you bound to come fasting to this Sacrament Answ It is not absolutely necessary 1 Because the Paschal Lambe was not so eaten 2 Because Christ did it after supper 3 Because in the Primitiue Church many places obserued Christs time to communicate at the euening especially at Easter and Whitsontide as Cassander prooueth 4 Because some are so weake that they cannot stay so long fasting 5 Because many abstained in superstition as thinking that they eate the very body and drinke the very bloud of Christ 6 Because our preparation standeth rather in the purifying of the heart then purging of the stomacke Quest What thinke you of the conuenience of it Answ I thinke it fit to come rather fasting then feasting to this banquet and if we cannot fast so long to vse as little refreshing as may be and that for these reasons 1 Because we must doe it for the better hearing of the Word 2 That wee may better meditate of Christ and his benefits 3 That we féeling some hunger for want of foode may better be put in minde to hunger after Christ 4 That feeling comfort by Bread and Wine wee may the more bethinke our selues of our comfort in Christ 5 Because abstinence and taming of the body maketh vs more fit for all spirituall exercises belonging to Communicants 9 Because euen Paul condemneth the Corinthians for abusing themselues at their loue-feasts with this Sacrament 7 We must euer be sober in diet and why not then at this time 8 This was one ende why it hath been for many yeeres taken in the morning as Drachmarius testifieth who liued in the yeere 800. But in this abstinence as we may doe it for our better preparation so must wee auoid the opinion of necessity as though it were sinne to eate or drinke and merit as if thereby wee should deserue at Gods hands For the Councell of Constance admitteth some refreshing in case of necessity to women with childe aged and sicke persons and such as dwelt farre from their Parish Churches Quest Is there nothing to doe for you after you haue receiued this holy Sacrament Answ Yes I must obserue these thrée things 1 I must giue God thankes for so great a benefit 1. Cor. 11.26 2 I must looke to receiue by it increase of faith and repentance to rise from sinne and to receiue power against the Diuell 3 If I feele this present comfort to bée thankefull for it if not I must know that it is because I haue not prepared my selfe or because my faith is weake or because I liue in some secret sinne wherefore I must goe to God acknowledge my fault and desire pardon and comfort for the same Now the Lord grant me this grace so to be partaker of his Sacramentall Table that I may be partaker of his heauenly Table through Iesus Christ my Lord and alone blessed Sauiour Amen THE CONFESSION of Master Zanchius in his Miscellenea touching the Supper of the LORD CHAP. I. Of those things which are giuen vnto vs in the Supper 1 I Beléeue these three things to be offered vnto all men in the Supper and to be receiued of the faithfull The signes the bread and the wine being ioyned with the words of Christ For the word is not to be separated from the signes nor the signes from the word or else the Sacraments were no Sacraments For the word is added to the element and so the Sacrament is made 2 The bodie and bloud of the Lord that is the Lord Iesus Christ himselfe For as in very truth the Diuinitie is not separated from the humanitie neither the humanitie from the Diuinitie euen so vnto vs the one is not offered without the other Wherefore neither are they to bee separated of vs euen in thought but as whole Christ is offered so whole Christ is also to be receiued 3 The New Couenant or Testament I meane that which is renued and confirmed in Christ For this is that thing forwhose cause chiefely the Supper is instituted and administred to wit that we being incorporated more and more into the person of Christ might haue the couenant more and more confirmed vnto vs. Now the bodie and bloud of Christ and the new Testament made in Christ are that Spirituall but the Elements of Bread and Wine are those Earthly thinges whereof Irenaeus speaketh CHAP. II. Of the vse of these three things and first of the vse of the Word of the Bread and of the Wine I Beleeue these thrée thinges to be offered and giuen for those certaine and proper vses whereunto among themselues they were ordained The first Position And first I beléeue the Elements of Bread and Wine together with the Word to bee offered and giuen that by this Word and those Elements as it were instruments of Gods Spirit working in the heartes of the Elect their faith might bee more and more stirred vp and confirmed by which faith wee beléeue that the matter is so indéede as the Word of Christ doth sound in our eares and doth represent the Elements to our eyes and other senses to wit that the Heauenly Bread which is the Bodie of Christ hath béene broken that is killed and died for vs. And the Heauenly Wine that is the bloud of Christ to haue béene shed for vs and for many more euen all the Elect for the remission of their sins and so the New Testament to haue beene confirmed in the bodie of Christ and sealed in his bloud and that this Heauenly Bread Christ with the New Testament and the Heauenly Wine with the remission of sins to be offered vnto vs by the Earthly bread and by the Earthly Wine yea further that we are commanded to receiue them in these wordes Take eate I beléeue the Bread and the Wine to bee giuen vnto vs for this end For this is the proper and immediate vse of all spéech and of all signes especially of those signes which are vsed for confirmation of our spéech not only simply to signifie this or that but also that by signifying they may make beléefe that is may stirre vp faith in the hearers and séers whereby they are perswaded that the thing it selfe is euen so as the words of the speaker doe signifie vnto the cares and as the signes doe represent vnto the eyes Paul also in the tenth Chapter to the Romans speaking of the Word of God and of the preaching of the Gospell saith that faith commeth by hearing and hearing by the Word of God Therefore the proper and immediate vse of the Word is to beget faith in the hearer Signes also and Sacraments are visible wordes I conclude then that Bread and Wine together with the Word are giuen for this vse and immediate end that faith may bee more and more increased in vs whereby we beléeue that the thing is so as the Word signifies and as the Elements doe represent and in this manner signifying doe offer and represent vnto vs. OF the vse of Faith being wrought in
vs by the Word and Sacraments The secōd Position I beléeue this faith to bee wrought in vs of the holy Ghost by the Word and Sacraments that by this faith wee might immediatly receiue and eate the bodie of Christ which was deliuered vp for vs and receiue and drinke the bloud of Christ which was shed for vs for remission of sinnes And so we might more and more bee engraffed and immediatly vnited vnto the bodie of Christ as our Mediatour who died for vs. For euen as the Bread and Wine being Earthly and Materiall Bodies cannot bee incorporated into our Earthly bodies vnlesse wee receiue them in at our mouth and eate them and drinke them So wee cannot bée vnited and incorporated into the bodie and bloud of Christ which Irenaeus calleth an Heauenly thing vnlesse by faith we take hold on Christ eate him and drinke him that is applie him vnto vs. The third Position OF the vse for which we eate the body of Christ and drinke his bloud I beléeue that the bodie of Christ in the Supper is offered and exhibited vnto vs to be eaten and his bloud to bee drunke and that faith by the Word and Sacraments by the helpe of the Holy Ghost being wrought in our hearts it is eaten of vs indéed to the end that we being more neerely and effectually incorporated into Christ we may also bee more throughly confirmed in the New Couenant which in Christ is communicated vnto vs. For as Christ did therefore deliuer his bodie vnto death and shed his bloud that by his death and bloud our sinnes being purged hee might confirme and for euer establish the couenant being renued betwéene God the Father and vs euen as the words of the Supper concerning the bloud doe teach vs and other bookes of the Scripture especially the Epistle to the Hebrewes doe confirme euen so for this end also the body and bloud of Christ is communicated vnto vs that by the participation of them we in like manner being more and more incorporated into Christ might be more and more confirmed in the New Testament Therefore when Christ gaue forth the cuppe in plaine wordes hee named the New Testament that the Apostles might vnderstand to what end the bloud of the sonne of God was not only shed and powred out but also was exhibited to be drunken of them Verily to this end that as by the shedding of his bloud their sinnes and the sinnes of all Gods Elect were purged and being purged the couenant betweene them and God was for all eternitie confirmed So also by drinking of the same both they and all the Elect being more and more incorporated may know themselues to be confirmed and established in the euerlasting Couenant But yet because the Couenant and the flesh and bloud of Christ are diuers obiects and the one is ordinated vnto the other therefore for doctrine sake I distinguish the one from the other and shew what is the proper vse of either of them The fourth Position OF the benefit or vse of the Couenant communicated vnto vs. Lastly I beléeue the couenant it selfe being ratified and confirmed in the bodie of Christ and by the bloud of Christ to bee more and more communicated vnto vs in the same bodie and bloud of Christ that by the bond thereof wee may wholy whatsoeuer we are bee vnited more and more vnto God the Father the Fountaine as of the whole Diuinitie so of all goodnesse and blessednesse by Christ the Mediatour the Spirit working and dwelling in vs and that we may be so vnited that in mind wee may daily more clearely acknowledge him by the Holy Ghost to be our true and our best Father in Christ and in our heart loue him more feruently in Iesus Christ through the Holy Ghost yea with all the powers of soule and bodie wee may daily more sincerely honour him and may bee made like vnto him in Holinesse and Iustice vntill at length sinne being vtterly destroyed and death abolished and the perfect Image of God recouered wee may so perfectly through Christ in the Spirit of God bee vnited and coupled after this life vnto God the Father that he may be all in all Amen For this is the last end vnto which not only the Supper of the Lord but also Baptisme yea the whole Word of God all his benefits all his corrections lastly all the words and works of God doe lead vs vnto CHAP. III. Of the dutie of a Christian man in the Supper of the Lord. WHerefore I thinke and beléeue that these are the duties of a Christian man in the Lords Supper First that he set before his eyes the perfect Communion with God which is none at al without Christ and is to be found only in him and that he direct all things vnto it as vnto the last end Secondly that hee may come vnto this end hee must make his beginning from the meanes which doe incurre into our senses as those things which are first perceiued by our vnderstanding and are better knowne by nature as also hee must heare the word attentiuely and come vnto the Sacraments reuerently and diligently consider as well what the word signifieth as what the Sacraments doe represent and what is offered vnto vs by the Ministerie of them both which is this that Christ hath offered vp his bodie vnto death for vs and shedde his bloud for remission of sinnes and therefore hee hath by his bloud sealed and confirmed in himselfe being Mediatour the New Testament of our euerlasting reconciliation and peace with God And these things are so signified by the Sacraments that they are also offered and giuen vnto vs to be receiued Whereby it comes to passe that they are truly called Signes not only signifying but also exhibiting and giuing the things which they signifie Thirdly I beleeue because the thinges signified and offered by the Signes are to be receiued by faith and faith is the gift of God therefore God is to be praied vnto as hee who offereth the things by the Signes and who commands vs to receiue them by faith He also can giue and increase faith whereby we are able to receiue them Fourthly I beléeue that faith being begotten in vs by hearing of the Word and increased by the diligent consideration of the Sacraments through the Holy Ghost it is the dutie of a Christian man while he receiueth the Externall and Visible Signes with his hand being also Externall and Visible and eateth them with the mouth of his body and drinketh them heare vpon Earth together also to receiue with the hand and mouth of faith and to eate and drinke the Heauenly and Inuisible thinges namely the flesh and bloud of Christ with a faithful heart lifted vp vnto the Heauenly Table that hee being more and more coupled vnto Christ and made flesh of his flesh and bone of his bones may liue in Christ and Christ in him For I beleeue the faithfull in the Supper truly to
