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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03356	The pathvvay to prayer and pietie Containing, 1 An exposition of the Lords Prayer, with an apologie for publicke, and priuate set prayer. 2 A preparation to the Lords Supper, with Ma. Zanchius confession, confirming that sacrament. 3 A direction to a Christian life, both in our generall and particular callings. 4 An instruction to die well, and a consolation against all crosses. With diuers prayers, and thanksgiuings fit for this treatise. By Robert Hill, Doctor in Diuinitie.; Christs prayer expounded, a Christian directed, and a communicant prepared	Hill, Robert, d. 1623.; Zanchi, Girolamo, 1516-1590.	1613 (1613)	STC 13474; ESTC S117083	223,397	566

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

Cor. 5.20 11 The Vice-gerents are Gouernors l Esa 49.25 12 It is exercised vpon the conscience of man m Rom. 14 17. Euch. How is the Kingdome of God said to come Phil. 1 When it is erected where it was not before n Psal 28. 2 When it is encreased where it was o Ps 99.2 3 When it is repaired from former decaies p Mat. 21.5 4 When it is perfected and fully accomplished q Reu. 22.20 And this argueth Gods great fauour towards vs that though hee will not giue his glorie to another Isay 42.8 yet hee will communicate his Kingdome to vs. Euch. What must wee doe that this Kingdome may come Phil. Saint Iohn the Baptist bids vs repent Matth. 3. and prepare a way for the Lord. Christ saith except a man bee borne againe he cannot enter into the Kingdome of God Ioh. 3. and as the Israelites did not raigne in Canaan till their Enemies were cast out so Christ cannot raigne in vs till sinne be cast out Ishmael and Izak must not abide in one house Euch. Who then may pray thus Phil. Only the godly for they get good both by the Kingdome of grace and of glorie but as for the wicked woe vnto them Amos 5.18 Reuel 6.16.2 Thess 1.8 Euch. Yet mee thinkes wee should rather come to it then pray that it should come to vs Phil. True yet such is our corruption that wee loue Egypt more then Canaan and their are so many stumbling blockes in our way that it must come to vs we cannot naturally goe to it till God send his Angels to gather out of his Kingdome all things that offend Matth. 13.41 Euch. What are the wants you doe heere bewaile Phil. 1 I bewaile mine owne and others bondage vnto sinne that the best of vs doe but weakly yéeld to Christs Scepter 2 I bewaile the want of the word and Sacraments by the which this Kingdome is erected in mens hearts 3 I bewaile that there bee so many hinderers of this Kingdome as namely the flesh to infect the World to allure the Diuell to seduce Antichrist to withdraw the Turke to withstand and the wicked to trouble men that should bee Subiects of this Kindome Euch. What doe you pray for in this petition Phil. 1 For godly Magistrates that they may erect establish and repaire this Kingdome 2 For godly Ministers that by Life and Doctrine they may bring many Subiects to this Kingdome 3 That both Magistrates and Ministers may bée preserued for the good of this Kingdome 4 That by politike Lawes and powerfull Preaching abuses may bee reformed and they without conuerted to liue in this Kingdome consisting in righteousnesse peace and ioy in the Holy Ghost Rō 14.17 5 That in mine and many others hearts this Kingdome may be erected that we may grow in grace and in the sauing knowledge of Christ Iesus 6 That both by the houre of death and by the comming of Christ to Iudgement this Kingdome in me and all Gods chosen may be accomplished That Sathan being trodden vnder our féete and the power of death destroyed God may bee all in all 1. Cor. 15.28 Euch. What doe you heere pray against Phil. I pray against all thinges that doe or may hinder this Kingdome as want of Gouernours bloudie Lawes toleration of Idolatrie idle idoll and euill Ministers false and erroneous Doctrine infidelitie impenitencie all raigning sinnes both in me and others and lastly against all wicked both men and Angels or whatsoeuer may hinder the Kingdome of Christ Euch. What doe you giue thankes for Phil. I giue thankes for all godly Gouernours good Lawes painfull Preachers sound Doctrine and that measure of grace which is bestowed on mee and many others and that God suffereth not Sathan to take away gouernment to enact euill Lawes to set vp euill Ministers but that both I and others liuing in the Church may yéelde obedience to Christs Scepter and doe grow vp in the graces of Gods Spirit Euch. Which is the third Petition Phil. Thy will bee done in Earth as it is in Heauen Euch. Why doth this follow Thy Kingdome come Phil. To teach mee first to trie my selfe and secondly to iudge of others whether as yet wee bee in the state of grace or not for as many as truely bee in Gods Kingdome cannot but immediately doe Gods will for obedience to Gods will is an effectuall signe that the Kingdome of God is in vs a 1. Ioh. 1.3 Againe as the felicitie of worldly Kingdomes standeth in obedience to Princes so doth it in the Kingdome of God Christ Matth. 