to preserue vs from despaire and vpon thy threatnings that wee doe not presume Blesse them that fight thy battels by land or sea whether they incounter with Mahomet or Antichrist And blesse them thou God of hosts in such a sort that the Hâ—athen in the end may bee constrained to say Doubtlesse there is a reward for the righteous verely there is a God that iudgeth the earth And séeing only we heare of rumours of wars and liue in such libertie as neuer any nation hath done so long make vs thankfull vnto thée that we are in such a case that wée are not led into captiuitie neither is there complaining in our stréets And teach vs to build thy Church in our rest as Salomon built the Temple in his peace We haue O Lord béene long in prosperitie be mercifull to this sinfull nation which hath surfetted and is sicke of too too much ease Let not thy blessings rise vp against vs but make vs as rich in goodnesse as in goods in pietie as in plentie that as we go before all nations in prosperitie so wee may labour to excéede them in sinceritie Blesse this familie from the greatest to the least blesse it O Lord with thy grace and peace so that superiours may rule it according to thy word seruants may obey as the seruants of Christ and that euery one in the same may be loued of thée Thou séest O Lord how bold we are we haue called vpon thée for our selues and others but many other things should wee haue begged of thée because we want them and thanked thée for because we haue receiued them Our vnderstanding is shallow our memorie short and wee are vnworthy to pray vnto thée and most vnworthie to receiue the things which we haue prayed for therefore we commend our persons prayers actions and endeuours this day to thy most gratious and mercifull protection and that in the name of Christ thy Sonne and our Sauiour in whose name and in whose words we further call vpon thée and thank thée saying Our Father c. LEt thy mightie hand and outstretched arme O Lord be still our defence thy mercie louing kindnesse in Iesus Christ our saluation thy true and holy word our instruction thy grace and holy Spirit our comfort and consolation vnto the end and in the end and let all héere present say Amen AN EVENING PRAYER FOR PRIVATE families O Lord prepare our hearts to praier MOst High and Mightie God father of eternitie and fountaine of mercie wee acknowledge and confesse this fauour of thine that thou giuest vnto vs these blessed opportunities publikely in thy Temple to méete together priuately in our Families to méet together especially we acknowledge now this worke of thy grace that we dare not commit our bodies to rest before we haue coÌ„mended our selues to thée Thou hast not dealt so with euery familie neither haue the wicked a desire to praise thée wee are now present before thée O Lord be thou president amongst vs grant vnto vs all such a portion of thy Spirit that in feare of thy Maiesty reuerence of thy name a sense of our miseries and an assurance of thy mercie we may come now before thée as before that God who séest our behauiour searchest our hearts knowest our wants art able to grant more then we can desire We acknowledge confesse before thy great Maiestie that in the loynes of our first parents thou diddest make vs to thine image but in them we fell away from that blessed estate and are plunged into a most wofull and desperate condition being able to doe nothing but displease thée Our forefathers haue eaten sowre grapes and their childrens téeth are set on edge By the transgression of one wee all haue sinned and are depriued of thy glorious image and as an hereditarie disease it hath infected all the powers of our soules and bodies Our vnderstandings are filled with blindnesse and darknesse not sauouring the things of saluation our consciences are wounded seared defiled and neuer soundly at peace in themselues our memories are fit to retaine euill and to forget euery thing that is good our willes run headlong to all iniquitie but are auerse to all goodnesse our affections are with violence carried after the sway of our willes our thoughts are vnsatiable and infinite in euill our best actions are great abominations and our whole conuersation is lothsome to God and man By this meanes O Lord we are odious to thy Maiestie execrable to thine Angels detestable to thy Saints slaues to Satan worthie to be accursed in this life and for euer By this means our bodies are subiect in each member to diseases and our soules are subiect in each facultie to disorder we by this means haue lost thy fauour are cast out of Paradise haue sold our birth-right and exchanged heauen for the pit of hell And héerein we are most miserable that we feele not our miserie feare not thy wrath desire not thy fauour and consider not what we lost when we fell from thée Yet thou art our Father and wée thy children thou art our God and we thy people thou art our shepheard and we the sheep of thy pasture And when no creature in heauen or in earth was able to reconcile vs vnto thy Maiesty thou in thy loue diddest send thy Son to be the propitiation for our sinnes In him therefore we come vnto thée in whom alone thou art well pleased with vs and since hee is that Lambe that taketh away our sinnes in him we beséech thée to looke vpon vs. Let the puritie of his nature answere the impuritie of ours the perfection of his obedience satisfie for our imperfection and the sufficiencie of his sufferings frée vs from all torments which wee deserued to suffer for our sins He hath conquered Satan by his glorious resurrection from the dead and by it hath triumphed ouer sinne and death And now we are restored into thy grace againe grant that wee may feele the fruits of that grace especially such faith in thy promises peace of conscience ioy in the holy Ghost zeale to good workes in this life present and assurance of happinesse in the life to come that we neuer hereafter doe fall from thee But because we cannot either stand vnlesse thou vphold vs nor walke vnlesse thou lead vs nor liue vnlesse thou quicken vs nor raigne vnlesse thou crowne vs therefore we entreate thee to vphold vs by thy hand that we fall not direct vs by thy word that we erre not quicken vs by thy Spirit that we die not and crowne vs with glorie that we lose not our inheritance Sanctifie vs al in thy truth thy word is that truth Sanctifie vs by the Law that by it we may see our miserie feele the want of Christ bee sorrowfull for our sinnes aduise what to do desire pardon resolue to come to thée confesse our iniquities and renounce al things in the world to get saluation in
