaded mee so with thine abundant fauours, as if I had euer done thy will. Experience haue I had of thy goodnesse many times, but neuer more then in my late & last visitation. I acknow­ledge O Lord that at that time, I chattered like a swallow, I mourned like a doue, I pan­ted like an hart, & all ioy and gladnesse was parted from my soule. I looked vpon my friends, they could not reliue mee; I sent to the Physitians, they could not recouer mee; I vsed all meanes, no meanes would helpe mee: I sought vnto thée, yea to thée alone in my trouble, and thou hast deliue­red mee from all my distresse. My mour­ning is turned into mirth, my sorrow into solace, my sicknesse into health, and my death into life. O thou, that art the wel­spring of life, the fountaine of health, and the alone preseruer of al mankind, what shal I render vnto thee for all those mercies that I haue receiued, and for all those iudgements that I haue escaped? aske of mee, and I will giue it: command mee, and I will performe it: tell mee, and I will do it. A thankfull heart is a sacrifice to thée; a grate­full minde is well pleasing vnto thée; and therefore in the sight of thy sacred Maiestie, and in the eyes of all thy people, I will take the cup of saluation, and magnifie & praise [Page 309] thy holy name, that thou hast dealt so fauo­rablie with me.

The pangs of death had seized vpon mee, thou hast restored me from death to life; the sorrowes of the graue had taken hold vpon mee, thou hast deliuered my soule from the graue. Thou diddest hide the face of thy lo­uing kindnesse from me, now the light of thy countenance hath shined vpon mee. And I who heard of late this message with Heze­chiah, Set thy soule in order, for thou shalt die and not liue, do now sée and féele this ioyfull promise, I haue added to thy life yet a num­ber of daies. Teach mee so to number these my daies aright, that I may applie mine hart vnto wisedome: and that howsoeuer I liue heere 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 vs to contemne this present euill world, grant me that I e­uer may thinke of mine end, and that exact account, which I must giue vnto thée, of e­uerie action I doe in this flesh, whether it bee good or euill. To this purpose grant me the assistance of thy Spirit, that I may so liue hereafter before thee in this life, that I may liue with thée eternally in the life to come. Teach mee O Lord thy way, and I will walke in thy truth: knit mine heart vnto [Page 306] [...] [Page 307] [...] [Page 308] [...] [Page 309] [...] [Page 310] thee, that I may feare thy name: teach mee to do thy will, for thou art my God, let thy good Spirit leade me into the land of righte­ousnesse. Create in mee a new heart, renue a right spirit within mee, and establish me with thy free Spirit. I asked of thee life, and thou gauest it mee, I called for thy saluation, and thou heardest me.

I will praise thee, O Lord, with all mine heart, and I will magnifie thy name for euer. For many are thy mercies towards mee, and thou hast deliuered my soule from the lowest graue. If thou desiredst burnt offrings, I would giue it thée; if all that I haue, I would bestow it on thee; but a thankfull heart, an obedient life, a zealous profession, a godly conuersation, is the only sacrifice thou delightest in: make me therefore euer hereafter, to deny vngodlinesse and worldly lustes, and to liue soberly, and godly, and righteously in this world: that others séeing my godly behauiour, may glorifie thée in the day of visitation. Make me to repent of my sinnes the causes of my sicknesse, to be­leeue in Christ the author of my health, and to depend vpon thée the doer and giuer of all good things. And now I am whole, giue me thy grace not to sinne againe, lest a worse thing happen vnto mee. To this end, recti­fie my iudgement, strengthen my memorie, [Page 311] purifie my conscience, whet on mine affecti­ons, order my will, and put on all the fa­culties of my soule and bodie, that I may loue thee for thy mercies vnfainedly, feare thée for thy iudgements vncessantly, praise thee for thy fauours continually, pray vnto thee for thy goodnesse daily, and obey thee according to thy will, dutifully. Make me to know thee as thou hast reuealed thy selfe in thy Word, to acknowledge thee as thou hast opened thy selfe in thy Sonne: to thinke on thee, as the solace of my soule, to cleaue vnto thee, as the authour of sal­uation, and to speake of thee as thou art wonderfull in all thy workes. My soule praise thou the Lord, and all that is within mee praise his holy name: my soule praise thou the Lord, and forget not all his bene­fits, which forgiueth all thy sinnes, and hea­leth all thine infirmities, which redeemeth thy life from the graue, and crowneth thee with mercy and louing kindnesse: which sa­tisfieth thy mouth with good things, and re­nueth thy youth like the Eagles. Thou art full of compassion and mercie, slow to an­ger, and great kindnesse. Thou wilt not al­way chide, neither keepest thou thine anger for euer. Thou hast not dealt with me accor­ding to my sinnes, nor rewarded me according to mine iniquities. For as high as the heauen [Page 312] is aboue the earth, so great is thy mercie to­wards them that feare thee. As farre as the East is from the West, so farre thou remouest my sinnes from me. As a Father hath compassi­on on his children: so hast thou compassi­on on them that feare thee. Thou knowest whereof we be made: thou remembrest that we are but dust. I will praise thee O Lord a­mong the people, I will sing vnto thoe in the congregation of the Saints. For thy mercie is great aboue the heauens, and thy truth aboue the clouds. Let my soule liue, and it shall praise thee, and thy iudgements shall helpe mee: Helpe mee they shall to loue thee more zealously, to feare thee more reuerently, and to obey thee more carefully all the daies of my life. I confesse, O Lord, that before I was afflicted, I went astray: but now I haue learned thy precepts. It is good for mee that I was afflicted, for I sought vnto thee in my troubles: I was in mine health an vntamed heifer, it was thy goodnesse to lay thy yoke vpon mee, and to giue mee courage to beare it patiently. Thou hast taken it from mee before I shooke it off, but it will come a­gaine: make me in prosperitie to thinke on aduersitie, in health to thinke on sicknesse, in sicknesse to thinke on death, and at all times to thinke so on iudgement, that whe­ther I wake or sleep, eate or drinke, or what­soeuer [Page 313] I do els, I may euer haue this voice sounding in mine eares, Arise yee dead, and come vnto iudgement. I will sing vnto the Lord all my life, as long as I haue any being, I will sing praises vnto my God. O my soule praise thou the Lord. Praise yee the Lord. Praised bee the Lord God of Israel from this time forth, and for euermore, and let all peo­ple say, Amen.