6.31 bids vs not only to séeke Gods Kingdome but with all the righteousnesse of it And not euery one that saith Lord Lord shall enter into the Kingdome of God but such as doe his will Matth. 7.21 It comes not by wishing but by doeing this is the doore to come into it Euch. But what if you see that men doe not Gods will may you say that such are not in the state of grace Phil. That such persons as yet are not in the state of grace I may say for as fire is knowne by heate the Sunne by light a trée by fruit so is faith knowne by workes Shew mee thy faith by thy workes saith Saint Iames. Cap. 2.18 Yet must I leaue such to God and pray for their conuersion in their due time Euch. What must you iudge of an hypocrite who seemeth to doe Gods will b 1. Chrō 28.11 Phil. I must iudge of such a one that he is in the state of grace till such time as hee manifest his hypocrisie for that sinne being inward except it be by speciall reuelation is onely knowne to God and I must iudge of each trée by the fruites c Mat. 7.20 Euch. May you not pray thus My wil be done Phil. In no case For 1. I must pray for thinges good for mée but alas it is not good for me to haue my will 2 I cannot by nature conceiue much lesse will that which is good 1. Cor. 2.14 Gen. 6.5.8.21 Gal. 5.17 3 In praying thus I might haue that giuen me which would be my destruction as Quailes were to the children of Israel 4 If I will any good thing it is all from the good will of God Philip. 2.13 5 I may often by the corruption of my will both desire that which God wil not as Israel did to returne into Aegypt and bee vnwilling to that which God willeth as the people were that Saul should be King Euch. What doe you here meane by Gods will Phil. Gods will being simple of it selfe in regard of vs is either secret or reuealed d Deut. 29.29 his secret wil is knowne only to him selfe as who are elect who reprobates and when the day of iudgement shall bee his reuealed will is set downe in the Booke of God e The same verse and in such workes as daily God doth discouer to man Euch. What is it to doe

should not say with the wicked in the 12. Psalme Who is Lord ouer vs Euch. But haue not other Princes their Kingdomes Phil. Yes they haue and in them doe rule and for conscience sake must euer bée obeyed yet they rule by and in and through this King k Pro. 1.15 Dan. 2.37 Reuel 10. Euch. From whom haue they this authoritie Phil. From Christ as hee is the second person in the Trinitie not as hee is Mediator betwixt God and Man For so his Kingdome being spirituall he hath no Vicar vpon Earth And herein is the true difference betwixt the Supremacie of Princes and the Popes Supremacie Euch. How many properties are there of this Kingdome Phil. Thrée it is a powerful Kingdome Thine is power a glorious Kingdome Thine is glorie and an euerlasting Kingdome it is For euer and euer Euch. Why are these three properties added Phil. That when we pray for or against any thing in the former Petitions we may bee strengthened in the hope of obtaining them by the consideration of the Power Glorie and Eternitie of Gods Kingdome Euch. Why is power attributed to the Kingdome of God Phil. 1 To distinguish it from the Kingdomes of the World in which many Princes are heads of people but haue not power to subdue their enemies l 2. Sam. 3.39 2 To teach vs to giue all power vnto God m Ps 39.1 3 That we must submit our selues vnto him n 1. Pet. 5.6 4 That he being a powerfull King we may in faith pray vnto him o 2. Chron. 20.12 Euch. How great is the power of God Phil. See my booke life euerlasting of Gods prouidence It is not only of it owne nature in it self and of it selfe but also in respect of the obiect vpon which it can worke and effects which it can produce and of the action by which it can and doth worke both infinite and vnmeasurable p Dā 4.31 Euch. Can it be communicated to any creature Phil. No not to the humanitie of Christ for whatsoeuer is omnipotent is God Euch. Why doth Christ say all power is giuen vnto me q Mat. 28.18 Phil. 1 He speaketh of that power which we call Authoritie not of that which is called Omnipotencie 2 He saith not all power is giuen to my humanitie but to Mee God and Man 3 If it be meant of the humanitie by this power is to bée vnderstood as much as the Creature is capable of 4 In that Word the humanitie may bee said to be Omnipotent as the Word is said to suffer not in it selfe but in the flesh Euch. What doe you meane by Thine is the glorie Phil. 1 That God hath made all things for his glorie r Pro. 16.4 2 Whatsoeuer we aske they are meanes of thy glorie ſ Ioh. 12.28 3 The things which we aske shall be referred to thy glorie t 1. Cor. 10.31 And therefore O Lord grant these things vnto vs because thy glorie is