as Peter and John Act. 3. 1. which is there called an houre of prayer it seemes commonly observed and by going up to the Temple it is likely that publicke prayers were used at that time and this superadded to the former is a fourth time And there is little doubt but that the third houre i. e. nine in the morning was an houre of prayer also though there falls not out to be any mention of it in the new Testament and then that is a fifth time And the evening prayer being answerable to the morning and so used at six in the evening as the other at six in the morning the custome of Godly men hath beene to shut up the evening with a Compline or prayer at nine of the Night and so that is a sixth time To which David seemes to adde a seaventh Psal 119. 164. seven times a day do I prayse thee where praysing being the fourth part of prayer may be a denotation of the whole duty although the truth is the phrase seven times may possibly be taken not strictly to signifie that number but as a phrase or forme of speech to denote frequency These directions put together and pondered and compared with the leasure that every man hath from the duties of his calling and with the great unvaluable benefits of prayer and with the power of importunity i. e. frequent comming to God in prayer acknowledged by Christ and with the conâ—â—rnance of those things which we may aske and obtaine by prayer above most other things which we spend great part of our time on and with the reasonablenesse of giving God a liberall portion out of our time as well as our estates who hath allowed us so much besides to our owne uses will be very helpfull to you that you may judge discreetly what is to be done in this businesse and then still resolving that what is well done and well weighed for circumstances being for the substance a duty commanded the more of it is performed it will be the more acceptable to God S. From these Scruples satisfyed give me leave to proceed to another what kind of formes my prayers may or must be presented in C. In this there are two questions couch ed 1. whether any set forme of prayer be lawfull to be used 2. If it be whether any other may be used And then what directins may be had for that To the first I answer positively that set formes of prayer are lawfull both as the word set signifies premeditate limited formes as opposed to extemporary and as it signifies prescribed and for some occasions and uses commanded That it is lawfull to use a set determinate forme of words either written or fastened in our memory is apparent both by the example of Christ who in Saint Luke bids us when we pray say Our Father c not only pray after this patern as the words in Saint Matthew may be interpreted but use these very words When you pray say Our Father c. Luk. 11. 2. and of John Baptist who taught his Disoiples to pray in some forme though we know not what it is Luk. 11. 1. As also of the Preists that used set formes of blessing the people Numb 6. 24. and of our Saviour himselfe who used a part if not the whole of the 22 Psalme upon the crosse My God my God why hast thou forsaken me c. And of the Church of the Jewes and Christian Churches through all times who have had their Liturgies as wayes and formes of serving of God publickely and as meanes to preserve the true Religion from all corruptions in doctrine And to these arguments may be added one more of common observation even when the Minister or who ever is the mouth of the rest prayeth though in a forme of his owne present extemporary effusion yet at that time all others present are limited to his conceptions and pray in as stinted a forme as if what the Minister prayes were read out of a booke or dictated by his memory That it is also lawfull to use a set as that signifies a prescribed forme of prayer is apparent also 1. By Christs prescribing which he would not sure have done if it had not beene lawfull to have used it being prescribed And so also 2. By the other examples mentioned which are most of them prescriptions 3. By the non-objection against the use of them for sure if it be lawfull to use them 't is lawfull to prescribe them at some time and for some uses for that a thing in it selfe acknowledged and proved to be lawfull should by being commanded by lawfull authority become unlawfull is very unreasonable unlesse lawfull Magistrates be the onely unlawfull things and at other times to use other liberty is not forbidden and so no tyranny used upon our Christian liberty 4. By the great benefit that accrues to the Congregation in having discreet well-formed prayers and so not subject to the temerity and impertinences of the suddaine effusions and the same still in constant use and so not strange or new to them but such as they may with understanding goe along with the Minister and by the helpe of their memory the most ignorant may carry them away for his private use and generally those that want such helpes are by this meanes afforded them And lastly that by meanes of prescribed Liturgies the unity of faith and charity is much preserved S. Well then supposing these set-formes to be lawfull in themselves and lawfull to be prescribed another question you taught me whether any other may be used but such C. Yes doubtlesse For the Church being obeyed in the observance of the prescribed Liturgy in publike gives liberty for other sometimes in the publicke Congregation so it be done prudently and piously and reverently and to edification and so also in the family or in