The Speakers.

• Euchedidascalus a teacher of praier.
• Phileuches a louer of praier.

PHileuches amongst manie Sermons which I haue prea­ched vnto you, you haue heard me ex­pound the Lordes prayer; are you bound to giue accompt of that you haue heard?

Sir doubtlesse I am, for the Apostle Peter teacheth me that I must be alwaies ready to giue an answer to euery one that asketh mée a reason of the hope that is in me with meekenesse and reuerence. 1. Pet. 3.15

Repeate then the Lordes prayer.

Our Father which art in hea­uen hallowed be thy name: thy king­dome come: thy will be done in earth as it is in heauen: Giue vs this day our [Page 2] daily bread: and forgiue vs our tres­passes, as we forgiue them that tres­pas against vs: and lead vs not into temptation, but deliuer vs from euill: For thine is the kingdome, the power, and the glory for euer and euer, amen.

Why is this praier called the Lords praier?

1. Because Christ Iesus our Lord set downe the same Math. 6.9..

2. Because we cannot pray vnles Christ teach vs Luk. 11.1..

How many partes hath this praier?

Fowre. 1. a preface.

2. Petitions.

3. a reason.

4. a Seale.

Which is the Preface?

Our father which art in heauen. Our Father which art in heauē, where God is described by two such properties, as wée must haue in our minds when wee pray vnto him, as 1. That he is our louing Father. Esa. 63.16

2. That he is our almighty God in heauen Vers. 15..

Do you here pray to the Fa­ther onely?

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No, but to the whole trinity, yet as the first person is the fountaine of the deity, wee pray to the father, by the sonne, through the holy ghost.

What doth this word Father teach you?

1. That I must not call vpon him as my Iudge but my father Lu. 15.18.

2. that in Christ I am his sonne Gal. 3.26.

3. That hee will denie mee nothing conuenient Mat. 7.7·.

4. That I may boldly come vnto him psal. 50.1 [...].

5. That none can pray vnto him but his children. Vers. 16..

6. That I must euer behaue my selfe as gods childe Eph. 5.8..

7. That I must pray only to God Mat. 4.10.

8. And lastly that I must come vnto him by Christ. Ioh. 14.13.

Why doe you say our Father and not my father?

To teach me, 1. that I must hold ech member of the church as my bre­thren. gen. 13.8.

2. That I must pray aswell for others as my selfe Iam 5 16.

3. that I must loue almen as brethren. 1. Ioh. 4.21.

[Page 4]4. The dignity of each Christian hauing God to his father. 1. Sam. 18.2 [...].

5. Gods loue to mée in making mée his child 1. Ioh. 3.1..

Why saie you that God is in Heauen?

Because there he sheweth him selfe chiefely to the saints Eccle. 21.24, and from thence hee manifesteth himselfe to man. Psal. 57.3.

Is not God euery where?

Yes, for his essence is euery where, prou. 5.21 and he filleth both heauen and earth. Eph. 4.10.

How many heauens are there?

Three. 1. The ayre in which we breath Gen. 1.26. 2. the skie in which are the starres Deu. 1.10. 3. the heauen of heauens in which Christ, the Angels & Saints departed, are 1. kin. 8.27.

What learne you by this that God is in heauen?

1. That he is therefore able to graunt my requests 1. kin. 8.30

2. That I may pray with confidence vnto him psal. 123.1.

3. That in prayer my heart must be in heauen 1. king. 8.48. ps. 25.1..

[Page 5]4. That I must vse all reuerence in praier Eccl. 5.1.2.

5. That one day I shall come to hea­uen phil. 3.21..

6. That I must looke for all graces from heauen Ier. 1.17..

7. That by pilgrimages I néed not séeke to God. psal. 145.18.

How many petitions are there in the Lords praier?

Sixe, whereof the first thrée concerne God, the other concerne our selues: and of the last thrée, one onely is for things corporall, the other two are for thinges spirituall, 1. Pet. 1.3.

What learne you out of this order?

I learne 1. Gods great fauour to me, who will admitte me to aske for my selfe.

2. His great loue, that he will heare me asking for others.

3. My duety that I must desire especial­ly Gods glory.

4. That I must oftner craue things spirituall then corporall.

Which is the first petition? Hallowed be thy name.