most deare to thy selfe which will be also performed of vs if we sanctifie thy name aduance thy Kingdome doe thy will haue our daily bread the forgiuenesse of our sinnes and bee able to resist all euill temptations Euch. VVhat is the third propertie of Christs Kingdome Phil. For euer and euer Which is an excellent inducement to strengthen vs in praying Euch. Why is Gods Kingdome Power and glorie said to be euerlasting Phil. 1 Because in themselues they are euerlasting u Psal 45.6.102.28.145.13 2 Of vs they should neuer bee forgotten x Psal 145 2.3 3 To distinguish it from Earthly Dominions all which haue their periods both in Gouernment and Gouernours Psalme 119.96 Isay 40.6 4 To shew forth the dignitie both of Gods Church and Gods Children who haue a Father whose Kingdome is euerlasting and are such Sonnes as shall Raigne with their Father euerlastingly Euch. To what purpose are all these arguments added heere Phil. Not to perswade God who knoweth our wants before we aske y Mat. 6.32 but to perswade vs that hee who is a King of such Power Glorie and Eternitie will heare our Prayers and grant our requests Euch. VVhy is this word the added to Kingdome Power and glorie Phil. To shew 1 the generalitie of them all in God who is an vniuersall King Psal 47.2 2 Gods superioritie Psal 72.11 All Kings shall worshippe him all Nations shall serue him He is King of Kings and Lord of Lords Reuel 19. Euch. VVhy is there made mention only of these three properties of God Phil. As some thinke to point out the thrée Persons for the Kingdome is Christs 1. Co. 15.35 Power the Holy Ghosts Rom. 15.13.19 and Glorie the Fathers Rom. 6.4 that wee setting our selues in Christs Kingdome that is his Church by the power of the Holy Ghost may be partakers of that glorie which God the Father hath prepared for vs. Euch. What vse doe you make of this conclusion Phil. 1 That in our Prayers wee euer debase our selues and ascribe all glorie to this King of Kings z Ps 115.2 2 In our Prayers to bee euer perswaded of the power of God that hee can helpe vs and the promise of God that hee will helpe vs. 2. Cor. 1.20 3 That Prayer and giuing of thankes must goe together because this is a Doxologie giuen to God 1 Pet. 5.10.11 4 Whatsoeuer we aske we must in purpose before and practise after referre the same to Gods glorie For the Alpha of this Prayer is Hallowed bee thy name and the Omega is Thine is the glorie 5 That all Gouernours must remember that they hold all in capite vnder this head a Pro. 8.15 6 That if we be able to doe any thing all that power commeth from God b Iam. 1.17 Euch. What is the last part of this Petition Phil. The fourth part of the LORDS Prayer The seale thereof in the Word Amen Euch. Why is this word kept in all languages vntranslated Phil. 1 To teach that the Synagogue of the children of Israel and all Nations are but one mysticall bodie and the same wee are taught by Abba Father Rom. 8.20 Galat 4.7 2 That we hauing the same prayer that the Iewes had why not then the same seale You shall finde the first Petition Psal 57.6.67.2 the second Psal 106.4.5 the third Psal 143.10 the fourth Psal 145.15 the fifth Psal 65.3 the sixth Psal 119.37.143.1 and Psal 25.20 ūuch How is this word Amen taken in the Scriptures Phil. Thrée manner of wayes sometime as a Nowne signifying Christ himselfe Reuelation 1. These things saith Amen Sometimes as an Aduerbe as Iohn 3. Amen Amen that is Verily verily I say vnto you And sometimes as a Verbe as in this place signifying So be it or it shall be so Euch. How shall I finde it placed in the Scriptures Before and after a sentence before Iohn 3.4.6.33.16.23 to expresse the truth of that which followeth it and after Psal 87.50 to signifie

the inconueniences which will follow vpon the disallowance of a set and stinted Prayer Euch. How first from Gods ordinance Phil. Why whether you consider Blessing of the people or Confession and Prayer or Thankes giuing for mercies God hath for each of these set downe a prescript forme Euch. Where for blessing the people Phil. It is commaunded to the Priests Num. 6.23 Thus shall yée blesse the Children of Israel and say vnto them The Lord blesse thee and keepe thee The Lord make his face shine vpon thee and be mercifull vnto thee the Lord lift vp his countenance vpon thee and giue thee peace Euch. Where for Confession and Prayer Phil. They are commanded to the people in bringing the first fruits to the Temple Deut. 26. Verse 3.5.10.13.15 Reade and regard them Euch. Where for thankes giuing Phil. We reade of thankes giuing to bee vsed at the comming of Christ Isay 12.1.2.4.5.6 verses Euch. In the second place you said set praier may be proued from Christs ordinance can it be so Phil. It may Luke 11.2 Christ saith when you pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Our Father c. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus but simply and onely say Euch. And haue the Prophets prescribed any such forme Phil. They haue as first of Praier to the people vpon their repentance Hos 14.3 Secondly to the Priests vpon the peoples conuersion Ioel 2.17 Thirdly to the Church in the time of captiuity 1. King 8.47 and practised afterwards accordingly by Daniel in the same words Dan. 9.5.2 Of thankesgiuing to be vsed of the people after their returne from captiuity Ier. 33.11 which forme was all one with the 136. Psalm and was put in practise accordingly Ezra 3.11 Euch. You said that godly Kings and Magistrates haue enioined set formes where did they so Phil. Reade 2. Chronicles 29.30 after the Temple was repaired and sanctified and burnt offerings offered Hezechiah and the Princes comanded the Leuits to praise the Lord with the words of Dauid and Asaph the Se●r Ezra 3.10 Zerubbabel Iehosuah c. in laying the foundation of the second Temple appointed the Leuits to praise the Lord after the ordinance of Dauid King of Israel and it followeth They gaue praise and thankes vnto the Lord in what words euen in those which are set downe Psa 136. 2. Chron. 20.21 Iehosophat for a great victorie appoints the Priests to giue thanks in words which are the same with Psalm 136. aforesaid Euch. Hath this beene also the practise of Gods Church and men endued with Gods spirit Phil. It hath By men both before and after Christ Euch. By whom before Christ Phil. To omit the Iewes Liturgie wee finde the 22. Psalme to containe in it Confession Praise and Supplication and was appointed to the Priests and Leuits to vse euery morning as Tremelius enterprets it and the Title sheweth A song for the morning Psalm 92. is entituled A Psalme or song for the Sabbath 2. Chron 29.27.28 All the Congregation song a song or worshipped singing the song of the Lord surely this was not voluntary but a set song Numb 10. the two last verses At the standing of the Arke they said Let God returne c. and when it went on let God arise which was vsed by Dauid Psal 68.1 2. Chr. 6. the two last verses Salomon vsed in the dedication of the Temple the very praier of Dauid at the bringing in of the Arke to his house Psal 132.8.9.10 2. Chron. 5.13 at the bringing in of the Tabernacle and holy vessels into the house of God the Leuits vsed the words of the 136. Psalme verse 1. Dan. 9.5 vseth the same forme of confession in the name of all the Church which Salomon prescribed to be vsed at that time 1. Kings 8.47 Ezr. 3.11 the Priests after their captiuity gaue thankes in the words of Dauid Psal 136. which were long before appointed by Ieremy to be vsed Chap. 33.11 Euch. By whom was it prescribed or vsed after Christ Phil. We will leaue for a while the Apostles times yet euen Paul concludes almost all his Epistles with one forme of praier and as for the succeeding ages of the Church it euer had an ordinary liturgy for seuerall both Countries and speciall Churches in Countries as may appeare by Iustine martyr in the end of his second Apology who cited about 170. yéeres after Christ and Cyprian in his 22. section vpon the word praier Augustine in his 59. Epistle to Paulinus Quest 55. ad Serm. de Vigil pasc Ambrose lib. 5. de Sacra cap. 4. Eusebius lib. 4. de vita Constant records a forme of praier prescribed by that great and godly Emperour to his Souldiers beginning Te solum c. Wee acknowledge thee onely to be our God c. Hier. Zanchius in his treatise de miscrecordia Dei testifieth that that praier vsed in our Church O God whose nature and propertie is euer to haue mercy and to forgiue c. was of great antiquity and to come euen to reformed Churches the Church of Tigurine vseth by all her Ministers one set forme of praier euer before Preaching They of Geneuah and Scotland haue published publike ordinary praiers for the Church and Master Dudley Fenner a man of no small note amongst them of their reformation hath done the like And for Ministers to vse a set forme of praier before and after their Sermons and exercises or people to doe the like morning and euening not to goe farre for examples abroad Doctor Whitakers that great light of Cambridge vsed euer one praier before and after his Lectures Master Doctor Chadderton M. Perkins two worthies of that vniuersity vsed the like before and after their Sermons to omit many other excellent men in this City and our whole Countrey who practise the same and for the practise of it in priuate families those exiled Diuines in the daies of Queene Mary set downe at the ende of the Psalmes a forme of praier for morning and euening which also is performed by other worthy men which they doubtlesse would neuer haue done had it not beene both for the glory of God and great good of the Church What thinke you of Bradford Lidley Fox Beza Auenarius c. who pend such helpes to deuotion as they did But what neede wee instance further then in Christs owne practise Marke 14.39 and Marke 26.44 Three seuerall times Christ praied in the same words And when hee said Marke 27.46 My God my God why hast thou forsaken mee Hee repeats the very wordes of Dauid Psal 22. Euch Yet many disallow set and stinted Praier is it good thinke you that they doe so Phil. In no sort for this opinion of theirs brings with it many inconueniences As first they hold it vnlawfull to vse anie of the Prophets praiers allowed notwithstanding by the 2. Chronicles 29.30 Psal 68.1 compared with Numb 10.33 and 2. Chron. 6.41.42 compared with Psalme 132.8.9.10 yea or the Apostles prayers as that 2. Cor. 13. The