banket Giue mee grace to put on my wedding garment that the Bridegrome of this feast neuer say vnto me Frind how camest thou hither not hauing on thy wedding garment Hast thou now commanded me to examin my selfe let me now trie and examine mine heart and looke how I stand in thy sight The Iewes would not eate with vnwashen hands dare I eat with an vnwashen heart they would not drink but their vessels must be purified and dare I now drinke and my soule not purified Before the passeouer they sanctified themselues and before this sacrament shall not I now sanctifie my self I desire to doe it Lord helpe my desire lest eating and drinking vnworthily I eate and drinke mine owne damnation I therefore being now readie to come to thy Table doe acknowledge and confesse mine owne vnworthinesse I haue sinned against thée many waies and that since I last receiued this Sacrament I haue not knowne thée in thy word beheld thée in thy workes apprehended thée in thy Sonne serued thée in the spirit applied thee by faith feared thée for thy iustice nor admired thée as I ought for thy great mercies I haue not frequented thine house heard thy word laid it vp in mine heart nor practised it in my life as I should I euen I by the lusts of mine eyes the lusts of my flesh and the pride of life haue dishonoured thy great and glorious name And when thou hast forgiuen me ten thousand talents I would not forgiue my brother and hundred pence What shall I say vnto my selfe I haue sinned I will doe so no more I haue sinned Lord forgiue me all my sins and grant that in the whole course of my life hereafter I may liue to the honour of thy great name Giue vnto me now a broken heart a contrite spirit a sorrowfull soule and a minde hungring and thirsting after Christ and his righteousnes Giue me now grace to know thée the only true God the Creator and preseruer of mankinde Giue me grace now to féele the burden of my sinnes and that I am eased of them by the blood of Christ Iesus I doe beléeue in him helpe my vnbeléefe I am sorrie for my sins make me to be heartily and vnfainedly sorrowfull I promise now to liue neerer to thée then euer I haue done giue mee power to performe my promise I forgiue all that haue wronged me euen as thou for Christs sake hast forgiuen me Let this forgiuenesse of mine be without dissimulation And because I am now to taste of bread and wine make mee to consider the vse of them I know O Lord that this sacramentall bread is not the body of thy Son this sacramentall wine is not the blood of thy Sonne but this I know out of thy holy word that they are seales of his bodie and blood Teach me therefore now most gracious God that I seeing bread and wine on the table may behold Christ vpon the crosse and obseruing the bread broken to me may consider of Christs body crucified for mee looking vpon the wine powred out of the vessell may thinke how Christs blood was powred out for my sinnes And as I receiue this bread wine into my stomack for bodily sustenance so cause me to féede on the body and blood of our Sauiour Christ that it may be nourishment for my soule Grant O Lord that I may so now come to thy holy table that hereafter I may bee partaker of thy heauenly Table through Christ my Lord and only Sauiour Amen Our Father which art c. A THANKESGIVING after the Communion ALL glorie honour and praise be giuen to thée most glorious God for all thy mercies bestowed vpon mee for mine election in thy loue my redemption by thy Sonne my sanctification by thy spirit in this life and hope of glorification in the life to come I thank thée for thy word in which I beare of thy goodnesse and I thanke thee for this Sacrament in which I behold thy fauour I haue now béene partaker of bread and wine Lord make mee partaker of Christs bodie and blood Those they will turne to the nourishment of my body let these turne to the nourishment of my soule By those I féele some refreshing for a while by these let mee feele refreshing for euer O let not Christs blood be shed in vaine for me but by it cleanse me from all my sinnes I haue now cast vp all the poyson of impietie suffer me not hereafter to licke it vp againe I haue now disgorged my selfe of reuenge let me neuer returne to my vomit againe I am now washed from all my pollution make me to remember that it is the part of a swine to wallow againe in mud or mire I haue promised now to liue better than before make the latter part of my life better than the former I am a liuing stone in thy building knit me fast to the corner stone I am a branch of the vine set mee fast in that roote I am a member of Christs body kéepe mee that I neuer bee cut off I haue renued this day my couenant with thée grant that I may kéep it to my liues end I haue this day béen put in mind of the benefit by Christs death let me euery day thinke often of his death that therby I may learn to die vnto sin And grant that euer hereafter I may so walk before thee that all such as know that I haue béen at thy table may see that I am become a new creature As for the rest of this day in which thou hast thus shewed thy selfe vnto mee grant that I may spend the same not in surfetting and drunkennesse not in chambring and wantonnesse not in sporting and idlenesse but in hearing of thy word calling on thy name meditation of thy mercies and in holy conference about heauenly things Vnto thee O Father my Creator and preseruer vnto thee O Christ my Redéemer and Iustifier vnto thee O Holy Ghost my Sanctifier and Instructor bee ascribed of mee and thy whole Church all praise and power might and Maiestie glorie and dominion both now whilest we doe liue and for euer whilest we shal liue Amen Our Father which art c. NOw the very God of peace sanctifie me throughout and I pray God that my whole spirit and soule and body may be kept blamelesse vnto the comming of our Lord and Sauiour Iesus Christ Amen Amen A THANKESGIVING FOR our late Deliuerance from that vnnaturall conspiracie against our King and State ALmightie Lord God Father of our Lord Iesus Christ and in him our most gracious and mercifull Father many are thy mercies towards vs and that our soules know right well And as we cannot be ignorant of them vnlesse wee bee senselesse so we may not be forgetfull vnlesse we be thanklesse By thée our lot is fallen into a good soile and by thée wée haue a goodly inheritance by thée are our bodies deliuered from sicknesse and by thée are our soules
36 Obiect that friends forsake answered Pag. 146 37 Obiect that want solemne buriall answered Pag. 147 38 Of our reconciliation to man in sicknesse Pag. 147 39 VVhy we ought to haue a will in readines Pag. 148 40 How we ought to make our will Pag. 149 41 Whom we may make our executors Pag. 149 42 Who is our best friend in our sicknesse Pag. 150 43 What speeches we must vse to our friends that visit vs. Pag. 151 44 Comforts against the feare of death Pag. 151 45 Comforts against the feare of Gods anger Pag. 157 46 Comforts against the feare of desperation Pag. 159 47 Comforts against the feare of Satan Pag. 162 48 Comforts against the commission of sinne Pag. 164 49 Comforts against the greatnesse of our sinnes Pag. 167 50 Comforts against the multitude of sinnes Pag. 169 51 Comforts against our imperfect obedience Pag. 171 52 What thoughts wee must haue at the houre of death Pag. 175 53 Of speech at that time Pag. 176 54 Of sudden death Pag. 180 55 Whether we may pray against it Pag. 183 56 Why wee must take thought for our bury all Pag. 184 57 Of the place of buryall Pag. 186 58 Of keeping cleane Church-yards Pag. 187 58 Of Monuments Pag. 187 60 Of mourning Pag. 189 61 Of mourning apparell Pag. 191 62 Of Funerall Sermons Pag. 192 63 That Christs death is often to be thought on Pag. 194 64 What his passion is Pag. 195 65 What moued Christ to suffer Pag. 196 66 When his suffering beganne Pag. 196 67 What hee suffered before his apprehension Pag. 197 68 Why was his soule troubled Pag. 197 69 What it was that crucified Christ Pag. 200 70 Why he was crucified at Easter Pag. 201 71 Why he died on the Crosse Pag. 202 72 Who haue profit by Christs death Pag. 203 73 How it is meritorious Pag. 204 74 A meditation of Christs death Pag. 205 75 Whether we must follow Christ in his Crosse Pag. 208 76 Of the vertue of Christs resurrection Pag. 209 77 Of the deceitfulnesse of the world Pag. 212 78 Of eternall glorie Pag. 215 79 What we shall enioy in heauen Pag. 216 80 How we shall come vnto heauen Pag. 217 81 VVhat the obiect of life eternall is Pag. 217 82 For whom it is prepared Pag. 218 83 That our bodies shall rise Pag. 219 84 The qualities of our bodies after the resurrection Pag. 223 85 How our bodies shall be spirituall Pag. 224 86 VVhether they shall bee perfect without the least imperfection Pag. 224 87 The qualities of the soule after death Pag. 225 88 Sweet meditations of the Fathers concerning the ioyes of heauen Pag. 226 89 Of the torments of hell Pag. 231 A consolatorie Epistle against all crosses Pag. 239 An heauenly meditation in Verse Pag. 249 A prayer for morning or euening Pag. 251 A morning prayer Pag. 266 An euening prayer Pag. 277 A prayer to bee said alone or with companie changing I into we Pag. 289 A thanks-giuing for our Gunne-powder deliuerance Pag. 335 A prayer for a sick man Pag. 298 A thanks-giuing after deliuerance from sicknesse Pag. 307 A prayer to be said by a sick man Pag. 313 A thanks-giuing after the death of any Pag. 319 A prayer for a woman in trauaile Pag. 323 A thanks-giuing after her safe deliuerance Pag. 326 A prayer before the Communion Pag. 329 A thanks-giuing after Pag. 332 Graces Pag. 341 FINIS CHRISTS PRAYER EXPOVNDED The Speakers Euchedidascalus A Teacher of Prayer Phileuches A Louer of Prayer Euch. PHileuches amongst many Sermons which I haue preached vnto you you haue heard me expound the Lords prayer are you bound to giue account of that you haue heard Phil. Sir doubtlesse I am for the Apostle Peter teacheth me that I must be alwaies readie to giue an answere to euery one that asketh me a reason of the hope that is in me with meekenesse and reuerence a 1. Pet. 3.15 Euch. Repeate then the Lords Prayer Phil. Our Father which art in heauen hallowed be thy name thy kingdome come thy will be done in earth as it is in heauen Giue vs this day our daily bread and forgiue vs our trespasses as we forgiue them that trespasse against vs and lead vs not into temptation but deliuer vs from euill for thine is the Kingdome the power and the glory for euer and euer Amen Euch. Why is this prayer called the Lords Prayer Phil. 1 Because Christ Iesus our Lord set downe the same b Mat. 6.9 2 Because we cannot pray vnlesse Christ teach vs c Luc. 11.1 Rom. 8.26 3 To make vs estéeme it in that it was giuen by our Lord. 4 To distinguish it from the prayers of others Euch. Why did Christ teach his Church this prayer Phil. 1 To put vs in minde of our miserie that vnlesse God giue it we can haue no good thing * Iam. 1.17 2 Of his mercy who giues if we aske 3 To comfort vs that we may be so bold as to aske 4 To instruct vs in what manner we should aske 5 To assure vs that we comming to the Father in his Sonnes owne words he will heare vs for his Sonnes sake 6 To teach vs by this short summe what we may lawfully aske at the hands of God and that other things we should not aske * Matth. 20 7 That Christ might not be inferior to Iohn who taught his disciples to pray 8 To teach Ministers Parents Tutors and Masters to doe the like to their children and people 9 To shew that God is not like the great Monarches of the earth to whom we may not come vnlesse Ahashuerosh-like he hold out his golden Scepter Ester 4. 10 That God vouchsafeth all this his honour that they may come vnto him Euch. Is there any vertue in these verie words of this prayer Phil. There is no such vertue as that by the bare repetition of it we can bind God to grant our requests or that we should neuer pray in other words but as the ten Commandements containe all things to be done of vs the Créed all things to be beléeued by vs so the Lords Praier doth comprehend all things to be asked by vs of Almighty God Euch. Is it necessarie euer to repeat all this prayer Phil. It is surely a good conclusion for our ordinarie course of praying both publikely and priuately because those things which wee cannot at such times craue or giue thanks for in particular are all contained in this platforme but that euery petition should euer bee vsed it is not necessarie Euch. How then may you repeate it with comfort Phil. Surely as Luther teacheth me to repeate the ten Commandements and the Articles of my faith in my prayers Euch. How is that Phil. To obserue the present necessity As for example Do I sée the prophanation of Gods name and contempt of his word I must then say O heauenly father maintaine I pray thee the glorie of thine owne name and suffer
