bastards and no sonnes which call me Father but feare not to offend my will they doe vainely flatter themselues that they are coheires with Iesus Christ vnto God the Father but yet doe not his will they doe but thinke and not beleeue that God is their Father which keepe not his commandements And this is the estate of most men women in the world which make their liues a trade of sinning against God they doe plainely mocke God and his Church in confessing that they beleeue in God the Father 2. Duty Like vnto God The second duty is to be like vnto God and to beare in vs some resemblance of his Maiesty as naturall children doe resemble their Parents Wherefore it is said Ephes 5.1 Leuit. 11.44 1. Joh. 3.10 Be yee followers of God as deare children Now this stands in two things First in holinesse or life Be yee holy as God is holy Secondly in loue for God is loue and he that dwelleth in God dwelleth in loue and this loue expresseth it self by beneficence an aptnesse or readines to doe good Math. 5.45 Doe good to them that hate you saith the Lord that yee may bee the children of your Father which is in Heauen for he maketh his Sunne to rise on the euill and the good c. More particularly by mercy towards the poore for the Lord receiues the miserable Prodigall and the poore Publican and the loue of God dwelleth not in vs Iam. 2. saith Saint Iames if we see the naked and cloth him not c. therefore see how we shall be rewarded Mat. 25. If these things be so then is it not so easie a matter to beleeue in God the Father as the world dreames of and to come to the priuiledge of his children but our corrupt natures must be purged and all wickednesse must bee emptied out 3. Duty Moderate care for the world The third duty is to moderate our cares for worldly things either food or rayment For what needes he to care for the world who hath a louing Father who is al-sufficient and shall liue still euer to prouide for him and how can any true Beleeuer then distract his minde about the things of this life seeing his Father is al-sufficient most louing and alwayes liuing and not onely so but such an one as prouides him a Kingdome Will the Heyres of Kings take care for pins and points or not rather haue their mindes taken vp with more princely thoughts So doe not yee care for such things Math. 6.32.33 saith Christ for thus doe the Gentiles but seeke ye the Kingdome of God and the righteousnesse thereof As if he should say This is vnworthy and vnbeseeming the dignity of your condition to be so basely minded and this may serue also for the fourth duty Quest 11. In which wordes doe you learne to beleeue in God the Sonne Answ In these And in Iesus Christ his onely Sonne our Lord which was conceiued by the Holy Ghost borne of the Virgin Mary suffered vnder Pontius Pilate was crucified dead and buried he descended into Hell the third day he rose againe from the dead and ascended into Heauen hee sitteth on the right hand of God the Father Almighty from thence hee shall come to iudge both the quicke and the dead Quest 12. What doe you learne heere to beleeue concerning God the Son Answ Two things First his humiliation Secondly his exaltation Explan Before we come to the particular handling of these things it will not be amisse to lay open some general things necessarily to be premised that wee may with the better vnderstanding proceed to the consideration of these two estates of the Son of God as followeth Quest 13. What is the Son of God who is also called Iesus Christ Answ He is perfect God by nature and of the same substance with the Father and perfect man made so of his owne good will that he might become our Redeemer and thus is he subiect to the Father Ioh. 1.14 Explan As the Father so the Son hath beene already proued to be very God in the generall questions concerning the God-head now that he is also very man like vnto vs but without sinne is easie to be shewed St. Iohn tels vs that the Word was made flesh And the Authour to the Hebrewes that The Son of God tooke part with the children forsomuch Heb. 2.14 as they were partakers of flesh and blood Besides infinite places wherein hee is called man and said to be made man and saide to haue become man and that he was without sinne is taught in the Epistle to the Hebrewes Such an high Priest it became vs to haue Heb. 7.26.9.14 who is holy harmelesse and vndefiled And againe Iesus Christ offered â—imselfe without fault which is alleadged to proue that he did much excell all High Priests after the order of Aaron for they had neede being sinfull men first to offer for their owne sinnes and then for the sinnes of the people Moreouer that he was made man of his owne good will the Apostle shewes to the Philippians He made himselfe of no reputation Phil. 2.7 and tooke vpon him the forme of a seruant And whatsoeuer else hee did vndergoe for our redemption was all voluntary And in regard of this estate is it that he saith the Father is greater then I and was before spoken of as his seruant Esa 42.1 Behold my seruant Quest 14. How can this bee that God should bee made man Answ Not by turning the God-head into the nature of man but by taking mans nature vnto the God-head that so one person might be both God and man Explan This is such a mistery that naturall men cannot conceiue of it wherefore some supposing it to be impossible that mans nature should be vnited vnto the diuine which is infinite but rather that it must needes vpon the vnion bee confounded herewith haue held one onely nature to bee in Christ as when a drop of Wine is cast into the Sea wee will not say but that it is all water still and these were the Monothelites Heresie a touching Christs two natures Others supposing that two natures could not concurre in one person haue held that there bee two persons in Christ and these were the Nestorians But that both these be errours that which is written of Christ doth plainely shew First that the nature of man was taken to the God-head and not abolished by the Vnion For howsoeuer hee is said to haue become flesh to haue beene made man which may seeme to imply a conuersion or confusion of substances yet hee is else-where saide Phil. 2.7 Heb. 2.14 to haue taken vpon him the forme of man to haue beene made partaker of flesh and blood c. Which latter phrases may serue to expresse the former viz. Thus He was made man that is tooke to his diuine nature the nature and forme of man so of the like Againe if the
them that hurt you and persecute yau and loue your enemies saith the Lord not that they may be blessed and heartned to proceed in their enmity and malice but be ouercome with our innocency and requiting good for euill and so haue their heart turned vnto God Whom we must not pray for Now as there is some for whom we must pray so there be others for whom we may not pray but pray against 1. The Deuill ours and Gods common enemy wee must pray against him Rom. 16.20 that he may be confounded and troden vnder our feet 2. All knowne enemies of God Dauid hath many Psalmes of imprecations and praying against such of this sort is Antichrist which is an Aduersary 2. Thes 2.4 and exalteth himselfe against all that is called God Such was Iulian the Apostata against whom the Church prayed 1. Sam. 16.1 and Saul was declared to bee such vnto Samuel for which cause he is rebuked for mourning and praying for him 3. We ought not to pray for the dead whose estate is vnchangeable as Abraham told the rich Glutton being in hell that they which were there could not come hither Quest 120. Why is there added in the preface Which art in heauen Answ Not for that I belieue God to be in heauen only for he is euery where but because to bee in heauen is an argumeni of great glorie wherefore I learne with all reuerence and humility to pray vnto him being our father most glorious 1. Eing 8 27. Expl. Here followeth the third thing in the Preface for our direction Which art in heauen This is not spoken circumscriptiue as though God were contained in the heauens for the heauen of heauens are not able to containe him or as though if the heauens were not God cannot bee as the inhabitants of the earth cannot be when the earth ceaseth for God was before all heauens and earth and creatures But God is said to be in heauen 1. First