Are there not ten clensed? where are the nine? there is none returned to giue 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 vnto thée.

A PRAYER FOR A SICK person, man or woman, chan­ging the sexe.

O Almightie, euer-liuing, and e­uer-louing God, and in Christ Iesus our most gracious and mercifull father: thou hast taught vs out of thine holy word, that Man which is borne of a woman, hath but a short time to liue, and is full of miserie: his life is a shadow; his daies are vanitie; his yeeres are nothing, in comparison of thée, and in [Page 314] the end hee fadeth as a flower of the field, and neuer continueth in one stay. Experi­ence we haue of the frailtie of our life, in be­holding this diseased and distressed feruant of thine, whom thou hast cast downe vpon the bed of sicknesse: He was, as we thought, of late in good health, and now we sée him at the point of death. In him let vs behold our fraile estate, and truly to consider that all flesh is grasse. And because we are now in this house of mourning, let vs be admoni­shed of our later end, and behold what af­terward shall become of vs. Make vs truly to mourne with them that mourne, and to weepe with them that weepe. And grant vnto vs all the forgiuenesse of our sinnes, [...]he assistance of thy Spirit, assurance to be heard, and a fellow feeling of our brothers miseries; that we may the better call vpon thy name, and pray to thée for him, who standeth in néede to be prayed for.

Thou art, O Lord, the conduit of com­fort, bee a God of comfort and consolation vnto him: thou art the forgiuer of all our sinnes, blot all his sinnes out of thy remem­brance: thou art the Physitian to cure all sores, looke fauourably vpon him in this sicknesse of his. And as thou art the God of patience, mitigate his paines: of hope, as­sure his heart: of mercie, confirme his faith: [Page 315] of iustice, looke vpon thy Sonne: and as thou art the resurrection and the life, be vnto him both life and resurrection.

It is true, O Lord, that he hath deserued a farre greater punishment, and that thou shouldest scourge him with all thy rods: hee feeleth his sinne, he feareth thy iustice, he is affrighted at death, hee trembleth at thy iudgements, and vnlesse thy law were his delight, he should haue perished in this his trouble. He appealeth from thy iustice vnto thy mercie, and in consideration of thine a­bundant goodnesse, doth say vnto thee in the bitternesse of his soule; Lord bee mercifull vnto me a sinner. Haue mercie vpon him, O Lord, haue mercie vpon him: and according to the multitude of thy mercies doe away all his offences. Grant him thy grace, to beare willingly this crosse, the crosse of sicknesse, to drinke heartily of this cup, the cup of afflicti­on, to endure patiently this yoke, the yoke of tribulation, and to suffer meekely this rod, the rod of correction. Naked hee came out of his mothers womb, and naked shall he returne againe: O Let him now say with thy ser­uant Iob; The Lord hath giuen, and the Lord hath taken away, blessed bee the name of the Lord. He hath receiued good things of thée, make him to receiue euill also: and as here­tofore he reioyced in his health, so teach him [Page 316] now to reioyce in sicknesse: and as hee was not ashamed to liue, so let him not bee afraid to die, because his life is hid with Christ in heauen.