it not so vnreuerently and irreligiously to be abused Am I assaulted by Satan or do Gods enemies preuaile I must then say Helpe vs O Lord and establish thy kingdome in an amongst vs. Is it sicknesse or aduersitie that doth molest vs It is then time to say Thy will be done In want I may call for daily bread in the sense of sinne for the forgiuenesse of sinnes and in the feare of temptation say Lead me O Lord not into temptation but at the least deliuer me from euill Euch. How many parts hath this prayer Phil. Foure 1 A Preface 2 Petitions 3 A Reason 4 A Seale Euch. Which is the Preface Phil. Our Father which art in Heauen Our Father which art in in heauen Where God is described by two such properties as wee must haue in our minds when we pray vnto him as 1 That he is our louing Father d Esa 63.16 2 That he is our Almightie God in heauen e Vers 15. Euch. Do you heere pray to the Father onely Phil. No but to the whole Trinitie yet as the first person is the fountaine of the Deitie we pray to the Father by the Son through the holy Ghost Euch. But Christ is called our Brother how can he then bee called our Father Phil. As he is God he is our Father and therefore called the Father of eternitie ‡ Isa 9.6 As he is Man he is our Brother and is not ashamed to call vs his brethren ‡ Heb. ◠11 Euch. Yet once againe I pray you resolue me doe we heere pray to Christ for whose sake onely we are heard in our prayers Phil. We do for we pray vnto him as he is the second person we haue our prayers heard through him as he is our Mediator If you distinguist Christs person from Christs office you may resolue your selfe Euch. What doth this word Father teach you Phil. 1 That I must not call vpon him as my Iudge to condemne me but my Father to saue me f Luk. 15.18 2 That in Christ I am his Sonne as well as others are g Gal 3.26 Eph. 1.5 3 That more then any other Father he careth for me and will denie me nothing conuenient h Mat. 7.7 Psal 103.13 Isai 49.15 4 That I may boldly come vnto i Psa 50.15 Isay 64.6 him For this is a name a great name vnder which none can despaire other titles of Maiesty terrifie this comforts euen dust and ashes to come to God For who saith Cypriā durst pray vnto God by the name of Father if Christ our Aduocat did not put these words into our mouthes he knoweth how God standeth affected towards vs for all our vnworthinesse and we may say with Saint Austen Lord take notice of the stile of our Aduocate thy Sonne 5 That none can pray vnto him but his children k Ver. 16. 6 That I must euer behaue my selfe as Christ did like Gods child l Ephi 5.8 7 That I must pray onely to God m Mat. 4.10 Psal 50.14 15. 8 That I must come vnto him by Christ n Ioh 11.34.16 1. Isay 63 16 9 To put me in minde of my natural and spirituall birth by him Mal. 2.10 Deut. 32.6 10 To teach mee that as a good Father he prouideth for me and all creatures Psal 68.6 Iam. 1.17 11 That though we sin yet he is readie to pardon yea for a great offence a smal punishment is enough to this Father he is a Father of mercy euen to prodigals Luke 15. and of compassion euen to rebels as Dauid was 2. Sam. 18. Euch. May you pray to none other but to God Phil. No surely for 1 Christ he teacheth vs to pray héere to none other 2 The things in this prayer are proper to God for to giue 3 It is his commandement so to do 4 They are cursed that worship other Gods 5 He alone knoweth our hearts 6 He alone can heare our prayers and helpe vs. 7 We beleeue in him alone and therefore must pray to him alone Rom. 10.14 8 No holy person in all the Bible did euer forsake his Creator and flie to the creature Euch. Why do you say our Father and not my Father Phil. To teach me 1 That I must hold each mēber of the Church as my brethren o Gen. 13.8 2 That I must pray as well in charitie for others as my selfe p Iam. 5.16 as vpon necessitie for my selfe 3 That I must loue all men as brethren q 1. Ioh 4.21 4 The dignitie of each Christian hauing God to his father r 1. Sam. 118.23 which dignitie he vouchsafed not eyther to the Patriarches before the Law nor yet to the blessed Angels they are called only the seruants of God the other Messengers of God but seldome sonnes 5 Gods loue to mee in making me his child ſ 1. Ioh 3.1 6 That in prayer I must consider Christ and his Church as one bodie and make him my Father who is the Father of Christ mine eldest brother his by generation mine by regeneration his by nature mine by grace and this wil cause in prayer most swéete consolation 7 To assure me that he is also my Father and will euer be so euen though I offend him for else I could not come willingly vnto him and Satan cals this most of all into question Matth. 4.3.27.43 8 To assure mée that as I pray for all Gods people so euerie one of them prayeth for me and therefore I being a member of Christ can neuer want friendes to sollicite my cause effectually to God In a word the word Father is a word of faith and the word our is a word of charitie so that in these two wordes is the summe of the Law and the Gospell Euch. You said this word Our teacheth vs to pray for others what euen for all men Phil. Yea verily that God will giue them grace to repent and come out of the snares of the Deuill 2. Tim. 2. and if they be our enemies that God would turne their hearts Matth. 5.44 Note heere that we are bound to commend particular persons as our Gouernours Children Kindred Charges Friends and Benefactors vnto God Paul did so for others and desired others would doe it for him Euch. But may I neuer call vpon God as my Father Phil. Yes I both may and ought in my priuate Prayers Iacob did so at Bethel Dauid did so in his trouble Christ did so on the Crosse and as God saith to mee I am thy Redéemer so I may say thou art my Father This faith teacheth me when I apply him to my selfe this Religion teacheth me when I pray for my selfe Yet so must I call vpon him as my God that I also consider him as the God of his Church Euch. Why say you that God is in Heauen Phil. Because there he sheweth himselfe chiefly to the Saints t Eccle. 21 24. and from thence he manifesteth himselfe to man
u Psa 57.3 Euch. Is not God euery where Phil. Yes for his essence is euery where x Pro. 5.21 and he filleth both Heauen and Earth y Eph. 1.10 Euch. How many Heauens are there Phil. Thrée 1 The Ayre in which we breath z Gene. 1.26 2 The Skie in which are the Starres a Deut. 1.10 3 The Heauen of Heauens in which Christ the Angels and Saints departed are b 1. King 8 27. called by Christ his Fathers house Iohn 14.2 by Paul Paradise 2. Cor. 12.4 by Matth. Chap. 5.34 the throne of God and the Citie of the great King Euch. What learne you by this that God is in Heauen Phil. 1 That hee is therefore able to grant my requests c 1. King 8.30 2 That I may pray with confidence vnto him d Psa 123.1 3 That in Prayer my heart must bee in Heauen e 1. King 8.48 Psal 25.1 This is that true worship Iohn 4.23 4 That I must vse al reuerence in prayer f Eccle. 5.1.2 5 That I am here a Pilgrime and that my conuersation must be in Heauen g Phil. 3.21 Heb. 13.14 6 That I must looke for all graces and helpes from Heauen h Ier. 1.17 Psal 121.1 7 That by pilgrimages I need not séeke to God i Psal 145 18. 8 That hee differs farre from Earthly Parents who would helpe but cannot oftentimes 9 That no Creature can hurt me Psal 2.4.5 Psal 118.6 Rom. 8.30 10 That I must preferre him before my Earthly Parents Matth. 8.22.10.37 Deut. 33.9 11 That therefore I must especially aske Heauenly thinges Luk. 11 13. 12 That I also shall bee with him in Heauen Euch. Doe you then include God in Heauen as they Iob. 22.14 is he not in all places Phil. Yea surely as appeareth 1. Kings 8.27 Psal 139.6 Isay 66.1 Ier. 23.24 Prou. 15.3 and else where in many places of Scripture Euch. Why then is hee said to bee in Heauen Phil. 1. Because hee manifests his power from hence as Kings doe theirs from their Pallaces Psal 50.6 Rom. 1.18 poore Cotages argue no great Inhabitants magnificent Pallaces argue persons of account mans basenesse is séene in that hee dwelleth in houses of Clay Iob. 4.19 Gods greatnesse in that he dwelleth in Heauen Ier. 23. Psal 123.1 2 Because in view of the Heauens we sée more of Gods Maiestie then in all other Creatures Psal 19.1 3 That as wee sée Heauen in all places so we know that God is in all places Psal 139.7 Iob. 26.6 Hebr. 4.13 4 That wee may by this bee perswaded both of his Omnipotencie that hee can doe all Psal 19.6 and libertie that he will doe what he pleaseth Psal 115.3 Yea and that séeing hée is in the highest Heauens he is to bee feared aboue all Gods O happie preface to this blessed Prayer Euch. Why doth not this Prayer begin with some preface of Gods Soueraignitie Omnipotencie Iustice c. but with this of Paternitie Phil. His Soueraignitie would terrifie vs because we haue rebelled his Omnipotencie amaze vs being but dust and ashes his Iustice afright vs being guiltie of our sinnes his Paternitie doth allure vs as prodigall Sonnes comming to a liberall and mercifull Father Luke 1.15.18 Euch. How many petitions are there in the Lords prayer Phil. Sixe whereof the first thrée concerne God the other concerne our selues and of the last thrée one only is for thinges corporall the other two are for things Spirituall 1. Pet. 1.3 Euch. What learne you out of this order Phil. I learne 1. Gods great fauour to mée who will admit mée to aske for my selfe k 1. King 3.11 2 His great loue that he will heare my asking for others l Gen. 19.21 3 My dutie that I must desire especially Gods glorie m Exod. 32.32 4 That I must oftner craue thinges Spirituall then Corporall n Luk. 17.5 Euch. Which is the first petition Phil. Hallowed be thy name Hallowed be thy name Euch. Why is this set in the first place Phil. 1. Because it is first in the intent of God who made all for his owne glorie o Pro. 15.3 2 Because it is first in the intent of the godly who like good Children wish and doe all to Gods glorie p Ioh. 15.8 Exod. 32.32 Rom. 9.3 Euch. What is the vse of this order Phil. That whether wee eate or drinke or whatsoeuer we do else we may doe all to the glorie of God 1. Cor. 10.31 Euch. What meane you by these wordes Hallowed be thy name Phil. By Gods name I vnderstand his titles as God Christ Lord and such like his properties as his Iustice Mercie Prouidence and such like his word as the Scriptures read and preached his Ministers Sabbaoth Sanctuarie his Sacraments as Baptisme and the Lords Supper his Workes as Creation Preseruation and the like And by Hallowing I meane that God in all these may haue due reuerence done vnto him of all the people that belong vnto him Euch. Tell me yet more plainly what this word Hallowed meaneth Phil. To Hallow or sanctifie is as you taught mee 1. To separate a thing from a common to an holy vse so we are commanded to sanctifie the Sabbaoth Exod. 20.2 To preserue from pollution so all people must be hallowed Leuit. 20.7.2 Cor. 7.1.3 To estéeme and celebrate as holy and so God is said to bee hallowed Leuit. 10.3 Ezech 38.23 Euch. How may you a polluted person thus hallowe Gods name which in it selfe is most holy Phil. 1. By the consideration of his Iustice againsts sinners 2 His mercie towardes his Children in giuing them faith forgiuing their sinnes and making them patient to endure troubles 3 By being holy my selfe bad men may account God great and glorious none Holy but holy persons as Angels Isay 6.6 and men 1. Pet. 3.15 who must do it in thought word and déed Euch. Why must you thus labour to hallow Gods name Phil. 1. Because it is an honour euen due to him Reuel 4.11 2 It is a credit to mee 3 I testifie how I estéeme of God 4 The contrarie argues impietie Exod. 5.2 Isay 36.20 5 He hath punished the prophanation of his name Exod. 14.28 2. King 19.37 Isay 37 36.37 Act. 12.23 6 Hee created mée to this purpose Prouerbs 16.3 7 As all men account of their names Eccles 7.1 so God doth highly of his 8 All people haue vsed all meanes to erect Altars to the honour of their Gods yea and the people who neuer saw their King honour him 9 It is not only holy in it selfe but giues holinesse to all other thinges that are holy 10 Moses and Aaron entred not into Canaan because they did not sanctifie the Word amongst the children of Israel Deut. 32.51 and Leuit. 10.3 I will bee sanctified in them that come néere mee and before all the people I will be glorified Euch. What wants doe you bewaile in this petition Phil. First I bewaile mine owne