for his glory which doth most shine in the third heauen it being most manifested there to the holy Angels and blessed Saints by an immediate vision and fruition as also his glory that is the manifestation of his Wisdome power c. is by way rationall deduction argued from the lower heauens and the hoast of them the â—unne Moone and starres according to the Song of the holy King The heauens declare the glory of the Lord and the firmament sheweth his handy worke 2. There is not only a naturall but also supernaturall and extraordinary demonstration of his glorious attributes of Iustice Mercy Power and Wisdome which are manifested from heauen as by the Prophets who were immediately inspired from heauen to declare them and by Christ who came from heauen and sometimes by the signes which the heauens beare portending great alterations as before the destruction of Ierusalem and the like and lastly by influences comming from the heauens most notably to destroy most notorious sinners as the old World against which the windowes of Heauen were opened to drowne them and Sodome against which fire and brimstone came thence to burne them vp Thirdly for his puritie and holinesse euen as the heauens are pure and not obnoxious to corruption in such manner as the inferiour bodies are yea when they shal at the last perish and haue an end the yeares of the Lord the same pure and holy God shall last alwaies according to the Psalmist Thou art the same and thy yeares shall not faile 4. For his excellent maiesticall Psal 101 2â— and inaccessible brightnesse euen as the most shining heauenly creatures the Sunne and Starres And all this serueth to breed in vs humility and reuerence in coÌ„ming before the Lord euen as the sinful Publican durst not looke vp to heauen but cryed Luke 18. Lord bee mercifull to me a sinner and as the poore Prodigall Father I am not worthy to be called thy child Luke 1.53 for the proud the Lord dispiseth the rich he sendeth empty away that is such as acknowledge not themselues vnworthy wretched sinners Esay 66.2 and presume vpon any thing in themselues but the humble ones that tremble at his word that doe reuerence before him hee wil looke and haue respect vnto Which should make vs so to temper our boldnes with humility and reuerence in praying to this our most glorious Father that when we would be bold with him like sonnes we incurre not the blame of saucinesse and irreuerence with the Iewes and be challenged with that sharpe saying If J be a Father where is mine honour Mal. 1. â— if I be a Master where is my feare saith the Lord of Hostes Quest 121. How many bee the Petitions of this prayer Answ Six whereof the three former concerne the glory of God the three latter concerne nur selues Explan In handling the petitions of this prayer 1. Wee are to consider of them in generall and then in particular Generally they bee sixe as many concerning Gods glory as our owne necessities and the first in order concerning Gods glory the last our selues The equall number teaching vs how gratious the Lord is towards vs sinfull men allowing vs if we come with one request for the aduancement of his glory to come with another for our owne benefit if with three for him with three for our selues also This is no small fauour when a mortall King will 〈…〉 when do the like happy would his subiects think themselues and pray often and heartily for his health and honour if premising prayers for his welfare hee would allow them to petion freely also for themselues being ready to grant their desires Happy then are we that serue so good a King but vnworthy of this happines sith that vngratefully wee seeke not his honour but the satisfying of our owne worldly lusts hee alloweth vs to pray as much for our selues as for himself three for our selues and three for him but wee pray three for him and threescore for our selues or nothing for him and altogether for our selues thus requiting the Lord euill for good Let euery man bee ashamed of this and desire as heartily the glorifying of Gods name as his owne necessary foode and raiment as the welfare of his owne soule The order of the petition The order of placing the petitions concerning Gods glory first and then those concerning our selues teacheth 1. that God is absolutely to be respected and for himselfe but man for Gods cause He is the Soueraigne Lord of all and the reuerence of him ought to sway all the greatest men are not so to be reuerenced simply for their power and greatnes but for him Matth. 10.28 and in him I will tell you saith Christ whom yee shall feare not him that can kill the body but him that can destroy body and soule in hell fire And this is the argument vsed by the Apostle to perswade obedience to the higher powers Rom. 13.1 because there are no
descent c. doe rather import somewhat added to his death and buriall the more currant exposition is to make it a seuerall and different Article or Parcell of our Sauiours performances and so wee will now consider in the remaining interpretations That branch of the first interpretation auouching that our Sauiour did sometime in triduo mortis really descend in soule into the place of the damned is most literall naturall and agreeable to the words no way lyable to tautologie nor repugnant to the analogie of Faith but consorting with the plaine termes of Scripture and testimony of ancient Fathers In this sense the Church of England in the first times of reformation Articâ— 37. seemeth to vnderstand and interpret this Article both by insisting vpon the direct words in the booke of Articles of Religion where the truth realty of Christs descent into hell is auouched in the same manner with the realty of his death c. as also by the explanation thereof in the larger Catechisme authorized by our Church called Nowels Catechisme The end of such descent might well bee to triumph ouer Satan in his owne dunghill and dungeon and withall there to vpbraid vnto the damned spirits of obstinate men what a gracious and glorious Sauiour they had neglected Though some be of another minde in this point yet I see no coactiue reasons out of Scripture or otherwise brought by them against this plaine literall construction And caeteris paribus why should not the authority of our Mothr the Church of EnglaÌ„d ouer sway For my part in my priuate opinion I haue much inclined to the fifth interpretation applying this descent into hell parabolically to the dismall apprehension of Gods wrath lying heauy vpon the soule of Christ and representing the paines of hell due to vs. The reasons that perswade that our Sauiour vnderwent such inward sufferings in his soule are First if hee had not suffered extreame torments in soule besides what he suffered by sympathy through bodily pangs hee must either haue been weake and ouer-yeelding or else haue dissembled being without sorrow Sixt. Sennensi Bibl. Patrum li. 6. Annot. 35. when hee expressed so great sorrow as one saith that Hillary sometimes held but afterwards recanted making a sound confession of his faith for if Christ did not truely suffer wee are not truely redeemed or else the Saints of God which are by infinite degrees more weake then Christ God and Man must bee acknowledged to haue had more courage and magnanimity when they haue been vnder extreame torments then he had For before his passion vpon the crosse he was very heauy much troubled Math. 26.38 verse 39.40 in so much as hee said My soule is very heauy euen vnto the death and prayed three times if it were possible that the cup might passe from him at what time also his passion was noted to be so great that he sweat with paine and his sweat was like drops of bloud Luc. 22.43.44 and an Angel appeared from heauen comforting him whereas weake men haue by Gods assistance ioyfully prepared themselues and haue beene ready to meet with the most extreame bodily torments Againe in the time of his passion what a wonderfull deale of feare was he surprized withall when hee cryed out My God my God why hast thou forsaken me Luk. 24.46 yea and he cryed againe the second time and gaue vp the ghost whereof mention is made also in the Epistle to the Hebrewes verse 50. In the dayes of his flesh hee did offer vp prayers and supplications with strong cryings and teares to him that