the grace of iustification we must labour to ioyne sanctification T. 2. p. 120. Scriptures how knowne to be the Word of God T. 1. p. 8. their drift T. 1. p 10. how to reade them with profit T. 1. p. 67 68 Seruants their duty T. 1. p. 61 62 c. Sinne Our sinfull estate T. 1. p. 11. of sinne originall and actuall ibid. three sorts of actuall sinnes T. 1. p. 12. the misery of our sinnefull estate p 12 13. by what meanes wee become sorrowfull for sinne T. 1. p. 14. no man able to free himselfe from all sinne T. 1. p. 24. how a man may know his darling sinne ibid. how to kill sinne T. 1. p 25. sinnes why called debts T. 1. p. 121. T. 2. p. 99. the meanes that God vseth in deliuering vs from sin T. 1. p. 127. originall sin what T. 1. p. 130. how taken away in baptisme ibid. that vpon pardon of former sinnes the diuell is ready alwayes to fasten new vpon vs T. 2. p. 120. Sit what is meant by Christs sitting at the right hand of God T. 1. p. 92. Sobriety what T. 1. p. 30. in meates ibid. in apparell T. 1. p. 31. and in other creatures T. 1. p. 32. c. of other things wherein sobriety should bee shewed T. 1. p. 33. Sonne why Christ is called Gods ONELY Sonne when as wee also are called sons T. 1. p. 84. Sorrow vide mourning by what meanes wee may become sorry for our sinnes T. 1. p. 14. how to bee moderate therein T. 1. p. 33. sorrow for sinne requires fiue qualifications T 3. p. 74. Spirit vide Holy Ghost T. 1. p. 95 96 97. the markes whereby we may know whether wee haue the Holy Ghost or no T. 1. p. 98. Subiection the wiues subiection to her husband declared T. 1. p. 55. Suffer of Christs sufferings T. 1. p. 86. Supper the Lords Supper vide Sacrament T. 1. p. 132. the needfulnesse of it ibid. the resemblances betweene the Bread and the Body in the Lords Supper T. 1. p. 133. whether wee receiue nothing but a signe in the Lords Supper T. 1. p. 135. the resemblance betweene the Blood and the Wine in the Lords Supper T. 1. p. 137. T. TEares they are not alwayes true tokens of repentance T. 3 p. 120. how to find comfort in teares T. 3. p. 121. three things for which a man may shed teares T 3. p. 123. hinderances of penitent teares T. 3. p. 127. that a man may truely repent and yet not shed teares T. 3. p. 128 129. the reasons why some men weepe sometimes and others reioyce at the first conuersion T 1. p. 132. Temple what are wee to doe before in and after we goe into the Temple T. 1. p. 72 73 74 c. Temptation of that Petition Lead vs not into temptation T. 1. 123 124. God tempts no man ibid. how God workes in temptation and yet is free from sinne ibid. the euils that we pray against in that we say Lead vs not into temptation T. 1. p. 125. that wee may pray not to be tempted T. 2. p. 121. two kinds of temptations that a man is subiect vnto T. 2. p. 122. that we are exceeding apt to yeeld to temptation T. 2. p. 123. how God may be said to tempt how not T. 2. p 125. the vses of it T. 2. p. 126. whether a man may resist temptation by the power of Nature T. 2. p. 129 130. Testament what T. 1. p. 139. the tenour of both Testaments ibid. Tryall we should daily try our estates T. 1. p. 67. U. VNregenerate a fourefold vse of the Law to the vnregenerate T. 3. p. 2 3 4 5 6. Vowes the remembrance of them are helpes to an holy life T. 1. p. 69. Vsury what T. 1. p. 40. how allowed by our Lawes ibid. why not condemned in the New Testament ibid. c. IV. WAtch we must watchouer our life T. 1. p. 67. Wife her duty T. 1. p. 55 56. her subiection how declared ibid. Will of that Petition Thy will be done T. 1. p. 115. what the will of God is ibid. how done of of vs ibid. how of the Angels T. 1. p. 116. Will and Testament what T. 1. p. 139. how many Wils God did make ibid. three motiues to subiect vs to the Will of God T. 2. p. 48 49. whose will must be done T. 2. p. 58. Gods will opposed by three wills T. 2. p. 59 60. what will of God must be done T. 2. p. 62. foure speciall wils that God requires in his Word T. 2 p. 63 64. In what manner wee must doe the will of God T. 2. p. 65. why Christ fetcheth a patterne from heauen for doing his wil T. 2. p. 66. Wisedome wherein Gods wisedome appeareth T. 1. p. 3 spirituall wisedome wherein consisting T. 1 p. 28 Witches running to such reproued T. 2. p. 81. Word what it is T. 1. p. 8. how we may know the Scriptures to to be the Word of God ibid. The end of the Table SMITHS GROVNDS of Religion Question WHy was man made Answer To serue God Pro. 16. 4. Acts 17. 27. Q What gather wee of this A. That our first and chiefest care must bee to serue God Math. 6. 33. Pro. 4. 7. Q. Whom doth this Doctrine meere withall A. First with those that thinke it enough to liue ciuilly and honestly in the world hauing no loue to Religion no care of seruing God Secondly it meeteth with those who though they haue some care of it yet make it not their first and chiefest care but let euery worldly businesse take place before it Q. How doe wee know there is a God A. First by the Scriptures Secondly by the light of Reason Q. What bee the reasons A. The first is drawne from the Workes of God The second is taken from the Testimonie of our owne Conscience Q. What is the first A. When wee see a faire and a goodly Tower though we saw not the workman when he built it yet wee easily conceiue that there was some Architect that framed it and set it vp So when wee see the glorious frame of Heauen and Earth wee easily conceiue that there is a God who made it though wee see him not Q What is the second A. When as a man hath committed any horrible fact as murder theft blasphemie and the like Though he hide it from men yet hee feeles then especially when he is wakened vp with some iudgement continuall gripings and gnawings and fearefull terrors in his heart which is nothing else but a secret guiltinesse and a close feeling that there is a God who will reuenge it Q What is God A. God is a Spirit or a spirituall substance hauing his being of himselfe Iohn 4. 24. Q. What gather wee of this that God is a Spirit A. That they that conceiue God to bee like an old man sitting in heauen worship an horrible Idol in stead of the true God Luke 24. 39. Numbers 23. 19. Q.
dwell in peace and friends and good seruants c. Qu. Why doth the Lord â—ame nothing but Bread A. To teach vâ—to bee content if wee haue no more but bread seeing wee aske no more if God giuemore wee are to take it thankfully and to vse it well But if God shall cut short our fare and bring it to bread onely yet wee are to rest with contentment in it Phil. 4. 11. 12. Qu. What gather wee of this A. That they who pray for heapes of gold and siluer for stately and gay houses for sumptuous fare for great liuings and the like sinne in praying because not Christ but Couetousnesse taught them to pray so Q. Why doe wee aske our Bread of God seeing many of vs haue meanes euer to get it A. Because all our paines is not able to procure vs one morsell of bread without the Lords blessing bee vpon it and therefore wee pray God euen to giue vs that Bread that wee labour for knowing that without his blessing wee may as soone perish when we haue the greatest meanes to feed vs as when wee haue no meanes at all Psal. 127. 1. 2. Qu. What learne wee by this A. That wee must as hardly begge bread of God that is good succession in our affaires when wee haue the greatest meanes in the world as when wee haue no meanes at all neither money nor friend nor counsell to compasse it Q. What need they aske bread who haue bread enough A. First though wee haue bread yet the bread that wee haue is none of ours For by sinne wee forfeit euery day all wee haue into the hands of God and wee dispossesse our selues of all right and title to it And therefore vnlesse the Lord restore vs and giue it vs againe wee doe but vsurpe vpon any thing that wee haue Secondly though wee haue the substance of bread yet wee haue not the staffe of bread that is the nourishing and feeding of it but from God alone Vnlesse God blesse it as good take a mouthfull of grauell as a mouth-full of meate And therefore euen then when wee haue our Tables full of bread yet we had need pray still for our daily Bread because our bread without his blessing shall no more nourish vs then a stone Q. Why doe wee say giue vs our bread and not giue mee my Bread A. To shew that wee must not regard our selues alone but in a fellow feeling pray for other mens wants as well as for our owne Q. Whom doth this condemne A. First it condemneth the couetous man who had rather say Giue mee my Bread then giue vs our bread wishing well indeed to no body but himselfe Secondly it condemneth those who bee spoylers of their brethren For it is as much as if hee should say to God Lord doe thou giue him bread and I will take it from him Doe thou make him rich and I will make him poore Doe thou make him merry and I will make him sad Q. Why doe wee pray but for the Bread of one day A. Christ teacheth vs thereby to restraine and cut short our cares for the time to come and not to bee tormented with the feare of any hard estate afore hand but to resort to the Lord for the necessitie of the day in the day thereof Math. 6. 34. Qu. What incouragement haue wee to doe so A. Gods care for the little Birds For when they haue dyned they know not where to suppe and when they haue supt they know not where to dyne and yet God feedeth them from day to day how much more safely may we rest vpon the prouidence of our God assuring our selues that he that feeds vs this day wil feed vs the next day the next so to our liues end Q. What other reason is there A. The Lord would bring vs euery day in prayer to him For seeing wee aske but the bread of one day when that day is past our patent and our grace is out And therefore wee must come to the Lord the next day to renue it againe Q. What else doe wee learne by this A. Wee aske our bread euery day of God as being not able to liue any one day without him and therefore it must bee our chiefest care to stand fast by God to keepe him our friend whosoeuer bee our foe and that hee may bee pleased whosoeuer is displeased with vs. Qu. Why doe wee say our Bread A. Wee are hereby taught to aske our owne Bread that which wee haue laboured for in some honest calling or other for that onely is ours which is gotten by lawfull and by honest meanes That which is vnlawfully gotten is none of ours it is not our bread which wee haue of God but the diuill and sin is the purueyer and prouider of it Qu. What gather wee of this A. First that a man cannot eate his Bread with a good conscience that hath not done something according to his abilitie strength and place to make himselfe in some sort fit and worthy of it Secondly that their sinne is great who desire other mens bread and are not contented with their owne And therfore breake in vpon their brethren seeking to defeate either their neighbours of their houses or their seruants of their wages or their labourers of their hyre or the poore of their reliefe which in right and conscience is due vnto them Q. What is meant by daily Bread A. That which is meete and conuenient for the day The Nobleman hath need of more then the meane man hee that hath a greater charge hath need of more then hee that hath a lesse charge And therefore in asking our daily bread wee aske so much as may bee fit and conuenient for our state Prou. 30. 8. 9. Q. And how much is conuenient for vs A. The Lord bids vs not aske any set and certaine stint but to leaue that to him and to his most wise disposition who knowes better then wee what will serue our turnes Q. What learne wee hence A. That it can bee no small comfort to vs that the Lord is most priuie to our estate and knowes what children what seruants what charge wee haue what earnings what commings in and what goings out and accordingly will fit vs with that which hee shall iudge to bee meetest for vs 1. Pet. 5. 7. Qu. Doe wee aske these things absolutely of God A. No wee aske them no further then they may stand with Gods glorie and therefore if they may bee any meanes whereby wee may glorifie God the better wee pray that wee may haue them if they may not wee pray that both bread and friends and strength and health and all may bee taken from vs. Q. What doe wee aske in the fift Petition A. Wee pray for the forgiuenesse of the sinnes that bee past Q. Why is this Petition knit to the former A. For two causes First because without the forgiuenesse of our sinnes all the bread in the world will not doe
