in that I beleeue in him the holy Ghost I acknowledge his office of sanctifying and making holy the people of God for otherwise the Father also is holy and so is the Sonne but this is the peculiar office of the Spirit to sanctifie from hence hath hee this name of the holy Ghost Lastly I beleeue in the holy Ghost that is I put my whole trust and confidence in him as I doe in the Father and the Sonne for my preseruation and saluation and more especially as I depend vpon God the Father as my Creator and dayly Protector and vpon God the Sonne as my Redeemer and daily Mediator so doe I depend vpon God the holy Ghost as my comforter and the worker of grace and all vertue in me being of my selfe a lumpe of sinne and a masse of corruption 1 Proofe For the grounds of this Article and first that the holy Ghost is God S. Peter makes it plaine when as hauing told Ananias that hee had lyed vnto the holy Ghost Act. 5 3. verse 4. he added Thou hast not lyed vnto men but vnto God These last words expressing who the holy Ghost was of whom he had spoken before viz. God Act. 28.25 Esa 6 8.9 Moreouer well said the holy Ghost saith Paul by his Prophet Esay Goe make the heart of this people fat and say by hearing yee shall heare and not vnderstand by seeing yee shall see and not perceiue Whereas the Prophet tells vs that Iehouah the Lord God spake these words vnto him whence plainly followes that the holy Ghost is very God and Lord. 2 Proofe Secondly that the holy Ghost is equall with the Father and the Sonne and not inferiour or seruant as Macedonius wickedly taught is plaine from diuers reasons First because he is one with the Father and Sonne according to that of Iohn 1 Ioh. 5.7 There be three that beare record in Heauen the Father the Word and the Spirit and these three are one That is one substance and essence one infinite wisedome power glory and maiesty Secondly because hee is alike worshipped with the Father and Sonne as in that prayer put vp alike to them all The grace of Iesus Christ 2. Cor. 13.13 the loue of God and the Communion of the holy Ghost bee with you all Amen Lastly because hee is alike the Creator of the world and the preseruer of all things for when God in the beginning made the heauens and the earth c. the Spirit is said to haue moued vpon the waters incubasse by a word that signifieth to sit and hatch Gen. 1.2 and breed life as a Henne doth to bring forth her chickins And Elihu mentioned in Iob a man of an excellent spirit saith Iob 33.4 The Spirit of the Lord hath made me and the breath of the Almighty hath giuen me life and in the Psalmes it is Psal 104.30 If thou send forth the Spirit they are created and thou renewest the face of the earth speaking of all other creatures which are so made and preserued by Gods Spirit the holy Ghost 3 Proofe Thirdly that the holy Ghost is the Sanctifier of the people of God will easily appeare if wee consider either this attribute holy euer to bee annexed vnto the Spirit as Iesus and Christ serue to set forth the Sonne of God in his office or the comparisons by which he is for the further declaring of the same compared for he is said to bee fire and therefore Iohn the Baptist speaketh thus of him Mat. 3.11 Hee that commeth after me viz. Iesus Christ shall baptize with the holy Ghost and with fire that is the holy Ghost who is as a fire purging away reâ—ning from the drosse of sinne as is further set forth where we are forbidden to quench the Spirit of God 1 Thes 5.19 Ioh. 3.3 againe hee is compared to water in that saying to Nicodemus Vnlesse a man be borne againe of water and the holy Ghost bee shall not see the kingdome of God that is of the holy Ghost in the vse of water in baptisme setting forth the power thereof viz. to clense from the filthinesse of sinne as water doth from the filth of the flesh Or if wee consider the workes of sanctification to be all wrought by the holy Ghost as first sauing knowledge which is all one with faith that most excellent and holy-making grace Rom. 8 â—6 1 Cor. 2.12 The Spirit witnesseth with our spirits that we are the children of God It maketh vs to know and beleeue those things that are giuen vs of God that is righteousnes in Christ through whom we are his adopted children and in the way to eternall life according to that This is life eternall Ioh. 17.3 to know thee to bee the very God and whom thou hast sent Iesus Christ Rom. 8.10 Secondly spirituall gouernment whereby euill is suppressed and that which is good increased in vs errour is auoyded and the truth in all things followed They which are in Christ Iesus to whom there is no condemnation walke after the Spirit and not after the flesh the spirit rules in them and causeth them thus to walke and all the sonnes of God are thus ruled and led Vers 14. for all that are led by the spirit of God as hee addeth are the sonnes of God Particularly the spirit so gouerneth by striuing against euill motions and by offering good for â—he spirit fighteth against the flesh Gal. 5.17 as the flesh fighteth against the spirit in our weaknesses it helps vs for when wee are vnable to pray acceptably it workes with vs and helpes vs to offer vp sighes that cannot be vttered Rom. 8.26 in our ignorances it directs vs for it leadeth vs into all truth Thirdly spirituall consolation Ioh. 16.13 Ioh. 14. in our seuerall afflictions tentations which is another part of holines for this he is called the Comforter whom Christ promiseth to send to mittigate the heauines of the disciples after his departture he is called the oyle of gladnes which maketh cheerfulnes euen to appeare in the face he is called the spirit of adoption whereby we cry Abba Psal 45.8 Rom. 8.15 Father that is affecting vs with the assurance and comfort of Gods children when wee are feared and troubled Fourthly power commendably to doe the weightiest duties of our callings therefore it is said to be the spirit Num. 11. that was taken of Moses and put vpon the Elders of Israel that they might be able to iudge and decide controuersies arising amongst their bretheren it was by the Spirit Exod. 35.31 that Ahohab and Bezaliel were inabled to worke all curious workes about the tabernacle it was the Spirit that made the Apostles sufficient vnto a farre greater work about the spirituall Tabernacle viz. to preach the gospell effectually to men of all languages Act. 2. they being vnskilfull of any but their mother tongue and for this
other villanies that they might not escape vnpunished Thirdly in the booke of Prophesies in which are things certainly and particularly foretold long before they come to passe farre passing the reach of any creature And these two the Prophet Esay produceth as maine arguments against heathen Gods for that they are both wanting in them and are onely to bee found in the great God of all Esay 41.23 Shew the things that are to come hereafter that we may know that ye are Gods doe good or doe euill that we may declare it Fourthly in the booke of Gods creatures wonderfully made and set in order and euer since their creation preserued when as the nature of the earth is to be heauy and there is no solid thing to vphold it for it is founded vpon the waters being sustained in the place onely by the hand of God the nature of the water is to ouerflow all the earth and the nature of the visible heauens to bee confounded with the waters 2. Pet. 3.5 from which they were raised Fiftly the consent of all Nations among which there is none so barbarous and brutish but acknowledgeth a diuine power gouerning the world beneficiall to mankinde and auenging sinne Nay the very nature of man doth so farre abhor direct Atheisme that rather then haue no God hee will make him a God of stone or wood Lastly in the booke of holy Scriptures being maintained without any fleshly arme against the rage of all tyrants especially since the incarnation of the Lord Iesus where euery page giueth some testimony of the god-head Quest 6. How many Gods be there Answ But one onely true God the rest are but Idols set vp by men Explan Strangely did men dote of old that followed a number of Gods our light is such thankes bee to God that in the darkest corner of this land men doe know that there is but one God And this is most cleare by the light of reason thus God is infinite but there cannot bee two infinites for then there should bee somewhat beyond the infinite and vncomprized in it whicâ— is a contradiction to it selfe Therefore there can bee but one God The like reduction vnto impossibility of plurality may bee made out of the attributes of omnipotency independencie supreme goodnesse and the like which are capable onely of vnity But heerein I rather referre to the sound Principles of true Philosophy vrged by some of the Platonicks and Schoolemen or rather to the tractates of the Fathers who haue spent much time heereabout in their writings and soundly proued the vanity of all other Gods Quest 7. What is God Answ Hee is a spirituall essence most simple infinitely present holy wise iust and mighty the Creator preseruer and onely gouernour of the whole world Explan Here I call God Essence Exod. 3.14 Joh. 4.20 because he alone hath being himselfe and can say I am other things are all of him spirituall because hee hath no body nor members of a body as we haue most simple that is most pure without mixture of any corporall thing Psal 139. Esay 6.3 infinitely present that is filling all places with his presence for he is euery where infinitely holy for the holiest Angels are not to be compared vnto him infinitely wise for he knowes all things Prou. 3.19 past present and to come and all secrets of all hearts hee knowes how to turne all things to the best for his owne glory and the good of his people infinitely iust Exod 34.7 Gen. 17.1 hee cannot bee corrupted he will not suffer sinners to escape vnpunished but will plague them to the third and fourth generation and infinitely mighty all power is of him the mightiest in the world are limited and goe no further then they are permitted hee alone can do whatsoeuer it pleaseth himselfe Gen. 1. the Creator of the whole world for hee made all of nothing both heauen and earth and the great waters with all creatures Psal 65. the preseruer it is hee that preserues and vpholds all things euer since they were made by him the earth is established that it moueth not the waters are maintained for nauigation and the Heauens with the Sunne Moone and Stars sustained aboue Act 17. for the comfort of this nether world by him the fruits of the earth are brought forth for the nourishment of man and beast and by him wee feede and liue and one generation is prouided to succeed another Lastly the gouernour for hee rules in all things by his prouidence both small and great Math. 10.29 a Sparrow falls not to the ground without him nor one hayre of our head Quest 8. Into how many persons is the God-head distinguished Answ Into three the Father Sonne and holy Ghost Explan It is not sufficient for the true knowledge of God to be seene into the nature of the Godhead which hath been already in some measure handled but wee must also know God as he is distinguished into three persons of which euery one is very God Therefore in this confession is distinct mention made of them all if wee vnderstand it thus I beleeue in God the Father c. that is I beleeue in God who is the Father and in God who is Iesus Christ his only Sonne and in God who is the holy Ghost Proofe Moreouer the holy Scriptures doe giue large testimony heereof First that God is the Father Sonne and holy Ghost Math. 3.16 The holy Ghost descended vpon him like a Doue and a voyce came downe from heauen saying this is my beloued Sonne in whom I am well pleased Heere is the Father speaking from heauen the Sonne baptized vpon earth and the holy Ghost descending from heauen to earth againe it is commanded to the disciples Math. 28.19 Goe teach all nations baptizing them in the name of the Father Sonne and holy Ghost and plainely 1 Joh. 5.7 There bee three that beare witnesse in heauen the Father the Word and the Spirit Secondly that euery one is very God not onely the title ascribed vnto them but their very works do declare For what is the Creator of the world is it not God but such is the Father Gen. 1. In the beginning God created the heauens and the earth c. Such also is the Sonne Joh. 1.10 By him were all things made and without him was made nothing that was made and such is the holy Ghost Psal 33.6 By the word of the Lord were the heauens made and all the host of them by the breath or Spirit of his mouth Againe is the gouernour and preseruer of all things any other then God But as the Father is such without whom a little Sparrow falls not to the ground Mat. 10.29 Heb. 1.3 Psal 104.30 so is the Sonne for the word sustaineth all things and so is the holy Ghost Which is sent forth and reneweth the face of the earth Quest 9. If in the Godhead