was able to saue him from death Heb. 5.7 and was also heard in that which hee feared whereas weake men haue beene vnder cruell tormentors hands with vndaunted courage to the astonishment of the beholders Now there is no Christian but will acknowledge that Christ was ten thousand times more able to indure any tormeÌ„ts then any of the most coÌ„stant Martyrs that haue suffered for his name and if hee were without all comparison more able to beare whence could it happen that he was pressed with such sorrow heauinesse and feare but for that hee alone suffered more then all Martyrs if all their sufferings were put together euer since righteous Abel to this day And how could hee suffer more but in his Soule wherein hee felt the wrath of God which is vnsupportable to men and Angels Heereto is added this reason also Arg. 2. Christ did sustaine the person of the faithfull who without him were all subiect not onely to bodily sufferings and death but to the euerlasting death of the soule now the only way whereby God is pleased to deliuer vs heerefrom is by sending Christ to bee in our stead and more or lesse to suffer that which wee for sinne should haue suffered wherefore it â—s said Hee was made sinne for vs that knew no sinne 2. Cor. 5.21 that wee might be made the righteousnesse of God through him And Hee tooke flesh that he might destroy through death him that had the power of death Heb. 2.14 that is the Diuell Therefore Analogie inferreth that as the Lord Iesus suffered for vs in body so hee suffered in his soule also and thereby hath perfectly redeemed vs in both but how and by what particular passions hee suffered in soule is not reuealed and therefore by vs vnutterable Only wee must know that how great soeuer his passions were hee did in the end ouercome them all and by the way though hee feared sweat blood and cryed out through want of present sense and apprehension of the vnion with the diuine nature yet the diuinity was neuer separated from Christ Iesus but supported him and made him conquerour ouer all when hee seemed to be ouercome The Meditation also vpon these suffering of our Sauiour is very needfull profitable to vs. First the remembring Christs passion in his soule 1. Duty By the remembrance of Christs sufferings to feare to sinne is an antidote to preserue vs from sin For though thou be so stout-hearted as that no bodily punishments can scarre thee from following thy will and resolution in wickednesse yet doe but behold Christ in his spirituall conflict with Gods wrath due to sinne sorrowing sweating sweat of bloud comfortlesse and crying out vpon his Father without hope and it will make thee to tremble to thinke am I forward to commit that which doth thus anger the King of Heauen that hee would not shew any countenance nor fauour that hee would no whit spare nor regard his owne beloued Son standing in the roome of sinners though his grones and cryes went vp to Heauen O then if I doe thus if I rot in the dregges of my sinnes how shall I indure his anger how regardlesse will hee bee of mee when I shall in my need cry for mercy Surely I shall with Esau be sent away empty Heb. 12.16 though I seeke the blessing with
fore-knowledge of God and against his disposing will it is not possible that wicked men and wicked Angels should do any thing But in this there is little comfort as to the gally-slaues of the Turkes being compelled to their taske the comfort onely is when from the heart willingly and chearefully Gods will is done namely his reuealed will and Law To doe Gods will Heb. 11.6 Esay 1. Now for this it is necessary that a man be first of this kingdome Without faith it is impossible to please God All duties done by the vnsanctified Iewes liuing in sinne are reiected as abominable Their new Moones their Sabbaths their incense their sacrifices without these a man cannot so much as thinke any thing pleasing vnto God 2. Cor. 3.5 euen as they that yeeld alleageance to the Pope or to the Turke or any enemy of our King cannot please him their lawfull Soueraigne how officious soeuer they bee So they in whom the power of darkenesse is not yet shaken off but are still through infidelity and the loue of sinne vnder the Prince of the ayre and not subiects of the kingoome of heauen cannot please God what duties soeuer they seeme to the world to performe with zeale and deuotion This then serueth first to shew vs the fountaine of all our goodnes the grace of God the mercy of our heauenly King who maketh vs able to serue him and crowneth our seruice with glory tâ—at for no seruice which wee doe we presume to challenge ought at his hands as the merit of our worke but reiect this as Popish arrogancy and acknowledge when wee haue done al that we can we are vnprofitable seruants which is Christian simplicitie 2. Not to rest in any outward act or duty which we doe but labour for true faith for hearts rightly seasoned as hearts of the subiects of his kingdome otherwise it is lost labour whatsoeuer we doe in vaine are ye iust mercifull or deuout vnlesse the seruice of Satan be in heart renounced vnlesse there be faith purging inwardly 2. The Kingdome of God For the sense of the words Thy kingdome the obiect of this desire is first to bee considered and then the act let it come Gods kingdome is the rule that hee doth exercise ouer his creatures and is generall ouer all and speciall ouer the elect Generally his kingdome doth comprehend the whole world with all things therein which he ruleth and gouerneth by his prouidence making one to be for the preseruation or punishment of the other thus vpholding things in order euer since the first creation Psal 48.2 Psal 93.1 In this sense God is called by the Psalmist the great King and God is King be the Heathen neuer so impatient and againe the Lord reigneth c. and vnto his First-borne Christ the Heathen are giuen for inheritance Psal 2. and the vttermost ends of the earth for a possession Specially Gods Kingdome is ouer the Church howsoeuer dispersed into many places yet making but one Kingdome and this Kingdome is partly in Heauen partly vpon earth till the last great day when in Heauen onely it shall flourish That part of his Kingdome which is vpon earth is the whole multitude of all such people as outwardly embrace the Christian religion though many be prophane or hypocrites and this part is called the Kingdome of Heauen Matth. 13. both in the Parable of the Sower of the Draw-net and of the Field wherein the enuious man sowed tares c. Wicked men being for a time mixt amongst the godly but at the last day to bee seuered and singled out and left the godly onely being taken and this is Gods speciall outward Kingdome which in speciall manner he defendâ—th from Infidels holding vp the Scepter of his Word and giuing them lawes whereby to be gouerned Now besides this there is an inward spirituall Kingdome of God which is ouer all those in whose hearts these lawes are written to doe them and the holy Spirit ruleth and beareth sway and happy is that man which is thus of his Kingdome for when Christ did highly extoll Iohn the Baptist saying that a greater then he was not borne of women hee affirmeth yet that the least in the Kingdome of Heauen is greater then hee the least of those that are inwardly called greater then hee by his most excellent office euen as they which doe the will of God in Heauen are more then mother brethren and sisters of Christ then Mary as shee was dignified to be his mother according to the flesh That part of the Kingdome which is really in Heauen consisteth of Angels and Saints and is imperfect till the last day when in a more speciall manner the Kingdome shall bee deliuerd vp to God the Father that he may bee all in all 1. Cor. 15.24 And thus much for the meaning of the obiect The act Let it come This is first of the generall Kingdome whereby the world is most prouidently ruled let it stand let wickednesse be punished and godlinesse rewarded 1. The Kingdome of grace commeth by foure degrees Secondly of the speciall Kingdome the comming whereof is in foure degrees 1. Let it be erected where it is not send thy word send Labourers to worke in thy haruest let thy Word sound to all parts of the earth to the Iew to the Turke to Infidels in all places plant a