Teach him, O Lord, by thy holy Spirit, that hee cannot suffer more for thee, than Christ his Sauiour suffered for him: and though thou hast now powred into the wounds of his corruption, the sharpe wine of grieuous tribulation, yet after the ex­ample of the good Samaritan, instill also the suppling oyle of comfort; whereby hee may bee able to endure these troubles, which o­therwise would bee intollerable vnto him. As his paine encreaseth, so increase his pati­ence: and as it decreaseth, so increase his thankfulnesse. Turne this visitation to the good of his soule: lay no more vpon him than hee is able to beare: and as hee feeleth thy iustice, in suffering for his sinnes; so let him feele thy mercie, in correcting him for them: and as thou now triest whe her he will loue thée or no, so make him now most to loue thee when thou correctest him as thy sonne. Let his heart be glad, his tongue re­ioyce and his flesh also rest in hope because thou wilt not suffer his soule in the graue, nor his flesh (through thine Holy one) to sée corruption.

Remember not Lord his, or our iniqui­ties, [Page 317] spare him good Lord, spare thy seruant, whom Christ hath redeemed with his most pretious blood, and bee not angrie with vs for euer. Lord saue thy seruant, which put­teth his trust in thée: send him helpe from thy holy place, and euermore mightily de­fend him: let the enemie haue none aduan­tage against him: nor the wicked approch neere vnto him: be vnto him a strong tower against the face of his enemie: O Lord heare our prayers, and let our crie come vn­to thée. Wée crie and call vnto thee alone for him: visite him, as thou diddest visite Peters wiues mother: comfort him, as thou diddest comfort the sick of the palsie, & chéere him, as thou diddest cheere that godly man Simeon, that hée now, seeing his Sauiour in heauen, may ioyfully say; Lord now lettest thou thy seruant depart in peace, for mine eyes haue seene thy saluation. In the meane time strengthen him against all temptations; de­fend him against all assaults; relieue him in all his weakenesse; and deliuer him from all his feares.

O Lord Iesu Christ, who for his and our sakes, camest into the World, obeyedst the law, sufferedst reproch, baredst our sinnes, and gauest ouer for vs thy pretious life to death; looke thou vpon this thy patient: let thy blood wash away the spots of his sinnes: [Page 318] let thy righteousnesse couer his vnrighteous­nesse: and let thy satisfaction bee his me­rit.

O holie Ghost the comforter of all that want comfort, send downe thy grace into the heart of thy seruant, call to his minde, whatsoeuer consolation he hath before lear­ned cut of thy word; especially that by Christ he shall inherit heauen: giue him now such a portion of thy grace, that he neither wauer in his faith, nor stagger in his hope, nor faint in his patience, nor coole in his loue, nor sorrow at his dissolution, nor looke backe to the world, nor bee ouermuch cast downe with the dread of death.

Grant that when death shall haue closed vp the eyes of his body, the eyes of his soule may be fixed vpon thee: that when his speech shall be taken from him, then his heart may crie vnto thée, & say; Come Lord Iesu, come quickly. Heare vs good Lord, praying for him; heare him praying for himselfe; & heare vs al for Christ Iesus his sake, in whom alone thou art well pleased, and in whose name, and in whose words we conclude our vn­perfect prayers, saying, Our Father, &c.

LOrd blesse vs and kéepe vs, Lord make the light of thy countenance thine vpon vs, and grant vs thy peace. O God the Fa­ther, [Page 319] looke vpon thy sonne; O God the Son, looke vpon thy seruant; O God the holie Ghost, enter into thy temple: O holie Fa­ther, O righteous Sonne, O comforting ho­lie Ghost, O blessed, and glorious Trinitie, one in essence, thrée in person, be with this thy seruant; comfort him with that comfort which we would desire in the like visitation: let thine Angels pitch their tents about him: let his last houre bee his best houre: make his life victorious, his death pretious, and his and our resurrection glorious, through Iesus Christ our Lord. Amen. Lord Iesu be with his spirit. Amen. Amen.

A THANKES GIVING FOR THE faithfull departure of one after he or she is dead, chan­ging as before.

O Lord God, the onely health of them that liue, and the alone life of them that die: according to thy commandement we called vpon thée, and in desire of thy goodnesse we cried vnto thée, that thou wouldest be gratious vnto this seruant of thine, whose body lieth dead before our eyes. We asked his life, thou gauest it not; because thou sawest what was [Page 320] best for him: wee desired his patience to en­dure this crosse; thou heardest our pray­ers, and hast not denied vs the request of our lips, because that alone was fittest for him.

He died not as a foole dieth, neither was his dissolution bitter vnto him. He is now, O Lord, a tree, planted in thine orchard: a stone, setled in thy building: a Priest, sacri­ficing at thine altar: a starre, fixed in thy hea­uen: and an heire, reigning in thy kingdom. If he had died like Absolom, we might haue taken vpon vs Dauids lamentation: or like Saul, we might haue taken vpon vs Samuels lamentation: or as the malefactor on the left hand of Christ, wee might haue lamented and mourned for him, as doubting that hee 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. Hee like a Lion triumphed ouer death, and like a Lambe resigned vp his life: he knew that this Redeemer liued, and that Blessed are the dead that die in the Lord. His faith was in thy promises, his hope was in thy mercies, his loue was on thy ioyes, his zeale was on thy glorie, and his desire was to be in heauen.