and others pride of heart that wee labour more for our owne credit then Gods glorie f Luk. 18.11 2 Our hardnes of heart that we cannot as wee ought sée Gods glorie in his Creatures g Mar 6.52 3 Our vnthankfulnesse that we praise him not as we ought for his many fauours towards Mankind aboue all Creatures h Psal 51 15 4 Our impietie that in our liues wee dishonour God i Psal 119.136 Euch. What then doe you pray for in this petition Phil. I pray that God by mee and all men whether Magistrates Ministers or people may in feare and dread be glorified in the reuerend speaking of his name holy meditation of his properties diligent hearing of his word often receiuing of the Sacrament patient bearing of the crosse and daily admiring of his workes And in a word that wee may know in minde acknowledge in heart loue in truth speake with tongue doe in our actions both naturall ciuil and religious all such things as God may be glorified by All Nations must praise God Psal 117. and all must pray that not only they but also all others may thus praise him at all times Psal 113. in all places without intermission and that by their good workes they may stirre vp others to glorifie God Matth. 5.2 1. Pet. 2.12 Euch. What doe you pray against Phil. I pray against all ignorance error vanitie of minde Infidelitie Prophanesse Atheisme Worldlinesse Securitie Pride and all blasphemous spéeches false dealing scoffing Idolatrie Superstition Sorcerie Sacriledge Simonie Periurie Persecution Impenitencie Vnreuerend vsing of Gods Word Sacraments or workes and in a word against all such disorder in mans life as may any way obscure the glorie of God Euch. VVhat doe you heere giue God thankes for Phil. That it hath pleased him to glorifie his great Name in all the former and hath giuen mee and many others grace of his méere mercie to glorifie his Name in that which before I prayed for as also that he hath bestowed vpon vs the benefit of saÌ„ctification by the word of truth Ioh. 17. and the perfection of sanctification in the life to come Coloss 1.12 If thus wee desire to honour God wee loose not by it he in the end will honour vs. 1. Sam. 2.30 2. Thess 1.12 Euch. Why doe you vse in this and other petitions this order First to bewaile Secondly to pray for Thirdly to pray against And lastly to giue thankes Phil. Because confession petition deprecation and thankesgiuing being the speciall parts of Prayer 1. Tim. 2.1 I must vnderstand them all to bee in euery Petition of this absolute forme of Prayer Euch. Which is the second petition Phil. Thy Kingdom come Thy Kingdome come Euch. Why doth it next follow Hallowed be thy name Phil. 1. Because it is the first meanes by which Gods name is hallowed 2 Because next to the hallowing of his Name we ought chiefly to pray that Gods Kingdome may come k Mat. 6.31 Euch. Why is it set before Thy will beâ— done Phil. Because no man can euer do Gods will in any thing till such time as Gods Kingdome be erected in his heart Euch. How proue you this Phil. By these reasons 1 Because no man can doe Gods will that is not Gods subiect l Ioh. 1.24 2 No man can kéepe Gods Law but by Gods grace m Psal 119 32. 3 Because without faith wee cannot please God n Heb. 11.6 4 Because The end of the Commandement is Loue out of a pure heart good conscience and faith vnfained o 1. Tim. 1.5 Euch. But may not a bad man doe that which is good Phil. Hee may doe that which is good in it selfe but because he is out of Christ p Ioh. 15.5 or being in Christ doth it to a bad end it shall not bée good to him q 1. Cor. 13.3 So to giue almes is a good thing but if our persons be not iustified before God and this action bee not to the glorie of God it will neuer proue good to vs. Euch. Why doe you pray that Gods Kingdome may come Phil. Because if my Father raigne I his Sonne raigne in him and his dignitie is a dignitie to me And I pray for it as the first of the good thinges which concerne our selues because in order and nature it is the first Matth. 6.31 Philip. 3.9 Euch. How many sorts of Kingdomes are there Phil. Thrée The Kingdome of Sathan the Kingdomes of men and the Kingdome of God r Eph. 6.12 Euch. What is â—he Kingdome of Sathan Phil. It is that tyranicall regencie by which as the Prince of darknesse hee by Gods iust permission ruleth in the Children of darknesse and rageth against the Children of light 2. Cor. 4.4 Reuel 12.3 Erecting vp two other Kingdomes the one of sinne Rom. 6.12.5.21 the other of death Rom. 5.14 all which are Enemies to this Kingdome we pray for Sathan ruling ouer all the children of pride Iob. 41.34 and teaching them to say wee will not haue this man to rule ouer vs Luk. 19.14 Euch. What is the Kingdome of Man Phil. It is the humane gouernment by which one or diuers doe by Gods ordinance command their people Euch. What is the Kingdome of God Phil. It is that spirituall rule which God through Christ doth by grace begin in vs in this life and by glorie will accomplish in the life to come * Dan. 2.37 Matth. 25.37.6.31 RoÌ„ 14.17 Euch. Is the Kingdome of God manifolde Phil. It is thréefold 1. The Kingdome of Power Psal 99.1.2 The Kingdome of Grace Matth. 3.2.3 The Kingdome of Glorie Luk. 23.42 By the first hee ruleth Sathan and all his Enemies Psal 2.9.145 13. commands all Creatures and preserueth his owne people By the second he ruleth the godly and raignes in their heartes by the Word and Spirit Luk. 17.20 By the third hee crowneth the godly with celestiall happinesse So then the first Kingdome is externall the second internal the third eternall the first is a gouernment of all the second of the elect the third of the departed out of this life into Heauen Euch. How many thinges may we obserue in this Kingdome Phil. Twelue 1 That Christ is King a Mat. 2.2 2 The Subiects are Christians b Psal 2.8 3 The Lawes are the Word c Psal 119.105 4 The Enemies are Sathan Sinne Death Hell Damnation the Flesh and the Wicked d Eph. 6.12 Rom. 6.12 1. Cor. 15.51 Rom. 8.1 Gal. 5.17 Gen. 3.15 5 The rewardes are the good thinges of this life and eternall happinesse in the life to come e Mar. 10.30 6 The Chastisements are afflictions f Heb. 12.6 7 The weapons are Faith Hope Loue the Word and Prayer g Eph. 6.16 8 The time of it is to the Worlds end h Mat. 28.20 9 The place is this World and the World to come i Reuel 5.10 Mat. 25.34 10 The Officers are Preachers k 2.
teacheth vs Deliuer vs from euill and as Paul did 2. Cor. 12.9 and 2. Chro. 20.12 Euch. What wants do you bewaile in this petition Phil. 1 The rebellion of our wicked nature by which wee resist the Spirit of God h Rom. 7.14 c. 2 Our readinesse in each little temptation to yeelde vp our selues to the committing of sinne i Luk. 22.45.46 3 That we cannot enough mourne for the remnants of our bondage by which we are kept in the power of Satan * Ro. 7.24 4 That so many fall by Satans temptation k Psal 119.136 5 That we cannot heere get mastery ouer our owne corruptions l 2. Cor. 12.8 6 That wee loue so this spirituall Sodom in which wee are subiect to and fal by temptation e Gen. 19.16 7 The tyranny of Satan our aduersary going about each way to subdue vs f Mat. 9.12 Euch. What things doe you heere pray against Phil. I pray 1 Against temptation as it may be a means to draw men from God and cause them to commit sinne g 2. Cor. 12.7.8 2 Against afflictions as they are punishments of sinne curses from God motiues to impatience or meanes to make mée to take Gods name in vaine h Pro. 30.9 3 Against desertion that God would not leaue me or if hee doe that hee would not leaue me ouer long by withdrawing from his former a second grace of the Spirit i Ps 119.8 4 Against all future relapse into sinne God hardening my heart blinding of my eyes 1. Tim. 1.20 backsliding from the truth either in part or in whole all sorts of iudgements temporall or eternall and what hurt soeuer may befall me either by prosperity or aduersity 5 In a word I pray against the assaults of Satan the enticements of the world the societie of the wicked and that corruption which may surprise me by mine owne flesh Euch. May not a man pray for temptations and afflictions Phil. Though both of them may be oftentimes good for vs yet because that good is an accidentall good and we know not how we shal beare tēptations if God send them therefore it is not meet to pray for them Therefore such as wish to bee poore that they might loue heauen better or blinde to meditate of heauen better or any way miserable that they might not loue this world to well they haue no great warrant out of Gods word To these we may adde such as pray for death and will not waite Gods leasure till he take them out of this world Euch. What doe you heere pray for Phil. I pray for grace so resist and perseuerance when I or any of the Church are tempted and that to this purpose we may put on the whole armour of God as the girdle of verity in soundnes of doctrine Eph. 6.16 the breast-plate of righteousnesse in integrity of life the shooes of preparation of the Gospell of peace which are to be worne by patience in afflictions the shield of faith to resist Satans assaults the helmet of saluation which is the life of eternitie and the sword of the Spirit which is the word of God I pray also heere that all our afflictions may bee turned to our good that wisdome may bee giuen vs to preuent our persecutors that I and others may be patient in aduersitie humble in prosperity and that our sinnes may turne to our good by reuealing our corruption in being ready to fall discouering our vnability of our selues to stand detesting our nature so prone to impiety renouncing all confidence in our own strength and casting our selues vpon Gods power in temptation yea that by them we may sée satans malice in tempting vs and Gods great mercy in recouering vs and finally that being once recouered in temptation wee may pitty and comfort such as be tempted Euch. What things doe you giue thankes for Phil. That in the former things which I haue praied for God hath made me able so to resist and that neither Sathan nor the world nor my flesh hath so subdued me but that I am able to rise againe Euch. Which is the third part of this prayer Phil. The third part of the Lords praier For thine is the kingdome the power and the glory for euer and euer Which words are a reason of all the former by which we are moued to craue all the former blessings at the hands of our God Euch. Why doth Luke leaue out this clause Phil. Either because the Euangelists did not binde themselues to a precise forme of wordes or because this praier was vttered at two seueral times by Christ in a seuerall manner Vide Bezam in cap. 11. Lucae leauing out not only this clause but the third petition wholly the explanation of the sixt and changing some words which are in Matthew But we haue no warrant to doe the like as the vulgar Latin translation and the Rhemists do euen in the Gospel of Saint Matthew being bold to mangle the Lords Prayer as they are to leaue out the second Commandement Euch. Why is this conclusion added Phil. To teach 1 To pray vnto him who is able to heare vs a 1. Chro. 6.21 Ephes 3.20 2 To pray in faith to him that wil helpe vs b Iam. 1.6 3 To pray in feruencie as desirous to be holpen c Matth. 15.22 4 To pray in humilitie because all is of God d Psal 192.17 1. Chron. 29.14 5 To pray in thankfulnesse because all is from God e 1. Chron. 29.13 6 That in euery petition we must haue this conclusion in our mindes Euch. VVhy is it set after the last petition Phil. To confute Sathan in his greatest temptations He that he might withdraw vs from the Kingdome of God will perswade vs as hee would Christ that all power is his Matth. 4. but we that we may not yéeld to this his assault are here taught that the Kingdome is Gods Euch. VVhat doe you meane by these words thine is the Kingdome Phil. Euen that which Dauid meant when hee said 1. Chron. 29.12 Thine O Lord is greatnesse power and victorie and praise and all that is in Heauen and in Earth is thine thine is the Kingdome and thou excellest ouer all Euch. Why is the Kingdome said to bee Gods Phil. 1 Because hee made all f Gen. 1.1 2 Because he possesseth all g Psa 24.1 3 Because he commandeth all h Ps 114.7 4 Because he disposeth all i Dan. 4.31 32. Euch. What doe you learne out of this Phil. That I may with confidence pray vnto him because as Kings will prouide for the bodies and soules of al their subiects so God my King will prouide for me 2 That I must be gouerned by him as a subiect must by his owne Soueraigne 3 That no Superior power can doe me hurt vnlesse hee haue commission from aboue 4 That al Princes must giue account to this King and therfore