Q What other proofe is there A. Children that are elected to Saluation are holy before Baptisme 1 Cor. 7. 14. they are within the Couenant Gen. 17. 7. the kingdome of heauen belongs vnto them Mark 10. 14. And therefore vndoubtedly they may be saued Qu. How then doth our Sauiour say Iohn 3. 5. Except a man bee borne of Water and the Spirit hee cannot enter into the kingdome of God A. Wee are to marke the person to whom hee speakes it to Nicodemus who might haue beene baptised if hee would So that our Sauiours speech reacheth no further but to those who may haue Baptisme and will not For if none absolutely might bee saued without Baptisme how could the Theefe bee saued who was conuerted vpon the Crosse Luk. 2. 3. Q. Is it lawfull for a priuate person to Baptise A. No For this is to corrupt the holy Seales For none may meddle in the holy things but they that are warranted thereunto by the Lord But priuate persons men or women haue no warrant from the Lord to Baptise and therefore they may not presume to intermeddle in it Heb. 5. 4. Q. What other Reason is there A. Baptisme is a part of the publike Ministry of the Church Math. 28. 19. But priuate persons and chiefly women may not intermeddle in the Churches Ministry And therefore they may not take vpon them to Baptise 1. Tim 2. 11. 12. Q. Yea but there is a case of necessitie in it A. There is no necessitie to breake the Law of God if we may haue the Sacraments according to the Lords institution we are to accept them with Thankfulnesse if wee cannot wee must not thinke it lawfull to come by them wee care not how Q. Zipporah in case of necessitie did Circumcise her childe A. The reason doth not hold For the Sacraments of the New Testament are tyed to the Ministry And therefore none but the Ministers may intermeddle in them But the Sacraments of the Old Testament were not tyed to the Priesthood as appeareth for that Christ and his Apostles caused kill the Passeouer who were not of the Tribe of Leui Luk. 22. 19 Also in that Ioshua did circumcise Iosh. 5. 3. Q. What is the other Sacrament A. The Sacrament of the Lords Supper Q. Why is the Lords Supper needfull after wee be Baptised A. Because by Baptisme wee doe enter into the household of God and by the Lords Supper wee are fed and nourished in the same So that Baptisme is the Seale of our entrance into Christ and the Lords Supper giues vs our further growth and continuance in him 1. Cor. 12. 13. Q. How is this further declared A. By a similitude For as a Master makes prouision for his Family that they may be the more able to goe through with their worke So the Lord hath appointed this Sacrament for the strengthening of his people that they may bee the better able to hold out in the holy labours and duties required at their hands Q. What learne wee by this A. That they who come seldome to the Sacrament must needs bee very faint and weake in the spirit As a man feeles his strength through long fasting to abate so that he is not able to walke with any cheerefulnesse and comfort in his calling Q. What is the outward signe in the Lords Supper A. Bread and Wine and the Sacramentall Rites that bee vsed about them Q. What doth the Bread signifie A. It signifies the Body of Christ. Q. What resemblance is there betweene the Bread and Christs Body A. First as the body cannot liue without bread no more can our soules liue without Christ. And therefore wee must labour for Christ as wee doe for bread Iohn 6. 51. Secondly as bread strengthens the body makes it the more able and fit to worke so that the eye sees the cleerer the hand mooues the quicker the foot sets the faster for it So Christ receiued by faith strengtheneth the Soule and makes it mighty through God to performe the duties of obedience required of it Phil. 4. 13. Q. What Bread did Christ vse in the Sacrament A. Ordinarie and common Bread such as was vsually at that time eaten with their meates Qu. Why did Christ vse common Bread A. First left men if the food had beene finer should haue left the care of feeding their soules and fallen to filling their bellies Secondly that as Naman learned because the Waters of Iordan were not better then the Waters of Damascus Therefore it was not the water of Iordan but the God of Israell that cleansed his leprosie So because this Bread is but ordinant and common bread wee may therefore know that it is not the bread but Christ signified by the bread that sanctifieth the receiuer Q. Why did Christ take the Bread A. Christ by taking the Bread from the Table shewed that hee would separate it to another vse So that where before it serued but to strengthen the body now it should serue to the strengthening of our Faith Q. How did Christ blesse the Bread A. As the Lord blessed the Seuenth day by appointing that day to an holy vse So Christ blessed the Bread by making 〈◊〉 holy Signe and a Sacrament of himselfe Qu. What doth the breaking of the Bread signifie A. The breaking and 〈◊〉 of Christs body vpon the Crosse. For as it is not the whole loaâ—e but the breed broken that feeds vs So it is not the life of Christ but the death of Christ not Christ walking and working Miracles but Christ Crucified 〈◊〉 and torne with the Nayles and Speare that brings sound peace and comfort to the heart Q. What are wee bidden to take inn this Sacrament A. Two things Bread to the feeding of our bodies and Christ himselfe to the feeding of our soules For as the Bread is offered to our bodies So Christ himselfe is offered to our faith Qu. What learne wee by this A. That hee which comes to this Sacrament must bring two hands with him An hand of the body to receiue the Bread and an hand of Faith to receiue Christ Iohn 1. 12. Qu. Doe not all receiue Christ that come to the Sacraments A. No For then euery one should bee the better for it whereas now many through their owne default are not the better but the worse after God iustly reuenging their irreuerence and contempt 1. Cor. 11. 17. Qu. Who bee they that take no good by this Sacrament A. First they that want Faith which is declared by their euill life For they wanting the hand of Faith must needs defeate themselues of the whole fruite of the Sacrament which is receiued by Faith Secondly such of the godly as doe not quicken and stirre vp their Faith by priuate prayer and meditation when they come to receiue For as a man that hath his arme benummed or asleepe is not able to reach out his hand to receiue the Bagg of gold that is offered him So if our faith bee dead and cold
serued Rom. 6. 16. Q. What is the second Point of a mans tryall A. If hee bee Gods seruant hee must then see with what faithfulnesse hee hath walked in his seruice how hee hath carryed himselfe towards God the Master of the house whether hee hath loued him feared him serued him obeyed him beene thankfull for his mereies humbled by his Iudgements and how hee hath carryed himselfe towards his fellow Seruants in the house whether hee hath sought their comfort strengthened them in good things tendered their credite c. 3. How hee hath liued towards himselfe in the moderate vse of his Christian liberties in eating drinking sleeping sowing c. Psal. 119. 59. Q. What is the third Point of a mans tryall A. When a man sees how loosely and how vnfaithfully he hath done his worke how ill hee hath performed his taske Then he must consider whether hee be truely sorry for it whether hee be euen ashamed of his negligence and of his sloach that hee hath liued no better towards God towards man towards himselfe and whether he haue no remorse nor feeling of it Exod. 12. 8. Q. What is the fourth Point A. Then hee must consider whether he doe not desire to rise out of his estate and whether hee bee carefull to vse the meanes in reconciling himselfe to his brethren in seeking to be at one with God and so minding to come to the Sacrament and for no other end but to renew the Couenant between God and his soule and to draw strength from Christ to liue better after then before Ier. 50. 5. Q. What is the fift Point A. Lastly whether if God shall set him vpon cleere board againe hee haue a full purpose to watch better ouer his wayes neuer to liue as hee hath liued to auoyde the occasions of sinne and to take more paines for the nourishing and increasing of good things in his heart Qu. What is the vse of this A. That a man finding these things in some measure in himselfe may be bold to come with comfort But they that haue no care to get them may well looke for a cold welcome of the Lord. Q. How are wee to behaue our selues in the receiuing of the Sacrament A. First wee are to come with great reuerence as into Gods presence with great care that wee doe not prouoke the Lord by any light or wanton or vnseemely behauiour of ours that the Lord spie no contempt no loosenesse no prophanenesse in vs Leuit. 10. 3. Q. How is this declared A. If a man were to goe but into the presence of a Prince how carefull would hee bee neither to doe nor to speake any thing that might offend How much more when wee come into the presence of Almighty God must wee take great heed that wee doe not the least things that may be displeasing in his fight Q. What is the second Point A. Secondly we must apply our selues to the Action that we haue in hand bethinking our selues what wee came for namely to haue our sinnes weakened our faith strengthened our zeale kindled our care quickened our Graces nourished and answerably thereunto labouring and indeauouring the supplying of our wants to draw life and strength from the dead body of our Sauiour Christ that as the woman was healed by touching him Mark 5. 