For this thy fauour towards our Christi­an brother, wee yeeld vnto thy Maiestie all [Page 321] possible thankes, and that thou taking him out of this vale of miserie, hast, by thine Angels, carried his soule to the throne of thy glorie. We are, O Lord, we confesse, full of sorrow, in that we haue lost the comfort of his presence, and we could haue béen conten­ted to haue enioyed him longer, if it might haue stood with the good pleasure of thy will. But we néed not to mourne as men without hope: because we are perswaded he so died in thy fauour; that as his soule is partaker of eternall glorie, so in that great day of as­sise, and generall iudgement, this bodie of his which shall returne to dust, must be rai­sed vp againe to liue for euer, and then bee made like the glorious bodie of Christ Iesus in heauen. He O Lord is gone before vs, and we must one day follow after him.

O how can we render vnto thée sufficient thankes, for thy great fauour to vs Christian people, aboue all the nations of the world, whom when thou callest out of this wret­ched life, thou vouchsafest to place vs with thine Angels, in thy kingdome! In the sight of the vnwise they appeare to die: but in the eyes of the godly, they are translated from death to life. They are arayed with white, haue crownes on their heads, and Palmes in their hands: they shall not die, but liue, and do behold thy goodnesse in the land of the li­uing. [Page 322] They serue thée at thy table, eate in thy kingdome, sing of thy praises, are freed from all miseries, and they follow the Lambe whi­ther soeuer hee goeth: and enioy such plea­sures, as the eye hath not seene, because they are not visible, yet the heart doth beleeue, be­cause they are most comfortable.

We beseech thee, O Lord, that since we must for a while go on in our pilgrimage, we may euer haue our eyes bent towards our countrie: raise vs out of the graue of sinne, renue in vs the life of righteousnes: estrange vs from the loue of this world: possesse vs with a loue of heauen: take from our féete the fetters of pleasure, that we may runne as fast to heauen, as the wicked do to hell: take from our backes the burden of worldlinesse, that we may looke as stedfastly vpon things that are aboue, as worldlings do vpon things that are below. Guide vs euer so by the di­rection of thy Spirit, that both in sicknesse and in health, in prosperitie and aduersitie, in life & at death, we may so behaue our selues in this present world, that, whensoeuer it shall please thée to call vs hence, we may by faith in thy promises, & hope of thy mercies, commend our bodies and soules into thy mercifull hands.

In the meane time hasten the comming of thy Sonne: shorten these daies of sinne: [Page 323] confound the enemies of saluation: dissolue in euery one of vs the cursed workes of Sa­tan: sanctifie thy name: aduance thy king­dome: accomplish thy will: giue vs our dai­ly bread: forgiue vs all our sinnes: giue vs not ouer into any temptation: but deliuer vs from all euill, both of sinne 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 haue our perfect consummation and blisse in thy e­ternall and euerlasting kingdome, through Iesus Christ our Lord, to whom with thée our Father, and the holie Ghost our Sancti­fier, our sanctifier in this life, and our glorifi­er in the life to come, bee all praise, power, Maiestie, might and dominion, ascribed of vs and thy whole Church, from this time forth and for euermore. Amen.

A PRAYER FOR A WO­man in trauaile.

O Lord, our Lord, Creator of all things, preseruer of al mankind, comforter of all thine afflicted, and the only deliuerer of such as are in danger, we the children of Eua by our in-borne transgression, yet the daugh­ters [Page 324] of Sarah by sanctification of thy Spirit, do séeke and sue vnto thée for a blessing at this time. We are, O Lord, assembled for the comfort of this woman, who trauaileth in paine, to be deliuered of a child; her sinne is great, her danger is not small, her paines will bee grieuous, & the houre of life is now at hand. If wee were Heathens, we would call vpon Iuno: if Idolaters, wee would call vpon the Virgin Marie: but séeing thou hast vouchsafed vs to become true Christians, we call vpon thee alone to helpe her. We there­fore beséech thée O Lord our God, to be good and gratious vnto this seruant of thine, and howsoeuer through the transgression of our first mother, shee cannot bee deliuered but with great paine, (for thou hast laid this curse vpon vs sinfull women, that in much sorrow shal we bring forth children) yet since thou hast giuen her faith in thy Son; miti­gate wee entreate thée this sorrow of hers: assure her of the forgiuenesse of her sinnes: strengthen her with the comfort of thy Spi­rit: confirme her in the faith of her Sauiour, and blesse all good meanes heere present for her comfort.

Lay no more vpon her then she is able to beare: make hast to deliuer her out of her paines; and teach vs all that are about her, to auoid at this time effeminate spéeches, [Page 325] wanton, behauiour, & vnseasonable mirth, which often doth accompany such méetings as this. Blesse vs in our comforts to her soule, and labour for her deliuerance: blesse the worke of the Midwife, whose helpe shee must vse for her better deliuerance: and though she be now in great paine, blesse her, O Lord, in such a sort, that anon shee may forget her paine, because a child is borne in­to the world. Yea and we pray vnto thée for this child in her womb; thou hast enrolled it in thy book, thou hast made it in thy frame, the bones thereof are not hid from thée, all the members of it are written in thy volume. Thou diddest visite it at the time of life, visite it now at the houre of life.