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
Quest What is examination Ans It is a triall of my selfe how I stand in the grace of God 2. Cor. 13.5 Quest What learne you out of this that a man must examine himselfe before he come to this Table Ans First that children are not capable of this banquet 1. Cor. 11.28 though the Ancient Church administred it to them 2 That ignorant persons must not approch to this Table 1. Cor. 11.24 3 That mad people are not to be admitted to this feast 1. Sam. 21.15 4 That such as intend to liue in their sinnes must not dare to approch vnto this Communion Cor. 11.27 5 That such as doe not trie themselues cannot come 6 That such as doe trie themselues must come after triall and may come with much comfort Quest Doe you thinke that a man may not come to the Lords Table vnlesse some good time before he examine himselfe Ans There is a Primarie and after it a Customarie receiuing of the Lords Supper when I first receiue it it is most fit that I be prepared by my Parents Tutors or gouernours that I be examined by my Minister and aduised of my selfe how I come to this holy banquet But after that time vnlesse it bee after some speciall offence I thinke this strict course is not of necessitie Quest Why thinke you this course most necessarie at your first communicating Ans 1 Because it is a kind of confimation of my Baptisme 2 A second receiuing of mee into the Church 3 My first admission of me to the King of Kings Table 4 A solemnization of my spirituall marriage with Christ 5 I am but a nouice and then must especially thinke what I doe 6 I may by so doing cause others to come reuerently to this holy Table 7 If I be once fitted and prepared by my Minister he shall not need a second triall of my knowledge and faith 8 Lastly I shall stoppe the mouthes of mine aduersaries who say yong folks care not how they come to this feast Quest When then is a man fit to receiue Answ When he is fit to pray 2 When he is fit to heare 3 When he is resolued to forgiue 4 When he meanes to be a new man for all which duties I thinke we should be fitted at al times especially when we come to this Sacrament Quest Wherein stands that examination aforesaid Answ In fiue things 1 I must examine what knowledge I haue Prou. 19.2 2 What faith I haue Act. 8.37 3 What repentance I haue Exod. 12.8 4 What obedience I haue Psalm 26.6 5 What loue I beare to my brethren Matth. 5.23.24 Quest Why must you examine what knowledge you haue Answ Because 1 By knowledge I beare the Image of God Coloss 3.10 2 Without knowledge the mind is not good Prou. 19.2 Nay ignorance is hell saith Marke the Hermit 3 He that is ignorant is worse then the diuell the one knoweth much the other nothing at all 4 Without knowledge we cannot practise 5 In this knowledge is eternall life Ioh. 3.36 6 He that is ignorant is Salomons foole A foole nay a beast amongst men 7 Ignorance is a fore-runner of destruction Hos 4. 8 Knowledge is the eye of the soule 9 The Prophets pray and preach against ignorant persons Ierem. 10. Hos 4.2.3 10 Knowledge is the mother of faith repentance and all graces yea the want of it maketh men most deceiued in the doctrine of the Sacrament Quest Wherefore then are the most people ignorant Ans The reason is 1 Their idlenesse Prou. 2. 2 Their malice Iob. 21.14 3 Their pride Psal 25. 4 Their worldlinesse Eccles 38.25 5 Their blindnes by Sathan 2. Cor. 4.3 6 Naturall coruption 2. Cor. 2.14 Quest Wherein stands the examination of your knowledge Ans In two things 1 What generall knowledge I haue 2 What knowledge I haue in particular Quest Wherein consisteth general knowledge Ans In thrée things whereof the first is 1 What knowledge I haue of God 2 What knowledge I haue of my selfe 3 What knowledge I haue of the couenant of grace Quest What knowledge must you haue of God Ans I must know him to be such an one as he hath reuealed himselfe in his Word to wit one a inuisible b and indiuisible essence c and thrée truly distinct persons d namely the Father begetting e the Sonne begotten f and the g holy Ghost procéeding from the Father and the Sonne h Deutro 6.4 i Iohn 1.8 k Exodus 3.14 1. Ioh. 5.7.8 e Iohn 3.16.18 f Psal 2.7 g Iohn 15.26 Quest Must you know nothing else of God Answ Yes I must know that hee is a Creator and b gouernour of all things c a most wise vnderstander and knower of all thoughts most d holy e iust and f mercifull to his creatures that he is g eternall without either beginning or end h and that he is present in all places a Gen 1.1 b Mat. 10.10 c 1. Chron. 28.9 d 1. Pet. 1.17 e Psa 145.17 f Ps 103.8 g Reu. 1.17 h Pro. 15.3 Quest How may you know whether you haue this sauing knowledge of God Answ By my loue to him longing after him desire to be with him and zeale to performe obedience vnto him Quest What must you know concerning your selfe Answ That by nature I am stained wholly with a originall sinne so that my b minde is full of blindnesse c will of frowardnesse d affections of peruersnesse e my conscience of guiltinesse so that thereby I am subiect to the f curse of God in life in death and after death a Gen. 6.5 b Eph. 4.18 c Rom. 6.18 d Ephes 4.19 e Psalm 51. f Deut. 27.26 Galat. 3.10 Quest What things are you subiect to in life Answ By reason of this sin in my a soule I am a subiect to madnesse b in my body to diseases c in my goods to losse and d in my name to reproch a Deut. 28.61 b Deut. 28.60 Deut. 28.28.68 d Prou. 10.7 Quest What are you subiect to in death Answ To the separation of the a soule from the bodie and in that separation to be either b comfortlesse or c senselesse Gen. 2.17 b Matth. 27.4.5 c 1. Sam. 25.37 Quest What are you subiect to after death Answ To be a tormented for euer with the diuell and his angels b and to be cast away from the presence of God Matth. 25.41 b Luc. 13.26 Quest What must you know concerning the couenant of grace Answ That a Christ Iesus hath deliuered me from this misery who being very God b became man c to die d for my sinnes and rose againe for my iustificacion a Luke 1.68 c. b Ioh. 1.1 c Ioh. 1.14 d Rom. 4.25 Quest What particular knowledge is required of you Answ I must know the nature and vse of this Sacrament 1. Cor. 11.18 Quest What then is the Lords Supper Answ It is a Sacrament wherein by the vse of Bread and Wine those that are ingrafted into Christ are nourished to life Quest What learne you out