was vnder age and then to what he suffered after whilst he was vnder age great was the persecution which was raised vp against him Math. 1. Herod the King vnderstanding that one was borne who should bee King of the Iewes fearing to be deposed called a Councell and learning certainly that Bethelem was the place of his birth first sends cunningly by the wise men which came out of the East to worship this new borne King to be better assured of the house where he lay pretending to come himselfe also worship him the wise men hauing found out the Babe forbeare to certifie the King hereof and depart home another way as they were admonished from aboue whereat hee being more incensed gaue charge forthwith to slay all the male children in Bethelem that were two yeeres olde and vnder without sparing any insomuch that as by some is recorded his owne childe being noursed there dyed also whereupon one saide he had rather haue bin Herods hog then Herods childe But the Lord prouided wonderfully for the safety of his sonne at this time by admonishing his parents secretly to hasten away before this bloody Massacre and shedding of innocent blood Thus the Lord of life was faine to flee for the safegard of his life whilest he was yet in his swadling clouts Luk. 9.59 Moreouer hee suffered by want and pouerty wherefore he saith The Foxes haue holes and the Birds haue neasts but the Sonne of Man hath not whereon to rest his head For this is not only true of him afterwards but from his birth vpward His parents were so poore that when his mother should be deliuered of him shee had none other place to bee in but euen without the towne The Manger wherein Christ was laid Luk. 2. Basil in a caue of a rocke called the manger where poore people rested that could get no roome in the towne as one well obserueth vpon that place of Luke where this history is set downe viz. Basilius Magnus For otherwise the Shepheards could not haue found him out in the night but must haue searched in the stables of sundry Innes moreouer the article Te prefixed in the Greeke seemes to insinuate that some certaine Maunger knowne by that name was meant Iustin Mart. Hereunto consenteth also Iustin Mart. In dialogo cum Tryphone after other words he saith that they rested in a certaine caue neere the Towne Oâ—ig contra Celsum and Origen saith it was a thing commonly celebrated amongst the Christians namely the caue where Christ was borne So also Epiphanius Theodoret and all antiquitie Luk. 3.23 After that he grew to be thirty yeeres of age he began to manifest himselfe vnto the world following herein the rule set down by the Lord concerning the Leuits From thirty yeeres old and vpward Numb 43. euen to fifty yeeres old Though he attained but to the thirty foure yeere of his age according to the consent of Chronologies howsoeuer it may seeme otherwise by that which the Iewes alledge against him Thou art not yet fifty yeeres old Ioh. 8.57 Whereupon Ireneus concludes that he was about this age when he suffered vpon the Crosse and saith that the Elders of the Church learned the same of Iohn and that place of Numbers may seeme to giue some light and credit hereunto Now Tertullian and Lactantius contrariwise teach that he was but thirty In this great variety because the Word of God saith nothing but that of John 8.57 It is hard to define infallibly his certaine age But to me the former opinion seemeth most probable The Lord at thirty yeres of age as hath beene said beginning to manifest himselfe vnto the world was still more and more hardly vsed of the world First of the Diuell then of men Math. 4. He being led into the wildernesse by the Spirit Christs sufferings by the Diuell by men did vndergoe the want of all things forty dayes and forty nights and then was most strongly assaulted by the Diuell when he was supposed to be weakest by reason of his continuall fasting Of men he was hardly vsed First by vile and slanderous speeches Math. 11.19 â—ho 8.48 they calling him a glutton and a Drunkard a Friend of Publicans and Sinners saying that he was mad that he had a Diuell and that through Belzebub the Prince of Diuels he did cast out Deuils and that he was a Deceiuer or Impostor and if any thing more vile could be deuised against him Math. 27.63 or his followers Secondly by their practises against him without any open violence if any man followed him Ioh. 9.22.7.49 he was excommunicated out of the Synagogue he was pronounced accursed therefore hee himselfe was much more excommunicated and accursed they called a Councell against him Ioh 11. as against a dangerous Arch-Heretique Thirdly by their practises against him ioyned with violence but without effect Ioh. 7. Once they sent officers to apprehend him who being ouercome with the grace of his speeches returned without doing their office another time 10.31 they tooke vp stones to haue stoned him and a third time they led him to the side of an hill Luk 4. thinking to throw him downe head-long but he went thorow the middest of them and escaped Yea such and so vncessant was their rage against him that whereas many Rulers did esteeme of him yet they durst not professe it Ioh. 12.42 for feare of the Pharisees Lastly drawing neare to his last Passion he had the apprehension of the wrath of God wrestling with him which made his sweat like drops of blood Luk. 22 39 40. c. the like to which was neuer heard of being exceeding heauy and sorrowfull so as that hee could take no rest in the night but prayed againe and againe and the third time Father if it be 〈◊〉 let this cuppe passe from me And these almost were his sufferings in generall which made him a man of sorrow according to that of the Prophet â—â—a 53.3 He is a man full of sorrowes and hath experience of infirmities 2. Proofâ— Christ crucified Luk. 23.45.46 Secondly that hee was crucified and dead is also planely set downe by the Euangelists with the circumstances aggrauating this his accursed death He was hanged saith St. Luke betwixt two theeues and from the sixth houre to the ninth there was a darkenesse ouer the land then he cryed with a loud voyce Father into thy hands I commend my Spirit and gaue vp the Ghost And St. Peter vpbrayds the Iewes herewith Acts 2.23 Gal. 3.13 Ioh. 19.33 telling them that they had curcified and slaine him And St. Paul saith Hee was made a curse for vs for it is written Cursed is euery one that hangeth on a tree Moreouer that hee was dead the Souldiers that came to breake his legs did testifie for seeing this they let him alone As for the circumstances of his death they make the matter farre
these damned creatures and it is such presumption as that whosoeuer vseth it Rom. 2.1 shall not escape the iudgement of God according to that Thou art inexcusable O man whosoeuer thou art that iudgest c. And it is a flat precept not onely for some but for all 1. Cor. 4.5 Iudge nothing before the time that the Lord comes who will lighten things that are hid in darknesse and make the counsels of the heart manifest And what neede we to care what iudgements of idle headed men passe vpon vs seeing that it shall not stand as they iudge but as the Lord iudgeth Rom. 8.33 Let vs therefore get the Lord to bee on our side and so not care how man in his iudgement is against vs. But yee will say what are wee not to iudge others at all whereunto then tends that of our Sauiour Christ By their fruits shall yee know them Act. 8.23 I answer yes we may by way of caution iudge others in whom we see the workes of darkenesse to abound for the preseruation of our selues and others who for want of information and notice taking might otherwise be subiect to the infection of their poyson Againe we may iudge to make theÌ„ ashamed and to come to repentance from their dead workes as Peter did Simon Magus But to iudge that is to pronounce but in our hearts any man a cast-away thus to cease vsing meanes as vnto a brother of his reformation except such an one as hath sinned against the holy Ghost which how knowe we this this is to enter into Christs iudgement-seate and to procure ineuitable iudgement against our selues If it be further demaunded and are we so lightly to esteeme mens iudgements how is it then that wee are bidden to procure things honest before all men yea before those that are without viz. Infidels and vnbeleeuers I answere that this is spoken in regard of iust occasions of being censured which we must by no meanes giue nor make any shewe hereof but walke so blamelesly before all men as that they which speake euill of vs as of euill doers may bee ashamed and seeing our good workes glorifie God in the day of their visitation 1. Pet. 2.12 1. Cor 4.3 But if walking thus thou be yet iudged thou needest not with the Apostle passe for this iudgement of man 3. Duty To watch against the Lords comming Math. 24.38 The third duty is euer to be vigilant and watchfull against the Lords comming because it will be sudden as of a theife in the night The same which I say vnto you saith our Sauiour Christ hereupon I say to all men watch All comfort is promised to them that watch and waite for his comming and all terror is threatened to them that doe otherwise Now this watching is wel doing with the good seruant who being found thus Math 24. is bidden to enter into his masters ioy it is to haue oyle in our Lampes with the wise virgins viz. soundnesse and sincerity of Religion who were admitted to nuptiall delights with the Bridegroome Math 25. 1. Thes 5.5 to walke in sobriety and temperance as children of the light and of the day to whom the comming of the Lord shall not be vnawares And to be watchful in this maner is also most necessary because that by our workes we shall be iudged and where then will our place be if we be not euer thus exercised For not onely shall we be iudged according to our workes in generall but according to those wherein we are taken at his comming if we be then working wickednes Ezech. 