Giue vnto 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 vpon it, that eftsoone it may be brought with per­fection into the world.

Thou hast appointed marriage for this purpose, thou hast promised a blessing to thine owne ordinance, thou hast performed thy promise to many in this case, and accor­ding to thy commandement, we entreate a­like performāce of thy promise at this time. Heare vs O Lord, for Christ Iesus his sake. Visite thy seruant, as thou didest Sarah, [Page 326] comfort her, as thou diddest Rebeccah, cheere her, as thou diddest Leah, and if it bee thy good pleasure, make her quickly a ioy­full mother of a childe. Let her say, O Lord helpe me, and deliuer me right soone: and let vs say, bee vnto her a present helpe in this needefull time of trouble. O Lord heare our praiers, and let our crie come vnto thee and that for Christ Iesus his sake, in whose name we call vpon thée, saying, Our Father which art &c.

A THANKESGIVING after her deliuerance.

MOst gratious God, and in Ie­sus Christ our most patient, piti­full, & powerfull Father, as thou hast commanded vs to call vpon thée in troubles, and hast promised to heare vs, and deliuer vs in our troubles: so thou hast enioyned vs in thy holy word, that af­ter our deliuerance out of any of our trou­bles, wee should be thankfull vnto thee for the same. Wee therefore sinners by nature, but thy children by grace, doe chéerefully ac­knowledge thy goodnesse to vs, and thy spe­ciall fauor to this woman thy seruant. Wée called vpon thée, and thou heardest vs: wee [Page 327] sued vnto thée, and thine eares were opened to grant our requests. We asked thy fauour to thine handmaiden, thou gauest it: wee begged a blessing for this child, thou hast blessed it: and now thou hast made her a ioy­full mother.

Her soule may magnifie thy name, and her spirit may reioyce in God her Sauiour. Thou hast giuen her her hearts desire, and hast not denied her the request of her lippes. Thou hast taken away her reproch, & thou hast blessed the vndefiled bed. Thou hast gi­uen her, & her husband this pledge of loue, and thou hast made her an instrument to encrease thy kingdome. Glorie be to thee in the highest heauens, in earth praise, and let all generations call thée blessed. We blesse thée, wee prayse thée, we adore thée, we giue thankes vnto thée, O Lord God, for this bles­sing of thine, and desire to praise thée for e­uer and euer.

Continue thy goodnesse to this thy ser­uant, giue her strength to recouer her weak­nesse, ioy to forget her late sorrow, & thank­fulnesse that such a child is come out of her leynes, as one day shall inherit the kingdom of heauen. And as wee doe priuately praise thée in this familie, so will we do the like in the publique congregation, Blesse this yong infant with thy blessing from aboue, Bap­tise [Page 328] it with water, and the holie Ghost, endue it with all heauenly graces, defend it against all dangers, prouide for it in this mortall life, and crowne it in the end with life euerla­sting. Make the father to delite in the loue of his wife, let her breasts satisfie him, and let him keepe to her continually. Make her a fruitfull vine round about his house, and her children like to oliue plants round about his table.

Lord thou mightiest haue dealt with this woman, as heretofore thou hast dealt with many in thy wrath. She might either haue brought forth the winde, or béen deliuered of a deformed or dead birth: shee might either haue died in trauaile her selfe, or continued longer in those grieuous paines. But thou hast looked vpon her with the eyes of com­passion, and hast giuen this blessing to the fruit of her wombe. Continue thy fauour to her, and hers: and let thy blessing bee vpon all thy children, from this time forth, and for euermore. Heare vs O Lord, for Christ Ie­sus his sake, in whose name, and in whose words, we further call vpon thée, and thank thee, saying, Our Father, &c.

A PRAYER BEFORE THE receiuing of the Communion.

MOst gratious Father, thou hast called mee now to thine holie Table, thou hast set out a part of consecrated bread and wine for mee. I acknowledge mine ignorance, that I must bee instructed by so many meanes: and I acknowledge the goodnesse, that thou vouchsafest to teach me by so ma­ny meanes. I do heare thy word, and then is thy Son offered to mine eare: I receiue this Sacrament, and now he is offered vn­to mine eye. In the testimonie of these two witnesses this truth is established in mine heart, that my Sauiour suffered death for my sinnes.

As it pleaseth thée thus to offer mee thy fauour, so giue mee grace to accept this fa­uour.

Am I thus inuited to this blessed banket? Giue mee grace to put on my wedding gar­ment, that the Bridegrome of this feast ne­uer say vnto me; Frind how camest thou hi­ther not hauing on thy wedding garment?