Hallowed be thy name.

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Why is this set in the first place?

1 Because it is first in the in­tent of the god, who made all for his owne glory. pro. 15.3.

2. Because it is first in the intent of the godly, who doe all so Gods glo­ry. Ioh. 15.8

What is the vse of this or­der?

That whether wee eate, or drinke, or whatsoeuer we do else, wée may doe al to the glory of GOD. 1. Cor. 10.31.

What meane you by these words, Hallowed be thy name?

By Gods name I vnderstand his titles as God, Christ, Lord, and such like, his properties as his Iustice, Mercy, Prouidence and such like, his word, as the Scriptures read and prea­ched, 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.

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What wantes do you bewaile in this petition?

First I bewaile mine owne and others pride of heart, that we la­bour more for our owne credit then Gods glory. Luk. 18.11

2. Our hardnesse of heart that wée cannot as we ought see Gods glorye in his creatures. Mar. 6.52

3. Our vnthankfulnesse that wee praise him not as wée ought for his ma­ny fauours towardes mankind aboue all other creatures. psa▪ 51.15

4. Our impiety that in our liues we dishonor god. psal. 119.136.

What then do you pray for in this petition?

I pray that GOD by mée and all men may bée glorified, in the reuerend speaking of his name, holy meditation of his properties, diligent hearing of his words, often receiuing of the Sacrament, and dayly admiting of his workes: And in a worde that wee may knowe in minde, acknowledge in heart, loue in trueth, speake with Tongue, [Page 8] do in our actions both naturall, ciuile, and religious, all such things as God may be glorified by.

What doe you pray against?

I pray against all ignorance, errour, vanity of minde, infidelity, pro­fanenes, Atheisme, worldlines, securi­ty and all blasphemous spéeches, false dealing, scoffing, idolatry, superstition, sorcery, sacriledge, simonye, periurie, persecution, impenitencie, vnreuerend vsing of Gods worde, Sacramentes or workes: and in a word, against all such disorder in mans life, as may any way obscure the Glory of God.

What doe you here giue God thankes for?

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 praied for.

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.

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Because confession, petition, de­precatiō, and thankes giuing, being the speciall parts of praier, 1 Tim. 2.1. I must vnderstand them all to be in eue­rie petition, of this absolute forme of praier.

Which is the second petition?

Thy kingdome come. Thy king­dom come.

Why doth it next follow Hal­lowed be thy name. Math. 5.31.

1. Because it is the first meanes by which Gods name is hallowed.

2. Because next to the hallowing of his name we ought cheifely to pray that Gods Kingdome may come.

Why is it set before. Thy will be done?

Because no man can euer doe Gods will in any thing, till such time as Gods kingdome bée erected in his heart.

How proue you this?

By these reasons.

1. Because no man can doe Gods wil that is not Gods subiect: Ioh. 1.24.

2. No man can kéepe Gods lawe but by Gods grace. Psal. 119.32.

3. Because without faith we cannot [Page 10] please God. Hebr. 11.6.

4. Because the end of the comman­dement is Loue out of a pure heart, good conscience, and faith vnfained. 1 Tim. 1.5.

But may not a bad man doe that which is good?

Hée may doe that which is good in it selfe, but because hée is out of Christ, Ioh. 15.5 or béeing in Christ doeth it to a bad end, it shall not bée good to him. 1. Cor. 13 3. So to giue almes is a good thing, but if our persons bée not iustified béefore God, and this action be not to the glorie of God, it will neuer proue good to vs.

Howe many sortes of king­domes are there?

3. The kingdome of Satan, The kingdomes of men, and the king­dome of God. Eph. 6.12

What is the kingdome of God?

It is that spirituall rule, which God through Christ doeth by grace béeginne in vs in this life, and by glorie will accomplish in the life to come. Dan. 2.37. g math. 25.37 6.31. Rom. 14.17.

Howe many things may wée [Page 11] obserue in this kingdome?

Twelue.