18. if we be taken wallowing in sinne no good thing which we haue done shall aduantage vs but the fearefull sentence of condemnation will passe against vs for the sinne wherein we are found Wherefore as wee beleeue this so let vs expresse it by our daily setting a watch ouer our wayes by our starting vp without delay from our falls least the Lords comming to iudgement preuent vs by our obseruing and taking all occasions to encrease the number of our good workes in our seuerall callings according to our ability that thus we may be sure to be found in the number of those vpon whom the sentence of absolution shall passe Come yee blessed of my Father Math. 25. into the Kingdome prepared for you for I was hungry and yee fed me naked and yee clothed me sicke and in prison and yee did visit me c. 4. Duty To pray for the confusion of Antichrist The fourth duty is to pray for the further manifesting of Antichrist to all the world that hee may be stripped of his triple crowne and all his robes of honour more then imperiall and be pointed and wondred at of all men as a monster amongst men a seducer plainly set vp by the old couzening serpent the diuell as we read in the booke of the Reuelation For these things must be and then will Christ come to the comfort of all the faithfull 5. Duty To be strong in the faith of Christ The fift duty is to be strong in the faith of Christ against all the assaults of Sathan and manfully to resist his attempts to driue vs into despaire in regard of our sinnes and vnworthinesse for Christ our Sauiour not any other shall bee our Iudge according to that of the Apostle vttered to the encouragement of all faithfull people It is God that iustifies Rom. 8.33 the Lord Christ the great Iudge of all that acquits thee euen he that dyed for thee who then shall condemne Thy cause shall come before him that loued thee thus dearely when thou wert yet an enemy but now much more by faith being reconciled who then can lay any thing to thy charge Rom. 5. assuredly none Be not therefore faint-hearted but make resistance herein against the Diuell and he will fly from thee 1. Pet. 5.9 The more weakely thou acquittest thy selfe in this the more fearefull thou art the further art thou from faith in Christs comming to iudge all the world Quest 32. What doe you learne to beleeue concerning God the Holy Ghost and in which words Answ I learne to beleeue that he is God equall with the Father and the Sonne and the Sanctifier of all the elect people of God in these words I beleeue in the holy Ghost Of our faith in the holy Ghost Explan These few words of the Creed doe teach no lesse concerning the holy Ghost then is here set downe I beleeue in the holy Ghost that is as I beleeue in the Father and in the Sonne and doe hereby acknowledge both Father and Sonne to be God so by bâ—leeuing likewise in the holy Ghost I acknowledge the Holy Ghost to be God also againe for that God is but one as hath beene already shewed in acknowledging the holy Ghost to be God I confesse him to be one and so equall with the Father and the Sonne Furthermore
remaine for euer seuered from the Church of Rome and as Philip said vnto Nathaniel concerning the Messias Come and see Ioh. 1.40 so let vs come and see by the markes the true Church of God and hauing found it amongst the Protestants though some be ready to thinke and say with Nathaniel Can any good thing come out of Nazareth Let vs lodge with it as the two Disciples did with Iesus all our dayes 3. Duty To be inwardly called Rom. 2.29 The third duty is not to rest satisfied with an outward calling vnto the true Church visible but to study and striue by attending vpon Gods ordinances to be inwardly called by being indued with a true faith which is to become a mēber of that which is the only Church before God For he is not a Iew that is one without according to the letter but he that is one within whose circumcision is of the heart 1 Cor. 9.27 all outward things will stand a man in no stead God may stil notwithstanding all these be displeased with thee and thou maist prooue a cast-away as the Apostle speaketh by his own example Dost thou beleeue therefore in word beleeue in heart and in truth also dost thou make cleane the out-side cleanse the inside also dost thou appeare to men to be a beleeuer O prouide that thou maist appeare such vnto the all-seeing eye of God 4. Duty to know the fundamentall points The fourth duty is to be wel acquainted with al doctrines of the foundation and that by comparing things written heereupon with the fountaine the word of God and not to hang vpon any mans sleeue lest if he fall into the ditch hee pull vs also after him For euery visible Church as hath beene shewed is subiect to erre Let vs therefore only follow the Church as it followeth Christ Iesus Take heed that in reading or hearing Rules of direction to be kept from errour thy mind be not forestalled with error thinke nothing conceiue nothing know and resolue vpon nothing vntill that thou findest it in the holy Scriptures Whatsoeuer thou hast learned hence walke still in humility be not puffed vp aboue others Pray heartily for the instruction of Gods Spirit and with Dauid looke vp to the Lord and say Lord open mine eyes to see the wonders contained in thy Law And lastly where the foundation is rightly layd where the substance of religion is held separate not thy selfe for trifles and by-matters for as the Apostle saith of meats and drinks that they neyther commend vs nor discommend vs before God so is it of all outward things they may be inconueniences but the greater is with Peter to goe from the company of our fellow Disciples for this is a degree to the deniall of Christ himselfe with the Israelites to goe vp to fight against the enemy Numb 14. without Moses and the Arke and ineuitably to thrust our selues vpon horrible destruction Quest 35. Which is the second thing that you learne to beleeue touching the Church Answ Secondly I learne to beleeue that Gods Church is holy that is sanctified and washed by water and the holy Ghost and such as daily proceedeth in holinesse vntill it come at the last to be presented before God without spot or wrinkle of sin Explan This thing is specially to be attended as another notable marke of the Church of God and lest any occasion of error be taken by them that seeke occasion the sense is first carefully to be opened which is 1. That the inuisible Church of God viz all true beleeuers are accepted for holy in Christ Iesus at the very first act of their conuersion vnto the true faith though before they were most vncleane by sin 2. That they are all indued with actuall holinesse through the operation of the holy Ghost viz. with a constant hatred and striuing against all sinne and with the loue of vertue and grace and with an earnest study and care to grow herein 3. That as they which are recouering from any dangerous disease that had brought them very low grow euery day stronger vntill they haue recouered their perfect health and strength and as children grow vp in stature and in the lineaments of their body till they come to be perfect men So doe true beleeuers grow in holinesse bringing forth daily more fruites hereof vntill that at the last in death all wickednesse be subdued and they be in holinesse perfected and so without spot or wrinkle presented before the Father 4. That euery true visible Church is holy also viz. in regard of the best members thereof though not in regard of the most or greatest therein 5 That howsoeuer the corruption of manners aboundeth yet the doctrine remaineth holy and pure reprouing these corruptions and vrging to all holines of conuersation For the grounds of holy Scripture setting forth all this 1. Proofe First that through faith all true beleeuers are accepted for holy in Iesus Christ at the very instant of their conuersion this appeareth plainely because that faith iustifieth that is Rom. 3.28 makes a man iust and holy Rom. 11.10 Gal. 3.17 faith ingrafteth into Iesus Christ and maketh vs partakers of his holinesse faith maketh that Christ dwelleth in our hearts Againe faith maketh vs to be the Sonnes of God for to such as beleeued in his name Ioh. 1.12 hee gaue power to be the sonnes of God it maketh vp the marriage betwixt Christ and vs that we become flesh of his flesh Eph. 5. and bone of his bone And what more can be said then to proue the holinesse of true beleeuers will any man deny any thing in Christ to be holy dare he say that the sonnes of God are not holy can it enter into his thought that the place where Christ dwelleth is not holy The Father imbraceth his Prodigall sonne at his very returne home vnto him the Master of the vineyard preferreth those that were called at the last houre of the day our Sauiour Christ receiueth the penitent theefe into Paradise the very day of his conuersion shall wee not thinke then that all these were holy which was not through any holinesse of their owne for they had done nothing but through their faith in Christ making his holines to be theirs 2. Proofe Secondly that they are endued with actuall holinesse the Apostle intimateth when he saith to the Romans that they were called to bee Saints and Saint Peter when in praise of Gods Church Rom. 17 1. Pet. 2.9 Eph. 2.9 1. Ioh. 3.3 he saith Yee are a chosen generation a royall Priesthood a◠holy nation c And againe to the Ephesians Yee are Citizens with the Saints and Saint Iohn saith Hee that hath this hope purgeth himselfe euen as he is pure that hath called him Moreouer that all beleeuers are thus is plaine because they haue one common calling to be Saints whatsoeuer they shall plead at the last day if this be
And the Lord doth receiue all such as come vnto him whether they be Pharisees Publicans or common people of what calling soeuer bond or free male or female Iew or Grecian or Barbarian of what estate sect or sex soeuer prodigall children lost sheep Gal 3 28. Luc. 15. 1 Tim 1.12 notorious sinners persecutors and blasphemers Secondly for places Christ saith That neither at Ierusalem nor at Iaacobs well the Father shall be worshipped but euery where true worshippers should worship him in spirit and truth that is Iohn 4 20 the Church should not be tyed to this or that place but be vniuersally in all places and Peter sayth In euery nation hee that feareth God and worketh righteousnesse is accepted with him Acts 10 35 And not to multiply more Texts of Scripture wee haue the places of Gods Church euen in the Apostles times particularly registred At Ierusalem in Caesarea Palestina in Tyre Countries where the Gospel hath beene receiued Euseb Jrenaeus Necephorus Tertullian Vincentius Lyrinensis c. and Ptolemais in Antioch of Syria in Tharsus of Cilicia in Mesopotamia Ephesus and Smyrna amongst the Sardians the Trallians the Philadelphians the Colossians in Magnesia Hierapolis Pergamopolis Troas in Nicomedia Phrygia Mysia Galatia Ancyra in Vicomanus Pontus Amastria and Synope amongst the Parthians Medes Persians Hyrcans Brachmans Indians Armenians and Elamites And in all the chiefe Countries of Africa in Aegypt Thebais Marmarica Cyrenaica Numidia Mauritania Getulia Lybia Aethiopia in Alexandria Carthage the Ilands Pathmos Creet Gortyna and Messana a city of Sicily In Greece there were many famous Churches amongst the Athenians the Corinthians the Lacedaemonians in Achaia amongst the Philippians and Thessalonians in Laryssa Thracia Anchiolis and Debeltis In Illiricum in Dalmatia in Croatia in Corinthia Vindelicia Rhetia Noricus Laureacus by Danubius In Maguntia Treniris amongst the Tungrians Agrippines and Bardenickes In Germany Rome Tirinus Genua and Derdona In France at Vienna Lugdune c. and amongst the Celts In Spaine at Compluto and Tolledo in Scotland and England amongst the Sarmatians Dacians and Scythians and other barbarous people For the times of the Church The Church in al ages descending from Adam no age hath euer beene without the Church of God though sometimes it hath beene amongst a very few and sometimes inuisible to the world 1 King 19.18 At the first it was in Adams family when Abel was slaine that God might not want a Church hee sent Seth into the world Afterwards it was in the Family of Noah then of Abraham Isaac Iaacob and of the Patriarkes and their posterity the Iewes vnto whom few of other nations ioyned themselues and so most were without the Church and at the comming of the Gospell it was amongst the Disciples and Followers of Christ and