Hast thou now commanded me to examin my selfe? let me now trie and examine mine heart, and looke how I stand in thy sight: The Iewes would not eate with vnwashen [Page 330] hands, dare I eat with an vnwashen heart? they would not drink but their vessels must be purified, and dare I now drinke and my soule not purified? Before the passeouer they sanctified themselues, and before this sacrament shall not I now sanctifie my self? I desire to doe it, Lord helpe my desire; lest eating and drinking vnworthily, I eate and drinke mine owne damnation. I therefore being now readie to come to thy Table, doe acknowledge and confesse mine owne vn­worthinesse; I haue sinned against thée ma­ny waies, and that since I last receiued this Sacrament: I haue not knowne thée in thy word, beheld thée in thy workes, apprehen­ded thée in thy Sonne, serued thée in the spi­rit, applied thee by faith, feared thée for thy iustice, nor admired thée as I ought for thy great mercies. I haue not frequented thine house, heard thy word, laid it vp in mine heart, nor practised it in my life as I should. I, euen I, by the lusts of mine eyes, the lusts of my flesh, and the pride of life, haue dishonoured thy great and glorious name. And when thou hast forgiuen me ten thou­sand talents, I would not forgiue my bro­ther and hundred pence.

What shall I say vnto my selfe? I haue sinned: I will doe so no more. I haue sin­ned, Lord forgiue me all my sins: and grant [Page 331] that in the whole course of my life hereafter, I may liue to the honour of thy great name.

Giue vnto me now a broken heart, a con­trite spirit, a sorrowfull soule, and a minde hungring and thirsting after Christ, and his righteousnes. Giue me now grace to know thée the only true God, the Creator and pre­seruer of mankinde. Giue me grace now to féele the burden of my sinnes, and that I am eased of them by the blood of Christ Iesus.

I doe beléeue in him, helpe my vnbeléefe. I am sorrie for my sins, make me to be hear­tily and vnfainedly sorrowfull. I promise now to liue neerer to thée then euer I haue done, giue mee power to performe my pro­mise. I forgiue all that haue wronged me e­uen as thou for Christs sake hast forgiuen me. Let this forgiuenesse of mine be with­out dissimulation.

And because I am now to taste of bread and wine, make mee to consider the vse of them. I know O Lord that this sacramen­tall bread is not the body of thy Son: this sacramentall wine is not the blood of thy Sonne; but this I know out of thy holy word, that they are seales of his bodie and blood.

Teach me therefore now, most gracious God, that I, seeing bread and wine on the table, may behold Christ vpon the crosse; [Page 232] and obseruing the bread broken to me, may consider of Christs body crucified for mee: & looking vpon the wine powred out of the vessell, may thinke how Christs blood was powred out for my sinnes. And as I receiue this bread & wine into my stomack, for bo­dily sustenance: so cause me to féede on the body and blood of our Sauiour Christ, that it may be nourishment for my soule.

Grant, O Lord, that I may so now come to thy holy table, that hereafter I may bee partaker of thy heauenly Table, through Christ my Lord, and only Sauiour. Amen.

Our Father which art, &c.

A THANKESGIVING after the Communion.

ALL glorie, honour and praise be giuen to thée most glorious God, for all thy mercies bestowed vpon mee: for mine elec­tion in thy loue, my redemption by thy Sonne, my sanctification by thy spirit in this life, and hope of glorification in the life to come. I thank thée for thy word, in which I beare of thy goodnesse: and I thanke thee for this Sacrament, in which I behold thy fauour.

I haue now béene partaker of bread and [Page 233] wine: Lord make mee partaker of Christs bodie and blood. Those they will turne to the nourishment of my body: let these turne to the nourishment of my soule. By those I féele some refreshing for a while, by these let mee feele refreshing for euer. O let not Christs blood be shed in vaine for me, but by it cleanse me from all my sinnes.

I haue now cast vp all the poyson of im­pietie: suffer me not hereafter to licke it vp againe. I haue now disgorged my selfe of reuenge: let me neuer returne to my vomit againe. I am now washed from all my pol­lution: make me to remember that it is the part of a swine to wallow againe in mud or mire. I haue promised now to liue better than before: make the latter part of my life better than the former.

I am a liuing stone in thy building, knit me fast to the corner stone. I am a branch of the vine, set mee fast in that roote. I am a member of Christs body, kéepe mee that I neuer bee cut off. I haue renued this day my couenant with thée, grant that I may kéep it to my liues end. I haue this day béen put in mind of the benefit by Christs death: let me euery day thinke often of his death, that therby I may learn to die vnto sin. And grant that euer hereafter I may so walk be­fore thee, that all such as know that I haue [Page 334] béen at thy table, may see that I am become a new creature.