Oedypus to dissolue our doubts it is our commentarie to vnderstand Gods word d Clauis Scriptura Origen It is a e Deo sacrificium diabolo flagellum homini subsidium August The praise of praier sacrifice to God a scourge to the diuell and an helpe to our selues in all our troubles Wherefore as the Apostle by examples commended faith to the Hebrewes so may I by examples commend prayer to you By it Abrahams seruant obtained a wife for Isaac and by it Moses obtained a pardon for Israel By this the same Moses ouercame the Amalekites and by this Abraham interceded for the Sodomites By prayer Iacob was deliuered from Esau Iosuah from the men of Aie Dauid from Goliah The Prophet from Ieroboam Elizeus from the Samaritans Hezechiah from death Iehosophat from the Aramites Manasses from captiuitie Ieremiah from his aduersaries and Daniel from the Lions the dâ—seased from his leprosie the Apostles from prison the Church from persecution By prayer Hannah obtained a sonne Dauid deliuerance Salomon wisedome Elias the restoring of a dead child Elizeus the opening of his seruants eyes Nehemiah the kings fauour the Centurion his seruants health Christ comfort in his agonie the Apostles a successor to Iudas Stephen pardon for Paul and Monima the conuersion of her sonne S. Austin In Psal 63 Thus true it is which that Austin saith Great is the profit of pure prayer and as a faithfull messenger deliuers her arrand and pierceth thither whither flesh cannot come And this it was which made Bernard to say Brethren let none of vs lightly esteeme his prayer I tell you that hee to whom wee pray doth not lightly esteeme it after it is out of our mouth he writes it in his Booke and one of these two wee may doubtlesse expect either that hee will grant our petition or that which hee knoweth to be better for vs. Call vpon me and I will heare saith God aske and you shall haue saith Christ Before they crie I will heare them saith Isaiah The Lord is nigh to all that call vpon him saith Dauid but to such as call vpon him in truth And if we may belieue the Apostle Iames the prayer of a righteous man auaileth much Pray therefore and we had need to pray Why wee ought to Pray Satan will deuoure thee pray for deliuerance The world will allure thee pray for assistance The flesh will betray thee pray for defence The wicked will seduce thee pray for continuance What beloued If God had commaunded vs a great thing ought wee not to doe it how much more when he saith pray and preuaile aske and haue seeke and finde knock and it shall bee opened vnto you aske Temporall things and haue them seeke for Spirituall things and find them knocke for Eternall things and the gates of heauen shall stand as open to you as the gates of the prison did to the Apostle Peter By this with Eliah you may open and shut the verie gates of heauen and by this with the Apostle you may shake the foundations of the earth O pretious praier what could not onely wee but euen the whole world doe without thee Thou increasest the earth calmest the sea asswagest the fire purgest the ayre protectest our Gouernours confoundest our enemies preseruest our health instructest our mindes blessest our actions encreasest our wealth exaltest our honour speakest but the word and we are preserued Prayer in all places Pray wee therefore in all places at all times for all persons and for all things Pray wee in all places but in euery place lifting vp pure hands vnto God Thus Isaac prayed in the field Iakob in his bed Israel in Egypt Moses on the Mount Iosuah at Iericho Elias in the chamber Hezekiah on his couch Ieremie in the dungeon Ionah in the Whales bellie Daniel in the Lions den Christ in the Garden the Disciples in a ship Peter in a Tanners house Paul at the sea side and the Iewes at Ierusalem Call vpon him in thy priuate chamber and crie vnto him with thy familie in thy parlour Thou needest not to fall downe at some piller with hypocrites but praise him especially in the congregation of Saints for there many voices are Gods best melodie Pray also at all times at euening Pray at all times and morning and at noone day will I pray vnto thee yea at midnight will I rise to call vpon thee nay seuen times a day wil I praise thee saith Dauid Daniel did so three times a day Paul did it day and night Hannah did it all the daies of her life and the Psalmographer vowes it I will praise the Lord as long as I liue as long as I haue any being I will sing praises to my God Pray continually not as those Heretiques Euchitae who would euer do so but as Christians who know when to do so With morning prayer the day begin With euening prayer the night shut in Without this prayer sit not to eate Without Gods praise rise not from meate And forget not to pray for all persons Pray for ad persons for the King as the head his Senatours as the eyes his Clergie as the mouth his Souldiers as the hands his Subiects to all trades as the feete vpon which the Common-wealth doth stand Art thou a Minister pray for thy flocke An Auditor for thy Preacher A Father for thy child an Husband for thy wife a Master for thy seruant or a Gouernour pray for thy family Is any Sicke pray for his health Poore for his wealth Imprisoned for his libertie Seduced for his recouerie Confirmed for his constancie or in any Distresse for his deliuerie Pray for all men that their bodies may be preserued soules saued estates maintained that thy and their thoughts may bee sanctified your words seasoned and your actions ordered by the Spirit of God To whom we must Pray Will you know now to whom wee must pray not to a Calfe as the Israelites did nor to Baal as his Priests did nor to an Image as Idolaters did nor to any Saints as our fathers did but as we are bound to serue God alone so are we bounden to pray to God alone for hee alone knoweth our wants heareth our petitions hath promised to helpe vs is able to doe for vs and is the alone present helper in the needfull time of trouble I will draw to an end You haue seene beloued the necessitie of this seruice How wee must Pray let mee shew you a litle the qualities of this seruice Pray we must in knowledge with vnderstanding in faith by beleeuing in remorse with feeling in zeale without cooling in intention without wandering in reuerence without contemning in constancie without reuolting and in loue without reuenging Let our eyes be fastned hearts fixed knees bowed mouthes opened our hands lifted vp as to the King of Kings And as Iacob would not let the Angell goe till he were blessed so let not vs let
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.