calamities Isay 57.2 3 Our soules are receiued into glorie Luke 23.43 4 Our bodies are reserued to like glorie Philip. 3.20 5 That wise man Salomon thought so Eccles 7.3 6 That holy man Paul wished so Philip 1.23 Quest But because Paul desired to die may we also desire to die Answ Though the bodie and soule bee as man and wife conioyned together yet with some cautions a man may desire the diuorce of these twaine 1 If he resigne his wil to the wil of God 2 If hee can tarrie the good leasure of God 3 If he doe it that he may be with God 4 That hée may bee disburdened of this bodie of sinne and thus Paul desired to bée dissolued and to be with Christ Philip. 1.23 Quest What thinke you of such as are in miserie and desire to die to bee freed from miserie Answ I thinke their desires are not simply vnlawful especially if they submit them to the will of God I am vexed with a long and lingering disease I would bee fréed by death if God would frée me I am detained in Prison I would be deliuered by death if God would deliuer mee I am exiled from my Countrie I would goe to Heauen if God would send for mee Doe I sinne in this God forbid Elias did it when hee desired God to take away his life 1. Kings 19.4 And Iob did it when hee would haue béene contented to depart this life and many of Gods children haue done the like Quest Why then did Hezekiah mourne when he was to die and why did Dauid say Let my soule liue and Christ Let this cuppe passe from me Answ Hezekiah did so because at this time he had not receiued a promised issue to succéed him Christ did so because hee was to die the death of the crosse and Dauid did so both because he was in a grieuous temptation and if he had then died his enemies would haue triumphed ouer him Quest But all this while you haue not told me what death is Answ It is nothing else but the priuation of this naturall life or the departure of the soule from the bodie or as it were the deposition of an heauie burden of troubles in this life by which we are eased especially if wee carry not with vs such a burden of sinnes as may weigh vs downe to the pit of perdition Secundus the Philosopher being asked this question by Hadrian the Emperour said Death is an eternall sleep the dissolution of our bodies the feare of rich men the desire of poore men an ineuitable euent an vncertaine Pilgrimage a robber of Mankind the Mother of sléepe the passage of life the departure of the liuing and a dissolution of all Quest Should Adam haue tasted of this death if he had stood in his innocencie Answ Hee should not for the stipend and wages of sinne is death Romans 6.23 His bodie indéed was subiect to mortalitie but should not haue died as our bodies now are subiect to sicknesse and yet we may die without sicknesse to wounding and yet it may bée they are neuer wounded and as the garments of the Children of Israel did not by Gods prouidence weare by the space of fortie yéeres though they were subiect to wearing so we may say of Adams bodie it should not haue died though it were subiect to death Quest Are wee then any better in Christ then we were in Adam Answ We are much for in Adam wée might haue died and by him doe die In Christ wee cannot die but change this life for a farre better Quest Are there any Monitors or Messengers of death Answ There are thrée casualtie sickenesse and old age Casualtie foretels me my death is doubtfull Sicknesse that death may be grieuous Olde age that death is certaine Casualtie foretels mée of death at my backe sicknesse that she is at my héeles old age that she is before my face Quest That I may giue the better entertainment to death when shee commeth who hath sent these three Harbengers before her what can you aduise me for to doe Answ Surely I would wish you first to beléeue in Christ by whom the sting of death is taken out for They onely feare death who doubt whether Christ died for them 2 To liue well so long as you liue for Hee can neuer feare death who by a good life hath giuen entertainment to the feare of God Quest What euen in my youth must I begin to liue wel Will not God accept of my seruice when I am old Answ Will you wound your selfe that you may goe to the Chirurgian and will you sinne in your youth that you may sue for pardon in your old age will you lay all the burden vpon a lame Horse when you haue many stronger in your teame shall the Deuill haue your