Church there this specially is the praying for al men vnto which Saint Paul exhorteth that the Gospell may shine amongst them that it may shine to their hearts who are yet in darknesse 2. Let it be confirmed and continued where it is let it not be abolished by persecution corrupted by heresie vanish by hypocrisie or degenerate and grow into the contrarie by prophanenesse 3. Let it be restored where it is decaied or corrupted in doctrine or manners restore such as are falne by weaknesse purge the errours of such as are seduced 4. Let it be perfected made compleat by hastening the marriage day wherein the new Ierusalem may bee in all points as a Bride trimmed for her husband which shall onely bee at the last day when death and the Deuill and euerie enemie shall be destroyed and God alone shall absolutely raigne ouer his people guiding them in and out euerlastingly and communicating his heauenly most glorious Kingdome vnto them 3. For the scope The supplication is 2. The scope of the words 1. For Gods generall Kingdome not that it shall faile whilst the world endureth bur because it is Gods will that we should pray for such things as make for his glory wee are directed to aske here the exercising of Gods soueraigntie and dominion ouer the world whereby his power wisedome and goodnesse may appeare to the sonnes of men of the great creatures the irrationall the Heauens Earth and Seas being still contained in their proper places properties and operations of the rationall the obstinate and rebellious being by his iust iudgement punished and the
thee but louing and ready to accept of them and to grant their suites thou shalt make thy glory to shine more and more by being beneficiall vnto vs thy faith and religion shall bee more esteemed and reuerenced and this will bee the end of all that thou doest for vs thine eternall praise yea we giue thee glory in confidence of thy goodnes promise due thankfulnesse and intend this in our desires aboue all things Amen wee verily belieue that it shall bee so and againe with all feruency begge O Lord let it bee so wherefore let vs not bee deceiued of our hope but do thou subscribe to our desires and say So be it 3. For the scope The reasons câ—ntained in the conclusion it containeth sundry most strong reasons for the propping of our faith and assurance in our prayers 2 Sam. 24. First from the Kingdome of God A good King louing and kind to his subiects is easie to be intreated of them and is delighted with their life and welfare but thou art the best King of all we thy subiects who do craue nothing but things needfull for vs and tending to our welfare therefore thou wilt be intreated And the strength of the reason lyeth in the first part that a good King tendreth the good of his people which wee shall find to bee true in all good Kings and Rulers in Dauid who desired when the plague raged amongst his people Let thy hand Lord bee against mee and against my fathers house these sheepe what haue they done And in Samuel being vnkindly reiected by the people yet being in their danger desired to pray for them God forbid saith hee 1. Sam. 12. that I should sinne against the Lord and cease praying for you Yea some Heathen Kings haue excelled herein as Vespasian who was so delighted in doing good vnto his people as that if hee had let slippe any day without doing some speciall good for some man he would say O socii per didimus diem O fellowes wee haue lost a day This disposition therefore to doe good must needes bee much more in the best King of Kings at all times Secondly from the power of God wee haue this reason A King that wanteth no power to doe good vnto his subiects if he be good will assuredly doe for them in all their necessities but thou O Lord art such a powerfull King nothing can hinder or resist thy good pleasure Therefore thou wilt doe these things for vs. Euery part of this reason is euident for nothing but ability can hinder a mercifull Lord from doing for his humble seruants hee being Parens patriae the father of the country Matth. 6. and a father being so ready as the Lord sheweth to doe good vnto his children when they aske of him and as for this King his power is infinite he doth whatsoeuer it pleaseth him in heauen and earth hee is all-sufficient to defend Abraham in strange countries Iacob in Padam Aram Dauid in the wildernesse and Ionah in the whales belly wherefore we may build assured confidence of his mercy Psalm 19. Thirdly from the glory of God we haue this reason Hee that being a great King regarding his glory aboue al things will readily doe whatsoeuer may redound to his honour and glory but thou O God art thus regardfull of thy glory it being aboue all things tendred by thee therefore wee doubt not but thou wilt grant these things of which thou shalt haue so much glory The strength of this reason lieth in the second part that God doth principally regard his glory and that by granting our requests hee shall haue glory The first is plaine both by the most excellent workes of creation redemption c. which serue to manifest his glory according to that of the Psalmist The heauens declare the glory of God c. and according to that of the Apostle who speaking of Predestination and redemption Ephes 1.6 saith that it was to the praise of the glory of his grace And it is plaine also by his dealings honoring such as honour him and bringing downe such as take honour to themselues that hee onely may bee exalted in that day Againe that God hath glory by granting our requests appeareth for that our first and chiefe request is that God may bee glorified and our desire is by being heard in all our requests to haue matter of praysing and magnifying his holy name Fourthly from the eternity of these things for euer and euer wee may reason thus A most glorious and excellent King out of whose power nothing is who remaineth such for euer is euer alike graciously disposed to his subiects but God is a most glorious King and powerfull for euer in all times and ages alike and hath heretofore heard the requests of such as faithfully haue called vpon his name therefore he is still likewise ready to do for vs granting all our petitions The first part of this reason is plaine because that he to whom no change is incident the case being alwaies alike cannot be changeable in his grace and fauour The second part is also euident for God is hee Reuel 1.8 Heb. 13.8 which is which was and which is to come yea Iesus Christ is the same yesterday and to day and for euer Now for his grace in times past and readines to heare the prayers of such as haue faithfully called vpon him no age hath been without large testimony Iacob prayed in his distresse and was heard so that of a man naked and destitute hee was made rich and had great droues of cattell Iehosaphat prayed and had victory ouer his enemies when he knew not what to doe sundry diseased possessed and blind persons both in body and soule prayed and were healed and had their sinnes pardoned wherefore wee need not to doubt but that we also are heard in our desires Fifthly from our confidence expressed in the last word Amen we may reason thus The Lord will grant vnto vs whatsoeuer we belieue shall be granted when we aske but we belieue when we aske these Petitions for we say Amen in hart verily wee are perswaded that it shall bee so therfore they are granted Marke 9.23 The first part of this reason it is the saying of our Lord Whatsoeuer yee aske if yee belieue it shall bee done vnto you for the second if wee dissemble not but haue our heart going with our tongue wee doe belieue and therefore are the more confident to speed of our desires But more especially of these reasons The first hath reference to the second Petition the second to the third the third to the first the fourth to the fourth and fift the fift to the last Petition From hence arise these two conclusions First that they which learne aright to pray are most happy and blessed they build good speed and successe in all their designes vpon the surest foundation in the world the Kingdome power glory eternity and fidelity of