afterwards in all Nations as hath beene already shewed of which though many reuolted to Turcisme and many were infected with the superstions of Popery or rather oppressed with the tyranny of the Papacy yet some fewe still cleaued vnto the truth and in these last times the light brake forth againe out of darkenesse and the pure preaching of Gods Word out of infinite corruptions by false interpretations blind traditions and affected wrestings The true Church was inuisible in Elias his time who thought that he was remaining himselfe alone vntill that the Lord had told him that he had left seuen thousands that had not bowed their knees to Baal and whose mouthes had not kissed him which the Apostle applyeth also to his times wherein the Iewes did so much oppose themselues against the proceedings of the Gospell that they seemed to be all enemies to the truth yet without doubt he saith that there is a remnant through the election of grace Rom. 11.5 Luk. 24.21 And the same was the state of the Church at the time of Christs apprehension and crucifying all fled from him one of the chiefe denied him others plainely professed their distrust in him and oftentimes since hath it beene brought to the same passe through the tyranny of Persecutors and Heretiques and chiefely by the tyranny of the Roman Bishops who as they were giuen ouer to corruptions together with their Churches in Italy by their proud affection of an vniuersall Dominion ouer all other Churches so they haue euer enforced the same corruptions vpon others so strongly as that few durst mutter against them but some haue euer been endued with heroycall spirits to resist and speake and write against the same by whose forwardnesse wee may gather that there were many more in secret in all times which groned vnder the burthen of popish superstitions and that Luther and Zwinglius were not the first as they would beare the world in hand as though before them there were neuer any dissenting from the Church of Rome but to lay down briefly what we finde in Ecclesiasticall Histories After that the foundations of a new Church vnder the Gospell were laide by Christ and his Disciples the stormes and billowes of persecution arose and continued vnder the raigne of many Heathen Emperours for the space of three hundred yeeres and vpward by all which though it was brought vnder and much hazarded of drowning yet it was onely drenched and by the good Emperour Constantine the Great repaired and much refreshed Yet this was but a calme for a season for in his sonnes times Arianisme was set abroach caused almost as great troubles as in the time of Heathenisme the Orthodox notwithstanding claue still to the trueth and manfully endured all the brunts of this long lasting storme though it was at times more then two hundred yeeres After this the Monothelits and Nestorian Heretiques lifted vp their heads and hauing higher powers on their sides did not a litle by their persecutions trouble the Church of God After these things about the yeere 800. the worshipping of Images beganne to be set vp by a wicked Empresse Irene of Constantinople against which Gregory opposed himselfe allowing the vse of Images but not the adoration nor praying before them and the Diuines vnder Charles the Great But before this the Church of Rome hauing aduanced it selfe by the meanes of Phocas who of a common Souldiour came to the Empire of Constantinople by murdering his Master Mauritius the lawfull Emperour his wife and children laboured much with superstitious ceremonies and stroue to conforme all other Churches hereunto For this cause anno 617. Columbanus and Gallus were sent forth with the authority of the Roman Bishop to set vp their ceremonies in all places but were in all likelyhood then preuented for two Councels were hereupon assembled the one in Bauaria against the ceremonies of Columbanus and Gallus Auentin Annalium Batorum lib. 3. Author vitae Eustatij in 3. tom operum Beda Beda Vincentius Balaeus â—oan Mayer Bed â—d 3. c. 25. lib. 4. cap 4. Episcop Lindisfarnensis the other in Mariscon vnder King Lotharius of both which the bare titles only remaine
or diuidere to deuide because in flatterers the tongue is diuided from the heart So that flattery is the framing of the tongue to smooth speeches against the conscience to curry fauour with a man in some worldly respect or as Augustine hath defined it Est fallacilaude seductio A seducing by a deceitfull praise In the new Testament it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sycophansie from a decree made amongst the Atticks that they should bee punished that carryed figges out of the countrey and if any man could detect them hee was appointed a reward whence it came to passe that many promooter-like persons accused many and sometime falsly pretending to be best common-wealths men and louers of the countrey but intending their owne gaine by oppressing others like most of our Informers and Catchpoles Now of flatterers there are foure sorts 1. Some flatter to circumuent others that they may the more easily affect their malicions proiects as Ioab dealt with Abner asking him how hee did or vsing some such kinde speeches vnto him but with his hand smote him 2 Sam 3.27 that he dyed as Sauls seruants flattered Dauid commending it as an high fauour to be the kings sonne in law that hee might bee intrapped and indangered 2. Some flatter by commending beyond all measure for their owne priuate benefit of such it is said Prou. 27.14 Hee that praiseth his friend with a loud voyce rising early in the morning it shall bee counted for a curse vnto him 3. Some flatter so as that for the pleasing of some they care not how they detract from and disgrace others with whom they are at enmity or whose discredit they account their owne credit These are tale-bearing flatterers whose words as the wiseman hath it Prou. 26.22 goe downe into the bowels of the belly 4. Some flatter by speaking things pleasing when their duty is to rouze vp the sleepy spirits of men by crying aloud against their sinnes thundering out Gods iudgements due therefore These sow pillowes vnder mens elbowes Ezech. 13.10 and daube with vntempered morter a storme of Gods iudgements is threatned both against it and them Against lying Ninthly lastly this law is broken by lying which is the speaking of any thing contrary to truth against a mans knowledge with an intent to deceiue First against a mans knowledge because if vnwittingly an vntruth be told it is no lye and if a truth be told the person telling it thinking it false it is a lie in him for mentiri to lye is as some deriue it contra mentemare to go against a mans minde and knowledge Otherwise a man receiuing a report from another and telling it forth without any fault on his part should be a lyer Whereas mendacium a lye is menda a fault it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a flying because all men naturally flye and hate lyers Aristotle deriueth it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vituperandus to be dispraised and Plato of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleeping because he is asleepe in sinne that trades in lying In Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity Psal 12.2 Againe if a truth bee told against the knowledge of the teller it is a lye for it is not that which a man speaketh but the manner how he speaketh that maketh it a lye according to the description of the Psalmist They speake deceitfully euery man with his neighbour and speake with a double heart Lyes amongst the ancient haue beene distinguished into three sorts Officiosum perniciosum iocosum An officious a pernicious and a iesting lye The officious is the telling of an vntruth meerely to saue a mans owne life or his neighbours or their goods or their freedome and peace without intending any hurt vnto another This kinde of lye hath found fauourers amongst the ancient Origen defended it and Gregory held it to be lawfull vnder the old testament wherefore he saith that the midwiues lying vnto Pharaoh to saue the children of the Hebrewes were rewarded God made them houses The Priscilianists held this to be lawfull and so continued vndiscouered in their heresie a long time wherefore Consentius feigned himselfe a Briscillianist to discouer them but it is reproued by Augustine especially vpon this reason if it were lawfull to pursue a lye with a lye then robbery might bee pursued with robbery adultery with adultery and one sin with another This officious lye was the common refuge of holy men in their dangers of Abraham of Isaac of Rebecca of Iaacob of Rahab and of Iehu in the hottest of his zeale for God This hath euer yet beene held a sinne amongst soundest Diuines who haue excused Abraham and Iaacob c. from being guilty hereof Abraham for that she was his Sister Iaacob for that hee said Prophetically I am thy first borne Esau and Paul for that he also said Prophetically I know him not to be the high Priest seeing the Priesthood after Aarons order was at an end in Christ It is extenuated and lessened indeed the lesse it breaketh the rule of loue for this is the maine reason why lying is sinfull Eph. 4.25 and vnbeseeming a Christian because we are members one of another and by lying wee deceiue and beguile one another like strangers yea like enemies Hence it is that the lyes before mentioned though they be recorded in the Scriptures yet they are not taxed in those persons because it was to saue life not to destroy to fulfill things pleasing vnto God not against his will 2. The pernicious lye is the telling of an vntruth to deceiue and to hurt a mans neighbour either for some base gaine or out of malice This is a common practice amongst tradesmen and buyers and sellers of all sorts and amongst Sycophants before spoken of But it is an essentiall property of the Diuell and makes them the children of the Diuell at which all should quake and tremble Hee is a lyer from the beginning and the Father of lyes He deceiued Adam and Euah Ioh. 8.44 to the woe of vs all he was a lying spirit in the mouth of the false Prophets of Ahab and is in the mouth of all such as speake lyes 3. The iesting or sporting lye is the telling of things not true for the recreation of the hearer hauing none other end of morality or it is to tell vntruths to make a gull of the hearer or to sport and please a mans selfe and his own vaine glorious humour Thus Iesters make a practice of lying and sinning whilst they exercise their scurrilous wits in telling strange inuentions of their owne which be most false And the ouer-witty rakehels of these times who deuising and spreading false newes account it the best sport to deceiue the credulous and simple they are all lyars and set a worke of the Diuell and to be ranked with them are vain trauellers and praters which meerely out of vanity