As for the rest of this day, in which thou hast thus shewed thy selfe vnto mee, grant that I may spend the same, not in surfet­ting and drunkennesse, not in chambring and wantonnesse, not in sporting and idle­nesse; but in hearing of thy word, calling on thy name, meditation of thy mercies, and in holy conference about heauenly things. Vnto thee O Father my Creator and preseruer, vnto thee O Christ my Re­déemer and Iustifier, vnto thee O Holy Ghost my Sanctifier, and Instructor, bee ascribed of mee and thy whole Church, all praise and power, might and Maiestie, glo­rie and dominion both now whilest we doe liue, and for euer whilest we shal liue. Amen. Our Father which art &c.

NOw the very God of peace sanctifie me throughout: and, I pray God, that my whole spirit, and soule, and body may be kept blamelesse vnto the comming of our Lord and Sauiour Iesus Christ. Amen, Amen.

A THANKESGIVING FOR our late Deliuerance from that vnna­turall conspiracie against our King and State.

ALmightie Lord God, Father of our Lord Iesus Christ, and in him our most gracious and mercifull Father, many are thy mercies towards vs: and that our soules know right well. And as we cannot be ignorant of them, vnlesse wee bee senselesse: so, we may not be forgetfull vn­lesse we be thanklesse. By thée our lot is fal­len into a good soile; and by thée wée haue a goodly inheritance; by thée are our bodies deliuered from sicknesse, and by thée are our soules deliuered from sinne; by thée our names are not a reproch vnto our enemies; and by thée our estates are not a prey vnto the Idolatrous. Thou, euen thou hast done great things in our land, and thy right hand amongst vs hath brought mightie things to passe. What is it, O Lord, that thou hast not done vnto this vine of thine English Is­rael? and what couldest thou doe more for it then thou hast? Thou hast planted it by thy hand, placed it in thy vineyard, hedged it by thy prouidence, garded it by thine Angels, watred it by thy Spirit, pruned it by thy [Page 336] rods, supported it by thy power, committed it to thy husbandmen, beautified it by thy mercies, and fructified it by thine abun­dance, not of sowre, but swéete grapes. The wilde Boare of the woods can neuer roote it vp, the beasts of the forrest shall neuer de­uoure it. Lord continue stil to visit this vine, which without thy visitation, must be fruit­lesse and strengthlesse. Thou hast cast out the heathen, and planted vs in: thou hast subdu­ed our enemies, and made vs the mirror of the whole world: Thou hast giuen vs thy Sonne to be our Sauiour; thy word to bee our instructor; thy Spirit, to be our sancti­fier; thy Preachers to be our monitors, thy Sacraments to be our seales, and Kings to be our nursing Fathers,1588. Q. Eliza­beth. K. Iames. 1603. and Quéenes to be our nursing Mothers. When our enemies came against vs, thou subduedst them; when our light was extinguished, thou diddest set vp a greater; when the Plague was a­mongst vs, thou calmedst it; and when our Countrie was to bee betraied, then wast our deliuerer. What shall wee ren­der vnto thée for all these fauours? or what can we render for all these mercies? O our soules praise the Lord: and all that is with­in vs, praise his holie Name. O our soules praise the Lord; and let vs neuer forget his benefits. We, Lord, had béene blowen vp [Page 337] with the powder of rebellion, had not the power of thy prouidence watched ouer vs. We therefore, our Princes, Nobles, Cler­gie, Commons, our Wiues, Children, Ser­uants and all, are heere before thy Maiestie this day, & now render vnto thée (for more we cannot, and more thou desirest not) the sacrifice of praise, the calues of our lips, for this wonderfull deliuerance, shewed vnto our gracious King and Countrie. Lord teach vs thereby to bee thankfull vnto thée, obedient to our Gouernours, frequent in prayer, feruent in the spirit, and zealous in good workes, lest a worse thing hereafter happen vnto vs. Make vs to detest Pope­rie, the poyson of Authoritie; Iesuites, the bellowes of sedition; Papists, the plotters of rebellion, & to thinke better of our Christi­an Brethren, & this, not new, but most anci­ent Religiō of ours, by which we are taught pietie to God, loyaltie to Gouernors, peace to the Church, reuerence of superiority, cha­ritie to our inferiours, amitie to our equals, loue to our enemies, patiēce in tribulation, thankfulnesse in prosperitie, faithfulnesse in our calling, and honestie to all. And séeing of late thou hast deliuered our backes from whipping, our libertie from seruing, our soules from dying, our country from consu­ming, & our King and State from a sudden [Page 338] blowing vp; Lord, wee pray thée, that the meditation of this mercy may neuer depart out of our mindes, but that wée may bee thankfull vnto thée, for mercies receiued, and feareful of thée, for iudgements escaped. Teach vs to pray vnto thée alone, who canst heare and grant our requests, to kéepe our Countrey from inuasion, our Church from dissension, our houses from infection, our State from alteration, and people from the cruell mercies of the Italian Popedome, whose faith is fancie, whose force is fraud, whose trust is treason, whose obedience is hypocrisie, whose lawes are traditions, whose pardoners are Priests, whose saui­our is the Pope, whose god is an idoll, whose seruice is ceremonies, whose glorie is their shame, and whose end is damnation, except they repent. Let the Sunne of the Gospell be neuer eclipsed, the light of thine Israel neuer bee extinguished, the hope of our happinesse neuer be subuerted, nor the branches of our vine euer cut off. Thus we thy people, and shéepe of thy pasture, shall haue iust occasion to prayse thy great Name, in the face of thy Congregation, from this time forth for euermore. Lord kéepe in our King the spirit of Maiestie, in our Quéene the spirit of Chastitie, in our Prince the spirit of Pietie, in our Nobles [Page 339] the spirit of loyaltie, in our Counsellers the spirit of Prudencie, in our Clergie the spi­rit of Vigilancie, and in vs all, the spirit of Fidelitie. And as for such as wish euill to this Sion of ours, the Honor of thy Name, the Palace of thy pleasure, the Place of thy protection, and the wonder of the world, if they belong to thée, giue them hearts to re­pent, and to returne to vs: if not, or euer their pots be hot with thornes, let indignati­on vexe them, as a thing that is rawe. E­uen so let all thine enemies perish, O Lord. And, vnlesse their Children be better than the Parents, as the Prophet prayeth, deli­uer them vp to famine, let them drop by the force of the sword, let their wiues be robbed of their children, and be widowes, and let their husbands bee put to death: let their confederate yong men be slain by the sword, let them be ouerthrowne 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 roote all Cananites out of this land of the liuing, that such as feare thée may dwell safely. Blessed be the Lord God of our saluation, for euer and euer, and let all the people say Amen Amen.