the Lord and therefore as these shall not faile so shall not their labours in prayer and supplication In any attempt without this there is none assurance the builder watch-man seeds-man build watch and cast seede vpon the ground in vaine in vaine are barnes pulled downe and made greater and fruits and goods heaped vp without profit only he that maketh faithfull praiers doth it not in vaine Let euery man then apply himselfe to this exercise and learne to doe it aright by the perusing and due consideration of these and the like meditations Secondly as the first beginning of all things is from God so their end also is in him to set forth his Kingdome power and glorie for euer and therefore it shall bee our wisedome in all things alwaies to respect God to come to him to walke with him as Enoch did and with Dauid say in all things Not vnto vs O Lord not vnto vs but vnto thy name we giue the glory If we aime at any other thing we shall be disappointed if wee go from God and haue not him in our waies whither we will or not we shall be brought vnto him hills and mountaines laid vpon vs shall not couer vs but we must inpure his angry presence and as from a most seuere Iudge receiue our iust doome Goe yee cursed into hell fire prepared for the Deuill and his Angels and euen by this will he haue glory Of the Sacraments Quest 131. THe benefits being shewed which we are to craue at Gods hands by Praier what further meanes haue wee for the better assuring to our soules the promises of all spirituall blessings in Christ Answ The Sacraments of the new Testament which are the pledges of the Couenant betweene God and his people Explan In prayer there being implied our wants and desires and the temporall and spirituall benefits mentioned which wee are in faith and feruency to begge at the hand of our heauenly father in the next place it is a great comfort to consider how God hath condescended to our weakenesse in affording a kind of palpable obiect to the hand of our faith by outward elements making a sensible assurance of those most spirituall graces and dignities which by prayer wee shoote at as at a marke set a farre off and more insensibly and abstractly perceiued Prayer indeed giueth wings to the soule and maketh it mount vp to heauen and there conuerse as in a glorious Citie but not so knowne and familiar to vs by natiue acquaintance but the Sacraments bring heauen downe to vs here on earth and represent vnto vs more domestically spirituall graces cloathed in tractable elements In prayer we see God yet at a distance and through the prospectiue glasse of faith but in the Sacraments we handle him as it were immediately yet so that our outward senses tarrie not at home as dull schollers in the schoole of nature only but trauell vp to the highest mount of spirituall meditation and therein the language of faith the true Teach-man of the Christian soule haue enter-course with that which naturall elements cannot reach vnto but as they are eleuated by supernaturall signification O the vnspeakable goodnes of our God who vouchsafeth thus to draw vs to him by the cords of man and to stoope downe to vs in conuersation and communicating himselfe vnder the habit of externall Sacraments It was not enough for him to make a couenant with the soule of man vpon spirituall conditions but he would also giue our bodily sences a part to act and an obiect to worke vpon The blessed and blessing Couenant of grace made with vs in the Charter of the Gospell hath the broad seale of Heauen set vnto it for the more sensible confirmation As the Counsellors and Gouernours of Darius his Kingdome Dan. 6. desired the King to seale the writing being assured that so it should be firme and vnchangeable so the Christian soule hauing obtained this mercy to haue the promise of grace made in the Word sealed by the Sacraments is more ascertained that it shall remaine vnchangeable as the lawes of the Medes and Persians that altar not Quest How many Sacraments hath Christ ordained in his Church Answ Two onely as generally necessary to saluation that is to say Baptisme and the Supper of the Lord. Explan Hauing supplied some questions and answers betwixt the Lords prayer and the Sacraments which may serue as an introduction to the Sacraments it remaineth now to proceed to the handling of the Sacraments according to the patterne of the Catechisme propounded first in generall touching the number and nature of Sacraments then in speciall and particular of either of them The Papists make seuen Sacraments Baptisme the Eucharist Pennance Ordination Matrimony Confirmation and Extreame Vnction Their reasons are chiefely because in Ierom s translation some of these are stiled Sacramâ—nta and because seuen is a sacred number both in the old and new Testament there are seuen Angels seuen Trumpets seuen Vials seuen Thunders c. Therefore say they there are seauen Sacraments August serm de sanct 19. Ieron ad occanum But how weak a reasoning this is who seeth not for admit that so many things as are named Sacraments are Sacraments indeed then we shal haue not seuen only but seuenteene Sacraments seeing so many things more are called Sacraments Tertullian calleth the helme wherewith Elishah recouered the axe out of the water Sacramentum ligni The Sacrament of the wood the whole state of the Christian faith hee calleth The Sacrament of the Christian Religion Augustine hath in many places Sacramentum Crucis The Sacrament of the Crosse Ierome calleth martyrdome a Sacrament c. Wherefore all Sacraments by the ancients so called are not properly Sacraments but some signifying or memorable mysteries Sacraments of which there be many Againe for the number of seauen Angels c It is too childish to be insisted vpon as a ground of proofe I intend not here to handle at large the controuersies concerning the number formes and power of the Sacraments I will only for the confining the number of them set downe the conditions requirable in a Sacrament of the new Testament properly so called It must haue first for the originall cause Christ instituting secondly for the matter and forme a visible signe or element and audible forme of words So Saint Augustine â—â—â—ced et verbum ad elementum fit sacramentum where is to be vnderstood that as this word so also this outward element and kind of action must be prescribed by God not inuented by man Thirdly for the end and benefit of it it is a seale of sauing graces And lastly for the extent of it it must be common and necessary to all Christians of what degree soeuer at one time or other Now of the fiue latter reckoned by the Church of Rome for Sacraments Matrimony hath none of all these conditions It is Gods ordinance but in and by nature not grace Christ prescribed
of sinnes and eternall life is sealed vnto them as well as vnto their Parents euen as an Estate or Conueyance in law is made sure vnto a child together with the father by some ceremony vsed vnto it when it vnderstandeth not what is done Ezâ—k 18.18.10 Againe it is further added which they themselues when they come of age are bound to performe Because that howsoeuer in their infancy before they doe good or euill their parents estate is reckoned theirs as hath been said yet in their elder age they are taken as distinct persons subsisting by themselues and standing or falling to themselues if therefore in this due time they doe not actually beleeue and repent their Baptisme is made frustrate and vaine vnto them For then commeth the time of which the Prophet speaketh If a righteous man beget a sonne that is a thiefe or a shedder of blood c. he shall die the death Verse 20. The righteousnesse of the righteous shall bee vpon him and the wickednesse of the wicked shall bee vpon himselfe Wherefore it standeth euery man in hand now to looke to himselfe seeing that how holy Parents so euer hee hath and how soeuer religious his beginning hath been yet if these things bee wanting hee is altogether in his sinnes and vncleane If hee dyeth before wee are to account him holy and vndoubtedly in Gods fauour To whom belongeth the office of Baptizing To the Ministers onely and to none other that is not ordained to that sacred office by the successours of the Apostles and is thereby himselfe made a successour of the Apostles and partaker in that generall Commission which shall neuer bee cancelled till the end of the world Goe and teach all Nations baptizing them c. Are Lay-men