Sanctification Secondly sanctification is the vertuall diffusing of his bloud in our hearts and in euery corner thereof by the working of his holy Spirit to the cleansing of them from sinne so as that it hath no more dominion ouer vs Rom. 6.3.4 For all wee that are baptized into Christ are baptized into his death Wee are buried then with him by baptisme into his death that as Christ was raised from the dead by the glory of the Father so we also should walke in newnes of life Rom. 8. â— 2. Cor. 5.77 And such as are in Christ are described thus Which walke not after the flesh but after the Spirit Jf any bee in Christ hee is a new creature old things are passed away all things are become new It is a vaine thing therefore for any man to perswade himselfe of deliuerance from sinne and death by Christ his bloud vnlesse his conscience bee heereby purged from dead workes of sin in newnesse of life to serue God No price paid for the ransome of a flaue can set him at liberty if he stil beareth a slauish mind that he will serue his old master alwaies neither can any friend though he will die for him that deserueth death saue him if he will still desperately cast himselfe vpon mortall danger nor yet can any water of Iordan clense from the foule leprosie if the precepts of the Prophet bee not obeyed No more can that man be any better then a slaue of the Deuill though Christs precious bloud hath been paid for ransome if hee will still liue the seruant of sinne and of the Deuill neither can he be saued from death though our dearest friend Christ hath once died for man that stil by sinning runneth vpon the danger of death Nor lastly can any be cleansed from the leprosie of sin vnlesse his precepts bee obeyed who onely can and doth direct rightly to vse the streames of his bloud for this end and purpose Oh mad men then that hope for deliuerance from sin but haue sinne ruling and raigning in them How happeneth it that being so wise for things worldly and temporall yee haue no more vnderstanding for things spirituall and eternall How is it that yee looke for deliuerance from death by Christs bloud when no power of this death is seene to mortifie and kill sinne in you What word haue yee What promise of God to build this confidence vpon As verily as God is truth yee haue none at all from God Whence then is the ground of your hope What doe you build your comfort vpon vpon a shadow vpon nothing Bee ashamed in time of this your folly flatter not your selues in vaine yee sinners but lay hold vpon saluation whilest it is offered being sanctified and washed by vertue of Christ his bloud in your hearts so that all iniquity being expelled thence it may by power of the same bloud be expiated and neuer appeare to your condemnation at the day of account Now as Christ his bloud alone purgeth from sinne so it of 〈…〉 must be applied by the sinner vnto his own soule by the hand of faith All the water of all riuers will not make a man cleane vnlesse with hands he bee washed with the water no more will Christ his bloud make cleane the soule vnles with the hand of faith it be applied vnto it For this cause as the bloud of Christ is said to clense from all sinne so faith is said to purge the heart from sinne and to iustifie a sinner That precious bloud purgeth 1. Iohn 3.3 Rom. 3.28 and iustifieth as the cause materiall faith as the cause instrumentall Q. 111. How is faith first begun wrought in the hart Meanes of working Faith Answ Ordinarily by the preaching of the Gospell of Christ the holy spirit inwardly opening the heart to belieue those things that are outwardly preached to the eare Rom. 10.17 Explan Finding that Faith is the instrument of our iustification and saluation it is necessary to consider how or by what meanes this instrument is purchased that if it be wanting it may bee sought here if it bee already attained the meanes and giuer hereof may bee magnified and honoured The meanes therfore I say is the Gospell published and made knowne vnto vs which the spirit opening the heart it beleeueth For Faith commeth by hearing and hearing by the word of God and this word thus working faith is the Gospell the Law driueth to despaire the Gospell erecteth by hope the Law threatneth and filleth with feare the Gospell promiseth and filleth with comfort the Law sheweth our miserable estate and what need we haue of a Sauiour the Gospell sheweth a remedy against this misery and pointeth out vnto vs our Sauiour Then must be a kind of faith or assent to belieue the Law also but this is not the Faith by which wee are saued from the Law but when this is and the Gospell is preached euen as a man at deaths dore through extreame sicknesse at the newes of some soueraigne remedy lifteth vp himselfe taketh it and is recouered So the sinner euen dead by the Law at the newes brought in the Gospell of a remedy lifteth vp himselfe with hope and by faith taketh it and is recouered out of his danger And being so sicke of sinne and weake as that he cannot of himselfe doe it the holy spirit is ready holding vp the hand and opening the mouth of the soule to enable it to receiue this wholsom medicine as in the case of Lydia of whoÌ„ it is said that A certaine woman named Lydia Acts 16.14 a seller of purple of the City of the Tbyatirians which worshipped God heard whose hart the Lord opened that she atteÌ„ded to such things as Paul spake Qâ—â—st 112. How is faith encreased Ans Chiefly by prayer reading preaching and hearing of the word and receiuing the Sacraments for if these be well attended we will not be wanting in workes of mercy and righteousnesse Exercises of Faith Rom. 10.14 Explan Of Prayer the Apostle speaketh as of a chiefe fruit and exercise of Faith for How shall they call vpon him saith he in whom they haue not belieued So that if there be faith that setteth a worke presently to pray When the disciples belieued a chiefe care which they had was to be taught to pray wherfore they come to Christ saying Lord teach vs to pray as Iohn also taught his disciples And great reason is there Luke 11.1 that faithfull people should pray often prayer being a proper worke of faith euen as to speake is proper vnto man whence it is that the Kingly Prophet saith I belieued and therefore I spake or prayed as if he should say I had vtterance and therefore I vttered for what difference betwixt the tongue of man and beast but in the speech and what difference betwixt the beleeuer and the atheist if he prayeth not 1. Tim. 4.5 Againe as faith purgeth man so
diuided from God vpon which hee will poure out his wrath Prayer at going to meat 1. Tim. 4.5 Againe prayers are ordinarily to be vsed when wee receiue any of Gods good creatures for our sustenance For by mans sinne the creatures become accursed vnto him by prayer they are againe sanctified Euery creature of God is sanctified by the word and prayer 1. Sam. 9.13 When a feast was made in the land of Zuph it is said that the people would not eat vntill that Samuel came and had blessed the feast euen as it is said of the beasts being gathered together to the waters in the wildernesse that for feare of poyson they will not drinke till the Vnicorne hath with his horne stirred the waters And after meat it is necessary to praise God so as we are commanded Whether we eate or drinke or whatsoeuer we doe 1 Cor. 10.31 we shall doe all â—o the glory of God Praying in time of troublel Dan. 6. Extraordinarily we must pray oftner in the time of any extraordinary danger or trouble by sicknesse persecution battles and wars famine and losses Daniel at this time besides morning and euening prayed also at noone-tide daily Dauid in the like case prayed seauen times a day and at midnight Christ prayed three times together in his agonie Mâ—th 27. Acts 2. And the Disciples continued daily together in prayer And in those times of persecution the faithfull are noted to haue met to prayer and to haue continued three sometime sixe daies together without taking food vntil night These times of trouble are more specially times of prayer to make praying our practice night and day and to procure others to pray with vs and for vs. Ioh. 4. â—0 For the place and gesture to be vsed in prayer wee know that now there is no difference of places howsoeuer it hath beene in times past for euery where God may be called vpon in Spirit and in truth and for gesture Come saith the Prophet let vs fall downe and kneele before the Lord our maker Not that prayer is not auailable without kneeling for Isaack walked in the fields and prayed Ionah lying in the whales belly prayed c. But because all worship both of body and soule is due to the Lord of all and because prostration or kneeling is a meanes to b eed the more humility in the minde therefore though kneeling be not alwayes necessary yet it is to be preferred both in publike and priuate by all that would yeeld vnto God his due and entire worship and in all publike prayers it is the more duely and strictly to be vsed where the orders of Church doe expressly enioyne it or the laudable custome of the congregation commend it To conclude the omission of decent vsuall gesture must needs be more or lesse scandalous as arguing either coldnesse in deuotion or contempt of the Church or discrepancie in opinion oâ— in affection from the rest of Gods people with whom wee seeme to make but halfe coniunction whilest wee denye the vniformity of our bodily humiliation And thus much of the generall Introduction to Prayer Of the Lords Prayer Quest 116. HOw and according to what patterne ought wee to pray Answ The Patterne and forme of prayer for our direction is the Lords Prayer Our Father which art in Heauen hallowed bee thy name thy kingdome come thy will bee done in earth as it is in heauen Giue vs this day our dayly bread and forgiue vs our trespasses as wee forgiue them that trespasse against vs and lead vs not into temptation but deliuer vs from euill For thine is the Kingdome the power and glory for euer and euer Amen Explan Hauing hitherto made way to the Lords Prayer following in the Catechisme by considering some necessary questions it followeth now that wee come more neerely to the prayer it selfe which is our onely absolute and perfect patterne Concerning this prayer consider we some things generally and then particularly of the parts heereof Generally who was the Author of this prayer The Author of this Prayer Luâ— 11.1 Answ Christ Iesus our Lord who with the Father and Spirit is God blessed for euer Hee hauing beene himselfe busied in prayer was desired by his Disciples saying Good maister teach vs to pray as Iohn also taught his Disciples and he said vnto them When yee pray say Our Father which art in heauen c. Whence ir hath the name the Lords Prayer as the Lords Day the Lords Supper c 2. Consider therefore the excellencie of this Prayer as Salomons song is called a Song of songs so this may bee a Prayer of Prayers excelling all other prayers And as the Lords Supper because by him instituted is of that reuerend account that whosoeuer eateth and drinketh vnworthily eateth and drinketh his owne damnation so whosoeuer vseth the Lords Prayer being of diuine Institution vnworthily endangereth himselfe of damnation heereby The Author is the wisedome of the Father like vnto himselfe hath made this Prayer with admirable wisedome drawing the whole Scriptures into a short Epitome heerein and comprizing all our wants of euery kinde in a few wordes with all most needfull directions about prayer and reasons mouing in the offering vp of Praoer So that if all men should all together haue studied all their dayes they could not possibly make a prayer of such worth and excellencie Math. 6.9 Thirdly consider the vse of this prayer which is both for the words and the matter and forme Some thinke that it is onely to be vsed as a direction by which wee may learne how and what to pray and that the wo ds are not to be vsed because Christ saith After this manner pray yee Others thinke it the onely prayer to be vsed at all times and vpon all occasions because Christ saith When yee pray say Our Father Luc. 11.2 c. But neither right the truth is that which maketh a perfect consent betwixt these two Euangelists reporting what Christ said viz. the vse of this Prayer is not onely to direct for matter or for words but for both say these words when ye pray or vse this patterne for a direction and frame all your petitions accordingly First vse the words of this praye if thou knowest not how otherwise according to it to expresse thy minde and though thou knowest yet vse it and vrge the Lord as it were heereby to heare thee for as Câ—priaâ— saith A father will acknowledge the voice of his only son the Lord caÌ„not but acknowledge the voyce and words of his son being vttered by any of the faithfull But take heed lest in praying these words the tongue runne without the heart as it must needes doe in those that ceremoniously rehearse them making hast to haue done euen like vnto a chlide saying his lesson which he hath conned perfectly Such may say the words of Gods deare Son and yet goe away without any notice taken of them