1. That Christ is king.

2. The subiects are Christians.

3. The lawes are the word.

4. The enemies are satan, sin, death, hell, damnation, the flesh, & the wicked.

5. The rewards are the good things of this life, and eternall happinesse in the life to come.

6. The Chasticementes are afflic­tions.

7. The weapons are faith, hope, loue, the word, and praier.

8. The time of it, is to the worldes end.

9. The place is this world and the world to come.

10. The officers are preachers.

11. The vice-gerents are gouer­nors.

12. It is exercised vpon the con­science of man.

How is the kingdome of God said to come?

1. When it is erected where it was not before:

2. When it is increased where it [Page 12] was.

3. When it is repaired from former decaies.

4. When it is perfected and fully ac­complished.

What are the wants you doe here bewaile?

1. I bewaile mine owne and o­thers bondage vnto sin; that the best of vs do but weakely yeeld to Christ scep­ter.

2. I bewaile the want of the word and Sacraments, by which this kingdome is erected in mens hearts.

3. I bewaile that there be so many hinderers of this Kingdome, as namely, the flesh to infect, the world to allure, the deuill to seduce, Anti­christ to with-drawe, the Turke to withstand, and the wicked to trouble men, that should bee subiectes of this Kingdome.

What doe you praie for in this petition?

1. For Godly Magistrates, that they may erect, establish, and re­paire this Kingdome.

2. For Godly Ministers, that by [Page 13] life & Doctrine they may bring many Subiectes to this Kingdome.

3. That both Magistrates and Mi­nisters may bée preserued for the good of this Kingdome.

4. That by politicke Lawes, and powerfull Preaching, abuses may bée reformed, and they without, con­uerted to liue in this Kingdome, consis­ting in righteousnesse, peace, and ioye in the holie Ghost. Rom. 14.15.

5. That in mine and many others hearts, this Kingdome may bée erec­ted, that wée may growe in grace and in the sauing knowledge of Christ Ie­sus.

6. That both by the hower of death, and by y ^e comming of Christ to Iudg­ment, this Kingdome in me all and Godes chosen may be accomplished.

What doe you here praie a­gainst?

I praie against all thinges that doe, or may hinder this kingdome, as, want of gouernors, bloudy Lawes tol­leration of Idolatrie, idle and euil Mi­nisters, false and erronious doctrine, infidelitie, impenitencie, all raigning [Page 14] sinnes both in me and others and lastly against all wicked both men and an­gels or whatsoeuer may hinder the kingdome of Christ.

What doe you giue thanks for.

I giue thankes for all God­ly gouernours, good Lawes, painefull preachers, sound doctrine, and that measure of grace, which is bestowed on me & many others, & that God suffe­reth not Satan to take away gouerne­ment, to enact euil lawes, to set vp euil ministers, but that both I and others liuing in the Church, may yéeld obedi­ence to Christs scepter, and doe grow vp in the graces of Gods spirit.

Thy wil be done in earth as it is in heauen.Which is the third petition?

Thy wil be done in earth as it is in heauen.

Why doeth this follow? Thy kingdom come.

To teach me first to trie my selfe, & secōdly to iudge of others whether as yet we be in the state of grace or not; for as many as truly be in Gods king­dōe cānot but immediatly do gods wil, for obedience to gods wil is an effectual signe that the kingdō of God is in vs. 1. Ioh. 3.3.

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But what if you sée that men [...]o not Gods wil may you say that such are not in the state of grace?

That such persōs as yet are not in y ^e state of grace I may say, for as fire is known by heat, the sun by light, a trée by fruite, so is faith knowen by workes. Shew me thy faith by thy works. saith S. Iames Yet must I leaue such to God, and pray for their conuersion in their due time.

What must you iudge of an hy­pocrite who seemeth to do Gods will? 1. Chro. 28.11.

I must iuge of such a one that he is in y ^e state of grace, till such time as he manifest his hypocrisie, for that sin be­ing inward, except it be by special reue­lation, is onely knowen to God, & I must iudge of each trée by the fruits. math. 7.20.

What doe you here meane by Gods will?

Deut. 29.29.Gods will is either secret or reue­led, his secret wil is known only to him­self, as who are elect, who reprobates, & when y ^e day of iudgement shalbe; his re­ueled wil is set down in y ^e booke of god, The same verse. & in such works as dayly, god doth dis­couer to man.

What is it to doe Gods will?