Gods will Phil. The reuealed will of God is done by voluntarie f 1. Thes 5.3 obeying or patient suffering that which God commandeth g Mat. 26.39 The secret will is done of vs by praying that Christ Iesus may come to iudgment h Reuel 22.20 that Antichrist may more and more be reuealed and that we may patiently beare all future afflictions Euch. Why doe you pray that this will of God may be done Phil. Because 1. It is euer Iust Holy Good and Safe yea the very rule of all goodnesse 2 It is most profitable to such as doe it 3 All calamities come from disobedience Gen. 3. Deut. 28. Leuit. 26. 4 If I be regenerate it will not be grieuous vnto me to doe his will Matth. 11.30 1. Ioh. 5.3 5 Sathan the World and mine owne flesh hinder me 6 I cannot doe it vnlesse God assist mée and direct mée by his Holy Word and Spirit Euch. But must I pray euer to doe Gods will Phil. You must yet in regard of Gods secret will you may with a good will without sinne dissent from it Samuels wil was good when hee wept for Saul whom God would not haue him to bewaile 1. Sam. 26. besides you may with the like good wil wil that which God will not so a Childe may be vnwilling of his Fathers death whom notwithstanding Gods will is shall not recouer and so Christ said Father If it bee possible let this cuppe passe from mee but when we once know the will of God be it for vs or against vs we must then say with Dauid Here am I let him doe to mée as séemeth good in his eyes 2. Sam. 15.26 and with Hezechiah The word of the Lord is good Isay 39.8 and with Paul The will of the Lord be done Acts 21.14 Euch. What meane you by Earth and Heauen in this petition Phil. I doe not meane by Earth my bodie and Heauen my soule as Tertullian thought nor by Earth Earthly men and Heauen Heauenly men or by Heauen Christ and Earth his Church as others thought but in these words I pray that as the Angels in Heauen are readie to doe Gods will so men on Earth may be readie to doe it Euch. How doe Angels the will of God Phil. They doe it chearefully without murmuring speedily without delaying generally without omitting sincerely without dissembling constantly without forbearing and perfectly without halting Euch. Are there none in Heauen which do Gods will besides Angels Phil. You may also if you will looke vnto Christ the Saints and all Creatures in Heauen and Earth Euch. How I pray you Phil. 1 Christ personall in Heauen hath done Gods will for hee came not to doe his own wil but the will of him that sent him Iohn 6.38 Christs Mysticall that is the Church as his bodie 1. Cor. 12.12 must doe it euen as Christ the head of that bodie hath done it 2. In Heauen is the Congregation of the first borne Hebr. 12.23 that is the Saints departed there did and doe carefully performe Gods will so must we 13. In the starrie Heauen the Sunne and Moone in the Ayrie Heauen the Frost Snow Raine c. fulfill his Word so must wée Euch. Is it then enough to doe Gods will Phil. No verily but we must regard also how it should be done we must not only doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his pleasure but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his good pleasure When wee serue God wee doe his pleasure when wee serue him with our best endeauours wee doe his good pleasure Euch. But is it possible for man to doe perfectly Gods will Phil. It will bee possible in the life to come it is impossible whilest wee liue in this World for The good which wee would doe we doe not and the euill that we would not that doe we Rom. 7.19 Euch. How many kindes then of perfections are there Phil. There is first a perfection of sinceritie which was in Hezekias obedience a Esa 38.3 Secondly a perfection of all parts which was in Zacharie and Elizabeths obedience b. Luk. 1.6 Thirdly a perfection of degrées which was only in the first and second Adam and is now only in the Holy Angels who onely can perfectly obey Gods will Euch. If this obedience bee impossible to be performed why then doe wee pray for it Phil. Because I must with Paul striue for this perfection c Philip. 3. and pray vnto God that I may come to this perfection d 1. Thes 5 25. without whose will I shall neuer bee able to doe his will Ioh. 15.5 Euch. What then is it that God wils Phil. He willeth 1. Our saluation by Christ Act. 4.12 Ioh. 6.40 2 The knowledge of his will Ioh 17.3 3 Faith in Christ Iesus Ioh. 6.40 4 Obedience to his Commandements both in doing and suffering Psal 143. Rom. 8.28 Matth. 26.39 Act. 21.1.41 Sam. 3.18 5 Holinesse of life Eph. 1.4 1. Thes 4.3.4 Rom. 12.1.2.3.4 6 Loue to our brethren Ioh. 13.34.15 That we may doe these things we pray in this petition Euch. What then is required that I may doe Gods will Phil. 1 That you doe lay aside your owne will which indeede is hard euen to the godly the flesh lusting against the Spirit and the Law in their members leading them vnto the Law of Sinne and of Death 2 You must be possessed with a base conceipt of your owne will that we must not leane vpon it but know that euerie man is a Beast in his owne knowledge 3 You must estéeme highly of Gods will be it neuer so contrarie to reason so Abraham did Gen. 22.3 Take to thée Gods will be assured of Heauen take away thine own will and feare not Hell 4 You must pray that God will giue power to performe and then let him command what he list Euch. What wants doe you here bewaile Phil. 1 I bewaile mine owne and others rebellious natures in that wee are as prone to receiue sinne as a match or tinder is to receiue fire 2 I bewaile the sinnes of the World as Ignorance Sorceries Schismes Hypocrisie Pride Ambition Couetousnesse Negligence in procuring others good with all contempt and disobedience to the word of God and that all Creatures being so obedient to God Ier. 7 8. man onely is most disobedient 3 Our impatience that when God layeth any crosses vpon vs we cannot as wée ought endure them patiently 4 Our slacke and imperfect obedience yea priuie pride proude presumption deadnesse of Spirit secret hypocrisie and all other weaknesse which breaketh either into or out vpon vs in our best seruice to our Heauenly Father Euch. What thinges doe you pray for in this Petition Phil. 1 I pray that I and all people may in true humiliation and hatred of sinne bée conuerted to God by putting off the old man and putting on the new that we may obey his Commandements in our general and particular callings and in al afflictions submit our selues to the
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
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