are women the teachers of Nations Wee read that our Sauiour himselfe baptized not but his Disciples did which is to bee taken exclusiuely that none baptized but they namely his Apostles and other of the seuenty Disciples who were called to the Ministeriall function If it bee said that priuate persons circumcised of old yea euen Zipporah a woman circumsised her sonne and the Master of euery family killed the Passeouer in his priuat house and distributed it vnto his family whence it may seeme to be lawfull euen for priuate persons now adayes to administer the Sacraments I answere that when Circumcision and the Passeouer were first ordained there were no Priests specially appoynted but the eldest man of euery family was a Priest vnto God and did both sacrifice and performe all other Priestly duties but after that the Tribe of Leui was taken these things were done by them and not by any of other Tribes Now vnder the Gospell Christ hath ordained some from the beginning to preach and administer the Sacraments and therefore it is a confusion and disorder for others to doe those Whence it appeareth that our Communion Booke doth very iudiciously explaine that in time of necessity or danger priuate Baptisme is to bee performed by a lawfull Minister least Midwiues or others should intrude into this function Quest Why was the Sacrament of the Lords Supper ordained Answ For a continuall remembrance of the sacrifice of the death of Christ and of the benefits which we receiue thereby Explan After Baptisme the Sacrament of Initiation followeth the Lords Supper the Sacrament of Consolidation for as the one bringeth the soule into the societie of the faithfull so doth the other feed it and comfort it with heauenly comforts Math. 26. Now considering that both the Sacraments are Seales it is worthily propounded for a question why this particular Sacrament of the Lords Supper was ordeined and it is answered for a continuall remembrance For this is intimated by the Lord to be the proper end of this Institution when he saith Doe this in remembrance of me 1. Cor. 11.26 For as often as yee eate this Bread and drinke this Cup saith the Apostle yee shew the Lords death till hee commeth And this remembrance is so effectuall as that before whomsoeuer it is made it is as if Christ were visibly crucified in their sight Gal. 3 1. for to this purpose saith Saint Paul to the Galathians to whom Christ Iesus was plainely described before your eyes and amongst you crucified In Baptisme there is also a remembrance of Christes death in that as the water floweth so did his blood in streames runne out but this is not the particular end of Baptisme to represent Christ crucified but as he is vertually in vs clensing our soules and making vs to dye and to be buried vnto sinne besides Baptisme doth not so fully set before our eyes Christs grieuous passions as doth the Lords Supper wherein are to be remembred all things about his sufferings The Bread and Wine are first prepared the one by threshing grinding and baking in the fiery ouen the other by cutting downe casting them into the Wine-presse and treading with the feet of men Againe when there is thus made a loafe of bread it is diuided and broken that it may become food and when wine is thus made it is powred out to be drunke and which is a principall Analogie the corne and grape out of which they are made are the meere fruits of Gods blessing and not of mans labour and lastly this threshing and grinding and treading of these creatures are by man for whose sustenance they serue and when they are made ready can affoord no comfort to such as haue them but by Gods effectuall blessing according to that Deut. 8.3 Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God So wee are to remember heere that Christ is the Sonne of Gods loue towards vs sent from Heauen according to Gods eternall purpose for our comfort and saluation not through any labour or seeking of ours 2. Cor. 3.5 seeing wee were all enemies euer since the trangression and dead in sinne so as that wee could not so much as thinke a good thought 2. Wee must remember that Christ was threshed with many strokes of affliction ground in the milne of sorrowes and baken in the hoat ouen of Gods wrath when through the feruency heereof his sweat ran downe from him like drops of blood Luke 22.44 that he was cut downe and trodden in the wine-presse of Gods wrath due to vs for sinne 3. That his bodie was broken and his blood shed out of his hands feet and sides that he might be vnto vs bread indeed and drinke indeed 4. That all these sufferings came vnto him from man for whose comfort hee was sent from heauen sinne being the cause and sharpening the Speare and Nayles against him and mens handes being instruments thus to torture and torment him Lastly wee must remember that as Gods mercy sent him so his blessing must cause that we may liue by him otherwise wee are still subiect to perish in our sinnes that we may alwayes lift vp our
either way there is nothing but iudgement with out mercy If if bee demanded here whether it bee not a sinne in the Minister to admit such to the holy Communion Matth. 7.6 I answer if any be euidently knowne to be such and wil not promise amendment he that receiueth him giueth that which is holy to doggs and casteth pearles before Swine If otherwise there be a shew of penitency man that cannot see into the heart may admit of him If it should seeme that without difference the wicked as well as the godly are to bee admitted to this holy Supper without difference putting seeing that Iudas was admitted by the Lord. I answere that it is most probable that Iudas was gone out before seeing Matthew and Marke doe speake of his going out immediately after the sop before the holy Supper began vnto whom consenteth Iohn Chap. 13.30 Secondly if it bee granted that hee was present yet this example proueth nothing to this purpose for Iudas was not yet detected his treason was onely in his heart not in action that followed afterward Moreouer how can the minister giue the Lords body to him that is appointed by the Lord to be giuen ouer to Satan for as it was with the incestuous person against the Corinthians 1 Cor. 5.5 so is it with euery notorious scandalous liuer he is vntill repentance to bee put from the communion of Gods people Thus we see what a maze or labyrinth sin doth bring men into in danger they are by comming and in danger by not comming to the Lords Table Quest 139. What may a man doe then in this case Answ He must humbly sue vnto God for the pardon of all his sins to strike his hard heart that he may melt into teares for them and constantly cleaue to his commandements and if there be any dissention he must goe and be reconciled to his brother Explan So gracious is our good God as that when wee are brought into desperate straights and wildred so by sinne as that we know not which way to get out hee holdeth forth the thread of his mercy by the helpe of which wee may come into the right way againe Like vnto Ahashuerosh his scepter stretched out towards his beloued Hester when shee was intangled with danger euen so is the Lords Scepter euer held out vnto vs that in the name of his Sonne we may come vnto him though wee be most wretched sinners Aske saith hee and you shall haue seeke and you shall find knocke and it shall be opened vnto you This is the gate or scale of Heauen which Iacob saw hither wee may come being thus beset with sinne and find mercy to bee deliuered and made welcome to the Lords Table If it bee said but can I being thus in my sinnes pray to bee heard seeing that God heareth not sinners and the sacrifice of the wicked is abomination to the Lord I answer was not the Publican likewise in his sinnes and yet hee prayed and was heard and iustified and did not the Thiefe vpon the Crosse likewise So that wicked men praying out of a desire to bee made repentant and to bee brought to amendment grieuing that they are so hard-hearted and without faith are heard in their prayers neither is this against the places before alleaged for the wicked whom God will not heare are such as delight in sinne and are without all care of amendment resolute in sinning Quest 140. What ought a man to doe at the Lords Supper Answ He ought