visitation of the sicke if the particular condition of one or other doe require it And in private in the closet 't is not supposed by our Church but that every one may aske his owne wants in what forme of words he shall thinke fit which that he may doe fitly and reverently 't will not be amisse for him to acquaint himselfe with the severall sorts of addresses to God that the Booke of Psalmes and other parts of Holy Writ and all other helpes of devotion will afford him either to use as he finds them fit for the present purpose or by those patternes to direct and prepare himselfe to doe the like S. What qualifications be required in our prayers to make them acceptable to God or prevalent with him C. Three sorts of qualifications One in the person that prayeth and that is that he lift up cleane hands without wrath or doubting 1. That he be purified from all wilfull sinne bring not any unmortified wickednesse with him for God to patronize 2. That he have charity to his brethren and humility the two contraries to wrath 3. That he come with confidence
set them thus that hungring is an earnest appetite or desire of food and here in a spirituall sence is apportioned to the first kinde of righteousnesse that of God's sanctifying grace which is as it were bread or food to the soule to susteine it from perishing eternally and so Hungring after righteousnesse is an eaget impatient unsatisfyable desire of grace of sanctity to the soule and that attended with prayer and importunity to God for the obtaining of it S. What is Thirsting after righteousnesse C. Thirsting is a desire of some moysture to refresh and is here apportioned to that second kind of righteousnesse consisting in pardon of sinne which is the refreshing of the panting soule mortally wounded and so like the hart in the Psalmist longing after the water brookes to allay the feaver consequent to that wound to quench the flame of a scorching conscience and so Thirsting after righteousnesse is a most earnest desire of pardon and petitioning of it from God in Christ and never giving over your importunity untill he be inclined to have mercy S. What present felicity can there be in this Hunger and Thirst C. As appetite or stomacke to meat is a signe of health in the body so is this hunger in the soule a vitall quality evidence of some life of grace in the heart and in that respect matter of present felicity whereas on the other side the decay of appetite the no manner of stomack is a pitteous consumption-signe and most desperate prognostick and not caring for grace or pardon for sanctification or justification the most mortall desperate condition in the world S. What assurance of future happinesse attends this Hungring C. As much as God's promise of filling can afford Nay proportionably to the two parts of the appetite the state of glory is full matter of satisfaction to each there is there perfect holynesse without mixture of infirmity or carnality answerable to the hungring after inherent righteousnesse and there is there perfect finall pardon acquittance from all the guilt and debt of sinne and so the Thirst of imputed righteousnesse is satisfied also So that he that hath no other hunger or thirst but these shall be sure to find satisfaction which they that set their hearts upon carnall worldly objects hungring after wealth and secular greatnesse lusts c. shall never be able to arrive to either here or hereafter such acquisitions being here if attain'd to very unsatisfying the more we have of them the more we desire to have and in another world no expectation of ought that shall be agreeable to such desires S. What is mercifullnesse C. Abundance of charity or goodnesse or benignity there being in the Scripture-stile two words neare kin to one another justice and mercifullnesse ordinarily going together but the latter a much higher degree then the former the first signifying that legall charity that both the law of nature and Moses require to be performed to our brethren but the second an abundance or supereminent degree of it expressions of both which we have Rom. 5. 7. under the titles of the righteous man and the good man S. Wherein doth this mercifullnesse expresse it selfe C. In two sorts of things especially 1. Giving 2. Forgiving S. In giving of what C. Of all sort of things that our abilities and others wants may propose to us such are releife to those that are in distresse ease to those in paine almes to poore house-keepers vindication of honest mens reputation when they are slandered but above all to mens soules good counsell seasonable reproofes encouragement in performing of duty when they are tempted to the contrary comfort in time of worldly afflictions but especially of temptation strengthening in the waies of God and whatsoever may tend to the good of any man S. What meane you by Forgiving C. The not avenging of injuries or contumelies not suffering their trespasses against men nay nor sinnes against God to coole or lessen my charity and mercy to them but loving and compassionating and shewing all effects of true Christian mercy such especially as may do them most good as well to enemies and sinners as friends S. What is the present felicity that attends this grace C. 1. The present delight of having made another man happy of rescuing a poore soule wrestling with want c. from that pressure to reprive him that was as it were appointed to dye certainely the most ingenuous pleasure in the world Secondly the gloriousnesse of so doing