any man shall thinke as some doe that this is presumption without set wordes to come to God in Prayer when as to a mortall Prince wee dare not hee is greatly deceiued and sheweth to haue little vnderstanding of the faithfull mans neerenesse vnto God and acquaintance with Gods holy Spirit For will such as wait about the Kings person euery day and talke continually with him study set wordes afore-hand what to speake they will indeed thinke of the matter concerning which they would speake but for wordes they would not especially if they had alwayes some eloquent person at their elbow ready to prompt them and to tell them what to say in like manner faithfull men doe continually attend vpon the Lord and talke with him by Prayer and the most eloquent Spirit of God is alwayes ready to prompt and helpe them wherefore so that the matter to be spoken of be thought vpon before it is no presumption to come without set wordes in such as by experience doe finde some sufficiency by Gods gracs to talke thus with their heauenly King and Father Quest What desirest thou of God in this prayer Answ I desire my Lord God our heauenly Father who is the giuer of all goodnes to send his grace to me and to all people that wee may worship him seeue him and obey him as we ought to doe And I pray vnto God that he will send vs all things that bee needfull both for soule and body and that he would bee mercifull vnto vs and forgiue vs our sinnes and that it will please him to saue and defend vs in all dangers ghostly and bodily and that he will keepe vs from all sinne and wickednesse from our ghostly enemy and from euerlasting death And this I trust he will do of his mercy and goodnesse through our Lord Iesus Christ and therefore I say Amen So be it Explan Heere in briefe are set downe the most needfull things contained in the Lordâ— Prayer with such plainnesse as that euen children may attaine some good vnderstanding of the prayer heereby which was the laudable intent of our Church in prouiding this wholsome milke for tender babes I shall not need therefore to adde any explanation of these words of our Catechisme being so plaine and euident of themselues other then by poynting at the parts of the Lords Prayer secretly diffused through this Answer The first parcell whereof compriseth both the meaning of the Preface that he vnto whom we pray calling him Father which art in heauen is the Lord God of heauen and earth our common Father by faith and heauenly most glorious and full of maiesty from whom euery good thing descendeth and the meaning of the first Petitions that by our worshipping him hee may be glorified and his name hallowed by our liuing as his loyall subiects and faithfully seruing him his kingdome may come and by our readines to obey him in euery thing his will may be done in earrh as it is in heauen and not onely by such aâ— readily obey but by all people his ouer ruling power compelling the disobedient and stubborne The words next following are the interpretation of the rest of the petitions that he would giue vs all things needfull both for soule and body which is to giue vs this day our dayly bread to forgiue vs our sinnes is the next petition to saue and defend vs from all dangers c. is not to lead vs into temptation but deliuer vs from euill from all sinne and wickednesse from our ghostly enemy and the end and reward of being led heereby euerlasting death The last clause And all this I trust he will doe c. serueth to explaine the conclusion for thine is the kingdome c. thou art a most gracious King full of mercy and goodnesse in Iesus Christ and this thy mercy and goodnesse shall thus bee more glorified wherefore I trust and assure my selfe that thou wilt doe these and in this confidence I say Amen Quest 117. How many bee the partes of this Prayer Answ Three the Preface Our Father which art in Heauen the Petitions Hallowed be thy name thy kingdome come c. And the conclusion For thine is the kingdome the power and the glory for euer and euer Amen Eccles 4.17 Exod. 3. Explan This Prayer being an absolute forme of direction for vs hath in it all things needfull both for beginning proceeding and concluding the petitions are not nakedly set down without a preface neither are they left without a conclusion hemming them in on both sides to shew both the necessity of preparation when we addresse our selues to prayer and of obseruation when wee haue prayed Preparation to prayer there must needs be otherwise we shall be ready to offer the sacrifice of fooles wee shall draw neere to the flaming bush with shooes on our feet and tread on holy ground with vncleane feet and compasse the Lords Altar with vnwashen hands Obseruation there must bee when wee haue prayed to giue God the glory of our petitions granted otherwise we shall deale deceitfully with God mocke him Gal. 6.7 which he wil not heare pretending his glory and kingdome but the sequell shewing when we rest at the blessings receiued that we intend our owne ease and pleasure Quest 118. In the Preface why doe you call God Father Answ Because he is ready as a louing Father to heare mee calling vpon his name whence J learne with boldnesse and confidence to come vnto him in my prayers Explan Hauing shewed the necessity of preparation vnto prayer in generall heere follow the parts of this preparation in particular And the first is to consider rightly vnto whom we pray and with what faith and affiance Hee vnto whom is called Father teaching vs both who can pray and what faith is required in praying First he only can pray aright and as a true Christian that can call God Father by adoption grace through Iesus Christ It is not sufficient that hee be thy Father by creation for so is he the father of the spirits now damned in hell but he must also be thy Father by regeneration through the preaching of his word casting thee into a new mold of righteousnes and holines according to his Image Rom. 8.25 wherein man was first made For wee haue receiued saith the Apostle not the spirit of bondage to feare againe but the Spirit of adoption whereby wee cry Verse 16. Abba Father And the same spir t beareth witnesse with our spirits that we are the children of God So that there must be a Spirit in him that will pray making him the childe of God by adoption 1 Ioh. 3.3 purging him to become holy as he is holy 1 Ioh. 3.9 Whence it followeth that a wicked man liuing in sinne cannot pray seeing he which is borne of God sinneth not who only is indued with the Spirit of Prayer All his praying therefore is a vaine beating of the ayre with a
sound of words neither shall he speed any more then Esau of the blessing belonging to the first borne though he cryed with strong cryes and bitter Hee may wish indeed as Balaam Let me dye the dea h of the righteous but he cannot pray so is without fruit heereof these wishes differing so farre from faithfull prayer Differences betwixt praying and wishing 1. Because wishes are sudden and inconsiderate straightway ceasing as a ball rebounding when it is at the highest it falleth againe prayer is with deliberation and giueth not ouer without speeding of the thing desired 2. Wishes are without respect of the meanes and care of right or wrong in attaining the thing wished for Prayer is with submission to the vse of the meanes and care of preuailing by right onely 3. Wishes are for the most part of things worldly I would I had such an house such riches c. prayer is chiefly for things spirituall and heauenly one only petition of sixe being for things temporall 4. Wishes are sometime for things spirituall and heauenly but very inconstant as Balaams wish and that of Simon Magus pray vnto God that none of these things befall mee prayer perseuereth as Iaacob wrestling heereby will not let God depart vntill that hee yeeldeth to blesse him Esa 1.13 Prou. 15.8 Furthermore as a wicked man cannot pray so his saying of prayers is an abhomination to the Lord. Of the wicked Iewes Incense is abhomination to me saith the Lord and The sacrifice of the wicked saith Salomon is abomination to the Lord. The King or some noble person would disdaine it much to bee waited vpon at the Table with Clownes all miry and dirty and the King of heauen is no lesse offended if any wallowing in the mire of sinne come to giue attendance vpon him in prayer Woe then to wicked persons that will steale whoore prophane the Sabbath drinke oppresse and kill and yet come and worship in the Lords House This is so abominable that euen naturall men and Pagans doe abhorre it in Christians Penda an heathen king of the Mercians Hovvs Chron. pag. 67. would not suffer any Christians that liued contrary to their profession to goe vnpunnished So the Turke doth at this day See then here the horrible estate of wicked men pray they ought it being a common duty of all men and yet pray they cannot yea they sinne if they pray such a maze or Labyrinth doth sinne bring them into 2 Secondly from the person vnto whom we are directed to pray wee learne if wee bee such as can rightly call him Father to come with all boldnesse and confidence vnto him Father sometime and most commonly setteth foorth the first person in Trinity sometime but very rarely the second as where the prophet saith Hee shall call his name Emmanuell Esa 9.6 the euerlasting Father And sometime the whole Trinity as where the Apostle comparatiuely sayeth Heb. 12.9 Ought we not much more bee subiect to the Father of Spirits We may therefore pray vnto the whole Trinity but more properly vnto the first person God the Father in the name of God the Sonne by the assistance of God the holy Ghost But though we come before so high a maiesty he is our Father and doth accept vs for his children to our great incouragement not to bee afraid but to come often and with all filiall boldnesse vnto him Luc. 11 1â—â— If a sonne desireth saith Christ of any of you that is a Father for bread will he giue him a stone if hee aske a Fish will hee giue him a Serpent If yee then which are euill can giue good gifts vnto your Children how much more shall your heauenly Father giue the holy Ghost to them that desire him What boldnesse did Iaacob vse saying I will not let thee goe vnlesse thou blesse mee first and Moses saying rather blot mee out of the booke which thou hast written and Abraham disswading the Lord from destroying Sodome if fifty if forty if thirty if twenty if but ten righteous were found there Children ire bold aand confident to aske of their louing Parents and soae Gods â— children to aske of him Quest 119. Why doe wee say our Father and not my Father Answ Because J ought to pray for all other the children of God as well as for my selfe For whom we must pray Explan As we are directed for the person vnto whom so also for the persons for whom wee ought to pray and that is not for our selues onely or some few of our friends but for all our brethren and Sisters by grace that can call God as we do Father And these are to be distinguished into certaine ranks or orders 1. Wee must pray for all such as are effectually called by the preaching of the word these are already our brethren and fellow members of the same body of Christ they are of the houshold of faith and their welfare ought as much to affect vs with ioy as our owne 2. For all such as God in his eternall secret counsell hath appointed