1. Sam. 12.24.25.

Now therefore feare yee the Lord, and serue him in the truth with all your hearts, and consider how great things hee hath done for you.

But if yee doe wickedly, yee shall perish, both yee and your King.


He that eateth and drinketh,
and letteth Grace passe;
Sitteh downe like an Oxe,
and riseth like an Asse.

Grace before meate.

WE acknowledge and confesse this fauour of thine, eternal God and gracious Father, that it pleaseth thy Maiestie to giue vnto vs so many opportunities to méet together, we be­séech thée to blesse vs, & our méeting at this time, & all thy good creatures prouided for vs; and grant that we may vse them soberly as in thy presence, and receiue them thank­full, as from thine hand, to the glory of thy Name, the good of our bodies, & the future saluation of our soules, through Christ our Lord, and alone blessed Sauiour. Amen.

Grace before meate.

ALmightie Lord God, & our mercifull Father, we beséech thy Maiestie to bee [Page 342] good vnto vs, in the pardon and forgiuenesse of our sinne past; and by the assistance of thy good and holy Spirit, to preuent all them that are to come: to watch ouer vs as thou hast done by thy speciall prouidence: to di­rect vs continually by thy holy word: to blesse vs in thy vse of all thy good creatures, that now wee shall receiue from thy boun­tifull hand, giuing strength to them to nou­rish vs, and giuing hearts vnto vs, to bee thankfull vnto thée for the same. And grant, that whether we eate or drinke, or whatso­euer we do else, we may do all to the glorie of thy most holy Name, through Christ thy Sonne, and our only Sauiour. Amen.

Grace after meate.

WE beséech thy Maiestie, eternall God & gracious Father to make vs truly and vnfainedly thankfull vnto thée, for all those mercies that we haue receiued, and for all those iudgements that we haue escaped, both temporall, concerning this life, & eternall, concerning that life to come: for thy gratious prouidence this day past, for our comfortable, and peaceable, & chéere­full méeting together in thy feare at this time, and for all thy good creatures bestow­ed vpon vs, for the comforting & refreshing [Page 343] of these feeble and weake bodies of ours. Now we humbly intreate thée, that as thou hast fed them with that foode, which is con­uenient and necessarie for the same, so it would please thée to féede our soules with that foode which perisheth not, but endureth to eternall and euerlasting saluation; so as we may séek so to passe through these things temporall, that finally we lose not things e­ternall.

Blesse with vs thine vniuersall Church, our Kings & Quéenes Maiestie, the Prince, and their Realmes: O Lord continue thy truth and peace amongst vs with the par­don and forgiuenesse of all our sinnes, this day, at this time, and héeretofore committed against thée, through Christ our Lord and blessed Sauiour. Amen.

Another after meate.

O Lord of eternall glorie, who hast elec­ted vs in the loue of a Father, redee­med vs by the obedience of thy Son, sancti­fied vs by the operation of thy Spirit, pre­serued vs hitherto by thy gracious proui­dence, instructed vs many times by thy good and holy word, and now at this present and often heeretofore, most gratiously and bountifully refreshed & comforted vs with [Page 344] thy good creatures, and with the mutuall, so­cietie and comfort one of another, and hast bestowed many other good blessings and be­nefits vpon vs, as health of bodie, peace of conscience, and abundance of thy good crea­tures, which thou hast denied to many of thy seruants and déere children, which deserue the same, as well as our selues: thy Ma­iesties Name be blessed and praised of vs and thy whole Church both now and for euer-more. Amen.


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