a kinde of God-like act one of the two things which a heathen could say was common to us with God especially if it be an act of Ghostly mercy an almes a dole a charity to the soule to rescue a poore sinner dropping into the pit reeling into hell by conference advice examples of heavenly life not only to save my selfe but others also this is in a manner to pertake of that incommunicable title of Christ that of Saviour such a thing to which saith Aristotle as to an heroicke quality belongs not praise but pronouncing blessed according to that of Saint Paul from our Saviour it is more blessed to give then to receive a blessed thing to give S. What assurance is there of future blessednesse to such C. The greatest in the world from this promise annext they shall obtaine mercy Gods punishments are mostly answerable to our sinnes he thinkes good to give us a sight of our transgression by the manner of his inflictions and so he is also pleased to apportion his rewards to our graces mercies to the mercifull most peculiarly by mercy meaning 1. Acts of bounty liberality temporall aboundance the portion of the almes-giver and spirituall aboundance of grace of strength in time of temptation 2. Mercy in forgiving pardoning not imputing our sinnes Upon which ground it is that in the forme of prayer which he hath himselfe prescribed us he annexeth the forgiving of all trespassers against us to our prayer for forgivenesse to our selves as the condition without which we may not hope for such forgivenesse S. What is purity in heart C. The Heart signifies the inner man and especially the practicall part or principle of action And the purity of that is of two sorts the first that which is contrary to pollution the second that which is contrary to mixture as you know water is said to be pure when it is cleane and not mudded and defiled and wine is said to be pure when it is not mixt In the first respect it excludes carnality in the second hypocrisy S. When may a man be said to be pure in heart in the first sence C. When not onely in the members or instruments of action but even in the heart all parts of carnality or worldlinesse are mortified As when we neither are guilty of acts of uncleanenesse nor consent to uncleane desires nay feed not so much as the eye with unlawfull objects or the heart with filthy thoughts and because there
name you some And a foundation I shall lay Deut. 26. 11. where there is by God prescribed a forme of prayer to be used by him that hath made an end of tithing all the tith of his encrease the third yeare i. e. that hath paid the poore their patrimony as appeares by the rest of the verse and which till it be done the third yeares tithing is not made an end of And the forme prescribed gives the man that hath so done liberty and priviledge of claime and challenge to all kind of earthly blessings v. 13. Then thou shalt say before the Lord thy God I have given to the stranger to the fatherlesse c. And thereupon v. 15. Looke downe from heaven and blesse thy people Israel and the land which thou hast given us a land flowing with milke and honey The mention of the milke and honey and affluence is an interpretation what that blessing is which is there prayed for so confidently to wit temporall plenty here and Gods prescribing this forme of prayer is argument enough that God will grant it to him that having performed this condition doth humbly in prayer require the performance of such promise Onely by the way these two things must goe together inseparably performance of the condition and then prayer to God According to that of the blind man in the Gospell that he that is a worshipper of God and doth his will him he heareth Other places fit to be superstructed on this you have in the Psalmes of David Psal 41. 1. Blessed is he that considereth the poore and needy And what kind of blessing this is appeares by the context The Lord will deliver him preserve him keep him alive blesse him on the earth c. And besides others one remarkeable place that booke affords Psal 37. 25. I have beene young and now am old yet saw I never the righteous forsaken nor his seed begging bread What is meant by the righteous there will be evident if you advise with v. 21. The Righteous sheweth mercy and giveth and v. 26. The righteous is ever or all the day mercifull and lendeth His liberality such and so continuall all the day mercifull that one would thinke it able to exhaust his patrimony to bring him at least his posterity to want and beggery and yet in all Davids observation he had found so farre as to make an Aphorisme of it that none were ever brought to want by that meanes but as it followes for confirmation of this truth v. 26. His seed is blessed his posterity as prosperous as if their father had digged through the mine into hell where the Poets thought riches dwelt to fetch out treasure for them Where although the rule doe not necessarily hold so farre that no other meanes can make a mercifull man poore for perhaps negligence suretyship some other sinne lived in and bringing a curse upon him may and mercifulnesse not prove antidote sufficient to secure him against all other poison Yet thus farre it doth in Davids observation hold 1. That it never brings any man to want whatever else may that will not 2. That it is an ordinary meanes to helpe to more wealth to enrich the posterity to bestow temporall blessings on them a benigne favourable influence this hath upon all that belongs to him And this which David mentions as an Aphorisme of his owne observation I beleive I might extend to all times and challenge any Historian of past or observator of present times to give one instance out of his knowledge to the contrary of any Christian Almes-giver that brought himselfe or his posterity to want nay that did not thrive and prosper the better by that meanes Some notable examples I have knowne in my time for the confirming what I now say but could never yet heare of any to the contrary To these I shall adde a few places of testimony also out of the Proverbs of Solomon 11. 