our desire to obtaine or doe that which wee haue prayed for Vpon his Amen Iohn 16.23 we ground ours Euch. What then doth this word Amen import at the end of this Petition and euery Prayer Phil. More a great deale then many thinke for it is as much as if we should say thus Wee haue begged many thinges at thy hand and wee doe desire thee to heare and are perswaded thou wilt heare all our requests Euch. What are wee taught by this seale Amen Phil. We are taught 1 That we pray not in hypocrisie to God but â—s perswaded that God is both faithfull and true to grant our requests being able and willing to doe it Esay 49.7.8 Rom. 4.21 1. Thes 5.24 able as our King willing as our Father and faithfull in all 1. Iohn 1.9 to forgiue sinnes 1. Cor. 10. to deliuer from temptation 2. Thess 3. to kéepe vs from all euill 2 To desire earnestly that we pray for 3 To be perswaded that we shal receiue it though infidelity be mixed with our faith 4 Not to vse this word Amen so vnaduisedly as wee doe but to know what it is to which we say Amen least by ignorance we seale a curse to our selues and others 5 That Latine Gréeke and Hebrew wordes may bee vsed Manie of like sort are in Daniel and the Gospels as Golgotha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eli Eli Lammasabachthani c. when they grow so common that other people of a Nation doe vnderstand them for héere is the Hebrew word Amen vsed in Gréeke Latine and English 6 It calleth to our mind that vndoubted promise of our Sauiour Christ Iohn 16.23 confirmed by an oath Verily verily or Amen Amen I say vnto you whatsoeuer yee shall aske my Father in my name shall bee giuen vnto you 7 That by this seale of our consent wee confesse that whatsoeuer wee can pray for is contained in the former petitions 8 That it is our earnest desire that God would giue vs all thinges which wee haue prayed for So that this word Amen is a seale both of our faith to beléeue those things to bee true and loue that wee desire the accomplishment of them Euch. For people to say Amen at the end of prayers is it a practise of any antiquitie Phil. Yea verily it was vsed of the Church before Christ as appeareth Deut. 27.15 Ezra 8.6 Nehem. 5.13 Psal 89.52 1. Chron. 16.33 Psal 106.48 and of the Church after Christ 1. Cor. 14.16 For which cause it is the seale of all the Epistles and of the Booke of the Reuelation Euch. How may I say Amen with comfort Phil. 1 If you pray in the spirit with an earnest desire Psal 62.8.42.1.63.1 2 If you know the thing bee true you pray for that is agréeable to Gods will 1. Cor. 14.25 Iohn 4.23 But how can they know this who pray in an vnknowne tongue or know not the thing for which they pray Matth. 20.22 or not to a good end Iames 4.3 3 If you haue confidence to bee heard Psal 145.18 Iames 1.6 if your suit be either expedient or that God will giue you not your desire yet that which shall be best for you 4 You must say Amen to euerie petition as well to Hallowed bee thy name as thy Kingdome come 5 You must say Amen to the conclusion of the Prayer For thine is c. that is as well in your thankes giuing for benefits receiued as in your supplication which you make to receiue God will not haue Hosannah without Halleluiah If we thus say Amen to him he will become Amen to vs. Euch. What now haue you to say of all that hath beene taught you Phil. No more but this that I and manie others are bounden excéedingly to Almightie God that wee liue in such a Kingdome where our children are so taught in the trade of their wayes that when they are olde they may follow it And thou O Lord to whom Kingdome Power and Glorie belongeth kéep the Scepter of thy Gospell long amongst vs that the children to be borne may feare thy Name Amen CERTAINE QVESTIONS AND ANSVVERS CONCERNING some circumstances in praying wherein especially the lawfulnesse of set and read Prayer is prooued taken out of part of a Treatise of prayer written by M. H. H. a godly Preacher of this Citie and drawne into this forme of a Dialogue by mutuall conference Euch. I haue now receiued instruction from you coÌ„cerning the Lords Prayer but because I am bounden to Prayer alwaies what must I doe to pray aright Phil. Looke to your selfe First before Secondly in Thirdly after you haue done praying Euch What must I doe before I pray Phil. You ought First to repent Isay 1.15 Iohn 9.31 1. Iohn 3.22 repent I say euen of your past and last sinnes committed against God Daniel 9.56 Ezra 9.6 c. 2. Be reconciled to your Brother Matth. 23. Marke 11.25 3. You must bee prepared as one that knowes hee is to speake to God Euch. Wherein doth this preparation consist Phil. 1 In the emptying of the minde from Worldly thoughts 2 In the consideration of things to be asked 3 In lifting vp of the heart to the Word Psal 25.1 4 In an heartie reuerence of Gods Maiestie Eccles 5.1 Isay 29.13 Euch. What then must I doe in praying Phil. Your Prayer must proceed First from a sense of your wants 2 From an earnest desire of grace which you want 3 From a true faith 4 It must bee grounded vpon Gods Word and promise 5 It must be made to God alone 6 In the name of Christ 7 In it you must perseuer 8 To Prayer ioyne euer giuing of thankes Euch. And what must I doe after Prayer is ended Phil. First beléeue that whatsoeuer you haue asked if it bee fit for you you shall receiue Mark 11.24 Secondly practise that which you haue prayed for and vse all lawfull meanes to obtaine it Euch. Which is thought the fittest gesture in praying Phil. In prayer both publique and priuate vse such a gesture as may expresse the inward humilitie of your heart and your vnfained reuerence of Gods Maiestie Not forgetting in publique Prayer to conforme your selfe to the laudable custome of that Church in which you are Remember that you speake vnto God and you will carrie your selfe with greater reuerence then if you were before the greatest King Euch. But what shall we thinke of set and stinted Prayer whether priuate in Christian Families or publique vsed in the Church of God Phil. You doe well indéede to propound this question for manie are of opinion that all such kinde of praying is vnlawfull and will neither practise it themselues nor bee present where it is vsed Euch. Can the lawfulnesse hereof bee proued Phil. Yes verily 1 from Gods ordinance 2 Christs 3 From the prescript of the Prophets 4 The iniunction of godly Kings and Magistrates 5 From the practise of the Church and men indued with the spirit of God yea Christs owne practise 6 From
of this definition Answ 1 That he cannot eate the Lords body who is not of the Lords body August 2 That a man must come with all chéerfulnesse to this banquet a and not to feare it as a man would do poyson a Ezra 6.16 Quest When and where was this Sacrament first celebrated Answ The place was in an vpper Parlor to teach me that I should mount vp in mine affections to God and not tarry héere below vpon earth the time was immediatly before Christs departing out of this world to admonish me that euery day of my communicating should be a new departing of mine heart out of this world to mine heauenly Father for this loue-feast begunne héere vpon earth shall not be finished till I come to heauen Quest Tell me now what is the outward matter of this Sacrament Answ Bread and wine by which are signified Christs body crucified his blood powred out a Luk. 22.19.20 Quest How prooue you this Answ Christ saith Take eate this my body that is as Tertullian expoundeth it figura corporis the figure of my body 2 Irenaeus saith The Eucharist consisteth of two things the one terrestriall the other celestiall 3 Augustine saith A Sacrament is a visible signe of an inuisible grace and he doubted not to say This is my body when hee gaue the signe of his bodie 4 Macarius calleth the bread and wine antitypa exemplary types of Christs body and bloud yet must wee know that to the true receiuer Christ is now giuen as well as these creatures 5 Bernard saith It is called bread per significationem non proprietatem by signification not by property Quest Is not bread and wine turned into the bodie and bloud of Christ Answ No for these reasons 1 Christ instituted this Supper before he was crucified 2 Then he must haue giuen his dead bodie with his liuing hands 3 The bread after consecration is distrâ—buted into parts but the whole body of Christ is receiued of euery seuerall communicant 4 The bread is the coÌ„munion of Christs body and therefore not the very body 5 This were to make the body of Christ of Bakers bread 6 The bread and wine will corrupt being kept after consecration 7 Wee see and taste onely bread and wine 8 Else the wicked should eate Christs body and so must haue eternall life Iohn 6.54 9 This taketh away the nature of a Sacrament wherein there must be a signe and the thing signified 10 It destroies the nature of Christs body making it aliue and dead in heauen and vpon earth glorified and vilified and in many places at one time 11 It is a kinde of inchantment to giue power to the mumbling of fiue Latine words to change the substance of bread and wine 12 The Apostle calleth it bread and wine before and after consecration 1. Cor. 10.16 2. Cor. 11.26.27 13 The kingdome of God is not corporall meate and drinke Rom. 14.17 14 Victor the third Bishop of Rome Note this was poisoned by his Subdeacon when hee tooke the cup and Henry the seuenth Emperour of Luxelburge was also poisoned in receiuing the bread at the hands of a Monk 15 Christs bodie and bloud enter not into the stomacke but into the heart 16 There commeth no good to vs by the corporall but by the spirituall presence of Christ Iohn 6.54 17 It derogateth from the dignity of the Sacrament of Baptisme in which there is no such metamorphosis 18 Then men neede not to séeke for Christ in heauen Colos 3.2 19 It taketh away the remembrance of Christs death 20 To say it is done because Christ can do it is no good argument for we must not reason from his omnipotency to euert any Article of faith but we beleeue that the bodie of Christ is in heauen not on earth and in a word it would séeme to me a matter of impietie to deuoure or digest Christs blessed bodie Quest Draw me but one other reason into a Syllogisme which you think is vnanswerable Ans I will and that shal be such a one as I learned out of the booke of Martyrs from that blessed martyr M. Frith and it is this They who eate Christ in the Lords Supper as the Fathers before his incarnation did eate him in Mannah and the Paschall Lambe they cannot eate Christ corporally for at that time Christ was not borne But the faithfull eate Christ in the Lords Supper as the Fathers before his incarnation did eate him in Mannah and the Paschall Lambe 1. Cor. 20.3.4 Therfore the faithfull in the Lords Supher cannot eate Christ corporally Quest But yet may not this be done by a Miracle Answ Priests haue no promise to worke miracles now adaies and that it can be no miracle it may appeare by these vnanswerable reasons 1 Euery miracle is sensible as when Moses rod was turned into a Serpent Exodus 7.10 and Christ turned Water into Wine Iohn 2.10 But this miracle is not sensible for I sée bread and taste bread I sée wine and taste wine euen after consecration Therefore it is no miracle 2 That which is ordinarie is no miracle but this of the Priests is ordinarie therefore no miracle Quest Why then is bread called the Lords bodie and wine his bloud Answ 1 That all the faithfull may acknowledge the dignity of this Sacrament 2 That we remaine not in the outward bread and wine but bee intent vpon the thing signified 3 That we may come with greater deuotion to that Sacrament 4 That we may be assured that as outwardly wee are pertakers of bread and wine so inwardly wee are partakers of Christ and his benefits Quest What rules must I then obserue that I may in the receiuing of the bread and wine rightly discerne the Lords body Answ I will giue you three 1 Take euery thing in it owne nature and kinde doe not with our aduersaries take the signe for the thing signified nor the earthly thing for the heauenly 2 Vse euery one of them in the manner appointed by Christ and with such reuerence as is due vnto them doe not as carnall professors doe who put no difference betwixt this and common bread and wine for no bread or wine in the world is in vse like this 3 Vse them to their right ends as First for a commemoration of Christs death Secondly for thy further communion with Christ doe not either as some aduersaries doe by a conceited concomitancy take away the memory of Christs passion nor as negligent Communicants forget the comfort of their renewed communion with their blessed Sauiour for heerein standeth our greatest comfort by communicating Qu. May you not receiue the bread without the wine Answ No for these reasons 1 This were to crosse Christs institution 2 It doth dispriuiledge Christs people 3 It maketh Christs feast a drie feast 4 It taketh away the remembrance of Christs blood-shed 5 The wine signifieth not Christs blood in his veines but that blood which was powred out Quest Why did Christ