29. and streight way the course of her blood was dryed vp and she felt in her body that shee was healed of her plague So wee touching Christ by Faith may haue the course of sinne stopped and the fountaine of vncleanenesse dryed in vs all Q. What is the third Point A. Thirdly wee must looke that our hearts consent with our mouthes in the prayers of the Church That wee lye not to God and say wee bewayle our sinnes when indeed wee bee neuer a whit sorry for them That we repent vs of our faults when intruth wee haue not so much as a purpose to amend Wee lift vp our hearts to God when many times wee doe not so much as thinke of God For what an heauy thing is it to sinne there where wee come to craue pardon of our sinnes Isay 65. 3. Q. What is the fourth Point A. Fourthly wee are to marke what is done in the holy ministration not to sit in a browne study as a number doe but to fire our eyes vpon the Sacramentall signes and when wee see the Bread broken and pulled in peeces Then to thinke euen so was the Bodie of our Lord rent and torne vpon the Crosse for our sinnes When wee see the Wine poured out Then to thinke euen so was the Blood of Christ poured out of his Bodie that I might haue health and comfort by it And therefore when I reach out my hand to receiue the bread Then I must looke that my heart be ready to receiue Christ who is offered to my Faith Q. What is the fift Point A. Fiftly the Lord hauing sealed the Couenant on his part wee are likewise to Couenant on our parts that seeing it hath pleased God to forgiue the sinnes that bee past and to bring vs into fauour againe That therefore by his Blessing wee will neuer liue as wee haue liued wee will neuer spend our time as wee haue spent it wee will neuer loue sinne as wee haue loued it But the rest of the dayes that wee haue to liue shall bee wholly dedicated and vowed vnto the Lord. Q. What is the last Point A. Lastly when our selues haue receiued then wee are to looke how others receiue that seeing wee bee all seruants of one Lord all feed at one Table all nourished with one meat That therefore there may be more mercy more kindenesse more Christian loue among vs And it may bee our shame that wee cannot liue peaceably together on Earth who hope one day to liue ioyfully together in heauen 1. Cor. 10. 17. Q. What are wee to doe after wee haue receiued A. Wee are to giue the Lord great thankes for the death of his Sonne for giuing vs our part in him and for the holy vse of the Sacraments wherein Christ is so freely set forth that wee may after a sort taste him with our tongues feele him with our singers smell him with our noses behold him with our eyes and euen feele him sensibly bestowed vpon vs Psal. 116. 12. 13. Q. What is the second thing A. Secondly wee must haue great care to liue better after then before That wee fall not backe to our old sinnes and suffer our woonted malice and sloth and vanitie to creepe vpon vs and this not for a day or two but all the dayes of our liues euen as long as it shall please God to continue vs here below Iohn 5. 14. Qu. Whom doth this Doctrine meet withall Answ. First it meeteth with those who as soone as they haue receiued runne immediately to prophanenesse spending the best part of the day in gadding and swilling that it may justly bee feared that the Deuill makes a better market that day
summe is as wee must beg all good things from God so learne we though the Lord doe not by and by giue vs yet to tarry his leisure and not to repine or murmure at any thing Moreouer we must alwayes acknowledge that all the bread we haue though our cup doe ouerflow comes from God we haue no bit of bread not the least comfort wee haue but all comes from him vnto vs as Dauid confesses Ps. 23. 5. Thou dost prepare a table before me and againe He filled the hungry soule with goodnesse Thus as all Riuers come from the Sea and in all Countries discharge themselues into the Sea againe So all blessings come from God and must returne to him againe with thankes and acknowledgment In the next place wee are to take notice of our owne weakenesse and frailty that we are not able to supply one bit of bread into our selues with all our wit wisedome skill and cunning prayers and labour vnlesse God doe giue it The Diuell perswaded our first Parents by disobeying the Lord God that they should be as gods but now we may see what goodly gods we are that we be not able to supply one bit of bread vnto our selues with all our cunning and skill vnlesse God giue it and prouide it out of the treasury and rich store house of his goodnesse and mercy All I say is to set out the state and condition of the very best of vs in this world thogh we carry our selues neuer so high yet we are not able to put a bit of bread in our mouthes vnlesse God giue it for euery bit we receiue is of God though we impute it to our owne industry and policy Quest. Heere ariseth a question Why we doe pray for Bread seeing the most of vs haue bread enough already in our store and houses Ans. To which I answer there are two things to be considered in Bread 1 The substance or quantity of Bread 2 The vertue and power thereof Which the Scripture termes the staffe of Bread as Isa. 3. 1. Hee threatens to breake the staffe of bread Now though wee haue the substance yet if wee haue not the staffe of bread with the power we are neuer the better for without Gods blessing there will be no more feeding and nourishing in it then of a very stone yea as good take a mouthfull of grauell as a mouthfull of bread without Gods blessing vpon it otherwise wrath attends it as Psal 136. 15. it is said so He gaue them their desire but withall he sent leannesse into their soules And so though we haue bread yet we must pray GOD to blesse it vnto vs or else we shall be neuer the better for it This is a point which most of the world know not they thinke that if they haue bread in their houses and tables all is safe they neede not pray to God for Bread But if wee would consider that all these things come to nothing vnlesse the Lord afford a blessing vnto it and breathe vpon them with sweetnesse from his mouth this would make vs doe our duty and pray heartily vnto God to blesse our bread and to giue it Thirdly By what right wee demaund our bread wee doe not challenge it of duty or right but pray that God would giue it of his free goodnesse and grace so that herein we professe our owne sinfulnesse and guiltinesse to be such in regard of sinne that we be not worthy of one drop of drinke or bit of bread nor can by any meanes procure it to our selues For euery day by our sinnes wee forfeit all we haue to God dispossesse our selues of all right and title to that or the least and meanest blessing of this life therefore vnlesse God doe giue it and release vs of the forfeit and admit vs into fauour we be but intruders vpon his blessings which teacheth vs two things First that seeing we be worthy of nothing we therfore acknowledge the Lords goodnesse and mercy in it that we haue great and many blessing who yet if wee haue but a bit of bread inioy more then we deserue and a great deale more then we can challenge be not therefore forgetfull of this blessing but confesse from whence it comes with good Jaakob Gen. 32. 10. I am not worthy of the least of all thy mercies So Dauid 2 Sam. 7. 8. Who am I O Lord God and what is my house that thou hast brought me hitherto Thus must we doe considering our great vnworthinesse If we be not worthy of a piece of bread then much lesse of the ioyes of Heauen for if wee cannot deserue our bread at the hands of God much lesse can we be able to deserue euerlasting life The Papists thinke they can deserue with their works and so make themselues worthy of heauenly glory God not giuing it as a gift but as their iust wages and hire But our Sauiour Christ shewes that God doth giue vs our daily Bread freely yea and therefore shewes that God doth much more freely giue vs Heauen as Rom. 6. 23. But the gift of God is eternall life through Iesus Christ our Lord. Away therefore with the Pride of the Papists that dare challenge Heauen as a due Fourthly How much Bread we pray for Daily Bread so much onely as may be sufficient wee doe not pray for an excessiue quantity of bread but we pray to the Lord to giue vs so much as is needfull fit to sustaine our weake and sinfull nature The children of Israel desired meate for their lust not their hunger and when they had it inioyed it not but the wrath of God came vpon them therefore we must take notice of this and learne to moderate our desires to desire only so much as is sufficient for vse and no more as Iaacob does Gen. 28. 20. If thou wilt be with me and keepe me in the way that I goe and will giue mee bâ—â—ad to eate and rayment to put on So Agur Pro. 30. 8. Remoue farre from me vanity and lies giue me neither pouerty nor riches Feed me with food conuenient for me Thus there must be a holy moderation of these things Chrysostome saith well Shippes that be lightly burdened easily passe through the Seas and are many times without dangers but they that be ouer-laden are ready to sinke vpon euery storme So it is when men moderate themselues in the things of this life they passe through this life with lesse danger are the â—itter and more contented to go home to their heauenly country But when â—hey ouerlad the ship of their bodies taking in more then they can carry inioy more then they can tell how to dispose of they are ready to sinke and to cast away all their precious Merchandize Therefore let vs pray to God to giue vs suffâ—cient bread and no more O the corruptions of our life what excesse is now crept into this world men are not content with great matters
care to doe thy will Lord giue vs our daily Bread So that this Petition is conditionall as if hee should say Lord if we haue done these things then giue vs our daily Bread then feed vs then Lord giue vs all things needfull for our life But if wee haue done nothing for thee then we dare not claime that thou shouldest doe any thing for vs for howsoeuer thou hast promised to do vs good yet we must feare thee and first Honour thy Name As Psal. 34. 