24. There is that scattereth and yet encreaseth i. e. One sort of scatterers there is that encreaseth by scattering and no cause of doubt but that the mercifull is this kind of scatterer which farther appeares by the opposition in the rest of the verse There is that with holdeth more then is meete and it tendeth to poverty Astrange thing that scattering should be a meanes of encreasing giving of having and withholding of poverty keeping of not having but when 't is considered how all temporall plenty is of Gods disposing how by his blessing and opening his hand all things are filled with plenteousnesse and by his withdrawing his auspicious influence all things are improsperous moulter and crumble into nothing there will be small difficulty in beleiving Gods promise for such kind of difficulties as these Besides the following verses make it cleare that it belongs to this matter v. 25. The liberall soule shall be made fat and he that watereth shall be watered also himselfe And selling of corne being an act of liberality v. 26. in opposition to him that withholdeth it it followes Blessing shall be upon his head and v. 28. The Righteous i. e. the liberall againe as opposite to him that trusteth in riches shall flourish as a branch i. e. be very prosperous And though it follow in the last verse that the righteous shall be recompenced on the earth i. e. meete with afflictions and punishments here set is that common state of good men reconcileable with temporall blessings here as may appeare Mark 10. 30. So againe Prov. 13. 22. A good man leaveth his inheritance to his childrens children Where if the good man be the same that is meant by that phrase Rom. 5. 7. it will be distinctly pertinent to this matter and so the context would inforce and the wealth of the sinner is laid up for the just But if it be a more generall word yet then also this of the mercifull will be conteined under it So againe Prov. 14. 21. He that hath mercy on the poore happy is he So 19. 17. He that hath pity on the poore lendeth unto the Lord the Vulgar read it lendeth unto the Lord upon use and that which he hath given will he pay him againe and it being lent upon use pay him with use and interest also On occasion of which place I remember an ancient story in Cedrenus how true I know not of a Jew as ancient saith he as King Hezechiahs time that having read this place and weighed it resolved to try whether God would be as good as his word Gave all that he had but two peices of silver to the poore and then waited and expected to see it come againe but being not presently answered in that expectation grew angry and went up to Jerusalem to expostulate with God for cheating him by this unperformed promise The story goes on that he being on his way found two men a striving engaged in an unreconcileable quarrell about a stone that both walking together had found in the way and
to Gods Throne assuredly beleiving that if he aske what he ought and what God hath not decreed against God will grant it him either in kinde or by giving him that which is better for him For this a Christian is bound to beleive that God is the hearer of prayers that they which aske shall have onely this with these limitations unlesse God by his all-seeing eye judge somewhat else better for us or by some particular decree hath determined the contrary as when the destruction of a nation is determined then though Noah Daniel and Job intercede for it they shall onely save themselves but not the nation S. What other sort of qualifications is there C. In the prayer it selfe As 1. That the matter of it be justifiable such things as God hath promised to give his Children Or when that is doubtfull whether it be such or no then with submission to his wisdome as well as his will if he seeth it best for us and not otherwise 2. That the things that belong to our soules and wherein God may most be honoured and our neighbour benefited be most and primarily desired 3. Zeale or fervencie 4. Attention as it is contrary to wandring idle thoughts which though they are very apt still to interpose and no hope ever to be wholly without them yet must be laboured against and by the use of all meanes probable repelled and pardon for them asked solemnely of God 5. Constancy and perseverance in asking commended to us by the parable of the importunate widow 6. The use of such bodily reverence such gestures and postures as may both helpe to inflame our zeale and be a fit companion of our spirituall worship And 7. sometimes adding to our prayers vowes of voluntary oblations after the example of Jacob If God c. S. What is the third sort of qualifications C. Those that are to follow our prayers 1. Observation of Gods returnes to our prayers and in that of God's gracious providence in denying what would have beene lesse fit and granting that that is more 2. Returning him the thankes and the glory of all his grants and denialls 3. Considering