saith it is a Synecdoche so that both part agrée in this that it is the true and naturall bodie of Christ as the Euangelists and the Apostle doe plainly teach that it is spoken of the true bread and so that the Articles of faith bee kept on both sides in their plaine meaning pure and vncorrupt As that the naturall bodie of Christ is one is finite is humane is in Heauen doth no more die is not consumed not broken And yet indéed as the Scriptures teach is offered vnto all is communicated to all the faithfull but in a mysterie and after a Spirituall manner Euen as the faithfull themselues doe grow vp into one bodie and are incorporated with their head Christ and with the whole Catholike Church not after a Carnall but after a Spirituall manner And therefore as in the Sprituall and Mysticall fellowship with Christ and the Church wicked Hypocrites haue no part séeing they want faith but are only in the outward and Visible societie so I beléeue that those Hypocrites are Partakers not of the true and naturall and truly Heauenly flesh and bloud of Christ but only of the externall and outward signes the which also are termed by the name of the flesh and bloud of Christ euen by Christ-himselfe Wherefore wheras the Apostle saith They who eate vnworthily are guiltie of the bodie of the Lord if it bee vnderstood of the wicked which certainly and not without a cause Bucer denieth I interpret that in this sense wherein the same Apostle saith vnto the Hebrewes that some doe tread vnder foot the Son of God and account the bloud of the Testament a prophane thing to wit not because they doe truely eate the flesh of Christ and drinke the bloud but because they doe it vnworthily but rather because reiecting by their vngodlinesse the bodie and bloud the Bread and Wine being offered they drinke and eate the Bread and Wine vnworthily This thing good Christian assure thy selfe of that I am not so wicked as to doubt of the truth of Christs wordes in the Supper as some too impudently doe accuse me of neither that I dispute of the simple vnderstanding of euery word in this proposition This is my bodie For by this Article This that the Bread is declared besides that the text doth teach Paul also doth so interprete it 1. Cor. 10. 11. Neither this word is doth signifie any other thing as I thinke then to bee and I take this word bodie for the true bodie of Christ as Christ himselfe doth interpret who addeth which is giuen for you And therefore there is no controuersie among vs whether in the lawfull vse of the Supper the Bread bee truly the bodie of Christ but wee dispute only of the manner by which the Bread is the bodie of Christ And moreouer neither part call into question that the bread is after that manner the body of Christ after which Christ would then haue it will now haue it to be for it must be according to his will And whereas in the words of the Supper the wil of Christ is not expressed cōcerning the maner I think it is to be gathered out of the like places to wit Sacramentall kinde of spéeches Moreouer this foundation being laid that Christ then would not and now will not that the bread should bee his body after any of the manners of those men who take away the truth of his true humane body or else doe disagree from the analogy of faith and ouerturne some article of the faith from his simple meaning So the manner of Christs being in the Sacrament by Transubstantiation is excluded both because neither in the Sacrament of Baptisme the substance of the water is changed as also because straight way many bodies héere vpon earth should bee faigned vpon Christ besides that body which he hath in heauen and lastly because the substance of bread neither before neither after the conuersion was deliuered to death for vs I adde moreouer that according to Saint Marke the substance of wine was in the belly of the Apostles when he said This is the bloud The manner also of Consubstantiation is excluded both because neither in the water of Baptisme the bloud of Christ is locally included whereby we are washed from our sinnes as also because this maner doth take away the nature of the true humane body and doth Diametrically repugne with the article of the ascention into heauen and of the sitting at the right hand For the same causes that manner also is to be taken away which is not much vnlike vnto this which is imagined by a real and local adherency or coniunction not to speake that not one word can be read for the proofe of this that after some of these thrée manners Christ would haue the bread to be his body After what manner then is it probable that Christ would haue the bread to bee his body Verily after this manner as all other Sacraments are said to be that thing whereof they are Sacraments to wit by a Sacramental and so a Mystical vnion For that which we call a Sacrament the Grecians cal a Mystery Wherefore this spéech is vsuall with the Fathers that the bread is the body of Christ euen the present body and that it is eaten in a mystery Now a mystery is said to be when visible things doe lead vs to the true vnderstanding and receiuing of inuisible things and earthly things of heauenly things corporall things of spirituall things In which sense the Apostle to the Ephesians calleth the carnall marriage of Adam and Eue a great mystery because of the spiritual marriage which is contracted betweene Christ and his Church and to which that other marriage doth leade vs. But carnall men destitute of the spirit of God and of faith cannot be brought by earthly things vnto heauenly things or by the participation of those earthly vnto the communion of these heauenly seeing they cannot so much as vnderstand them as the Apostle saith Which is the cause why I iudge and beleeue that the flesh and bloud of Christ being heauenly and spirituall things cannot in deede and truth be receiued of wicked men no not by the mouth of their body which also was Bucers opinion Therefore hee said that the body of Christ was both present and eaten of vs in the Supper not after any worldly manner but onely after a spirituall and heauenly manner The which what is it else then to say that it is eaten of vs by the spirit of Christ For by Christ heauenly things are ioined vnto earthly things and by him they are receiued of them And this is my beleefe and iudgement for the meaning of the words of the Supper which I will constantly hold till that a better a truer and more agreeable to the Scriptures shall by other men bee offered and plainely prooued unto me Ille non edit corpus Christi qui non est de corpore Christi August He cannot eat the