thankefully by seeing and receiuing the outward signes to remember the inward graces of God towards him Quest 141. What are these graces Answ First the Lords giuing of his Sonne Iesus to death for vs set forth by the Ministers taking of the bread and wine breaking and powring out and offering it to vs all Secondly our neare vnion vnto Christ and how we haue all our spirituall foode from him set forth by our taking eating and inward digesting the bread and wine that becommeth nourishment vnto vs. Thirdly the neare vnion that God hath made by Christ betwixt all the faithfull set forth by the same bread being made of many graines of corne and by the same wine being made of many grapes Expl. I shall not need largely here to intreat of these meditations which hath been done already onely the Communicant that commeth to the Lords Table is to bee aduertâ—sed that by no meanes he bee there an idle beholder of things done but a profitable ponderer of all circumstances to stirre him vp to greatest thankfulnesse vnto God for so great benefits In which that hee may bee holpen let him first herein consider Gods admirable loue in giuing his Sonne to death for his sinnes his holy body to be broken and his pure bloud to be shed for without Gods giuing of his Sonne to the cursed death of the Crosse all the power of the Scribes Pharisees and high Priests was not able to doe it Wherefore he saith I lay downe my life for my sheepe and no man taketh it from me but J lay it downe of my selfe Euen as if a man being condemned to die another most louing friend should lay downe his life and suffer for him Oh how thankfully were this loue to be remembred and with what praises to bee celebrated as being vnmatchable by any loue that euer hath been seene amongst men for a deare friend there hath been in many ages one amongst many Kingdoms of the Latines one amongst many of the Grecians that haue offered to die for their friends but for their enemies neuer any Lord therefore should the soule of euery Christian say I offer againe vnto thee mine own self soule body to serue thee and my old nature to be killed and slaine with al the concupiscences thereof though neuer so deare vnto me for thou hast offered thy deare sonne for mee and vnto me without any desert of mine and for this cause art most worthy of all honour and thanksgiuing Secondly let the Communicant consider of Gods admirable loue in vniting him so neare vnto his Sonne and through his sonne vnto himselfe and in feeding him from heauen with such comforts without which his soule must needs bee hungerstarued and perish Iohn 17.21 This was Christs prayer vnto the Father that we might be one with him that they may all be one as thou O Father art in me and I in thee that they may be also one in vs and this did he my stically in this Sacrament shadow out vnto vs. When Dauid was offered the Kings Daughter and to be the Kings Sonne in Law Who am I said he that I should be Sonne in Law to a King and who am I should the Communicant say that I should bee made one with the King of Heauen Most vnspeakable O Lord is thy loue towards me that thou shouldest haue such respect to so poore a worme to raise me out of the dust to sit with thy Christ Rom. 8 1â—
we sacrifice the calues of lipps by humble and hearty thanksgiuing We cannot sufficiently prize nor worthily praise thy goodnesse being herein vnmeasurable that when wee are sinfull and rebellious against thee and prouoke thee night and day yet passing by all our sinnes as if thou sawest them not thou still wagest vs with new fauours and bindest vs with cords of loue when thou might straine vpon vs snares fire and brimstone storme and tempest the deserued portion of such wicked ones as we are O stirre vp our dull hearts by this vndeserued loue that we may inwardly relent for offending so good a God and bee more affected with hearty loue towards so louing a father and wee humbly intreate thee for thy Christs sake to pardon our former grosse ingratitude and all other our sinnes Wash vs O Lord with his bloud and wee shall bee cleane purge vs and wee shall bee whiter then Snow Remoue our sinnes from vs as farre as the East is from the West cast them behind thy backe into the bottome of the sea that they may neuer rise vp in iudgement against vs to shame vs here or to condemne vs hereafter Worke in vs true humiliation for all our sinnes let vs cast downe our selues vnder thy mighty hand that thou maist lift vs vp A contrite heart is a sacrifice vnto thee which thou wilt not despise giue vs this that wee may offer it vnto thee open our eyes to see the precious body of our deare Sauiour wounded and bleeding his heart heauy and sorrowing and his soule in bitter agony departing for our sinnes that wee may waile and weepe euery family apart seeing him whom wee haue pierced And let vs abhorre all sinne for the time to come as a new crucifying of the Lord of life yea our most priuat and deare sinnes that we haue loued as our liues Let not the deceitfulnesse of our hearts so farre misleade vs as that wee should willingly bee intangled with any one sinne seeing that he which keepeth the Law and yet is faulty in one point is guiltie of all And because we haue many enemies that labour to keepe vs the bondslaues of sinne put away security and carelesnesse from vs let vs alwayes watch and prepare to fight against them Arme vs with the whole armor of thy Spirit the shield of Faith the Brest-plate of Righteousnes the Girdle of Verity with thy Word the Sword of the Spirit that howsoeuer we be assaulted we may not be ouercome but resisting the Deuill put him to flight and obtaine the Crowne that eternall glory which is set before vs. Blesse and sanctifie vs this day that we may serue thee better then heretofore we haue done Inable vs to the works of our Callings both with bodily strength and inward grace and direct vs so as that we may vndertake nothing but in thy feare Let the cōtinuall remembrance of thy presence be as a bit and a bridle to curbe vs in from following our inordinate affections that we being in all things ordered by thee may enioy thy blessing to the prospering of our indeauours to the glory of thy name and to our perpetuall incouragement in this holy seruice of praising and praying vnto thee Let all our bodily labours be seasoned with spirituall meditations though our works be earthly let our hearts be heauenly set vpon things aboue where Christ Iesus sitteth at the right hand of God If through thy blessing riches increase let vs not set our hearts thereon if for our punishment they decrease let vs not be discouraged hereby The more we haue make vs the more thankfull and watchfull that we be not deceiued the lesse we haue make vs the poorer in spirit that we may inherite the kingdom of heauen Grant these things vnto vs O mercifull Father and vnto thy whole Church and to euery part and member therof as all our and their cases are particularly known vnto thy heauenly wisdome farre beyond that which we are able to describe and that for the alone merits and worthinesse of Iesus Christ our most blessed Mediatour and Aduocate in whose maine we further praise thee and pray as himselfe hath taught vs. Our Father which art c. A Prayer to bee vsed euery Euening in a priuate familie O Lord in whom wee liue mooue and haue our being wee desire to offer vp our euening sacrifice of praise vnto thee for this day But how should wee come vnto thee to bee heard and accepted being of vncircumcised lippes So great wee confesse are our sinnes and such is our vnworthinesse by reason of them as that if we should excuse our selues our consciences would accuse our owne hearts condemne vs. Our nature is vile and rebellious hindring vs from the good which we ought to do and inclining vs to the euill which we ought to leaue vndone Our vnderstandings are darkened our wils are crooked our thoughts vncleane and our affections peruerse louing darknesse more then the light because our deeds are euill In our whole man we haue serued sinne our eares and eyes haue been as windowes to let in sin our mouthes haue bin fountaines of the salt water of sin our hands haue been hookes to pull vnto vs sin our feet haue been as wheeles running down along in the wayes of sinne and our breasts