and setting a value on this great unparallell'd dignity and prerogative of a Christian in talking and conversing and prevailing with God no difficulty of accesse no doubt of acceptation 4. Raysing from his mercies a stocke and treasure of confidence for the future together with a love of him and by his denyalls learning to make fitter addresses the next time 5. Expressing our gratitude for his mercies by our acts of charity and bounty to our brethren that aske of us or need our ayd and in case of precedent vow paying that which we have vowed S. If there be nothing else which you will adde concerning the duty supposed be pleased to proceed to the Cautions interposed in it C The first of them is common with that in the matter of almes-giving that the desire to be seene or praised of men for our piety do not interpose in our devotions to that purpose that it be not done in common assemblies meaning thereby not the Church or publicke assemblings to that purpose in the house of God as the word Synagogues might seeme to import but any place of publicke view where men use to be spectatours nor in the corners of streets i. e. places chosen on purpose as most conspicuous for he that is in the corner of streets is seene by all in either street but that our private prayers which peculiarly are here spoken of be as private as may be in the closet and the doore shut as neare as we can no eye but that of heaven admitted to behold us For if in a duty wherein God is so nearely concerned by way of honour and our selves both in duty for the obtaining our needes we can take in so poore an accession as the consideration and desire of the praise of men 't is most just that that should be our reward and no other expected from God for us S. But what is the second Caution C. That we use not vaine repetitions S. What is meant by that phrase C. The word in Greeke is a proverbiall word referring to a person whose name was Battus and a fault that he was observed to be guilty of which seeing 't is now uncertaine what it was we shall best guesse of by the context here particularly by the reasons that are here annexed to the cautions 1. Because by this we shall be like the heathens who thinke to be heard by their much speaking 2. Because we shall be like them in thinking that our many words helpe God to understand our meaning which he knowes before we begin to pray By which it is 1. plaine that all repetition in prayer is not forbidden because all such is not against either of those reasons and withall because both David in his Psalmes particularly Psal 136. and Christ in his agony used the same words in prayer many times Secondly that the thing here forbidden is somewhat that the heathens were guilty of as before the Hypocrites of the vaineglory 3. That the thing most probably to be fixt on is this the Tumbling out of a many unsignificant words as the heathen Tragedies expresse their manner or the same words over and over againe not out of fervency of minde but to lengthen out the prayer as long as they can counting this length of words a good quality or that that makes it either more powerfull or more acceptable with God which indeed was the peculiar fault of the Gentiles the Jewes rather using concisenesse and brevity in their prayers From all which it followes that the bare length of prayers any farther then either the necessity of our severall wants or the fervency of our Zeale requires or may tend to the inflameing of our Zeale is not acceptable to God or like to prevaile with him but rather to do the contrary if it be affected by us which is farther evidenced by the manner of that prayer which is here by Christ commended to us as a patterne and forme of ours to be ruled and directed by Our Father c. a very concise and short prayer S. Being by our Saviours Speech and our progresse in attendance thereon fallen upon the Lords prayer though I have formerly in the explication of our Church-Catechisme learnt somewhat of the understanding of it yet it being a prayer of such speciall weight difficulty I shall againe desire your particular directions for the understanding of every part and branch of it distinctly And 1. Is there anything that from the generall fabricke of the words you would observe to me C. Yes this one thing that our first and cheife care ought to be the glory of God advancement of his kingdome and obedience to his will i. e. the setting up God in that excellence that belongs to him which is the summe of the three first petitions And then after that the
care of our selves and those things wherein we are most concerned the summe of the three latter To which if we annex the Doxology for thine is the Kingdome c. which is the reflecting on God's gloryagain the observation will be enlarged that the glory of God c ought to be our first and last care and all that is good to our selves taken in only as it may best consist with that on each side limited with it Just as we read of the Liturgy used by the Jewes that of the eighteen prayers used in it the three first and three last concerned God and the rest betweene themselves and their owne wants But the truth is the ancientest Greeke copies have not those words of Doxology and there is reason to thinke that they came in out of the Liturgies of the Greeke Church where as now in many places the custome was when the Lords prayer had beene recited by the Presbyter for the people to answer by way of Doxology as after the reading of every Psalme a Glory be to the Father