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The reuealed will of God is done by voluntary 1. Thes. 5.3. obeying or patient suffering that which God commaun­deth Math. 26.39. The secret will is done of vs by praying that Christ Iesus may come to Iudgement, Col. 22.20. that Antichrist may more and more bee reuealed, and that wee may patiently beare all future af­flictions.

What meane you by Earth and heauen in this petition?

I doe not meane by Earth my bodie, and Heauen my soule, as Tertul­lian thought; nor by earth earthly men, and heauen heauenly men as others thought, but in these words I praie that as the angelles in heauen are readie to doe Gods will so men on earth may be ready to doe it.

Howe doe Angells the will of God?

They doe it chearefully with­out murmuring, spéedily without de­laying, generally without omitting, sincerely without dissembling, con­stantly without forbearing, and per­fectly without halting.

But is it possible for man to [Page 17] doe perfectly Gods wil?

It will be possible in the life to come, it is impossible whilest we liue in this world; for the good which was would doe we do not, and the euill that we would not, that doe we. Rom. 7.

How many kindes then of per­fections are there?

There is first a perfection of sin­cerity which was in Hezekias obedi­ence Esay. 38.3. Secondly a perfection of all partes which was in Zacharie and E­lizabeths obedience Luk. 1.6.: Thirdly a per­fection of degrees which was onely in the first, and second Adam, and is now only in the holy Angels, who only can perfectly obeie Gods will.

If this obedience be impossible to be performed, why then doe we pray for it?

Because I must with Paul striue for this perfection, phil. 3. and pray vn­to GOD, 1. Thes. 5 25. that I may come to this perfection, without whose will I shall neuer bée able to doe his will. Ioh. 15.5.

What wants doe you heere bewaile?

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1. I bewaile mine owne and o­thers rebellious natures, in that we are as prone to receiue sin as a match or tinder is to receiue fire.

2. I bewaile the sinnes of the world, as ignorance, schismes, hypocrisie, pride, ambition, couetousnesse, and all con­tempt and all disobedience to the word of God.

3. Our impacience, that when God layeth any crosses vpon vs we cannot as wee ought endure them patient­ly.

4. Our slacke and imperfect obedi­ence yea priuie pride, proud presump­tion, deadnes of spirit, secret hypocri­sie, and all other weaknes which brea­keth either in or out vpon vs, in our best seruice to our heauenlye Fa­ther.

What things doe you pray for in this petition?

1. I pray that I and all people may in true humiliation, and hatred of sinne be conuerted to GOD, by putting off the old man and putting on the new, that wee may obey his com­maundements in our generall and [Page 19] particular callings, and in all afflicti­ons submit our selues to the wil of god.

2. That with a speedy resolution, a willing minde, chearefull heart, and cō ­stant purpose wee may euer doe that which we are commanded.

What things do you pray a­gainst in this petition?

I pray against all impiety to­wardes God, vnrighteousnesse to­wards man, and disobedience in my selfe. In a word against all rebellious withstanding Gods reuealed wil, vn­faithfulnesse in mens callings, all dis­contented murmuring at Gods doe­ings, and all either backwardnesse or wearines in the seruice of God, and [...]astly against all hypocrisie which is contrary to an honest and a sincere heart.

What things doe you héere thanke God for?

1. Here I blesse God for mine owne and others conuersion.

2. For our obedience to Gods will.

3. For our pacience in all trialls.

4. That with some chearefulnesse we may serue god.

[Page 20]5. That our seruice is not full of hy­pocrisie: and that profanenes, vnrigh­teousnes, disobedience, rebellion, vn­thankfulnes, murmuring, discontente­ment, backwardnes, wearines, and hy­pocrisie are so mortified in vs, that in some weake measure wee desire to please God.

Why are these thrée petitions in the first place?

Because when we do beginne to aduance Gods glory, set vp Gods kingdome, and do Gods will, then our dayly bread, the forgiuenes of sinnes, and al other blessings will be giuen vn­to vs. As on the contrary, if we disho­nor God, hinder his kingdome, and do our own willes, we cannot looke for a­ny blessing of this or a better life: for godlines onely hath a promise of this life and the life to come. 1. Tim. 6.6.

Hauing spoken thus much of the thrée, first petitions, wee are nowe come to the latter three, how do you de­uide those three last petitions?