the fierie darts of Sathan can neuer enter You haue the sword of the Spirit it is sharper then the sword of Goliah you haue the sling of Dauid it is more forcible then the speare of Goliah you may walke vpon this Lion and Aspe this young deuouring Lion and Dragon you may treade vnder your féete Psal 91.13 What if he bee wise yet God is wiser What if he be strong yet Christ is stronger What if skilfull yet the Lord is more skilfull What if he be vigilant yet the Al-séeing is more watchfull If you can call to God for aide against him as Iehoshaphat did against the Aramite and say O my God there is no strength in mee to stand before this great multitude that commeth against me neither doe I know what to doe but mine eyes are towards thee 2. Chron. 20.12 feare not neither bee afraid goe out against them the Lord will be with thee and thou shalt ouercome Say that hee ouercame Adam by ambition Saul by hypocrisie and Iudas by auarice yet by the grace of Christ hee shall not ouercome thee Thou dwellest in the secret of the most High and shalt abide in the shadow of the Almightie Hee will deliuer thée from the snare of the Hunter and from the noysome Pestilence hee will couer thée vnder his wings and thou shalt bee sure vnder his feathers his truth shall bee thy shield and buckler hee will giue his Angels charge ouer thée to kéepe thée in all thy wayes they shal beare thée vp in their hands so that thou hurt not thy foot against a stone Quest I confesse that God is able to deliuer me from Sathan but O my sinnes my sins mee thinkes giue mee ouer to Sathan helpe mee with comfort against this temptation I haue sinned and may now die in my sinnes Ans O consider with me what the word doth say Where sinne abounded grace hath superabounded Romans 5. The bloud of Iesus Christ hath purged vs from all sinne 1. Iohn 1.7 If any man sinne wee haue an Aduocate with the Father Iesus Christ the righteous and hee is the propitiation for our sinnes 1. Iohn 2.1.2 This is a true saying and worthie by all meanes to be receiued that Iesus Christ came into the World to saue sinners of whom I am chiefe 1. Tim. 1. Behold the Lambe of God that taketh away the sinnes of the World Iohn 1. I came not to call the righteous but sinners to repentance 1. Matth. 11. The Sonne of man came to séeke and saue that which was lost Matth. 9. Come vnto mee all yee that are wearie and heauie laden and I will refresh you Matth. 11. Hee died for our sinnes and rose againe for our iustification Rom. 4. Hee hath loued vs and washed vs from our sinnes in his bloud Reuel 1.6 Thou shalt call his name Iesus for hee shall saue his people from their sinnes Matth. 1. Hee gaue himselfe for vs that hee might redéeme vs from all iniquitie and purge vs to bee a peculiar people vnto himselfe Titus 1.2 I will bée mercifull to their vnrighteousnesse and will remember their sinnes and their iniquities no more Hebr. 8.12 Doe you now beléeue these sayings are you perswaded that you haue faith in Christ If you haue faith you haue iustification if you haue iustification you haue no sinne I meane no such sinne as shall be able to condemne you in the day of iudgement for it is God that iustifieth who shall condemne Besides you are a member of Christs Church and this Church is without spot and wrinkle which it could not bee if you were yet in your sinnes Againe if your iniquities were not forgiuen in Christ to what end thinke you did he come into the World Furthermore consider what your Baptisme doth signifie that as pollution from your bodie is washed by water so sinne from your soule is washed by Christ Haue you forgotten that the Sacrament of the Lords Supper sealeth vnto you the forgiuenesse of sinnes by Christs death Is the Earth full of the mercies of the Lord and shal not this mercie be greater to you then all your miseries Doe you acknowledge and confesse your sinnes and will not he be faithfull and iust to forgiue you your sinnes Doe you aske and shall you not haue doe you séeke and shall you not find doe you knocke and shal not the dore of mercie be opened vnto you I thinke you know that Christs is a Physitian and to what end but to cure the diseased and what disease more dangerous then sinne I hope you know the Gospell of Christ is called the word of reconciliation of grace saluation and of life and that only because it offers all these to sinners And tell mee you that doubt of the forgiuenesse of sinnes what difference is there betwixt the sonnes of God and the sonnes of the Deuill but that they haue their sinnes forgiuen these not To conclude looke vpon the calling of the Preachers of the Gospell if they haue power to pronounce the pardon of sinnes to penitent sinners Christ hath power to giue pardon to the same sinners Therefore bee of good comfort your sinnes are forgiuen you Matth. 9.2 Quest What euen my great and grieuous sinnes mine infidelitie in mistrusting impatience in murmuring blasphemie in profaning the name of God Is the couetousnesse of monie the desire of reuenge the loue of pleasure more then the loue of God forgiuen mee Ans If you beléeue in Christ all things are possible to him that beléeueth your sinnes past shall neuer hurt you if sinne present doe not please you Though your sinnes were as redde as Scarlet God can make them as white as Snow There is no cloud so thicke but this Sun will dispell it no staine so foule but this Fullers sope will wash it out no treason so horrible but this King may pardon it and no sinne so great but God for Christs sake will forgiue it The infidelitie of Adam the Idolatrie of Abraham the incest of Lot the adulterie of Dauid the Apostasie of Peter the persecutions of Paul were grieuous sinnes but God in Christ did remit them all And whatsoeuer was written before time is written for your learning that you through patience and consolation of the Scriptures might haue hope Applie them therefore to your selfe If you owe to this creditor tenne thousand talents if you can sue to him for mercie hee will forgiue them all his Iustice can punish any sinne and his mercie can pardon any sinne When he liued vpon Earth he cured all sicknesses now hee is in Heauen hee can purge all sinnes He hath promised as a Porter to beare our iniquities is there any iniquitie too heauie for him Neuer say then despairing of Gods mercie my sinnes haue taken such hold vpon mee that I am not able to looke vp as an heauie burden they lie vpon mee I am not able to beare them Quest I hope that I shall lay these comforts to mine heart that the greatnesse