9. Feare the Lord yee his Saints for noehing wanteth to them that feare him So that first wee must obey and please him ere we may with boldnesse vse the promises to our comfort for with what face can wee stâ—nd vp and lay claime to Gods promises when we haue not performed the conditions and are not qualified like those parties and persons the promises were made vnto as Iehu said to Iehoram when hee demanded Is it peace Iehu what peace said hee so long as the whoredomes of thy mother Iezebell and her witchcrafts are yet in great number So may I say so long as men dishonour God haue no care of his glory loue of his Kingdome no desire to doe his will how doe they looke to haue their daily Bread their peace or things needfull for this life A second relation is To the rest of the members of Christs body and so wee are taught to pray not Lord giue me but Lord giue vs our daily Bread So that a Christian man must not regard himselfe onely but in a fellow-feeling of other mens miseries hee must pray for their wants as well as his owne The couetous man he had rather say Lord giue mee Bread then giue vs Bread but the true Christian extends his care and loue vnto the whole body of Christ whereof he himselfe is a member As Abraham sitting in his tent doore in the coole of the shadow pittyed them which were trauelling in the heate and was ready to refresh them so it is with euery true Christian they are tender-hearted and haue a simpathy with others miseries So we see in Nature when the Sunne shines vpon these inferiour bodies if solid bodies when they reflect their beames they cast their light and heat vpon other bodies that are nearest about them but ifthey be empty and hollow bodies such as haue no solidity they take all into themselues and reflect not So it is in this case they that be sound Christians onely possessed with power of grace they cannot hold any goodnesse to themselues but are ready to reflect it and make others partakers of it so must our labour and care be not be hollow and false but sincere and true affecting the good of others as of ourselues The last thing to be obserued in this Petition is for how long time we pray for bread But a day onely Giue vs this day our daily Bread of which there be three Reasons First To teach vs to depend vpon God from day to day because we vsually rest not in the present blessings of God vpon vs but are euer casting and contributing for the time to come Therefore our Sauiour Christ setteth this downe to preuent our carking and caring for the things of this life for if from day to day the Lord giue vs bread we must be contented and leaue all the prouision for future times vnto the Lord who gaue his owne people Bread but for a day onely Exod. 16. That they might altogether depend vpon Gods goodnesse and heauenly care from day to day The little birds as we all know when they haue dined know not where to suppe and when they are fed one day they know not where to feed the next and yet God prouides for them and if God remember and fauour them much more may we rely vpon his care and mercy towards vs perswading our selues that he who feeds vs to day will feed vs to morrow this weeke next weeke this yeere next yeere and so for euer as we trust in Him Secondly To teach vs to liue exceeding carefully as if our last day were come for our life is so vncertaine and hangs by such a slender thred that wee know not how soone it may be broken and gone and therefore our Sauiour Christ would haue vs liue exceeding carefully and watchfully ouer our selues from day to day euen to our last The people of Israel wee know doe eate the Passeouer with their loynes girded as men ready to depart at a short warning so must we eat our dinners and suppers as ready to depart and take leaue of this world at all times or whensoeuer the Lord will haue vs. Thirdly That euery day we may come to God in prayer to be not a day from him for if we made our suites before men onely we would attend their leisures much more must we wait vpon God wee may well thinke when the day is past our pattent is expired and our grant ended till we haue renewed it againe so that euery day as we haue said we are taught to come to God in prayer to renue our Patents and grants of blessings that God may extend his mercy vnto vs. For it is the corruption of the world yea of our course nature that we would not come vnto God once in a moneth nay not in a yeere if meere necessity do not driue vs. Therefore our Sauiour Christ hath stinted this Petition to a day onely that euery day we may learne to sue vnto God to haue communion with him in begging the things of this life that so wee might be led the more happily vnto those eternall better things of life euerlasting and so to be led by the vse of these weake temporary refreshments to the feeding vpon that bread of life which the Sonne of man doth giue his Saints and seruants So much shall serue for the fourth Petition come we now to the fift 5. PETITION And forgiue vs our debts as we also forgiue our debtors OVr Sauiour Christ as we haue seene in the three first Petitions teacheth vs to beg those things tending vnto the glory of God and the meanes conducing vnto the same and in the three last to begge for our owne good things tending both to the comfort of this life and of that to come as the forgiuenesse of sinnes a sanctified and a holy life assisted by the power of grace In the former Petition we haue heard on what conditions and how we ought to beg for the good things of this life which as things necessary tend especially to the bodily preseruation of health and life Now here in this 5 Petition we come to the good of eternall life and this is either the grace of Iustification in this Petition or the grace of Sanctification in the next which yet is no further good then as we apprehend and bring home the comfort of it The world in their ignorance doe vsually say Who will shew vs any good
vs any good For what shall it profite a man to haue a mountaine of gold and yet to carry a fire-marke in his soule the brand and marke of a condemned man and to know that whensoeuer he goes hence hee goes damned to the deuill Math. â—6 26. Q. What learne we by this A. That euery Christian man and woman must make it their chiefest study and their chiefest care to finde Mercy and fauour with God in the forgiuenesse of their sinnes rather then to inioy ten thousand worlds without it Q. What is the second reason A. Our sinnes are so many and so grieuous against the Lord that wee are not worthy of one morsell of meate to put into our mouthes yea wee deserue euen to bee starued and famished vpon the face of the earth And therefore because our sinnes are the barre and stop that let and hinder Gods blessings from vs therefore wee pray God to forgiue our sinnes that the true hindrance of our comforts being taken away all his blessings in most rich and plentifull sort may flowe vnto vs Ier. 5. 25. Qu Why are our sinnes called debts A. Because as a debt bindes a man either to satisfie the partie or to goe to prison So our sinnes binde vs either to satisfie Gods Iustice or to goe to hell Qu. What learne wee from hence A. First that wee are all in the Lords debt and it is not some dribling somme that wee owe him but a thousand Talents at the least more then wee and all the friends wee haue be able to discharge Secondly that vnlesse God be contented for them wee are sure to goe to hell where wee shall endure not a moneths or a yeares imprisonment But wee shall lye bound in the chaynes of horror and darknesse as long as there is a God in heauen to reuenge our sinnes and the Deuill in hell to torment vs for them Thirdly that there is no way to deale with God but onely by intreaty and by request Wee cannot choppe and change with him as the Pope thinkes Lord I haue so many sinnes and here are so many good deeds for them But wee must begge our pardon and become humble sutours to the Throne of grace that God for Christs sake would shew Mercy vpon vs. Fourthly that we shall finde the Lord ready for to yeeld vnto our sute especially seeing the Lord Iesus who sitteth at the right hand of God is an Intercessour for vs Q. Must wee pray thus euery day A. As wee pray euery day for our daily Bread so we must also pray daily for the pardon of our sinnes The pardon of our sinnes being as needfull euery day as the bread that wee liue by Qu. What may this teach vs A. That wee sinne euery day howsoeuer God shall blesse vs or punish vs or teach or touch vs with his Spirit yet wee know aforehand that wee shall sinne tomorrow and the next day and so euery day to our dying day Secondly that wee sinne often euery day and therefore wee speake in the plurall number Forgiue vs our sinnes as hauing many sinnes to be forgiuen And though wee bee able to discerne but a few of our sinnes yet our ignorance is the greater who sin many times when wee thinke we doe not sinne Thirdly that as wee sinne daily so it must be our care euery day to make euen with the Lord that wee come not with after reckonings with sinnes of 10. 20. or 30. yeares old not repented of but that euery day wee reconcile our selues to God for the sinnes of that day that whensoeuer wee shall die wee may haue but the sinnes of one day Q. What is meant by these words For euen wee forgiue them A. They containe 1. A Comfort 2. An Instruction Qu. What is the comfort A. That if wee who are full of hatred and reuenge can forgiue our brethren much more wil the Lord who is full of Mercy and compassion bee ready to forgiue vs. For wee are not to thinke that wee can goe beyond the Lord in any grace and therefore if wee can loue him that loues not vs and passe by many wrongs wee may well thinke wee shall finde the Lord much more fauourably inclyned to vs. Q. Is our forgiuenesse a cause why God forgiues vs A. No For if wee forgiue our brethren some little fault that is no reason why God should forgiue vs our huge and mightie sinnes But the Lord addes this as a sure testimonie of our soules that if we who haue but a drop of Mercy can forgiue our Brethren much more will the Lord who is euen full of goodnesse forgiue vs. Q. What is the Instruction A. That wee shall neuer finde fauour at Gods hands till such time as our brethren finde loue and mercy and good dealing at our hands For looke what wee bee to others when they offend vs the same wee shall finde God to vs when wee offend him Q. Whom doth this Doctrine condemne A. First it condemneth those who wil vse extremity to their brethren that will not by any meanes bate of their right but eagerly pursue euery aduantage they can get against them Secondly it condemneth those that will say they forgiue and forget and yet notwithstanding the memorie of it is most quicke in their hearts and vpon euery little occasion they breake out againe Alas doe wee looke for such forgiuenesse at Gods hands how is it then that our Brethren can finde no better at our hands Thirdly it condemneth those that can bee content to forgiue some small offences of their brethren but if it touch them somewhat neere in their goods or names oh then the matter is heynous and so preiudiciall it toucheth vs so deeply that it may not in any wise finde fauour at our hands Why alas our brethren cannot commit any so grieuous offence against vs but wee commit farre greater against the Lord and therefore as wee except against them so wee may well looke the Lord will except against vs. Q. What doe wee pray for in the sixt Petition A. Wee pray for strength and grace against sinne Q. Why are there two Petitions for the Soule and but one for the Body A. The Lord would teach vs thereby that our care for heauenly things should be twice so much as our care for earthly and therefore where wee are once vpon our knees for the blessings of the body wee should bee twice vpon our knees for the blessings of our Soules Qu. How doth this Petition depend vpon the former A. In the former Petition we prayed for the pardon of our sinnes that be past and now wee pray for grace and strength against those euills that be to come Q. What learne wee by this A. First that none are more subiect to Tentations then the godly For of all men they are most layd vnto sinne will bee euer nibling and the diuell will labour mightily to regaine his hold Secondly that it is not enough to haue our sinnes pardoned