One of them is for things con­cerning mans body, the other two are concerning his soule.

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But why are you here taught to pray for things corporall, and after to pray for things spirituall? doth not this crosse that commaundement of Christ? Seeke first the kingdome of God. Math. 6.32.

No, it doth not: but by this or­der I am taught. 1. To sée the corrup­tion of mans nature, which ought in the first place to séeke thinges spirituall, but because we liue rather by sense then faith, wee doe principally desire things corporall.

Secondly, I am taught Christs mer­cie vnto man, in that by this order hee descendeth to our infirmity, who rather depend vpon him for the pardon of our sinnes, then we can trust him for our prouision in this life, which argueth that wee are of little faith.

Thirdly I am taught by this to de­pend vpō him for the forgiuenes of my sinnes, for when I see that he is heere so careful for my bodie, he will doubtles be more careful to prouide for my soule Rom. 8.32

What vse can you make of this order?

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1. That I must principally seeke the good of my soule, which will bring all goodnesse and goods to my body. mat. 16.26 Psal 4.6.

2. That I must haue care also of my body, for the preseruation whereof God hath prouided foode, apparell, phi­sicke and other meanes. 1. Tim. 5.23

3. That from the blessings on my body, I must ascend by degrees to bee perswaded for my soule, that he who is so prouident for the one, will be much more prouident for the other. Eccl. 11.30.31.

4. I must acknowledge mine owne corruption, that I am so carefull for earthly things. math. 6.

5. I see that I may vse gods crea­tures, in that he will haue me to praye for them.

6. I must acknowledge the mercy of god to me, in that he yeeldeth so much to mine infirmity, as to permit mee to aske these corporall things, before such things as are spiritual, and of greatest good for the saluation of my soule.

Which is the fourth petition and the first of the three latter? giue vs this day our dai­ly bread.

Giue vs this day our daily bread.

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Do you not by bread here vn­derstand Christ Iesus the foode of the soule?

Indeede many auncient Fa­thers and some of our English Prote­stant writers haue so vnderstood this petition, and I am bound to pray that God will euer giue me this Bread. Ioh 6. But I am taught that this Bread is not meant here.

By what reasons are you taught the contrary?

1. Because I pray for such things in the second petition going be­fore.

2. Because temporall things beeing to be praied for, they can haue no fitter place to bee desired then in this.

3. Seeing this prayer is a rule of all our prayers, wee must in some one petition craue things temporall of God.

4. Many auncient and the most new writers thinke so:

What then do you meane by Bread?

I meane properly that kinde of sustenance which we cal Bakers bread, [Page 24] but figuratiuely all things which are or may be for the good of my bodie, and this naturall life, as strength by nou­rishment, health by phisick, warmth by apparell, sufficiency by labour, and the blessing of God in the vse of all these & such like.

Why doe you aske all these thinges vnder the name of bread?

First because bread is absolutely necessary for mans life.

2. To teach vs frugality in vsing Gods creatures.

3. To make vs content with what­soeuer God sendeth.

4. To make vs thankefull if GOD giue more then bread.

Why do you pray that GOD would giue bread?

To teach mee that all riches whether of inheritance or by gift, paines, trades, office, seruice, wit, mari­age, or any other meanes, are the gift of GOD, who onely giueth man power to gette riches. Deutronomie. 8.18.

What vse make you of this, that riches are Gods gift?

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These vses I ought to make.

1. To acknowledge that all that I haue cometh from God and not by my selfe or any other. pro. 10.27.

2. That I must not bee proud of them because I haue receiued them. Rom. 11.20.

3. To admire Gods fauour who hath made me rich and others poore? 1. Chro. 29.16.

4. To vse them to the glory of God, & the good both of my selfe, and others. Tim. 6.17.

5. If I want such thinges to aske them of God. Geni. 29.20.

6. To teach mee to gett my sub­stance with a good conscience, that so I may sée they come from God. 1. Sam. 12 6.

7. That I despise not my poore bre­theren who haue not such a larges of Gods blessings as my selfe. pro. 17.5

8. To be cōtent if god make me poore. Iob. 1.21

But what néede haue rich men so make this prayer? It séemeth this is the poore mans pater-noster.