Flowers and God your wéeds the Deuill your wine and God the lées the Deuill the fattest and fairest of your flocke and God an halt a lame and a leane Sacrifice God forbid Quest Yet if I haue but time to say Lord haue mercie vpon me though I haue liued neuer so badly God will haue mercie vpon me Ans It is true indéed That holy Théefe did it vpon the crosse and God had mercie vpon him Marie Magdalen did it after her lewd life and God had mercie vpon her But first are you not worthie to want fauour at your death who haue refused it all your life Secondly doe you thinke that your repentance is vnfained which is but only for a few dayes or houres Thirdly doe you not sée that such repentance is often hypocriticall when men that recouer from sicknesse fall againe to sinne after such a kind of repentance Fourthly doe not many fal into desperation at their death because they haue not serued God in their life Fiftly is it not a folly to doe that all day which you must bee enforced to vndoe at night Sixtly doe you not sée that God in his Iustice doth take sense and reason from many at their death who haue refused his mercie all the dayes of their life Quest Yet you cannot denie but many bad men haue made a faire shew at the houre of death haue called vpon God and died like Lambes Ans Like Lambes why the most of them die like stones they haue liued a sottish and a senselesse life and so they die Nabal did so but hee died like a foole the rich glutton did so but he died like a beast Quest And you know also that many persons who haue liued a very strict life haue died in despaire and blaspheming of God Ans By the gates of hell they went into Heauen by the extremitie of their disease they might speake they knew not what and by the sense of Gods iudgments they might say My God why hast thou forsaken mee But know this that he neuer dies ill who hath liued well and hee seldome dies well who hath liued ill We must iudge men by their life and not iudge any by

fond conceit of many who thinke it a great blessing to bee buried in a Church especially if it bee in the Chancell néere the Altar Quest. Ought there any care to bee had to keepe Churchyards in good sort Answ There ought 1 They are the houses of Christians and as it were chambers or beds to sléepe in 2 They are places to which we may resort to bee put in minde of our future mortalitie 3 It argues little charitie to abuse those places where our friends lie buried 4 The Romans had this Law Let the place where the dead are buried be accounted holy and the Romanists haue diuers good Canons against such as shal any way abuse euen Church yards and it were to bee wished that it were looked to amongst vs. Quest What thinke you of making monuments for the dead Answ I remember Tullie saith that the Romans had a law that no man should build a more costly Sepulchre then could be finished in thrée daies Lib. 2. de Leg. The Egyptians builded gorgeous Sepulchres and meane houses because the one was to them but as an Inne the other as they thought an eternall habitation Celius Rhodig Now that great and good men should haue monuments as it is a thing indifferent so I thinke it not simply vnlawfull 1 The Iewes vsed such as wee may sée in the Bible Dauid saith the Scripture is dead and his Sepulchre is with vs to this day Act. 2.29 2 By them wee may be put in minde of that glorious habitation wee shall haue in Heauen 3 It is an argument that we loued such persons whom we thus honour after their death 4 We kéepe a memorie of their excellent vertues 5 We are moued to follow them in good actions 6 It distinguisheth betwixt person and person for though all die alike yet all must not be alike buried But note that the best monument is to be set vp in the heartes of good people for good workes and the next is to leaue a godly posteritie as for the monuments which the wicked leaue they argue 1 Their pride that they would leaue a name vpon earth 2 Their infidelitie that they looke not for the resurrection of the iust 3 Their couetousnes that they will carrie that to the graue with them which better might haue béene spent vpon the poore 4 Their folly to build such a sepulchre as when men looke vpon it shall remember their bad and beastly life Quest Are the dead thinke you to bee mourned for Answ Solon gaue commandement that the Common-wealth should mourne for him but Ennius would not be mourned for But as for vs Christians though we must not with superstitious Nations hire mourning Women to lament for vs yet it is lawfull to deplore the departure of the dead for 1 As the Egyptians mourned for Iaakob seuentie daies so his children lamented him seuen daies Gen. 50. 2 Abraham mourned for Sarah Israel for Iosias and Samuel the faithfull for Steuen the women for Dorcas and Dauid for his good friend Ionathan 3 It was an argument of Gods wrath against Iekoniah that no man should say for him Alas my brother Ierem. 