coldly from vs without heart or life because wee stand not strongly perswaded in our hearts that wee shall fare the better for our prayers and shall neuer returne emptie handed from the Lord. Q. What are the Reasons A. The first is taken from the kingdome or gouernment of God q. d. Lord thou art our king And therefore as it is for the glory of a King that his Subiects bee in good state safe from their enemies and abounding with all good things So thou Lord shalt much commend thy selfe and thy gouernment to the world if thou prouidest well and sufficiently for vs who bee the worshippers and seruers of thee Q. Is this consideration so full of comfort A. It must needs yeeld all the children of God great comfort that the kingdome is come into their Fathers hand and hee hath taken vpon him the care and the prouision for them who sitteth at the sterne of the world and doth whatsoeuer he will both in heauen and earth Psal. 97. 1. Q. What is the second Reason A. The second is taken from the power of God q. d. Lord I haue asked nothing but thou art able to giue it My wants bee not so many but thou art able to supply them My sinnes bee not so great but thou canst for giue them My enemies bee not so strong but thou canst subdue them I therefore cannot but haue great hope seeing it is in thy power and hand to doe mee good Q. What is the third Reason A. The third is taken from the glory of God Indeed if wee pray not then it is our fault if wee speed not well But if wee pray in Faith and reuerence and make our requests known vnto the Lord then it shall bee for the Lords honour to be as good as his word and hee shall get himselfe great praise in the world by hearing the poore and weake prayers that bee made vnto him Q. What learne wee by this A. That the Lord hath ioyned his owne glory with our good and therefore will heare vs and blesse vs if it bee but to hold vp his owne estimation and honour in the world Ezek. 36. 22. Q. What other sense doe these words yeeld vs Thine is the Glorie A. Whatsoeuer gift or Grace thou shalt bestow vpon vs wee will wholly imploy it to thy honour wee will rather seeke thy glory then our owne praise or peace or pleasure in the good vse of it Psal. 81. 8. Q. What learne wee by this A. That seeing wee aske health and peace and plenty to this end that wee may glorifie God the better that when wee haue these things wee bee not found to bee farre lesse carefull of it then before we had them Deut. 32. 15. Q. What else doe you note in these Reasons A. That all the Reasons bee from without vs and none from within vs there being nothing in the best of vs in the merit and worthinesse whereof wee may thinke to bee hear whatsoeuer enclines the Lord to heare vs it is chieflly and wholly in himselfe and not in vs Dan. 19. 18. 19. Q. What is that other meanes of strengthening Faith A. The Sacraments Q. Whence haue the Sacraments their name A. Of the Latine word Sacramentus which signifies an oath whereby Souldiers were woont to binde themselues to be true to their Captaines So in the Sacraments wee sweare and binde our selues to bee true and faithfull seruants vnto Iesus Christ. Q. What is a Sacrament A. It is a visible signe of inuisible Grace So that in euery Sacrament there are two things The visible signe that we may see And the inuisible Grace that wee cannot see As in Baptisme there is a washing of the body and there is washing of the soule The washing of the body with water a man may see But the washing of the Soule with the Blood of Christ he cannot see So in the Lords Supper there is a feeding of the body and there is a feeding of the soule The feeding of the body with Bread and Wine hee may see But the soule with the Body and the Blood of Christ hee cannot see but by faith Q. What is the vse of a Sacrament A. To confirme our faith by that which wee see in the truth of that which wee doe not see As in Baptisme the washing of the Body with water assureth our hearts that our soules are likewise washed with the blood of Christ. And the receiuing of Bread and Wine in the Supper is an euidence that the Body and Blood of Christ is as truly receiued by faith Rom. 4. 8. Q. What is the visible signe in a Sacrament A. It is the outward Element together with those Ceremonies that are vsed about it As in Baptisme water and the pouring on of water In the Lords Supper Broad and the breaking and taking and eating of it Q. What is the Invisible Grace A. Christ 〈◊〉 all his benefites as truly offered to ouâ— hearts and soules is the outward Elements are to the body Galat. 3. â—7 Q. What learne wee by this A. Two things First that wee receiue no more in the Sacraments then wee doe in the bare preaching of the word For the same Christ and the same Benefites are tendered to our faith in both onely the signification is more liuely in the Sacraments and the promises of Grace more particularly applied Iohn 1. 12. Secondly that the old Fathers receiued the same Grace by their Sacraments that wee doe by ours for they receiued Christ. Q. How many Sacraments are there A. Two Baptisme The Lords Supper Q. What is the outward signe in Baptisme A. Water and the pouring on of Water Q. What is the signification of it A. As the Water poured on the body washeth away the filthinesse of the flesh So the blood of Christ being poured vpon the soule washeth away the filthinesse of sinne Q. What sinne haue children of a day old A. They haue Originall sinne which is a secret naughtitinesse of nature whereby they are wholly giuen and inclined to that which is euill Isay 48. 8. Q. How is this taken away in Baptisme A. In Baptisme wee receiue the Spirit of Christ and this Spirit workes vpon our hearts renewing them and enclining them to better things and euery day by little and little preuailing and getting strength and ground of those corruptions that are in vs Tit. 3. 5. Q. May Children bee saued that dye without Baptisme A. Vndoubtedly they may For God hath not tyed his Grace to the Sacraments but that many times hee workes without them And therefore it is not the want of Baptisme but the contempt of Baptisme that bringeth danger Act. 10. 44. 47. Q. What proofe is there of it A. Circumcision was as straightly required in the old Law as Baptisme is in the New Testament Gen. 17. â—4 But children that dyed without Circumcision might bee saued As namely those that dyed before the 8. day And therefore Children may be saued without Baptisme
and not quickened vp wee shall goe from the Sacrament as emptie as wee came Q. How can wee receiue Christs Body that is absent in heauen A. By Faith wee may make it present setting Christ 〈◊〉 liuely before the inward eyes of our Soules as if wee saw him hanged nayled crowned bleeding vpon the Crosse So Abraham by faith had as liuely a sight of Christ as if with his bodily eyes hee had looked vpon him Iohn 8. 56. So the Israelites did eate and drinke Christ in the Desart 1. Cor. 10. 3. 4. and yet Christ was not borne till 1500. yeares after Q. How are the godly said to eate Christ A. As a man is said to eate the meate that hee liues by which hee doth apply and appropriate to his body to the nourishing and feeding of the same euen so when by speciall faith wee doe apply Christ vnto our selues and make him ours so that wee liue by Christ as a man liues by meate then wee are said to eate Christ. Qu. How is the Bread the body of Christ A. It is not verily and indeed his body For Christs body is in Heauen onely Act. 3. 21. but it is his body Sacramentally that is a certaine pledge and token of his body For as the Rocke is called Christ because it signifies Christ 1. Cor. 10. 4. So here the bread is called Christs Body because it signifies his body Q. Doe wee then receiue nothing but a Signe of his Body A. Yes wee receiue the very body of Christ by Faith for the bread which wee receiue with our mouthes is a true token that Christs body is receiued by faith For as a man that takes a key in signe of possession takes not the bare signe but the very possession together with the signe So they that worthily Communicate receiue not a bare signe of the Body but the very body it selfe spiritually and by faith Q. What difference is there then betweene the Papist opinion and ours A. They thinke that they eate Christ corporally and carnally with their teeth and therefore they cage him vp in the consecrated Host and hold that a cat or a mouse may deuour him But we knowing that Christ is now food for the belly but food for the soule affirme that Christ is not 〈◊〉 caâ—alâ—â— with the teeth but spiritually by faith Iohn 6. 63. 1. Cor. 10. Q. Why doth Christ adde My body which is giuen for you A. To shew that it is not Christs body glorious in Heauen 〈◊〉 downe in great Maiestie vpon the Throne of God but it is his wounded body his bleeding body his dead body that our faith must feed vpon So that here we are led backe to the crosse of Christ that wee may lay to our mouthes and euer sucke life and Saluation out of his bleeding sides Q. How may wee feed vpon the dead body of Christ A. By faith wee must set our selues vpon Mount Caluery and there behold our Lord vpon the Crosse with his shoulders trickling with his head spinning with his hands streaming with his sides gushing all his body running downe with blood and then say Behold this is the Body that is giuen for mee These sides were whipped that mine might bee spared These hands were nayled that mine might bee freed These cheekes were buffeted that mine might be kissed This head was crowned with Thornes that mine might be crowned with glorie These torments Christ suffered on Earth that I might not suffer greater things in Hell Zach. 12. 10. Q. What is the second Reason A. To shew that wee were the Authours and causes of the death of Christ. It was our sinne that brought all these punishments and these paines vpon him As an vnthrift that comes behinde hand and his suretie is made to pay for all So all our sinnes were charged vpon Christs head and hee was faine to suffer whatsoeuer wee should haue suffered for them Psalme 53. 5. Q. What learne wee by this A. That if wee detest Iudas that betrayed Christ and Pilate that condemned him and the Iewes that killed him Much more should wee hate our sinnes that were the chiefe causes of his death Q. To what end must wee celebrate the Lords Supper A. To stirre vp our faith to a more liuely consideration of the death of Christ. Q. Is there any that forget the Death of Christ A. Too many forget it or very coldly consider it First they that will doe nothing for their brethren little considering how much Christ hath done for them Secondly they that liue in sinne little consider what Christ suffered for it Thirdly they that will beare no disgrace for Christ little remember how hee was disgraced for them Lastly they that will sell themselues for a â—â—rifle to the Deuill little consider how dearely they were bought Q. Why are there two signes in the Lords Supper and but one in Baptisme A. Christ is set forth in Baptisme as washing the soule from sinne And therefore because water of it selfe is enough to wash the body therefore there needed nothing else to signifie the washing of the soule But in the Sacrament of the Supper Christ is proposed as a nourishment feeding vs and vpholding vs in the life of Grace And therefore because bread is not sufficient to sustaine the bodily life without wine nor wine without bread Therefore two Signes were appointed to shew that wee haue our whole nourishment by Christ. Qu. What resemblance is there betweene the Wine and Christs blood A. As Wine maketh glad the heart of men and a man hauing tasted of it forgetteth the trouble and the miferie that lies vpon him So the blood of Christ which speaketh better things then the blood of Abel euen peace and saluation to those that killed him bringeth vnspeakable ioy and comfort to the heart Eph. 2. 13. Secondly as wine breeds good blood good spirits in a man and a man hauing tasted of it the very colour and the strength of it will appeare in his face yea it will make his very breath smell the sweeter for it So the blood of Christ breedes good thoughts and good desires and good affections in the heart and a man hauing tasted of it by faith all his actions and all his thoughts will be full of the good taste and good relish of the same Q. When did Christ ordaine this Sacrament A. After Supper that is after the eating of the Paschall lambe When they had now sufficiently filled themselues with meate and so needed not any further nourishment for this life to shew that it is not the bodily life but the spirituall that hee seekes to feed and to nourish in them Luke 22. 20. Q. What learne wee by this A. That men must come to the Lords Table not to fill their bellies but to seed their soules to haue their faith strengthened their zeale kindled their loue increased all their graces to bee quickened in them Qu. What else may bee obserued in the time A. That the Disciples hauing