c. For thine is the Kingdome the power and the glory for ever and ever Amen S. Please you then to enter on the particular survey of this prayer Where first occurres the title which we bestow on God in it which I already conceive as a meanes to raise up our hearts to him and a ground of confidence that he can and will heare our prayers But what is the particular importance of it C. 1. That we looke on God as children on a father with all reverence and love and gratitude as on him who is 1. Our creatour and father of our being 2. More peculiarly set out to us in that relation then to any other sort of creatures as Plato said God was a maker of other things but a father of men 3. That all the acts of a father on earth are by him performed to us but in a farre higher and more excellent degree as farre as heaven is above earth Such are 1. His begetting us a new to a lively hope i. e. his giving us his spirit the principle of spirituall and celestiall life 2. His continuance of assisting grace to preserve what he hath begotten 3dly His 1 preventing 2 exciting 3 illuminating grace as a kinde of education to our suoles fourthly His providing an inheritance for us in another world not by the death of the father but by the purchase of the sonne to be enstated on us at our death which is the comming out of our nonage as it were And besides all this wherein he is a Father to our soules and spirits many nay all kind of paternall acts to our very bodies which we owe more to him then to our earthly parents who begat them as also the feeding preserving maintaining adorning and at last crowning of them 2. By this title and in it that particle Our we 1. signifie our beleife of Gods free bounty and fatherly respect to all our kind and labour not to ingrosse or inclose it to our selves 2. We extend our prayers to them as well as to our selves 3. We expresse our faith and relyance and totall plenary dependance on him as Ours and without whom we can hope nothing 3. By the adjunct of this title which art in heaven we celebrate his infinity immensity all sufficiency and all the rest of his attributes whereby he differs from our fathers on earth i. e. from men and the honourablest of creatures S. From the title you may please to descend to the petitions and first to those which concerne God of which all together if you would teach me any thing I shall be ready to receive it C. I shall onely trouble you with this from thence That the forme of wish rather then prayer retained in all those three different from the stile of the three latter doth conteine under it a silent prayer to God to take the meanes or way of performing this into his owne hands and by his grace or providence or however he shall see fit to take care that by us and all mankind His name may be hallowed His Kingdome may come His will be done c. S. What is meant by the first petition hallowed be thy name And 1. what by Gods name C. By his name is meant himselfe God in his essence and attributes and all things that have peculiar relation to him It being an ordinary Hebraisme that thing and word doing and speaking being called and being name and essence as his name shall be called Wonderfull i. e. he shall be a wonderfull one should be taken promiscuously the one for the other S. What is meant by hallowing C. The Hebrew word or Syriacke dialect in which Christ delivered it signifies to seperate from vulgar common use to use in a seperate manner with that reverence and respect that is not allowed to any thing else in that notion that holy is opposed to common or profane Thus is God hallowed when he is used with a reverence peculiar to him above all other things when such power majesty dominion goodnesse c. are attributed to him that are compatible to nothing else Thus is his Name hallowed when it is reverently handled His word or Scripture when weighed with humility received with faith as the infallible fountaine of all saving truth applied to our soules and the soules of our hearers as the instrument designed to our endlesse good the power of God unto salvation Thus is his House consecrated to his service his Preists designed to wait on him and officiate the Revenues of the Church instated on God for the maintenance of his lot or Clergy the first day of the weeke among us as among the Jewes the last set a part for the worshipping of God publickely and solemnely And every of thesâ— is hallowed when it is thus according to the designe used separately when none of these mounds to fence each are broken downe but all preserved from the inrode of sacrilegious profaners S. Having explained the single termes what is now the meaning of the complex or petition C. I pray to God that he will be pleased by his grace poured into my heart and the hearts of all men and by the dispensation of his gracious providence to worke in all our hearts such a reverence and aw and separate respect unto him his Majesty his attributes his workes of grace his name his word his day his Ministers his consecrated gifts the patrimony of the Church divolved from him upon them that the sinnes of sacriledge and profanenesse and idolatry and irreverence and in devotion c. may be turned out of the world and the contrary virtues of Christian piety set up and flourish among us S. O blessed Father Thus be thy name hallowed by me and all mankind Please you now to proceed to the second Thy Kingdome come And 1. What is meant by Gods Kingdome C. The exercise of Christs spirituall Regall power in the