22.18 4 We receiue much good by the presence of our friends and why should wee not bewaile their absence 5 If they were godly wee must lament them 1 Because they did much good in their callings Acts. 9.39 2 Because the World was blessed by them Prou. 11.11 3 Because wee may feare some iudgement after their departure Isay 58.2 4 Because oftentimes worse come in their stead 5 Because the wicked will then be more readie to sinne 6 Because they were great ornaments in the Church or Common-wealth in which they liued Lament 4.20 And if they be godlesse we must mourne for them especially because we cannot bee perswaded but that they are gone to the pit of perdition 2 Sam. 18.33 Yet we must remember that we kéepe a meane in mourning and looke that our sorrow be not 1 In selfe loue because wee haue lost some good by them 2 In distrust as though we had no hope that they should rise againe 1. Thess 4. 3 In hypocrisie that we may séeme only to men to mourne 4 In excesse as though there were no comfort for vs that are aliue because God hath taken away the comfort of our life Cyprians spéech is verie good in this thing Why saith he doest thou take it impatiently that he is taken from thee whom thou beleeuest that he shal returne He is but gone a iournie whom thou thinkest quite gone Hee that goes before is not to bee lamented but rather desired And this desire is to bee tempered with patience Why art thou grieued that he is gone whom thou must follow We ought not to lament them ouer much who by the calling of God are freed from miserie they are not for euer sent away but for a while sent before They are but gone a iournie we must looke for their returne sailed into a strange Countrie they will if we waite come againe So also is that of the Wise man Ecclus. 38.16 My sonne powre out teares ouer the dead and begin to mourne as if thou hadst suffered some great harme thy selfe and then couer his bodie according to his appointment and neglect not his buriall Make a grieuous lamentation and bee earnest in mourning and vse lamentation as hee is worthie and that a day or two left thou be euill spoken of and then comfort thy selfe for thine heauinesse c. Quest May mourning apparrell be vsed at funerals Answ If the heart mourne as wel as the habite I doe not thinke it vtterly vnlawful for 1 By it we kéep a memory of our friend 2 We are drawne to some humiliation 3 We are put in mind of our owne mortalitie 4 It argues his loue that bestowes it vpon vs. 5 By this meanes many poore are clothed 6 It is but a Legacie of the dead to the liuing Quest And what thinke you of funerall Sermons for many thinke it sinne to preach at that time Ans I doubt not but they may be preached for 1 Wee must preach in season and out of season 2 Many come then to the house of God and why should they depart emptie away 3 It is a fit time to teach that one day we must die 4 Many accidents fall out in a mans sicknesse which are fit to bee published at such a time 5 Many worthie vertues haue shined in some mans life which for the imitation in others are not to bee buried at his death 6 Many corruptions haue raigned in some which then wee may bee exhorted to auoide 7 They are not for the bare commendation of the dead but for the instruction and consolation of them that are aliue Quest And doe you thinke that any would bee content to haue his infirmities laid out at his funerall Answ Whether hee will or not if God may get honour and the Church good there is no wrong to the dead to admonish the

a loathing of the vanities of this present euill world Call to my remembrance all those things which I haue heard or read or felt or meditated of to strengthen mee in this houre of triall that I who haue beene negligent in teaching others by my life may now teach them how to die and to beare patiently the like visitation Lord grant that my last houre may bee my best houre my last thoughts the best thoughts and my last words the best words that euer I did speak so that with my swéet Sauiour I may then say Father into thine hands I commend my spirit or with old Simeon say Lord now lettest thou thy seruant depart in peace according to thy word Take away from mee in that houre all terror of conscience all scriching and howling all sottishnesse and senslesnesse which doth often accompany the wicked at their ends and since thou hast lent mee for a while my life grant that I may willingly restore it again when thou callest for it to heauen Let not the graue make me afraid because it is perfumed by the buriall of Christ and made as a bed for my body to rest in against that day in which thou shall clothe mee againe with mine owne flesh and make it like to the glorious bodie of Christ when he will say vnto mee Come thou blessed of my Father inherite the Kingdome which was prepared for thee before the foundations of the world were laid Lord I thanke thée for all thy mercies in the time of my health and in this of sicknesse