supped before had so moderately vsed the matter that they were fit to receiue the Sacrament afterwards which may teach vs to vse such sobriety and moderation in our meates that wee bee not thereby made any way vnfit for holy duties Q. Whom doth this meet withall A. It meetes with those who stuffe themselues with meate especially vpon the Sabboth day That thereby they become vtterly vnfit for any holy Dutie being readier to sleepe then to heare and to seeke ease for the body then any comfort for the soule Qu. Is the Cuppe indifferently to bee administred vnto all A. If the Bread must bee administred vnto all much more the Cuppe Christs commandement being more expresse for the Cuppe Math. 26. 17. Qu. Why did Christ make such expresse mention of the Cuppe A. Christ being a Prophet foresaw in his Spirit that the Pope would denie the people the Cuppe but not the Bread and therefore hee hath giuen a more expresse charge for the Cuppe to breake the necke of this heresie before it rose Q. What gather wee of this A. That the Papists bearing hatred to the truth through the iust iudgement of God vpon them are commonly cast vpon these errours which may most easily and most plainely be conuinced by the Scriptures Qu. How is Wâ—…e the Blood of Christ A. It is not properly indeed his blood For Christs blood was not then in the Cuppe but in the â—…nes and arteries of his Body else how could the souldiers haue shed it the next day but it is called his blood because it is a signe and a figure of his blood Q. How is this prooued A. First the drinking of blood was condemned by the Law as an horrible thing Leu. 7. 27. 〈◊〉 Christ neuer brake the Law Math. 5. 17. And therefore â—ee dranke not his owne blood nor commanded others to drinke it carnally Secondly Christ expounds himselfe For leâ—t some should mistake his meaning he shewes in the very next verse that it was not Blood but very Wine that hee drunke Math. 26. â—9 Q. Why is Christs Blood called the Blood of the new Testament A. Because the new Testament was ratified and confirmed by it Heb. 9. 16. Q. What is a Testament A. It is that which wee commonly call a dead mans Will whereby hee giues away his goods and disposeth of his lands and liuings that belong vnto him Such a will Christ made at his death that hee gaue away all he had The Souldiers had his Garments the graue had his Body heauen had his Soule But his righteousnesse his holinesse his merits his kingdome and glory he bestowed vpon his people Q. How many Wills did the Lord make A. The Lord made two Wills or Testaments An Old Will And a New Will Gal. 4. 24. Q. What was the tenour of the Old Will or Testament A. Therein the Lord bequeathed life and Saluation to those onely that fulfill the Law Rom. 10. 5. Q. What is the tenour of the New Testament A. Therein the Lord bequeathes heauen and the happinesse thereof to those that beleeue in Christ Rom. 10. 9. Q. Why did the Lord make this later Testament A. Because wee were all cut off of all by the former for that gaue vs nothing but vpon condition that wee should fulfill the Law and therefore seeing wee could not performe the condition wee could not recouer one penny by the Will Therefore the Lord to relieue vs made a new will and aâ—â—exed 〈◊〉 easier condition That all should be saued who beleue in Christ Heb. 8 6. 7. Q. What gather wee of this A. That the Papists folly is exceeding great who make our state farre worse by the second Testament then it war by the first For by the first Testament Merits onely were required to Saluation But by the later as they say both our whole taske of workes is required and besides that Faith in the Mediatour So that our condition is now harder then in the Old Testament God requiring then but workes onely but now as they say both faith and workes as needfull to Saluation Q. Why doth Christ say his Blood is shed for many A. To shew that all haue not benefite by the blood of Christ. For though Christs blood bee a fountaine to wash away vncleanenesse Yet wee see a number had rather runne further into the mire then come to the lauour of Christs blood to wash away any one corruption that is in them Q. Why did Christ shed his Blood A. To purchase pardon and forgiuenesse for our sinnes Christ suffering that in his body and soule which wee should haue suffered for our sinnes Q. Haue wee no other benefite by the Blood of Christ A. Yes Through the blood of Christ wee bee not onely discharged of the sinnes that be past but wee haue strength and power against those Tentations and euill motions that bee to come Heb. 9. 14. Qu. How haue wee this A. Euen as a Corrasiue being applied vnto the diseased part eates out the corrupt flesh and drawes out the poyson and the venome that is in it euen so the blood of Christ being applied by faith eates out the dead affections and suckes out the Cankered corruptions that are in it Q. Why then doth Christ mention no benefite but Remission of sinnes A. Because this is the chiefest For euery day wee deserue to bee cast into Hell and wee giue the Lord iust cause to strip vs and to take away all his blessings from vs And therefore if Christs blood did not obtaine pardon for our sinnes we might not looke to liue one day in any tolerable estate Q. May all come to receiue the Sacrament A. No none but they who vpon due tryall finde themselues meet and fit to receiue it 1. Cor. 11. 28. Q How must a man make tryall of his fitnesse A. First whether hee bee Gods seruant or no. For God hath furnished his Table for none but for his owne people and therefore vnlesse a man can approoue himselfe to bee one of Gods Family and of Gods houshold hee may not presse and presume to come vnto it 1. Cor. 10. 21. Qu Wherefore may not others come A. If a man had prouided a good meale for his seruants that haue done his worke and a sort of Râ—…ans and roysters that haue done nothing for him should come in and eate it vp would not hee frowne and take on when hee should spie them at his Board So God hauing prouided this Sacrament for his Seruants will not take it well if heespie any other there that haue not serued him Math. 22. 12. Qu. How shall a man know whether hee bee Gods seruant or not A. By considering whose businesse it is that hee hath laboured in whether it be Gods worke or the deuills worke which he hath done Loue and Patience and Temperance and holinesse be Gods workes But malice and enuie and slandring and lying and swearing bee the deuills workes So that a man may soone see what Master hee hath
grow not like straw which cannot increase will grow from a little to greatnesse of stature and proportion in time Now there be three Motiues to moue vs to this subiection to the will of God The first is If we will not haue God to be our King wee shall be subiects and slaues in a worse Kingdome as the Lord speakes by Moses to perswade them to admit of Gods Kingdome Because thou hast not serued the Lord thy God with ioyfulnesse and with gladnesse of heart for the abundance of all things therefore shalt thou serue thine enemies which the Lord shall send against thee in hunger thirst and in nakednesse and in want of all things So the Lord threatens his people with captiuity 2 Chron. 12. 8 for their sinnes saying Neuerthelesse yee shall be his seruants that yee may know my seruice and the seruice of the Kingdomes of the Countrey So that if we will not be Gods seruants we shal sure be subiects and slaues vnto a tyrannous kingdome a kingdome of many Lords of which a Father speakes Oh how many Lords haue they c. For if God be not our King then euery foule lust sinne and temptation will be our King to rule and gouerne vs at their pleasure Therefore it is best to say with holy Dauid Lord I am thy seruant c. So I would haue euery good Christian say I haue no lord to rule ouer me but Iesus Christ Come Lord and possesse me for thine owne Secondly Because of the comfortable fruits thereof Paul sayes of this Kingdome that the fruits thereof are Righteousnesse Peace Ioy in the Holy Ghost so that there is much comfort for a man to liue in this Kingdome We see that all the people of God who most or at all yeelded to Gods gouernment to set him high in their hearts they alwayes passed so much the more comfortably their time in this world And againe the more any of them withdrew themselues from this gouernment of God they became alwayes the more distressed and miserably perplexed with troubles and dangers So Dauid saith As for me it is good for mee to draw neere to God So Hosh. 2. 