You told mée that there is a twofold title to riches, Iure fori & Iure poli. the one ciuill in the Courts of men: the other religious in the high Court of God. Nowe rich men may haue a ciuill title without praieing, but they must pray for a [Page 26] religious right to riches, and this is onely as they are the sonnes of God. Without this title, before God they are vsurpers & cannot say that their riches are their owne.

Why then, good rich men néed not to pray thus, for they haue a religi­ous title to riches.

It is true indéede; yet because it is one thinge to haue riches, and another thinge to haue a blessing vp­pon riches, they must pray that as God hath giuen vnto them riches so those riches may in vse bee blessed, both to themselues and also to theirs.

What then doe you pray for in this word, Giue?

1. I pray that God would giue me a ciuil title to riches.

2. That hée would giue me a reli­gious title.

3. That he would giue me leaue to vse them.

4. That hee would giue me & mine comfort by them.

Why doe you saie, Giue vs & not Giue me?

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To teach me. 1. To pray espe­cially for the prosperity of the godly. Psal. 122.6.

2. To wish aswel to others as my self. 1. Ioh. 4.21.

3. To pitie the poore estate of my bretheren. Luk. 10.33.

4. Not to repine at the estate of my betters. math. 20.11.

5. Not to contemne such as are in pouertte. Pro. 17.5

But what if God giue you not riches? what remedies were prescribed you against the desire of them?

1. That God euen in famine doth quicken and reuiue them which feare him. Psal. 33.18.

2. Godlinesse is great gaine if the minde of man bée therewith contented. 1. Tim. 6.6.

3. Wee doe looke for eternall life; therfore wée should not care too much for this life.

4. We are seruants in our Fathers house, therefore he wil bestowe vpon vs things conuenient.

5. Many are set aloft and afterward haue the greater downefall.

6. Adam not contented with his owne estate brought himselfe & his po­steritie [Page 28] to destruction.

7. Wee brought nothing into this world and it is certaine we shal carrie nothing out.

What doe you meane by This day? This day.

By this daie I meane the present moment of time, in the which I doe liue and wherein especially I stand in néede of things for this life.

Why do you not pray that God would giue you bread for a wéeke, or a moneth or a yeare, but for a day?

1. Because each day we néede both bread it selfe, and with it the bles­sing of God vpon bread. Deu. 8.3.

2. To teach mee to be content with my present estate, and not to care too much for the time to come. Math. 6.32.

3. That each day I may sée Gods singular prouidence.

Because you praie onely for bread to daie, tell me? Is it not lawfull to pray to be rich?

It is very inconuenient, if not vtterly vnlawfull to pray to bee rich, as you taught me in your Sermon vppon this petition

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By what reasons was this [...]oint proued?

1. Because riches are snares to [...]ntrappe men. 1. Tim. 6.9.

2. Such a praier argueth disconten­tednesse. psal. 4.11-12.

3. Couetousnesse is a most greui­ous sinne. He. 13.5.

4. Iacob, and Agur in the booke of the prouerbes praied onely for foode and raiment. pro. 31.7 1. Tim. 6.10.

5. In praying to bee rich it séemeth wee are not content to depend vppon God.

6. It is a signe of excéeding pride that by riches we would be aboue our brethren.

What then must you doe in this case?

I must pray neither for riches nor pouertie, but goe on in my calling, with faithfull diligence: and wayting for a blessing from the Lord, be thanck­full for whatsoeuer he shall send.

But because you must praie for this daies bread, may you not lay vp for the time to come?

Yes I may. 1. Ioseph did for [Page 30] seauen yeares to come. The apostles did when they heard of a famine by Agabus the Prophet, and Christ did in that hée had a pursebearer and com­maunded the broken meate to be kept.

2. Wée are sent by Salomon to the pismire, who prouideth in sommer a­gainst winter. Pro. 6.6.

3. Hée that prouideth not for his fa­milie is worse then an infidell. 1. Tim. 58.

4. We haue precepts of frugalitie and thriftinesse. Tim. 6.18.

5. Wee must get to doe good to o­thers. pro. 32.

6. God hath giuen man foresight & prouidence.

7. The good huswife is commen­ded in the prouerbs who by labour & industry inricheth her family.

Yet Christ saith lay not vp treasure vpon earth.