say 2 The custome of the Iewes at that time was not to sit but to leane one vpon another would you haue this custome to be retained 3 It is vncertaine with what gesture and in what maner Christ did celebrate his last Supper whether standing as was the vse of the Passeouer or sitting or leaning as was the vse at supper 4 Mr. Caluine a reuerend man leaues many rites indifferent in the administration of this Sacrament Lib. 4. Instit cap. 17. sect 43. In a word but thinke seriously how this Church of ours doth detest al popish adoration in this Sacrament and you wil not refuse to communicate with vs because you are enioyned to knéele If you do not take héed of such singularitie it may bee in you as it hath béen in others a fore-runner either of schismaticall separation or supine contempt of this blessed banquet Quest What quantity of Bread and wine must you receiue Answ Not a crumme of bread or a drop of wine nor to much of either but so much of each as may giue both nourishing and chéering to my bodie I may not make a banquet of this Sacrament nor turne drinking into drunkennesse Quest But is it fit often to receiue this Sacrament Answ It is but alwaies with reuerence and preparation For so often saith Christ and Paul the first Christians did it day by day and by it wee renue our couenant are tied to obedience vnited to our brethren comforted against death and assured that Christ is all in all vnto vs. Quest Who offended against this rule Answ 1 They who come not at al these faile as much in not eating as Adam did in eating of the forbidden fruit Genes 3. hée obeyed the Serpent they will not obey Christ 2 They who tie themselues to receiue only at Easter and no time else they make a Iewish Passeouer of Christs institution and are more willing to follow Moses then Christ 3 Such as pretend excuses why they dare not come and these also are like vnto those guests who being inuited to the marriage of the Kings sonne gaue carnall reasons why they could not come Matth. 22.4 Quest What thinke you of such as come not often because of the meanenesse of the elements in which this Sacrament is administred Answ Surely as of Naaman the Assyrian who thought the waters of Damacus better then all the riuers of Samaria or as of that woman of Samaria who ignorantly preferred the well of Iaakob before the well of liuing waters 2. King 5.10 Iohn 4.12 These then they may bee good Christians though seldome Communicants but they are deceiued not knowing that the means of saluation are offered to vs in weake meanes 1. Cor. 1.21 Quest But some againe haue this Sacrament in such reuerence that they dare not come often what is your opinion of them Answ If Christ calleth them why should not such come Are they not prepared it is their fault or not in charity They excuse one sinne with another shall they sin against God because man sinnes against them Nay better excuses would not serue those Matth. 22.4 Quest You haue giuen many good instructions concerning this Sacrament tell me I pray you is it lawfull to receiue it priuately An. If persons excommunicate from the Church did repent them of their sins and could not by sickenesse come to the Church these not to make receiuing necessary but in regard of themselues to testifie their repentance and in regard of the Church that it accepted their repentance and for their comfort receiued them as members of Christ the Sacrament was in former times deliuered priuately to such Yea and the Councell of Mentz decréed That if any théefe gaue tokens of repentance and desired the Sacrament he should haue it Quest Did there any hurt come of this order Answ Very much First that if any were deadly sicke the Eucharist must néeds be administred to him Secondly that in Popery euery Parish Priest must bring to euery one of yeeres ready to die this breaden God in a boxe with Bell Booke and Crosse and if any departed without receiuing this iournall he was not to bee interred in Christian buriall if he did receiue it he must néedes goe to heauen Quest Doe all reformed Churches vse this order priuately to administer this holy Communion Answ Some doe not and that for these reasons 1 Because Christ gaue it to all his Disciples 2 Paul will haue the Corinthians not to eate at home but to stay one for another 3 It is called Synaxis a Communion and Leitourgia a publike Ministery 4 If in the Apostles times it were administred in Families it was because of persecution and yet then many Christians met together at it 5 The Word is not priuately to be preached and therefore the Sacraments are not priuately to be administred 6 It caused publike assemblies to be neglected 7 It brought in a necessity of this Sacrament 8 It caused some to neglect it in health because they were sure to haue it in sicknesse 9 Other meanes of comfort may bee vsed as well as this as comfort from the promises of the Gospell and our ingrafting into Christ 10 Many of the ancient Fathers disallowed such as deferred Baptisme till they were sicke and therefore had better cause for not admitting this Sacrament to the sicke Quest Doe you well think that a Minister may not administer this Sacrament to a sicke or condemned man priuately if he desire it Answ I dare not thinke it and that for these reasons 1 I dare not depriue a man being in such a case that he cannot come to the publike assemblies of the confirmation of his faith and seale of his saluation as this Sacrament is No more then I dare depriue him of the comfort of the Word and my prayers for him in such a time when Satan is most busie 2 If in the ancient Church it were granted to persons excommunicate testifie their repentance why should it not bee granted to good Christians to confirme their faith 3 Such a priuate communion is a testimony of the receiuers coniunction with his whole Church as a particular Communion in a Parish is a testimony of her communion with the whole Church Quest Are there no caueats to bee giuen about this doctrine Answ Yes 1. That it bee sparingly vsed 2 To such onely as desire it 3 That they bee taught that it is not of necessity 4 That some words of exhortation goe with it 5 That no pompe bee vsed in carrying the Communion 6 That the Minister know it is not desired in superstition 7 That it be done to such as cannot come 8 That the party haue a conuenient company with him 9 That if it may be done the party then receiue it priuately when others doe so in the Congregation 10 That in the administration the institution of Christ be obserued and all bee done in remembrance of Christs death Quest I had almost forgotten to aske you one necessary question are
receiue and eate but by the Spirit and by faith the very true bodie of Christ the which was crucified for vs and so farre forth as it was deliuered vp for vs and that they drinke his bloud which was shed for vs for the remission of sinnes according as the wordes of Christ doe manifestly testifie And that indéed the bodie is present and the bloud is present but vnto the Spirit and vnto the inward man For vnto the Spirit all thinges which hee receiueth by faith are in truth present according to that that Christ dwelleth in our hearts by faith And no distance of place can effect that the thinges wee receiue by faith should bée absent from vs euen as the Sunne cannot be said to be absent from the eyes of which it is perceiued Fiftly I beléeue because the new couenant in Christ is established by his bloud and the Testament is confirmed by the death of the Testator and because by the bloud of the eternall couenant wee are for euer ioyned vnto God therefore a Christian man who now by faith féeleth himselfe to be incorporated into Iesus Christ ought also to beléeue that hee is confirmed in the couenant with God the Father by a bond that cannot bee broken and therefore that all his sinnes are forgiuen him of God and that hee is destinated and assured to bée the Sonne of God and Heire of eternall life without all feare to be disherited For these thinges which we on our part according to the condition of the couenant owe vnto God namely Faith Loue Obedience wee may firmely beléeue that all those things are fully by Christ the first begotten effected for vs and imputed vnto vs. Further wee ought to bee certainly perswaded that by the assistance of Christ wee shall neuer be forsaken but that we may in some part performe the same And that because Christ himselfe hath both performed those things for vs and hath promised vs this assistance that the New Testament should remaine sure and perpetual as on Gods part so also on our part vntil at length we being receiued into the full possession of the Heauenly Inheritance doe liue in perfect happinesse with the Father Sonne and Holy Ghost our God For there are thrée principall heads of the couenant on Gods part The forgiuenesse of sinnes Adoption which is ioyned with a promise of Gods perpetual good wil grace protection and at last the full possession of Heauenly Inheritance There are also thrée thinges which on our part God doth require by couenant faith in God charitie towards our Neighbour and holinesse of life or perfect obedience Christ by his perfect obedience euen vnto death and by his owne bloud and death hath obtained for vs both those thinges which God hath promised as also hath performed those things which God by couenant required at our hand In testimonie whereof he giueth vs faith whereby wee beléeue in God and charitie whereby wee loue our Neighbour and the Spirit of regeneration whereby we endeuour vnto holinesse of life and true obedience is begun in vs. So Christ bringeth to passe that not only the couenant on Gods part but also on our part remaineth sure and perpetuall It is therefore our dutie that first by faith giuen vnto vs by Christ as wee doe eate his flesh and drinke his bloud so also wee beléeue our selues to be confirmed in the couenant with God and therefore both our sinnes to bee remitted and God to be our Father and that he will perpetually loue and protect vs and lastly that we shall bee heires of eternall life and shall arise to glorie and life euerlasting and that through Christ with whose flesh we are fed in the Supper and we ought to be perswaded that we our selues also are nourished to the end we may bee partakers of a blessed resurrection And therefore wee ought to giue due thankes for so many and so great benefits we ought also to embrace in loue our Neighbour and especially our faithfull brethren That as wee are all one with Christ so wee may also grow vp together in one bodie more and more with the Church Euen as the Apostle Paul exhorteth vs by this argument that wee are all one Bodie and one Bread because we are all partakers of the same Bread With the endeuour of an holy life and and true obedience which is also the gift of Christ wee ought alwayes to glorifie God and declare indéed that wee are true and liuely members of Christ and therefore haue intrest to that true felicitie which cōsisteth in that most perfect vniō with God wherein hee shall bee all in all Thus I beléeue concerning the dutie of a Christian man in the Supper wherein hee may worthily and for his Saluation eate the Bread of the Lord and drinke of his cup. CHAP. IIII. Of the words of the Supper SEeing all things are so as I haue before shewed my opinion is that the wordes of the Lods Supper cannot bee well vnderstood and declared without some trope First for the cup it is manifest as well by the Euangelists as by the Apostle Paul Then for the Bread it is also manifest because where as Christ saith This that is the bread which I haue broken is my bodie the Apostle expounding it saith The Bread which we breake is the Communion of the bodie of the Lord. Thirdly according to the rule of Saint Austen in his third Booke of the institution of a Christian man Cap. 16. Because when wee are commanded to eate the flesh of Christ it yée take the word of eating properly it séemes wee are commanded to doe an heinous déede therefore the spéech of Christ concerning the eating of his flesh is to be vnderstood figuratiuely Moreouer because if you shall vnderstand the wordes without a trope tt will follow that the Bread of Christ was indéed deliuered vp for vs and the bloud shed for the remission of our sinnes Lastly because Luther himselfe vpon the sixth Chapter of Esay saith that in the words of the Supper there is a Synecdoche with whom in this point Bucer doth alwayes agrée Therefore albeit each word in that spéech This is my bodie bee taken in his proper signification so that the true and essential bodie of Christ is attributed to the Bread as indéede it is attributed yet in the whole spéech there must néeds be some trope Séeing that the bread which is giuen for vs and was not crucified cannot properly be said to bee the bodie of Christ which was deliuered vp for vs. So then the controuersie is only concerning the kinde of trope by which the Bread is called the bodie of Christ I say that true bodie which was truly deliuered vp for vs. And I thinke this controuersie not so great worth that for it the peace of the Church bée troubled that he that saith it is a Synecdoche doth condemne him that saith it is a Metonymie And contrariwise he that saith it is a Metonymie condemneth him which