vnto life but are not yet called from their wandrings to be of one sheepe-fold vnder one shepheard the Lord Iesus Christ we must pray for them that God would hasten their vocation as Christ hath giuen vs example in his prayer for his sheepe Iohn 17.20 I pray not for them onely which thou hast giuen me saith Christ but for them also which shall belieue in mee through their word 3. For Particular persons of whom wee haue receiued benefit vnder whose gouernment wee liue or which bee more deare or neare in the flesh vnto vs. Thus S. Paul promiseth that for the liberality towards the poore Saints at Ierusalem there should bee thanksgiuing of many vnto God 2. Cor. 9.12 â— Tim. 2.2 and Le prayers saith he and suplications and giuing of thankes bee mad for all for Kings and for such as be set in authoritie And such people as with whom he had special acquaintance he professeth that he made often mention of them in his prayers and for the Iewes that were his kinsmen according to the flesh hee sheweth his great earnestnesse in prayer for their conuersion 4. For such as whose necessity is more specially made knowne vnto vs if they be in danger of sicknesse troubled in mind distracted vpon any dangerous enterprise or iourney or in any distresse Iames 5.14 If any be sicke saith Iames let him send for the Elders of the Church and let them pray for him 5. For men generally of all estates and conditions that they may be saued for this is good and acceptable saith Paul in the sight of God 1. Tim. 2.3 And likewise for men of all Countries and Nations for this cause wee Englishmen must pray for Gods ancient people the Iewes for Turkes Heathen and seduced Papists that they may come to the vnity of Faith 6. For our enemies and those that hate vs Matth. 5 44. Pray for
vertues necessarily required in euery man that his Baptisme may be compleat and that this Sacrament may not be abused to the indangering of the soule but rightly vsed to the saluation thereof Now to this end there must be repentance and Faith Repentance is here briefly said to be a forsaking of sinne as wherein the chiefe power thereof consisteth according to the description hereof made by Iohn the Baptist who hauing exhorted those that come to his Baptisme to Repentance vpon enquiry made by them what then they should doe answereth to the people He that hath two coates let him part with him that hath none Luk 3.10.11.12 c. To the Publicans Require no more then that which is appointed vnto you And to the Soldiers Doe violence to no man neyther accuse any man falsly and be content with your wages which is in effect forsake your speciall sinnes vncharitablenesse extortion violence and mutening Quest. 132. Wherein standeth true Repenrance Answ In three things 1. In a knowledge and acknowledgment of our sinnes past 2. In godly sorrow and griefe of heart for them 3. In a constant purpose to forsake all sinne and to leade a new life for all time to come Explan Repentance is a word both in English Latine and Greeke of that signification that it implyeth a new course begunne vpon a better after-consideration and it is set forth by euery one of these three things in the Scriptuâ—es 1. It is an acknowledgement of sinne for Hee that confesseth and forsaketh his sinnes shall haue mercy Prou. 28.13 And when the Prophet would teach the people a right form of repentance he teacheth them to say thus We lie downe in our confusion Ier. 3 25. and our shame couereth vs for we haue sinned against the Lord our God we and our Fathers from our youth vp euen vnto this day c. Now that there may be this acknowledgemet there must needes be a knowledge and consideration had of sinne seeing no man will confesse as a loathsome burthen what he knoweth not and findeth not to be dangerous being concealed and hidden as sinne is when it is not confessed The Prodigall sonne would neuer haue come to confesse vnto his Father Father I haue sinned against heauen and against thee vnlesse he had first had a sense of his misery neither will the blinde and ignorant person that seeth not by the glasse of the Law his foule sinnes and misery by reason of the curse due to him therefore come to confesse them to God the Father 2. Repentance is godly sorrow for sinne such as was in Dauid Psal 51.17 who bewailing his sinnes saith The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou will not despise Math. â—4 Wherefore Blessed are they that mourne saith the Lord for they shall be comforted that is They that truely repent them of their sinnes weeping and mourning for them according to the direction giuen by Ioel Ioel 2.12 Turne you vnto mee with all your heart with fasting with weeping and with mourning He that mourneth not for his sins maketh his repentance the labour of his lips when he confesseth them and so doth adde vnto his sins abomination in stead of taking the right way for their expiation Whereas godly sorrow is said to cause repentance and so seemeth to be no par thereof it is to bee vnderstood that repentance is there more strictly taken for the forsaking of sinne as appeareth by the description of it following 2 Cor. 7.11 For behold this thing that yee haue beene godly sorry what care it hath wrought in you what clearing of your selues what indignation what feare how great desire what zeale what punishment that is how penitent it hath made you is manifest by your care to forsake sinne your feare of falling againe your clearing and purging of your hearts from sinne c. 3. And thus we are come to that which is thirdly called repentance the forsaking of all sinne and leading a new life And euery one of these may well bee said to bee repentance because they are so necessarily linked vnto one another as that by whom the one is rightly performed the other are performed also He that forsaketh his sinnes must needs first haue a knowledge of his horrible estate by sinne be stricken with sorrow and humbly come vnto God to confesse and craue pardon otherwise his heart wil tell him that it auaileth little to depart from sinne for the time to come Againe he that seeth how odious his sinnes are and confesseth them must needs haue griefe of heart therefore and hee knoweth that all this will little auaile if with the dogge he shall reeturne to his vomit and with the swine to the wallowing in the mire If it be said Cain repented then and Ahab and Iudas seeing they confessed or sorrowed out of the sight of their sinnes I answere it is true they repented indeed in some sort but they erred in that the feare of punishment and the sight of fearfull iudgements hanging ouer their heads caused this sorrow and confession in them whereas in such as are true penitents confession and sorrow ariseth from the sight of the duty which wee ought to haue done and of the many bonds of Gods fauour towards vs whereby we were bound to haue done it all which notwithstanding we haue neglected it and haue done the contrary thus requiting our good Lord euill for good cleauing to sinne and Satan his and our vtter enemies when hee hath dealt so bountifully with vs that we should follow and serue him For the sorrow and confeision that ariueth from hence are neuer ended in desperation but in reformation and amendement of life that our gracious Lord may not be offended any more Acts 2.37 Acts 16 3â— Now that this repentance is necessary that our baptisme may become effectuall is plaine from the teaching of Iohn the first baptizer as hath beene already shewed and from the practice of the Christian Church of God when the Gospell began first to be preached abroad in the world Peter exhorteth not to Baptisme vntill that they were pricked in their hearts and cryed out Men and bretheren what shall we doe And the Iaylor first trembled and asked Sirs what must I doe to be saued before that he was baptized And it were indeed a prepostrous course for a man of yeares and vnderstanding to be baptized before repentance as before couenants made for a maister to giue his cognizance to retaine any into his seruice or to seale him a lease or grant of any thing before some duty or seruice done For Baptisme is Gods cognizance and without repentance there are no couenants made It is Gods seale set to the greatest grant in the world but without all seruice or duty where repentance is wanting Wherfore repentance is necessary in all such as would haue their baptisme effectuall to confirme Gods mercy vnto them there
must be a generall turning from sinne in these that come to be baptized so after baptisme there is a daily practise of repentance by confession contrition and reformation For euen after Baptisme we are still subiect to sinne though we striue and fight against sinne daily the flesh leading vs captiue to the law of sin to be deliuered from which we must make a daily practise of Repentance but the seale of Baptisme is no more to be iterated Euen as a seruant being once bored through the eare by his Master without iterating this remained his seruant for euer but if he offended was chastised and reformed often so he that is once truely baptized remayneth Gods seruant for euer but because he doth often offend he must be chastized and reformed by Repentance Quest 135. What is Faith Ans It is a certaine perswasion of the heart wrought by the spirit of God grounded vpon his promises that all my sinnes are forgiuen me in Christ Iesus Heb. 11.1 Explan Hauing spoken of Repentance one thing necessarily required that Baptisme may be compleate it remaineth that we speake now of Faith which is alike required This I say is a certaine perswasion for the assurance that they haue which are faithfull vnto whom Faith is an euidence in their hands as Saint Paul calleth it Faith is the ground of things hoped for and the euidence of things not seene It is a certaine knowledge whereby a man knoweth that hee hath any thing which is made most sure vnto him for which cause it is also commonly called knowledge Esa 53.11 Ioh. 17. 1 Iohn 23. By his knowledge shall my righteous seruant iustifie many And this is life eternall to know thee and whom thou hast sent Iesus Christ And againe Hereby wee are sure that wee know him if we keepe his Commandements It is such a certainty as that it maketh things to come present according to that Rom. 8 30. Iohn 6.47 Those whom he hath iustified he hath glorified And he that beleeueth in mee hath euerlasting life Wherefore Faith expelleth doubting and vncertainty in whomsoeuer it is for which cause when Peter doubted hee is checked as hauing little or no Faith Why didst thou doubt O thou of little Faith Rom. 10.14 Eph. 3.17 The heart is the proper seate of Faith for with the heart man beleeueth vnto iustification and Christ is said to dwell in the heart by faith If it bee therefore but an imagination of the braine or an outward profession of faith in word it is but a shadow and no true grace of faith wrought by the spirit of God for it is supernaturall and diuine not flesh and bloud but the spirit of God is the author of it according to that of Christ vnto Peter Flesh and bloud hath not reuealed it vnto thee Math. 1◠6 but my Father which is in heauen viz by his spirit Of Lydia conuerted to the faith it is said Her heart the Lord opened Act. 16.14 that she attended vnto the things that Paul spake To the same tendeth that speech of our Sauiour Christ Iohn 6. Ioh. 3. No man commeth vnto me vnlesse the Father draw him and the winde bloweth where it listeth so is euery man that is borne of the spirit c. ground on vpon his promises For as without a word of institution there is no Sacrament so without a word of promise there is no faith Iohn 6.40 And as faith is not without a promise so it is not without a promise made vnto mee viz. fulfilling the condition with which euery promise of