especially that thou hast taught mee out of thy word which also by thy Spirit I beleeue that howsoeuer I am by nature mortall yet by grace thou hast made me immortall and that I am translated from death to life I thanke thée O Lord for all the good meanes of health offred to me in this visi●ation of mine as my Christian friends their holy prayers and godly comforts for the meanes of Physicke and all other fauours which I now taste of in this sicke bed of mine which thou hast denied vnto many of thy seruants and déere children who haue deserued thy fauour more then my selfe I thanke thée also that as I haue liued in a Christian Church so if I die I shall die in thy Church and be buried in the sepulchres of thy seruants who all waite for the consolation of Israel and the Redemption of their bodies in the Resurrection of the iust Blesse all good meanes vnto mee so farre sorth as it may be for thy glory and my good and as I haue euer praied Thy wil be done so now let me not be offended that thy will is done Teach me that all things euen both sicknesse and death turn to the best to them that loue thee teach me to see my happinesse through troubles that euery paine is a preuention to the godly of the paines of hell and that this light affliction which is but for a moment causeth vnto vs a farre most excellent and eternall weight of glorie Teach mee againe by thy holy Spirit that there is none hurt by going to heauen that I shall lose nothing but the sense of euill and that anon I shall haue greater ioyes then I feele paine O death where is thy sting O hell where is thy victorie I thanke thee O Lord who hast giuen me victorie by Iesus Christ in the confidence of this conquest I come vnto thée am assured that if I liue I shall liue vnto thée and if I die I shall die vnto thée I desire to be dissolued and to be with Christ for he vnto me is both in life and in death aduantage I shall by death put off corruption and put on incorruption shake off sinne and be couered with righteousnesse cast off mortalitie and be attired with immortalitie I shall lose my life in earth and finde it againe in heauen Thou my Father Christ my brother the Saints my kinred happinesse mine inheritance are in heauen alreadie why should I feare to go thither whither all the godlie dead are gone before me and all the faithful liuing shall follow after mee Why art thou troubled O my soule and why art thou so disquieted within mee Lord I know I cannot escape death why should I feare it my chiefest happinesse is behind and I cannot haue it vnlesse I go vnto it I could be content to go thorow hell to heauen O make me to go through death to heauen My paines I confesse O Lord are great but since I trauell to bring forth eternitie make me patient to endure all paines I sée my sins make mee now to sée my Redeemer I feare the Iudge perswade me that his Sonne is become my intercessor Satan would affright me I hope thine Angels pitch their tents about me the graue will gape on me out of thy word I know it was the bed of my Sauiour What though I leaue many aliue behind me yet they shall all follow after if I get mine inheritance before my brethren I must bee more thankfull to my father for it Grant therefore most mercifull God that if I liue I may liue to sacrifice and if I die I may die a sacrifice I am thy seruant and the sonne of thine handmaiden do with me what thou wilt Blesse O Lord the suruiuing generation make them wise to saluation to number their daies a right and to applie their hearts to wisedome And though thou kill mee yet let me now trust in thée Grant this O Lord for thy Sonnes sake in whom alone thou art well pleased for my comforts sake which by this means shall bee encreased and for the beholders sakes who shall sée mine end that they all may say Grant that wee may die as this our brother did so that our ends may be like vnto his and our so●les follow his Amen Euen so come Lord Iesus come quickly and the Grace of our Lord Iesus Christ the loue of God the Father and the comfort of the holy Ghost bee with mee now and for euer more Amen Blessed are the dead that die in the Lord. Reuelat. 14. The eye hath not seene the eare hath not heard neither hath it entred into the heart of man to conceiue the good things which God hath prepared for them that loue him 1. Corinth 2. We know that if this earthly house of this Tabernacle bee destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the Heauens 2. Cor. 5.1 Farewell my friends but you shall follow for it is appointed that all must die A THANKES GIVING AFTER DELIVERANCE from any crosse or sicknesse O Eternall God almightie and most mercifull Father the life of them that die the health of them that are sick and the only recouerer of them that are cast downe I thy late sick and sorrowfull seruant doe with bended knées and a thankfull hart prostrate my selfe before thée at this time and doe thankefully acknowledge