me Answ He must 1 Examine your knowledge faith repentance and reconciliation to your Neighbour 2 Comfort you against the feare of death 3 Pray for your continuance in faith 4 Aduise you to dispose well of your goods and as you are able to remember the poore Quest But It may be I am sicke of the Pestilence may I send then for my Preacher to comfort me Answ If you labour to get comfort by the Word and Sacraments in your health you will not so much desire his presence in this sicknesse and this is the iust iudgement of God vpon many at their death that as they regarded not the publike meanes of comfort in their health so hee will not vouchsafe it vnto them being sicke But neither can hee come nor you send vnto him in this visitation 1 He may not come for if he doe 1 He cannot after come into the Church to preach vnto them that are well 2 He cannot resort to his owne people 3 He cannot visit any Christian friend 4 If hee fall sicke he may suspect that he is guiltie of his owne death 5 If any in his Family fal sicke and die he may be guiltie of their death 6 Hee is a publike person and must doe nothing that may hinder his Ministerie 7 It hath troubled some Ministers at their death in that they haue béene so bolde to aduenture 8 He hath no warrant for such a seruice out of Gods Word 9 There is now no extraordinary calling to such a seruice as Isaiah had to visite Hezekiah 10 Zanchius with many other learned men thinke it not fit that Ministers should visite such persons Vide Zanch. in Epist ad Philip. Cap. 2. Vers 30. 11 You cannot send for him for this is 1 To put confidence in the presence of a Minister that hee is able to forgiue sinnes and this ordinarie sending for Ministers only at the last gaspe sauours much of Popish Superstition 2 Say that he infect others you are guiltie of their death 3 If he be infected and die himselfe you rob the Church of their painfull Pastor 4 You disable him to doe that publique and priuate good which hee might else doe to such as are sound 5 You doe not as as you would doe to others for it may bee you would not visite them 6 It argues little loue that you doe not regard the life of your Minister Quest But say that hee knowes me to bee a good Christian that I would not send but that Sathan assaults mee to desperation my soule is in danger shall not I aduenture his bodie to saue my soule Answ This is not an vsuall thing but if I that am a Preacher should know of any such whose knowledge was sound faith good life vnblameable and loue to mee vnfained if I should vnderstand that such a man could find no comfort but by my presence I will commend and commit my selfe vnto God and vsing the best preseruatiues before and after which I could I would draw only so néere vnto him as hee might receiue comfort from mee and looke for Gods blessing vpon my preseruation Quest And what needs all this if you haue a particular faith that you shall not die of the plague may you visite any for all this Answ A particular faith nay rather a presumptuous faith a particular faith to be deliuered from a present danger is a miraculous faith He that hath such a faith may with Daniel liue among Lions the three children walke in the fire and the Apostle Paul shake off a mortiferous viper God seldome giues this faith now adaies the presumption of it consumes many presumptuous people Quest Yet for all your saying my dayes are numbred my death is appointed If I shal die of that disease I cannot flie it by not visiting if I shall not I shall not die of it though I visite Ans True it is but that God who hath appointed the end hath appointed the meanes to the end and you are bound to vse those meanes hee hath appointed your saluation by the Gospell Wil you say I shall bée saued though you beléeue not the Gospel nor frequent the ministerie of the word of God Quest Why is it not true If I shall be deliuered I shal be deliuered and if not I shall not Answ I wil answere you with a story of the like argment One Ludouicus a learned man of Italy yet wanting the direction of Gods Spirit and so neuer considering aduisedly of the meanes of our saluation he grew at last to this resolution It bootes not what I doe nor how I liue If I be saued I am saued He grew at length desperately sicke sends for a Physitian and requires his helpe This Physitian being acquainted with his assertion for his soule begins to apply it thus to his bodie VVhy Sir you neede not my helpe If your time bee not come there is no neede of Physicke if it bee come no Physicke will recouer you Ludouicus musing of the matter in his bed and considering aduisedly the Physitians speech finding by reason that as means must be vsed for the health of the bodie so God also had ordained meanes for the saluation of the soule vpon further conference with shame and griefe hee recanted his former opinion tooke Physicke and so was happily cured of bodie and soule at one time Apply this vnto your conceit and you shall find that if you meane to bee fréed from the plague you must vse meanes to kéepe your selfe from it Quest Yet many escape who visite their friendes at such a time Answ Bee it so it is either by Gods speciall prouidence or the constitution of their bodies or the preseruatiues they vse or that they are reserued for some other time or that sicke persons may not want some to comfort them yet many more doe perish in this case then can bee preserued Quest Why then shall none come to persons infected Answ God forbid they of a Family that are bound to come ought to helpe one another they that will bée hired to looke to such persons haue a calling to come vnto them and such as Magistrates doe appoint as they ought to appoint honest and aged persons for that seruice they also may come and looke for Gods preseruation in doing their dutie Quest But because you are to direct mee to die well say that I am sicke and die of the Pestilence what comforts can you giue mee against that kind of death Ans You had in truth then néed of much comfort therefore consider vpon your sicke bed that 1 Euery disease is Gods visitation and therefore you must bée content to endure it 2 The Pestilence is not such a disease as is sent only for the sinnes of them that die of it but often for the sinnes of them that doe liue and though it be a plague indéed to the vnbeléeuers yet to vs Christians it is but a triall and exercise of vertue saith Cyprian in his booke of mortalitie 3
sinne and crucifie the flesh with the affections and lusts 1. Pet. 2.24 Rō 6.6 Gal. 5.24 10 In a word by it you haue remission of sinnes sanctification of spirit and euerlasting life after death Quest What must I heere meditate of An. You must meditate 1 Of the fearefull wrath of God against sinners which could not be appeased by any other meanes 2 Of Gods great mercy who to saue mankind would haue his Sonne killed 3 Of Christs great humility who thus abased himselfe to exalt vs. 4 Of the vglinesse of sinne which could by no other meanes be purged 5 Of the estate of the members of Christ who in this world must bee conformable to his passion 6 That wee hate all sinne and iniquity for which Christ suffered and by which we crucifie him againe Augustines meditation is fit to bee thought on The life of Christ saith he is to me a rule of my life his death is my redemption from death That instructeth my life this hath for mee destroyed death And againe Looke vpon his wounds when he hanged on the tree his blood when he died the price wherewith hee redeemed vs. He hath his body so placed on the crosse as if hee bowed it downe to kisse thee his armes spred out ready to embrace thee and his whole body giuen to redeeme thee Consider how great things these are weigh them in the ballance of thine heart that he may be wholly fastened in thine heart who for thee wholly was fastened to the crosse And againe meditate thus with that holy Father in his Soliloquies and say O Christ the saluation of my soule I hartily thanke thee for all thy benefits bestowed vpon mee from my youth till this mine olde age I pray thee by thy selfe forsake mee not Thou didst create me when I was nothing thou didst redeeme me when I was worse then nothing I was dead and when I was dead thou camest down vnto me and tookest vpon thee mortality for my sake Thou a King camest to a subiect to redeeme a subiect Thou didst die and ouercome death that I might liue I was exalted by thee when thou wast humbled for me such was thy loue towards mee that thou gauest thy blood to be shed for me O my Lord thou didst loue me more then thy self because thou wouldest die for me By such a meanes by so deare a price thou hast restored me from exile redeemed me from thraldome preserued me from punishment called me by thy name signed me by thy bloud annointed mee with that oile wherewith thy selfe wast annointed that of thee ô Christ I am named a Christian Thus thy mercy and grace hath euer preuented me Thus thou my Deliuerer hast deliuered me from many great and grieuous dangers Did I wander thou broughtest mee againe into the way Was I ignorant thou instructedst mee Did I sinne thou correctedst mee Was I sorrowfull thou comfortedst mee Did I despaire thou strengthnedst mee Did I fall thou didst helpe mee vp Did I goe thou didst leade me Did I come thou didst receiue me Did I sleepe thou didst watch ouer me Did I cry thou heardst the voice of my complaints Grant good Lord that it may bee euer pleasant vnto me to thinke often of these thy benefits to speake often of them often to giue thee thankes for them and to praise thee for euer and euer Amen Quest But because I cannot thus meditate of Christs passion vnlesse I bee able to apply it to my selfe how shall I make this application Answ 1 By the word 2. by faith 3. by the Sacraments of Baptisme the Lords Supper By the word Christ is offered as by the hand of God by faith he is receiued as by the hand of man by the sacraments he is sealed vp vnto vs as the Kings letters patents are by his Broad seale For as by the word of God his fauour is signed vnto vs so the same fauour is by the sacraments as a Broad seale ratified vnto vs and by the spirit as a Priuy seale confirmed vnto vs. Qu. Am I now bounden to follow Christ in his crosse Answ You are assuredly For 1 You are a member of his body will you not be like to your head 2 You are a branch of him that true vine will you not follow the roote 3 You desire to haue heauen do you not know that by many tribulations you must goe thither 4 You are one of Christs grapes Christ was pressed in Gods wine-presse and would you giue out your swéet liquor without the like pressing which he endured Augustine said well When thou beginnest to liue godly in Christ thou art put into the wine-presse prepare thy selfe that thy wine may be pressed out 5 It is an argument that God loues you not if you endure no afflictions you are a bastard and no sonne Heb. 12.14 An Heathen man could say thus much No man is more miserable then he who endureth no miserie it is a signe that hee is contemned of God as an idle and cowardly person And if saith Augustine you will goe to Canaan Nihil infelicius felicitate peccantium you must goe as it were by fire and water thorow the wildernesse of this world No creature is more vnhappy then hee that is happy in sinning 6 You must follow him also in his death and know that as he died so you must also be willing to die especially since nothing can free you from it If Wisdome could Salomon had not died if strength Sampson had not died if Riches Diues had not died if beauty Absalom had not died Wheresoeuer we goe if wée carrie with vs not the vgly picture of death as some Romanists doe but the true picture of Christs death in our hearts we shall neuer bee too fearefull of death Qu. I trust I shall thus meditate of Christs death and passion but is it not my duty at all times especially in sickenesse to thinke often of his resurrection Answ The Apostle Paul did account all things but losse and dung for this excellent knowledge of Christs death and the vertue of his resurrection Phil. 3.10 Quest What is the vertue of his resurrection Ans It is nothing else but the power of his Godhead or the power of his Spirit whereby he raised himselfe mightily from the dead and that on our behalfe For know this to your comfort that he did rise againe from the dead not as a priuate but as a publike person so that all the elect haue and are by his resurrection raised out of the graue of sinne by regeneration in this life and shall one day by it be raised out of the graue of death to eternal glorie in the life to come Qu. What vse may I make of this Answ By it 1 You may bee comforted against the feare of all your spirituall enemies and say thus to your sicke soule Christ is risen againe from the dead and so hath subdued all mine enemies vnder me will daily more and more