haue been as chests fast locking vp sinne Neither haue we sought to be deliuered out of this bondage but daily haue we thrust our selues further into it for so much as we haue not shunned but rather sought occasions and prouocations vnto sinne And through a daily custom of sinning it is so come to passe as that we are insensible and without feeling of the heauy weight burthen of sinne it presseth not our hearts it doth not inwardly grieue vs we cannot sacrifice broken hearts and contrite spirits vnto thee therefore miserable creatures that we are who shall deliuer vs from the body of this death Wee haue none in heauen O Lord but thee neither haue wee any in earth but thee alone and thou art our Father from euerlasting Good Father do thou therefore deliuer vs through thy al-sufficient grace sanctifie vs and through thy infinite mercy in Iesus Christ saue vs from all our sinnes Turne vs vnto thee so shal we be turned turne the light of thy countenance towards vs so shall we be filled with ioy and gladnesse more then when corne and wine and oyle are increased Inlighten our vnderstandings to see more cleerly into thy will rectifie our wils that they may be in all things conformable to thy most holy will sanctifie our affections that wee may loue that which thou commandest hate that which thou forbiddest strengthen our memories that we may reteine all good things settle our iudgements that we may not be wauering but firme in the truth and dispose vs so altogether both in soule body as that in all our parts powers and faculties wee may serue thee in new obedience as those
godly by his mercie rewarded the rage of the enemies of good order being restrained and the peaceable and righteous being encouraged For according to al this Deut. 27. they were taught of old to pray when a curse being annexed to euery Commandement broken all the people were bidden to say Amen 2. For al good meanes and furtherances of his special kingdome which is his Church and such are godly and righteous Magistrates defending the faith diligent and zealous preachers publishing the faith of Christ Iesus for such we pray that many may be stirred vp and continued in all places For Preachers Matth. â— 38 we haue a speciall precept Pray the Lord of the haruest that he would send forth Labourers into his haruest and as wee are to pray for the encrease of their number so for their vtterance Ephes 6 19. and boldnesse in preaching the Gospell And for such as be in authoritie how we are to pray hath been shewed already they are nursing Fathers and Mothers of the Church Kings shall be thy nursing Fathers Esay 49 23. and Queenes shall be thy Nurses saith the Prophet Let thy Kingdome come therefore is Let godly Magistrates bee encreasen vnder whose gouernment thy Church and people may flourish and send many faithfull Preachers Deut. 33.8 as Moses said of Leui Let thy Thummim and thine Vrim be with thy holy ones Such integritie of life and light of doctrine that they may be as lights set vpon an hill giuing light to such as be in darkenesss of sin and ignorance 3. For the defence of these from all dangers whereby they may be interrupted in their proceedings that their liues may bee continued and their power encreased to the comfort of the faithfull Thus it hath bin the manner of good Subiects of old to pray for their good Gouernours Cushi comming to bring word vnto Dauid of Absaloms death prayeth saying The enemies of my Lord the King 2. Sam 12.32 and all that rise against thee to doe thee hurt be as that young man is And for Ministers Smite through the loynes of them that rise against him saith Moses of Leui and of them that hate him Deut. 33.11 that they rise not againe And Saint Paul speaking of the Ministers of the Gospell saith Pray for vs that the Word of God may haue free passage and be glorified and that we may be deliuered from vnreasonable 2. Thes 3.1.2 and euill men 4. That many may be daily conuerted by the Ministry of these faithfull seruants of the Lord and grace vertue and true religion confirmed encreased in them And first and chiefly that inferiour Gouernours which haue the priuate rule of others committed vnto them in the well ordering of their families and iurisdictions may helpe forward the worke of grace in their children and seruants Thus Saint Paul professeth often that hee prayed for such people as amongst whom the Word was preached and willeth all men to do the like when he bids Pray that the Gospell may haue a free passage 5. That the Kingdome of glory may bee hastened to the comfort of all the faithfull all the workes of the Deuill beeing then dissolued the flesh and old man being quite abolished and grace onely ruling and gouerning vs all or rather grace being perfected and swallowed vp in glory And this is the highest pitch of our desire here this being the height of Gods honour the most full establishment of his kingdome and the perfection of his will Wherefore the Spirit Reuel 22 17.20 and the Bride both say thus Come let thy Kingdome come and the inspired prophetical Diuine saith Euen so that is quickly Come Lord Iesus 2. The deprecation is against all impediments and lets of Gods Kingdome and these are either generall or speciall 2 The deprecation Generall hinderances of Gods Kingdome are either in the Magistracy or in the Ministry 1. In the Magistracy is an Anarchy when any Countrie is without a King and lawfull Gouernour by reason whereof euerie man doth what hee thinkes good as being vnder no Law of a Gouernour such as was the estate of the Israelites immediatelie before Samuels time as is twice noted In those dayes there was no King in Israel â—udg 18.1 19.1 And this wee are to pray against as the most wofull condition of anie people that may bee there beeing hereby such a gappe opened to all licentiousnesse and lewdnesse as that another Nero. or Vit llius may better bee indured then this being without a Gouernour At this time was that outrage done by Dan vnto Michah and Idolatrie so graffed amongst the Danites as that God seemeth for euer to haue blotted them out of his booke of life Reuel 7â— when thousands of all other Tribes being sealed Dan is passed ouer vnmentioned Iudges 19. And at this time was that villany done for which the Tribe of Beniamin was cut short almost brought to be no people And our fore-fathers in this I le haue felt the terrour and miserie of such times by the inuasion of the barbarous Picts to be greater then when they haue been ruled by Tyrants and Strangers If any therefore be vnwilling to liue vnder gouerment and long after the liberty of an Anarchy he doth most palpably pray against himselfe in this petition 2. Wee pray against Tyrannie that is an euill and wicked gouernment whereby the truth is discountenanced as in Ahab time who hated Michaiah or persecuted as when Iezabel was Queene or idolatrie or heresie is maintained and commanded as by Nebuchadnezzar or lastly whereby wickednesse is rewarded and fauoured as by some Heathen Emperours of the Romans Tiberius Caesar is said to haue rewarded Nouellus Tricongius with a Pro-Consulship for drinking three pottles of wine at one draught Against such Gouernours we pray Munst Cos pag. 720. that if God so please no place may be troubled with them if they be that their hearts may relent and be turned 3. We pray against euill lawes made against the proceedings of the Gospell and for the maintenance of men in sin such was the law made by the Pharisies against the followers of Christ Iohn 9.22 they ordained that if any followed him he should be cast out of the synagogue such was the Law of Darius that no man should pray vnto any other for thirty daies but vnto himselfe onely Dan. 6. Heâ—â— 3. against which Daniel prayeth and such was the decree of Ahashuerosh made for the destruction of all the Lords people in one day against which they all fasted and prayed We pray therefore here against such lawes of Infidell Kingdoms as forbid all comming of strangers in amongst them to preuent the rooting out of their idolatry as amongst the people of Châ—n against the bloudy Inquisition in Popish Countries tending to the preuention and rooting out of all reformation for euer and against any lawes of Turkes or Iewes hindring their conuersion that God would