content our selues with a profession of piety and labour not for the power of godlinesse And as for our liues they abound with actuall transgression against euery one of thy ten Commandements hauing broken the same ten thousand tims We Lord haue liued in contempt of thy prouidence committing idolatry with thy creatures taking thy glorious name in vaine and profaning of thy most holy Sabbaths We euen we who should haue been vpright haue not regarded our betters but enuied our brethrē defiled our soules with vnchaste desires laboured to be rich by vnlawfull meanes disgraced our neighbours and longed after that which was none of ours Wee haue heard thy word O Lord but we haue not beleeued it we haue known the word but haue not practised it Wee haue come to thine house without reuerence approched to thy Table without repentance and practised many sins without remorse Doe we any good wee please our selues too much Doe we any euil we feare thée too little we are wearie of praying when we talke with thée we are carelesse in hearing when thou speakest to vs. If we reade thy Sacred and Holy Word it is not swéete vnto vs as the hony combe but wee delight more euen in vngodly bookes Yea O Lord the pampering of our bellies the pride of our apparel the negligence in our calling the mispending of our time our vaine conference at table our wandring eyes our wanton lusts our ambitious minds our couetous desires our vngodly spéeches our lasciuious eares our censuring of our brethren our sinne in recreations our vnwillingnesse to labour our vnfaithfulnesse in life our forgetfulnesse of death and our abuse of thy mercies especially in Christ doe testifie against vs that wée haue sinned against Heauen and against thee and are no more worthie to be called thy children Are wee ashamed at this and reclaimed from it no Lord wee are not ashamed but howsoeuer it hath pleased thee to vse many meanes as partly by thy Word and partly by thy Spirit and partly by thy mercies partly by thy iudgments to the end we might bee reclaimed from our crooked wayes yet we haue contemned thy Word the Ministerie of saluation greiued thy spirit the earnest of our inheritance abused thy mercies the pledges of thy loue and forgotten thy iudgments the messengers of thy wrath Enter not into iudgement with vs thy seruants O Lord for then shall no flesh liuing bee iustified in thy sight Be mercifull vnto vs in forgiuing sinnes past and be gracious vnto vs in preuenting sinnes to come Correct vs O Lord but with mercie not in thy iudgement for then shall we be consumed and brought to nought Open our blind eyes that we may come to a particular knowledge of our particular sinnes especially such as wee are most giuen vnto Soften our hard and stonie hearts that wee may sigh and grone vnder the burden of them make vs good God displeased with our selues because by sinne wee haue dishonoured thy Maiestie Stirre vp our dead and dul hearts that we may hunger after Christ and his righteousnesse and after euery drop of his precious bloud In that Sonne of thine looke on vs thy seruants and for his merits and righteousnesse vouchsafe good God mercifully and fréely to do away al our offences Wash them away in his blood and by the purity of his spirit clense our hearts from the pollution and impurity of them all say vnto our soules thou art our saluation let thy spirit in our hearts crie Abba Father Teach vs. O Lord thy way we shal walk in thy truth O knit our hearts vnto thée that we may feare thy Name And because through corruption in our hearts and sinne in our liues our faith is féeble and our confidence small wée doe humbly beséech thée to strengthen our faith by the daily meditation and particular application of thy mercifull promises made vnto vs in thy Sonne Christ that neither in the dangers of this world nor in the troubles of conscience nor in the houre of death we may fall from thée Gracious Father expell out of our hearts al carnal confidence the vnderminer of our faith teach vs in the spirit of true humilitie to denie our selues and to relie only vpon thée and the merit of Christ in the matter of our saluation And because it is not enough to come vnto thée by prayer and to sue vnto thée for pardon but all that are in Christ must be new creatures therefore we call vpon thée for the spirit of regeneration mortifie therby the corruptions of our flesh quicken vs thereby in the inner man By the power of Christs death let vs die vnto sinne and by the power of his resurrection let vs rise to righteousnesse and newnes of life let the one as a corrasiue eate vp the dead flesh of vngodlinesse and the other as a spur stir vs vp to holinesse Illuminate our mindes that wee may know thy will giue vs spirituall vnderstanding to discerne good and euill Sanctifie our memories to treasure vp good things purifie our consciences to haue peace in thée reforme our willes to doe thy will and let all our affections be ordered aright Teach vs to feare thée continually wheresoeuer wee are to neglect all things in regard of Christ to loue thée and our brethren for thy sake to be zealous of thy glorie to bée grieued at our owne and others sinnes and ioyfull when we can please thée Let our bodies the instruments of sinne be euer hereafter clensed by thy spirit that they may bee temples for that spirit to dwell in keepe our eyes from beholding vanitie our eares from hearkening to variety our mouthes from speaking blasphemie our hands from committing of iniquitie and our bodies from the action of adulterie Let our light so shine before men that they séeing our good workes may glorifie thee our heauenly Father Make vs to remember that as we are sonnes we must depend vpon thée as wee are seruants we must obey thée and as wee are Christians we ought to walke worthy of our vocation calling And because we haue all some particular calling either of rule or seruice or trust or fauour make vs from the highest to the lowest faithfull in our callings and to remember that a day will come in which wee must giue an account vnto thée of all our actions done in this flesh whether they bée good or euill Take away from vs all opportunitie of sinning and make vs euer thankfull that wee liue so as wée want allurements to many sinnes Cause vs to sée how deformed sinne is in it selfe and to what confusion it is like to bring vs Lord make vs to flie the very occasions of sinne and to resist the beginnings of all temptatition let not a night passe ouer our heads in which wee examine not how wée haue spent the day neuer let vs come into any companie wherein wee may not doe or receiue some good Keepe vs that wee fashion not