and winds of troubles and persecution and they shall flie before him as a Iud. 17.4 Sisera did before Debora and the b 1 Sa. 14. Philistims before Debora and the Philistims before Ionathan and his seruant And as Christ asking the woman of her accusers shee answered c Iohn 8. There was none so in the end aske a Christian of his troubles and he will say There are none He is a buckler for our left hand a sword in our right he is an helmet on our head and harnesse for our bodie We shal look vpon troubles as d Exod. 14 Israel did vpon the Egyptians as the e 1. Sam. 17.52 Iewes did on Goliah and as the Grecians did on Hector to triumph ouer them and as the Angell said to Ioseph f Mat. 2.20 They are dead that sought the childs life so the Spirit shall say to the afflicted They are dead that did séeke your life A day of deliuerance a yeare of Iubile wil come and then g Gen. 41. Ioseph shall be out of Prison h Gen. 31. Iacob out of seruitude and i Iob. 41.12 Iob shall lie no more in the dust of the Earth If our afflictions were plagues as to the Egyptians curses as to Cham destruction as to Sodom desolation as to Israel then had wee cause to flie from them as Moses did from that miraculous Serpēt But since they are but the trials of faith corrections of a father visitations from the Bishop of our soules since they are as Phlebotomie to a Pleurisie and a purgation to a Plethora they are to be endured with all patience k 1. Thess 4.18 Let vs comfort our selues with these words Now to the end that all men may thinke of their end and liue well I haue inserted héere in loue to him certaine propheticall verses sound in the pocket of a most Religious yong Gentleman one M. Henrie Morrice Sonne to M. Morrice Atturney of the Court of Wards who thinking euer of sudden death died suddenly in Milford Lane Septemb. 12. 1604. at the age of 23. yeares Twice twelue yeares not fully told a wearied breath I haue exchanged for an happie death My course was short the longer is my rest God takes them soonest whom he loueth best For he that 's borne to day and dies to morrow Loseth some daies of rest but moneths of sorrow Why feare we death that cures all sicknesses Author of rest and end of all distresses Other misfortunes often come to greiue vs Death strikes but once and that stroke doth releeue vs. He that thus thought of death in lifes vncertaintie Hath doubtlesse now a life that brings eternitie Liue for to learne that die thou must And after come to iudgement iust This Heauenly Meditation may well bee placed heere My God I speake it with a full assurance Faith will auow claime by appropriation My God who keep'st this debter Spirit in durance Fettered with sinne and shakled with temptation Oh of thine endlesse mercy soone enlarge me Nor hell nor sinne nor ought beside shall charge me My soule may now be gone vnto her maker Maker of her but not of her Infection That is her own when Gods helpe doth forsake her Finall forsaking is not in Election For where he once by grace hath made his dwelling There may be striking but theirs no felling Earth what art thou A point A senselesse center Friends what are yee An Agie trustlesse triall Life what art thou A daily doubtfull venter Death what art thou A better lifes espiall Flesh what art thou A loose vntempered morter And sicknesse what art thou Heauens churlish porter Sweet Iesus bid thy porter then admit me I hold this World and worlds delay in loathing If ought be on my backe that doth not fit me Strip me of all and giue me brideall clothing So shall I be receiued by my liuerie And prisoners soule shall Ioy in gaole deliuerie Veni Domine Iesu veni citò The summe of this direction Mors tua mors Christi fraus mundi gloria coeli Et dolor Inferni sunt meditanda tibi Thinke oft on death thine own and Christs this Worlds deceitfulnesse The ioyes of Heauen the paines of Hell in which is wretchednesse Suprema cogita cor sit in aethere Felix qui didicit mundum contemnere A godly prayer to bee vsed at all times especially of such as delight in this exercise without wearinesse MOst high and mightie God and in thy Son Christ Iesus our mercifull louing and gracious Father thou hast commanded vs to come vnto thee and vpon the knées of our hearts wée doe come vnto thée humbly entreating thée before we begin to remoue farre from vs all such impediments as vsually Satan casteth vpon this exercise and so to quicken vs vp by the Spirit of supplication that in feare and reuerence of thy great name in faith and confidence of thy gracious assistance and in a féeling desire of the supply of our wants we may put vp and powre out our supplications vnto thée that as the messengers of our soules they may signifie our wants as the petitiouers of mercy they may sue for our pardon and as proclaimers of thy grace they may declare our thankfulnesse for all those mercies which we haue receiued and all those iudgments which we haue escaped O Lord our God we doe here in thy presence and blessed are we that we may come to thy presence acknowledge and confesse that we are of our selues most wofull wicked cursed creatures The corruption of our natures the iniquities of our liues doe generally beare witnesse against vs. But more particularly wee confesse that our hearts are full of infidelity by reason wherof we doe not as wee ought either depend vpon thy prouidence for the things of this life or beleeue thy promises for the life to come Doest thou visit vs wee are impatient doest thou denie vs our desires in this world we are neuer contented with our estate We are full of doubt for the life to come and full of distrust for the things of this life Wee are glued too much to this wicked world and as though we said in our hearts there is no God our mindes are greatly estranged from thee And alas miserable wretches that we are we delight in doing our owne wils it is not meat and drinke to vs to doe thy will In the pride of our hearts we exalt our selues aboue thee and our brethren and boast our selues as though we had receiued nothing from thee We put away from vs the euill day and liue as though wee should neuer die Wee walke on in the hardnes of our hearts by reason of the abundance of vaine-glory we rather séeke praise of men then thy glory Our soules are so filled with loue to our selues that we preferre our owne pleasure peace and liberty before thy Maiesty or the loue of our brethren yea hypocrisie is so rooted in our soules that wee
a true and liuely faith to apprehend and applie all the promises of saluation to my sinfull soule and to this purpose illuminate mine vnderstanding confirme my memorie purifie my conscience inlarge mine heart rectifie my will order al the members of my body and so sanctifie me throughout that my whole bodie soule and spirit may be kept blamelesse till the glorious appearance of my Sauiour Christ Grant me I beséech thée knowledge of thy truth faith in thy promises feare of thy Maiestie zeale of thy glorie obedience to thy statutes faithfulnesse in my calling patience in troubles hungring after righteousnesse and a tender affection towards all my brethren Grant me I beséech thée the gift of Regeneration to become thy childe of faith to beléeue thy promises of obedience to doe thy will of prayer to séeke thy presence of comfort to endure thy trials and of strength to continue thy seruant to my liues end Grant me again and grant it I intreate thée the sauing knowledge of thy word let it bee in my minde by vnderstanding memorie by remembring thought by meditating heart by affecting tongue by speaking and mine actions by performing it to my dying day Mine heart O Lord is deceitfull let mée watch ouer it my will is vnwilling to all goodnesse let it run the way to thy commandements Many behold my life conuersation let it I beséech thée be ordered aright To this end teach mee to sanctifie thy name aduance thy kingdome doe thy will Thou hast placed me in a calling make me painfull in it that thereby from thée I may haue my daily bread If I haue it kéepe me from pride if not kéepe me from despaire And forgiue mee the abuse of all thy good blessings And howsoeuer I must néeds liue in this world yet let me vse it as though I vsed it not let my conuersation be in heauen mine eyes on thy presence my trust in thy prouidence my delight in thy word and the communion of Saints Make me thinke often of heauen that I may loue it of hel that I may feare it of death that I may exspect it of iudgement that I may escape it and of the vanitie of this present world that thereby I may learne to contemne it I liue by thy prouidence a life of nature I desire by thy spirit to liue the life of grace put on this desire O my God by thy spirit and draw me from good desires to delights from delights to actions from actions to continuance in dooing that which is good And because Satan the aduersarie of thine elect goeth about as a roring lion séeking whom he may deuoure let mee not be ignorant of all his enterprises Make mee wise to foresée his stratagems vigilant to beware his pitfals circumspect to preuent his practises couragious to resist his temptations and constant to ouercome his suggestions He is strong be thou stronger in me he is wise be thou wiser for me hee is watchfull be thou more watchfull about mee hee is malitious bee thou mercifull vnto me Let him neuer finde me idle for then he will allure nor carelesse for then he will surprise nor sinning for then hee will subdue O Iesu be thou Iesus vnto me saue me O Lord from this enemie of mine that this Dragon neuer infect mee with his poyson this Serpent neuer kill mee with his sting this Lion neuer teare mee with his teeth and this aduersarie neuer haue power to ouerthrow me O Christ bee thou Christ vnto mee and anoint mee so with the oile of thy Spirit that of thy fulnesse I may bee filled with grace euen that grace which may further my saluation By it I acknowledge my misery by it let mee féele thy mercie giue mee by it a broken heart a contrite spirit a sorrowfull soule an humble minde a liuely faith that by humbling my selfe I may bee lifted vp by thée and by beléeuing thy promises I may come vnto thée and that as by the one I may mourne for my sinnes so by the other I may beléeue they are pardoned I durst not bee so bold as craue this thy fauour but that I am incouraged by confidence of thy mercie Doe the simple beg wisdome thou giuest it doe the afflicted beg deliuerance thou grantest it doth he that is troubled with his sinnes come vnto thée thou séest him a farre off thou embracest him in thine armes receiuest him into thy grace againe Thou commandest why should I not obey thou promisest why should I not beléeue thou hearest why should I not speake I speake vnto thée in the language of Canaan kéepe not silence at these my prayers Thou O my Sauiour hast died for my sinnes let the power of thy death make me die vnto sin especially to my beloued sins and such as I can hardly get the mastery of Thou O Lord Christ art risen from the dead let the power of thy resurrection make mee to rise vnto newnesse of life And that which is impossible to flesh and blood make it possible by the vertue of thy blood Thou hast redéemed me suffer me not to be in sinnes captiuitie thou hast triumphed ouer Satan for me suffer mee not to be vnder his tyrannie Thou hast couered mee with the robes of righteousnesse teach mee to cast off the rags of iniquitie Thou hast washed me and I am cleane kéepe me that I return not with the swine to my wallow Thou hast begun thy good work in me performe the worke that thou hast begun and strengthen mee in the workes which I doe haue or shall take in hand Kéepe mée good Lord in my old age forsake mee not when I am gray-headed And when it shall please thée to cast me vpon my sicke bed as what man liueth who shall not sée death grant that I may take my sicknesse patiently and at the last gaspe let not either sinne or Satan take such hold vpon me that I depart this life with crying and scrichings and words of despaire but that beleeuing thy word and yéelding to thine ordinance my last houre may bee my best houre and I may say with the Psalmist Lord into thine hands I commend my spirit for thou hast redeemed me O Lord God of truth Thus I still crie vnto thée for mercie because my sins crie against mee for iustice Preserue me O Lord for I trust in thée and let me in all things see that I am preserued by thee let me see it in the health of my body the peace of my conscience the gifts of my minde the credit of my name the works of my calling and vpon all such as are neere and deare vnto me Thou hast beene good vnto me in times past O that I could depend vpon thee for the time to come Thou hast by thy mercie kept mee from grosse sinnes cleanse mee I pray thée from my secret sinnes especially such as put forth their heads when I am but a little moued Am I prouoked stay mine anger is my enemy