God is made For it is not sufficient because the Lord hath promised He that beleeueth in the Sonne shall haue euerlasting life and I will raise him vp at the last day that a man hold this and through Christ beleeue the acomplishment of this vnto himselfe but he must by faith apply it lawfully fulfilling the condition which the Lord requireth and the condition is to be baptized to true repentance Rom. 6. dying vnto sinne as Christ died and rising vp to newnesse of life as Christ was raised vp vnto the glory of the Father for the words of the promise are He that is baptized beleeueth shall be saued which baptisme is only expounded then to be when sinne is dead and buried and grace which is newnesse Prou 28.13 liueth The condition is to confesse and forsake all my sinnes to deny my selfe to walke after the spirit and not after the flesh Rom. 8.1 If then I doe thus and lay hold vpon the promise I beleeue it law-fully and the mercy promised is sure vnto me otherwise my faith is vaine and the promise is to me of none effect Obiect If it be so then Faith can neuer make a man sure of his saluaition because it may bee that although hee doth now walke after the spirit in newnesse of life yet hee may fall from this againe Sol. A man cannot be so sure as that he may now grow secure and remisse in going forward in that new life which he hath begunne for he must alwayes worke out his saluation with feare and trembling not be high minded but feare serue the Lord with feare Rom. 12. Psal 2. Math. 16. Iohn 17. and reioyce before him with trembling but hee that beleeueth so as hath beene said is so sure as that the gates of hell shall not preuaile against him Christs prayer shall be stronger to keepe him at one with God than all contrary powers to set enmity againe betweene God and him Rom. 11.29 Iohn 13.1 for the guifts and calling of God are without repentance and his owne he loued vnto the end he loued them And this is a reason rendred by S. Iohn 1 Iohn 2.19 Iohn 17.20 why some that were before counted faithfull turned Heretiques They were not of vs for if they had beene of vs they had continued with vs. Whatsoeuer is or can be said to weaken the force of these grounds presumptuously fighteth against that most cofortable euideēt Prayer of Christ Psal 32.1 I pray not for these alone but for them also which shall belieue in my name through their word So that who-soeuer doth rightly belieue in Christ hee hath Christ on his side by the merit of his prayer vniting him vnto himselfe so that he is made a member of his body no more to bee rent or pulled from him Rom. 3.28 That all my sinnes are forgiuen me in Christ Iesus for this is the maine thing assured vnto mee by faith and wherein the happinesse of man consisteth according to that Blessed is the man whose iniquity is forgiuen and whose sinne is couered Wherefore it is said that by faith wee are iustified that is of sinners are made iust and righteous not onely by that purifying quality that is in faith but in regard of Gods acceptance when we by faith cloath our selues with the garments of our elder brother
thee in thy holy mountaine when euery day shall be a Sabbath and time of vnspeakable delight vnto vs for euer and euer through Iesus Christ our Lord and Sauiour Amen A Prayer for the Sabbath after publike meting MOst gracious God the fountaine of all goodnesse wee desire with thankfull hearts to acknowledge that as at all times so especially this day euen streames of thy grace haue flowed vnto vs to refresh vs when we were drie Thou hast led vs to thy house thou hast set thy doore open vnto vs thou hast heard our prayers and supplications made for our selues and for the rest of thy Church Militant vpon earth suffer them not O Lord to returne empty vnto vs though comming from polluted lips and hearts full of many imperfections Receiue them as sweetned with the precious incense of thy Son our Sauiours passion and perpetuall intercession Thou hast fed vs there with Manna from heauen by the ministry of thy holy word thou hast vouchsafed thy presence vnto vs filling vs with ioy gladnes thou hast giuen vs to belieue to abhor sinne and imbrace thy grace though we are ashamed of our inconstancy and too little profiting in regard of the meanes of so long a time O Lord suffer not this to bee as an vntimely birth in vs or as the grasse vpon the house top that neuer commeth to perfection but worke in vs constancy and perseuerance that where any grace is begun it may be continued and perfited in the day of the Lord and where it is not begun it may be in thy good time Open our eyes still more and more to see those things that concerne the peace and welfare of our soules that wee may folfow after them Giue vs grace to consider the vanity of this world and of all worldly things and that the whole duty of man is to feare God and to keepe his commandements and encline our hearts vnto these and not vnto couetousnes Let vs not be forgetfull hearers of thy Word but carefull doers of thy will let thy Word dwell plenteously in vs that as the Scepter of thy Kingdome it may sway vs as immortall seed it may fructifie in vs as a sword it may cut vp sinne and as a pillar of fire it may guide vs in the night of this world till we come to the heauenly Canaan Forgiue the infirmities of this day our irreuerence in thy worship our vanity worldlines and neglect of so precious time Let not these things hinder but that thy word may become the sweete sauour of life vnto vs but that we may be made hereby fruitfull in all good works to the honour of thy most blessed name through Iesus Christ our onely Mediatour and Aduocate Amen A Prayer to be vsed in the time of sicknes MOst gracious God who onely smitest and art able to heale againe breakest and art able to binde vp againe behold with the eye of compassion mee thy poore seruant iustly broken smitten with thy rod for my transgressions behold I say how I lye at the gate of thy mercy waiting till thy charitable hand bee stretched out to helpe and comfort mee I am a wretched sinner I confesse O Lord and whatsoeuer punishment thou doest inflict vpon mee I deserue tenne thousand times more at thy reuenging hands if thou shouldst enter into iudgement with me In my prosperitie I haue waxed wanton like a ful fed heifer lifting vp my heele against thee I haue giuen my strength vnto sinne and not vnto thy seruice and although thy word hath been sounded in mine eares threatning heauy punishments for my sinnes yet I flattered my selfe in my heart saying I shall neuer bee moued But haue mercy vpon mee most mercifull Father for Iesus Christ his sake remember not these my abusings of thy mercies against mee but let there bee an healing of my transgressions and sins Open mine eyes to see how greatly I haue offended in omitting duties commanded in committing euils forbidden against thee and against my brethren that all my sorrow may be turned into sorrow for sinne that the issue hereof may bee repentance vnto saluation neuer to be repented of And good Father bee pleased vpon my vnfained humiliation and turning vnto thee in mercy to turne vnto me againe speaking peace vnto my mourning soule saying by thy spirit that I shall be comforted And the cause of all misery sinne being remooued out of thy sight let my punishment be remoued also Remember my frailty O Lord how that my strength is not the strength of stones or of iron that I be not tempted beyond that I shal be inabled to beare Temper my bitter cup with such faith patience and wisedome as that I may wisely patiently and with due submission drinke of the same to thy glory mine owne comfort and the good example of others When I am weakest bee thou strongest by thy grace in me and let my prayers in the name of thy deare son preuaile as the wrestlings of Iacob for a blessing in the middest of these grieuous troubles Set the the glory of thy Saints before mine eyes alwaies that I may the better beare these momentany afflictions which are not to be compared vnto that inestimable ioy Make me stedfastly to behold the Lord Iesus heauy vnto the death wounded bleeding and dying an accursed death when hee was altogether without fault or blame that I may not bee despairingly cast downe seeing that I suffer iustly for my sins Giue me a due consideration of thy wonderfull loue manifested in afflictions to thy children that I may reioyce in tribulation seeing that I am punished in this world for my amendement that I may escape the intollerable iudgements of the world to come Turne mine eyes downward to see how thy holiest seruants Iob Dauid and Daniel with infinite others haue more deeply tasted of this cup of aduersitie that I may not grieue to be sorted with them who are now in Paradise with these the like heauenly meditations so fill my mind O Lord that I may beare my infirmities And deferre not but make hast to worke my deliuerance according to thy promise to those that trust in thee I beleeue O Lord helpe mine vnbeliefe let it not hinder the working of this gracious work the freeing me out of this griefe and misery Once againe let mee haue some respit from my paine that I may praise thee in the land of the liuing if through thy mercy I shall be restored to health and strength so sanctifie this affliction as that I may say it is good for me that I haue been afflicted for that I am hereby taught to keepe thy commandements And here I doe promise and vow my selfe O God vnto thee if thou shalt vouchsafe this mercy a perpetuall sacrifice in soule and body to serue thee in new obedience for all time to come If in thy diuine counsell thou hast determined this to be the end of my fraile life here O Lord into thy hands I commend my spirit preserue me to thy Kingdome to the very last gaspe let not Sathan come neere vnto me set a guard of thy holy Angels about me and so assist me with thy grace that both in life and in death vnto the end and in the end I may glorifie thee that my troubles in my bed of sicknesse may end in perpetuall rest in Abrahams bosome and my grieuous pangs in euerlasting ioy and heauenly singing to thee O King and to the Lambe that sits vpon the throne who with the holy Ghost euer liues and reignes one God world without end Amen Grace before Meat O Lord blesse vnto our vse thy creatures at this time prouided for our sustenance that being preserued hereby and comforted we may doe thee more laudable seruice vnto thy glory who art the Author of all good vnto vs through Iesus Christ our Lord. Amen Or this O God who hath iustly cursed the earth and all things therein for the sinne of man pardon our sinnes turne away thy curse and vouchsafe thy blessing vpon these thy gifts which we are now to receiue that we vsing them with temperance and thankfulnesse may obtaine by them refreshing and be enabled by them to thy seruice through Iesus Christ our Lord. Amen Grace after Meat COntinuall praise be vnto thee O Lord who doest continually prouide so graciously for the feeding of our feeble bodies Leade vs hereby to a tast of our spirituall food so that by the helpe of both wee may grow vp in thy seruice both in body and soule till at the last we attaine thy heauenly Kingdome and be for euer glorified both in soule and body through Christ our Lord. Amen Or this MErcifull Father who neuer ceasest to do good vnto vs though wee neuer cease offending thee and now more especially hast renewed thy bounty in feeding vs with thy blessings Let not the common fruition of thy benefits make vs commonly or lightly to esteeme of them neither when wee are fed let vs wax wanton against thee abusing our strength to the seruice of sinne But let thy perseuerance in goodnesse worke in vs perseuerance in all dutiful obedience to our liues end through Iesus Christ our Lord Amen FINIS