before I shooke it off but it will come againe make me in prosperitie to thinke on aduersitie in health to thinke on sicknesse in sicknesse to thinke on death and at all times to thinke so on iudgement that whether I wake or sleep eate or drinke or whatsoeuer I do els I may euer haue this voice sounding in mine eares Arise yee dead and come vnto iudgement I will sing vnto the Lord all my life as long as I haue any being I will sing praises vnto my God O my soule praise thou the Lord. Praise yee the Lord. Praised bee the Lord God of Israel from this time forth and for euermore and let all people say Amen Are there not ten clensed where are the nine there is none returned to giue thanks but this one and he is a Samaritan Luk. 17.17.18 Behold thou art now whole sin no more lest a worse thing happen vnto thée A PRAYER FOR A SICK person man or woman changing the sexe O Almightie euer-liuing and euer-louing God and in Christ Iesus our most gracious and mercifull father thou hast taught vs out of thine holy word that Man which is borne of a woman hath but a short time to liue and is full of miserie his life is a shadow his daies are vanitie his yeeres are nothing in comparison of thée and in the end hee fadeth as a flower of the field and neuer continueth in one stay Experience we haue of the frailtie of our life in beholding this diseased and distressed feruant of thine whom thou hast cast downe vpon the bed of sicknesse He was as we thought of late in good health and now we sée him at the point of death In him let vs behold our fraile estate and truly to consider that all flesh is grasse And because we are now in this house of mourning let vs be admonished of our later end and behold what afterward shall become of vs. Make vs truly to mourne with them that mourne and to weepe with them that weepe And grant vnto vs all the forgiuenesse of our sinnes â—he assistance of thy Spirit assurance to be heard and a fellow feeling of our brothers miseries that we may the better call vpon thy name and pray to thée for him who standeth in néede to be prayed for Thou art O Lord the conduit of comfort bee a God of comfort and consolation vnto him thou art the forgiuer of all our sinnes blot all his sinnes out of thy remembrance thou art the Physitian to cure all sores looke fauourably vpon him in this sicknesse of his And as thou art the God of patience mitigate his paines of hope assure his heart of mercie confirme his faith of iustice looke vpon thy Sonne and as thou art the resurrection and the life be vnto him both life and resurrection It is true O Lord that he hath deserued a farre greater punishment and that thou shouldest scourge him with all thy rods hee feeleth his sinne he feareth thy iustice he is affrighted at death hee trembleth at thy iudgements and vnlesse thy law were his delight he should haue perished in this his trouble He appealeth from thy iustice vnto thy mercie and in consideration of thine abundant goodnesse doth say vnto thee in the bitternesse of his soule Lord bee mercifull vnto me a sinner Haue mercie vpon him O Lord haue mercie vpon him and according to the multitude of thy mercies doe away all his offences Grant him thy grace to beare willingly this crosse the crosse of sicknesse to drinke heartily of this cup the cup of affliction to endure patiently this yoke the yoke of tribulation and to suffer meekely this rod the rod of correction Naked hee came out of his mothers womb and naked shall he returne againe O Let him now say with thy seruant Iob The Lord hath giuen and the Lord hath taken away blessed bee the name of the Lord. He hath receiued good things of thée make him to receiue euill also and as heretofore he reioyced in his health so teach him now to reioyce in sicknesse and as hee was not ashamed to liue so let him not bee afraid to die because his life is hid with Christ in heauen Teach him O Lord by thy holy Spirit that hee cannot suffer more for thee than Christ his Sauiour suffered for him and though thou hast now powred into the wounds of his corruption the sharpe wine of grieuous tribulation yet after the example of the good Samaritan instill also the suppling oyle of comfort whereby hee may bee able to endure these troubles which otherwise would bee intollerable vnto him As his paine encreaseth so increase his patience and as it decreaseth so increase his thankfulnesse Turne this visitation to the good of his soule lay no more vpon him than hee is able to beare and as hee feeleth thy iustice in suffering for his sinnes so let him feele thy mercie in correcting him for them and as thou now triest whe her he will loue thée or no so make him now most to loue thee when thou correctest him as thy sonne Let his heart be glad his tongue reioyce and his flesh also rest in hope because thou wilt not suffer his soule in the graue nor his flesh through thine Holy one to sée corruption Remember not Lord his or our iniquities spare him good Lord spare thy seruant whom Christ hath redeemed with his most pretious blood and bee not angrie with vs for euer Lord saue thy seruant which putteth his trust in thée send him helpe from thy holy place and euermore mightily defend him let the enemie haue none aduantage against him nor the wicked approch neere vnto him be vnto him a strong tower against the face of his enemie O Lord heare our prayers and let our crie come vnto thée Wée crie and call vnto thee alone for him visite him as thou diddest visite Peters wiues mother comfort him as thou diddest comfort the sick of the palsie chéere him as thou diddest cheere that godly man Simeon that hée now seeing his Sauiour in heauen may ioyfully say Lord now lettest thou thy seruant depart in peace for mine eyes haue seene thy saluation In the meane time strengthen him against all temptations defend him against all assaults relieue him in all his weakenesse and deliuer him from all his feares O Lord Iesu Christ who for his and our sakes camest into the World obeyedst the law sufferedst reproch baredst our sinnes and gauest ouer for vs thy pretious life to death looke thou vpon this thy patient let thy blood wash away the spots of his sinnes let thy righteousnesse couer his vnrighteousnesse and let thy satisfaction bee his merit O holie Ghost the comforter of all that want comfort send downe thy grace into the heart of thy seruant call to his minde whatsoeuer consolation he hath before learned cut of thy word especially that by Christ he shall inherit heauen giue him now such a portion of thy grace that he neither