7. the Church is brought in thus resoluing I will goe and returne to my first husband for at that time was I better than now So must wee say when we haue gone astray It was much better with vs when we dwelt vnder the gouernment of God therefore we will returne to that good gouernment againe A Tenant you know as long as he payes his rent and doth suite and seruice to his lord all is peaceable and quiet with him nobody can molest him but if he deny to pay his Rent and doe no suite or seruice to his lord then the Bailiffes will be busie to arrest and straine his goods yea many times to ceaze on his body Euen so as long as we pay the Lords Rent acknowledge his gouernment be ready to doe suit and seruice vnto him so long we shall find all peaceable and quiet but if we faile in our duty then must trouble and mischiefe come vpon vs. Thirdly Because the Kingdome of grace is the only road-way to the Kingdome of glory No man when he is dead can come to raigne with God vnlesse God first raigne in him being aliue in this world We see no man can enter into a Citie vnlesse first he passe through the Suburbes thereof So Heauen is the great City of the Saints they all seeke and aspire to the Kingdome of grace is the Suburbes thereof by which we must passe therefore there is a necessity to be in the state of grace here ere we can hope to raigne with God in glory hereafter The next thing we pray for in this Petition is For the Kingdome of glory that God would make an end of the Conflicting dayes of sinne and hasten the Kingdome of his deare Sonne the Kingdome of glory So the Church prayes Returne my Beloued and be like a Roâ— or a young Hart vpon the Mountaines of Baether So in the Reuelation Come Lord Iesus Come quickely and Saint Paul shewes That all the Creatures doe groane for this happy day of Christs appearance So that here in the second place we pray that the Lord would abolish and darken all the Kingdomes of this world amongst whom the holy Ordinances of God appointed vnto them for peace are abused to their condemnation So in Daniel This Kingdome of Christ is compared to a tree vnder the shadow whereof the beasts of the field might rest and the birds of the ayre find shelter Therefore the Apostle sayes It is ordained of God so that though we haue no cause to murmure or grudge at the kingdomes of this world but to thanke GOD for them yet we must know euery state hath his abuses and so haue these But as a lame man in a garden though he cannot doe that worke which one that is perfectly able to walke can doe yet hee serues and is vsefull to speake direct and fray away birds keeping much annoyance from the fruit therof which otherwise might be lost So it is with worldly gouernments and states though they be not so well ordered as they might bee yet no body can deny but they fray away enemies many dangers and many rauenous birds that would else deuour vp the fruits of our labours Therefore we pray not for the Kingdome of Christ in any detestation to these earthly kingdomes but onely because we preferre the Kingdome of Christ before them We thanke God for the Kingdomes of this world but we would much more be thankefull for the Kingdome of Christ. As men that vse a Coach to bring them to a house as soone as they come there send away the Coach as hauing no more vse of it So the Kingdomes of this world be but as Coaches helpes and furtherances to transport and carry vs to a better Kingdome the Kingdome of Christ where being arriued farewell all the Kingdomes of the world The reasons why we preferre and especially pray for the Kingdome of glory are diuers First Because in these earthly Kingdomes most of vs are subiects and inferiours but in the Kingdome of glory we shall be all Kings no King in this world can be so glorious but the poorest and meanest Christian there shall be as glorious as hee as Christ speakes Matth. 19. 28. Uerely I say vnto you that yee who haue followed me in the Regeneration when the Sonne of man shall sit in the Throne of his glory yea also shall sit vpon twelue thrones Judging the twelue Tribes of Israel Secondly Because many grieuances and annoyances are in these earthly kingdomes euen in the best of them some Gall mingled with Honey some Aloes with the Manna some bitternesse with the sweetnesse of them Therefore as the people could say of Salomons Kingdome which was one of the best that it was but a yoake
the summe of the Petition in which three things are to be considered 1 Whose will must be done Gods will 2 What will of God we must doe His reuealed will that is the will of God reuealed in his Word his secret will being a thing reserued to himselfe the other quo ad nos belonging vnto vs to follow as the rule of our actions 3 In what manner we must doe it As the Angels doe in heauen Concerning the first Whose will must be done It is the will of God that will is it we all pray that we may doe obey submit to it in all our actions and courses of life so that this will of God may be the onely rule of our wils Thus Dauid professes I desire to doe thy will O God And againe he prayes Teach me O Lord to doe thy will As if he should say I need no body to teach me to doe my owne will but Lord instruct mee that I may doe thine So the Apostle Peter exhorts vs for holy life Not to liue any longer in the flesh to the lusts of men but to the will of God So that Gods will must bee the Ruler and Moderator of our wills all our dayes bringing our will to Gods and not Gods will to ours as Balaam did To this purpose Saint Augustine saith well on Psal. 44. 6. If a man lay a crooked sticke vpon an euen leuell ground the sticke and ground ill sute together but the fault is in the sticke In this case thou must not striue to bring the euen ground to the crooked sticke but bow the crooked sticke euen with the ground So it is betweene Gods will and ours there is a discrepancy and iarring betwixt them but where is the fault not in the will of God but in our crooked and corrupt affections in which case wee must not seeke to bring Gods will vnto ours but be contented to rectifie and order the crookednesse of our will by the rectitude and Sanctitie of the will of God which must be the rule of our willes for which cause we pray Thy will be done c. Now this will of God is opposed to three other wils which be in the world First the Diuell hath a will which is euer a crossing the will of God God would haue vs doe one thing and the diuell would haue vs doe another If once the will of God be knowne by and by it is easie to know the Diuells will because it stands in a meere contrariety and opposition to the will of God Obiect If any man obiect and say I hope there is no man so wicked as to doe the will of the Diuell Ans. I answer it should be so yet through corruption of nature we are all naturally made to obey the will of the Diuell more then the will of God Adam we see when the will of God and the will of the Diuell hung vp in an equall ballance by him how soone was he ready to be guided by the Diuell rather then to obey the will of God And so the best of vs howsoeuer we pray daily Thy will be done yet what a stirre haue we to bring our hearts vnto it how gladly would we take a contrary course if we might and haue Gods will another way of our owne Obiect I but may some say if there be such danger in the Diuels will how shall it be knowne and auoyded Ans. I answer very readily and easily and that by example if a man tell a lye whose will is it not the will of God for he saith Put away lying But the will of the Diuell is lying as it said of Ananias Act. 5. 3. Why hath Satan filled thine heart to lie So it is of swearing othâ—r prophannesse which is not the will of God but the will of the Diuell The like we haue Hebr. 12. 16. Let there be no prophane person as Esau amongst you c. and so in all the rest So long therefore as wee liue in our sinnes against conscience and will not repent of them and amend our liues so long as we be thus giuen ouer to wickednesse our wills stand in subiection to the will of the Diuell as Christ said to the Iewes Yeeare of your Father the Diuell So he who doth the workes of the Diuell without doubt is at his subiection this is the first thing we pray against that we may not doe the will of the Diuill Secondly There is a will of the flesh as the Apostle calls it Ephes. 2. 3. The fulfilling the will of the flesh Against this will we pray also and that we may be enabled to bring our will in subiection to the will of God for which there be two maine reasons Reason 1 First because our owne will is most crooked and corrupt vntill God renue it for the will of man vnrenued doth extraordinarily resist the will of God As the rebellious Iewes said Ierem. 44. 16. The word that thou hast spoken vnto vs in the Name of the Lord we will not heare of it of thee So Iohn 5. 40. Christ complaines of the Iewes But you will not come to me that ye might haue life And Psal. 36. all the Psalmes shew so much so that the will of man is apparantly rebellious till God alter and change it by the power of grace Therefore we pray that our will may be ouermastred by the power of grace so as to submit to Gods will Secondly because Gods will is alwayes better then our will Adam would needs haue his owne will in eating of the forbidden fruit but I pray you whose will was the better Reason Gods will said Thou shalt not eate but mans will would needs eate Now considering the curses which came after any foole can tell which was the better The Marriners Act. 27. 1â— would needs haue their owne will when they might haue beene in a safe harbour and sure Hauen they would needs put forth to Sea well they did so but what was the end thereof they all suffered shipwracke and hardly escaped with their liues though Paul told them of the danger so is it with vs for the most part we will haue our owne wils though we miscarry in our courses and then we are faine to tell you as Paul did the Marriners O my brethren you should haue hearkned vnto the Lord and obeyed and kept close vnto him and so haue shunned this losse Thirdly There is the will of the world which is still opposite to the will of God for when the world wills vs such and such things commonly God wils the contrary therefore we must try and approue of nothing further then it agrees with the will of God so that when any thing is determined or wished for let vs haue a care to the warrant lawfulnesse of it The Diuels in the Gospel you see are charged to speake no more of the name of Iesus because it
but must abound euen to exceed others nay we neuer cease till wee haue wrested all out of other mens hands got all the money out of their purses all the goods in their houses but take heed of this low Meddowes or Marshes when they came to be ouerflowen and the water to stand in them breed nothing but Frogges and Toades that continually creepe and annoy them So it is with our hearts how soeuer otherwise fruitfull and capable of some goodnesse yet if once they come to be ouerflowen with couetous desires and grow muddy and myery as standing pooles they will breed nothing but frogges and filthy lusts sinnes that croke and cry to annoy and terrifie vs. Now because by Bread as you haue heard we vnderstand all things needfull for the sustentation of this life we must learne also not onely to refraine our dyet but to keepe a moderation in all things appertaining to this life and hold our selues close to good order and temperate sobriety that our desires be not like a sea which hath no bounds nor bottome Esau though a prophane man could say I haue enough my brother but our corruption is otherwise we cannot be contented with any measure whatsoeuer we haue is not sufficient Nay though we haue enough yet still we desire more and more wee can neuer be filled The Lord complaines of this Isa. 5. 3. Woe be vnto them that ioyne house to house c. And Hâ—bakk 2. 5. Hee paints out a proud man that neuer keepeth at home who inlargeth his desire as Hell and is as death and cannot be satisfied but gatherâ—th vnto himselfe all Nations So Saâ—nt Bazill 〈◊〉 treating of a couetous man saith That he neuer â—easeth day nor night nothing satisfiâ—th him no bounâ—… takes hold of all and turnes all into it seâ—… small beginnings by lâ—ttle anâ—… at length with force and viâ—… their bankes but beare downe whatsoeuer 〈◊〉 〈◊〉 with So it is with the couetous men c. But we must learne to represse this affection in ourselues and pray to God for an orderly moderation in all things One saith well That acouetous man is like a Mole digging and labouring when all that he hath digged he gets vpon his shoulders So whatsoeuer such men haue got it lies heauy vpon their conscience puts them in paine and becomes a heauy load for them to carry vnto the Throne of Iudgement And as Mice besmeared with Bird-lime creepe vp and downe gathering a great deale of dust and filth or other fit matter to burne and so lighting on any fit occasion are vndone by their owne doings so it is with a number of men in this world they scratch and scrape and when all is done it is but stickes and strawes which they gather to increase the fire of their owne condemnation euerlastingly There is yet one thing more to be considered in this matter a point worthy the noting That whereas wee pray for a quantity of Bread yet we doe not determine how much Wee doe not say Lord giue vs so much and so much bread to teach vs all to leaue the particulars to the Lord wee pray to be contented with that which He in his wisedome doth determine A man may indent with a friend as the man in the Gospell Lend mee fiue loaues but none of vs may indent with God but referre all to his assignation and appointment As a man making challenge to a field yet is contented to referre the matter to friends and stand to their award so much the rather if they be iust and wise how much more ought we to submit all vnto God The fift thing is Whose bread we pray for Our owne bread not the bread of others but we pray to God to giue vs our owne bread Now our owne bread is that we haue faithfully and honestly laboured for in our Calling well got by lawfull meanes and no more This is that which the Lord promiseth as a blessing vnto his people Psal. 128. 2. That they shall eate the labour of their hands Thus the Apostle 2 Thess. 3. 12. Commands euery one to worke with quiernesse and eate their own bread so that there are two kinds of Bread vnlawfull 1 The bread of idlenesse 2 Bread of the fatherlesse and wickednesse The first is when a man hath no Calling no imployment no ability to doe businesse and yet is idle mispending his time and is carelesse of himselfe this man doth not eate his owne bread because he doth nothing to make it his owne c. Secondly the Bread of wickednesse and of the Fatherlesse when a man doth by oppression deceit cosenage and such like eate vp the Bread of others yea bread of the Fatherlesse and of the poore and of the honest this also is none of his owne bread and so cannot be eaten with peace of conscience therefore let vs looke to eate of our owne The Diuell came to Christ in his hunger and would haue had him turne stones into bread hee could not preuaile with Christ but he doth with many men Indeed when men get bread by vnlawfull meanes by lying cozening deceit c. then they not depending vpon Gods prouidence in lawfull meanes do turne stones into bread and take the Diuels counsell not being ruled by God as they should Wee read Isa. 11. 7. In that great change to be wrought vnder the Gospell It is said amongst other things The Lyong shall eate straw like the Oxe Meaning that then where that change is truely wrought they shall be so farre from feeding and rauening vpon others as formerly that they shall eat straw be easily pleased and brought to a better conformity being contented with mean their own things So a man truely conuerted and brought into the Kingdome of Christ will rather eate straw feed meanely be contented with what God allowes him then by any vnlawfull meanes come by his food Thus you see we pray for our owne Bread that wee may prouide bread orderly for ourselues and not liue vpon others or vse vnlawfull meanes The Poets say that Aelous gaue Ulysses all his windes in a boxe who when he was asleepe thought it had beene gold and so opning the box let out the winds which had like to haue lost all their liues and put them in danger of drowning So many times it is when men will not bee contented with their owne by doing wicked practises and performing vnlawfull actions they raise vp stormes and tempests against themselues euen many times to put their liues in danger Therefore let vs bee contented with our owne things Sixtly For whom we doe pray For others as well as ourselues Giue vs our daily Bread which word hath a double relation 1 Respectiuely to that which went before 2 To the rest of the members of Christs body Which is first vs that haue hallowed thy Name vs that desired thy Kingdome might come into our hearts vs that had
Meaning a good Lease Purchase or bargaine not knowing any good beyond the good of this life But there is a further good to be aimed at for holy Dauid proceeds and lookes vp higher saying But Lord lift thou vp the light of thy countenance vpon vs. Lord let mee haue the feeling of thy fauour and of the forgiuenesse of my sinnes and grace to liue well in thy fauour hating sinne and I shall ioy in it as my chiefest portion So I say after the good of this life our daily Bread we are here willed to pray for the good of a better life pardon of our sinnes and then grace and strength against them But before I come to the Petition two questions must be answered 1 Why there is but one Petition for earthly things and two for heauenly that is daily Bread and in the other First Pardon for sinnes Secondly For graces against them 2 Why this Petition is linked to the former by a coniunctiue practise Giue vs this day our daily Bread And forgiue vs our sinnes Which close coniunction we find not amongst the rest For the first I answer it is for two speciall reasons First Because the Lord would not haue vs too carefull for worldly things but to be holy and heauenly minded as much as may be that we might be discreet in our demands and not dwell too long vpon earthly things It is the custome of the world who vse to pray not to care how long they continue their sute for daily Bread being pleased to conclude all vnder that as Hosh. 7. 14. The Lord complaines They assemble themselues for their Corne and Wine the things that they onely thinke on and care for so as they could be contented continually to pray for them Wherein our Sauiour Christ perceiuing a naturall corruption in vs would therefore haue vs soone to haue done with this thing and by and by to adresse our selues to better to seeke more pertinent matters pardon of sinne saluation of soules strength and meanes to liue holily without which all the rest would turne to nothing though we had as much as Sea and Land could afford vs so that as Birds which dippe into the Sea to get their food soare vp againe and quickly rise lest they should dull their wings and wet their feathers that they cannot flye So in our prayers we must take heed that we doe not diue too deepe into the world bringing our affections so low as we cannot mount and raise vp our heauy hearts to the contemplation of those heauenly blessings and graces as the Lord would haue vs. Numbers of men though they seeme likely in this world yet are like the Lead and Plummets of a Clocke that continually driue downe-ward and had need still to be wound vp So it is with vs in praying for spirituall blessings we decline and draw downe-wards so much to the world as we are heauy and dull in raising vp our selues towards heauen Let vs then recouer our selues and raise vp and winde our hearts vp and our thoughts as high as heauen to the loue and meditation of heauenly things In a Garden you see when men haue store of heauy mould they mingle it with Chalke and Sand to make it high and lighter so when our thoughts be heauy earthly and lumpish our Sauiour Christ would haue vs lift them vp with the cogitation and thinking of better things In the Law things that crept vpon all foure were forbidden yet if they had feet to leape vp withall they were iudged to be cleane Euen so howsoeuer some thoughts are about the things of this world our Trades and businesse yet if we haue legges to leape vp with that we can raise our hearts to God and better things when we come to pray and prostrate our selues before God it is not to bee condemned they may passe for cleane well enough But if they alwayes creep on the ground if neuer raised higher then the earth if no good thoughts of God if no looking vpward to better things O then no doubt they were vncleane not legally vncleane as the beasts were but really vncleane in the sight of God and his holy Angels Secondly To shew vs that our care must be twice so much for heauenly things as for earthly wee must haue twice as much care of our soules as of our bodies begging oftner spirituall then temporall things In the Law the waight of the Sanctuary was double to the common waight which was to shew that the Lord must alwayes haue double waight in matters that appertaine to the Lord in the saluation of our soules in all such things double waight double care double indeuour but how cleane contrary is it with the world who lay all the bent of their care vpon earthly things and their indeuour for transitory things of this life whereas we are taught by our great Teacher alway to ouerweigh our earthly cares with more heauenly meditations that thus hauing quieted our consciences we may the more safely goe about our worldly affaires Againe to the second question I answer this is annexed to the former Petition to shew vs two things First That pardon of sinnes in as necessary as our daily Bread Therefore with praying for Bread wee are taught also to pray for pardon for our sinnes and offences So that it is very necessary to haue these two ioyned together that whensoeuer wee pray to GOD to put meat in our mouthes wee alwayes remember that there is more excellent things to bee lookt after then this temporary food the pardon of sinnes with hope of euerlasting life in Heauen This is the reason why our blessed Sauiour so closely ioyned these together that the thought of this temporary Bread might moue vs to desire the Bread of Life for which cause Christ would haue these two Petitions connected together The Jewes badly enough in other things say well in this A woman takes two children to Nurse the one is a very meane one deformed crooked blinde and not likely to liue long the other as goodly a child as may be beautifull well-fauoured and likely infinitely to out-liue the other Now the foolish woman who bestowes all her care diligence and attendance vpon the worst childe and neuer lookes vnto the best must needs be ignorant and very foolish in so bad a choyce and so great a neglect So is it with vs wee haue taken two children to nurse our Body and our Soule they be the children and the Soule we know is infinitely better then the Body more beautifull and of longer continuance and yet like the foolish Nurse wee bestow all our care labour and paines about the worst wee are all for the body care little for the soule which yet must liue when the body shall die But our blessed Sauiour would haue both children lookt vnto the Body respected the soule remembred wherefore he strictly connects and ioynes these two Petitions together Answer 2