That is, wee must not séeke it cheifely, and so as to neglect to lay vp treasure in heauen.

What rules must you ob­serue in kéeping riches?

1. That I get them by honest labour.

[Page 31]2. That I put no trust in my riches.

3. That I spare not when I ought to spend them on others.

4. I must not bee a niggard to mine owne state and person.

What is the vse of all this?

1. It commendeth Christian care and prouidence.

2. It warranteth the possession of riches.

3. It condemneth niggardly parsi­monie.

4. It confuteth our swaggering prodigalls, who with the prodigall sonne so consume their inheritance, that at last, they are brought to a morsell of bread.

5. That each daie I must depend on God.

What doe you meane by dai­ly bread? Dayly bread.

I meane such bread as is fit to nourish the substance of my bodie, and that I may be fed with foode cōuenient.

Why doe you pray for dayly bread?

Because my body is daylie de­caying, [Page 32] and so stands in néede of dayly repairing, euen as the lampe stands in néede of oile.

2. Because no meate can bée added to my substance vnlesse God daily giue a blessing vnto it, without which I may eate and not bée satisfyed, earne siluer & yet put it into a bottomlesse bagge. Hag. 1.6.

3. To put me in minde that I must not tempt God by neglecting of meanes, as they doe who labour not in an honest calling, and such as put an angelicall perfection in fasting, or vow­ing to the world a voluntary pouertie.

4. To condemne such as make an Idole of meanes, and neuer craue a blessing from God vpon the meanes.

Our daily bread.How is bread said to bee our bread, & how doe we pray for it?

It is said to be ours. 1. As we are in Christ.

2. As we get it by honest labour.

3. As it is fit for our place & calling.

4. As we haue a proper title vnto it.

What vse make you of this?

1. That I must labour to be in Christ.

2. That I may so get riches that I [Page 33] may see they are mine.

3. That I may labour to maintaine my estate.

4. That community of goods is an Anabaptisticall fancy.

5. That God would not haue all a­ske rich.

6. That I must impart my goods to the poore.

What wants doe you heere bewaile?

1. I bewaile mans great coue­tousnesse.

2. Their discontentment.

3. Their idlenesse.

4. Their vnfaithfulnes.

5. Their vnmercifulnes in getting & kéeping of riches.

6. Mine owne and others vnthank­fulnes for that portion which God hath allotted vnto vs.

What things do you here pray for?

1. I pray here for all meanes by which I and others may haue our day­ly bread, as seasonable weather for the fruites of the earth, sympathie of al cre­atures that the heauens may heare the [Page 34] earth, the earth the corne and it vs. For godly magistrates for the maintai­nance of peace, and procuring of plenty. For valiant souldiours to defend our land, for painefull husbandmen and trades men in all callings, for prudent huswifes, faithful seruantes, & that euen our beasts may be strong to labour. ps. 144.14

2. I pray for peace in all kingdomes, plenty in our borders, & that the staffe of bread be not taken from vs.

3. I pray for humility in acknowledg­ing Gods good giftes, and blessings to me contentednes in our estates, dili­gence in our callings, faithfulnes in our dealings, prouidence to get, frugality to lay vp, liberality to giue out magni­ficence in doing great workes, thank­fulnesse for our goods, ioye at the good of others, and that God would giue vs all that which is fit for vs.

What doe you here praye a­gainst?

1. I pray against vnseasonable weather, disorder of creatures, vngod­ly lawes, cowardly souldiours, and vn­fit people for their places and cal­lings.

[Page 35]2. I praye against vniust warres, cleannes of téeth, and that the staffe of bread may not be taken from vs.

3. I pray against pride in aboun­dance, discontent in want, negligence in mens callings, vnfaithfulnes in dea­ling, improuidence in getting, parsimo­ny in hoarding, prodigality in spending, and vnmercifulnes in not giuing to the poore.

4. In a word I pray against all vn­thankfulnes for Gods creatures, our much abusing of such good giftes of God: yea against all such sicknesses as may hinder vs from getting our daily bread.

what do you here giue thanks for?

I thanke God here for seasona­ble times, godly gouernours, aboun­nance of all thinges, and for all such things as before I praied for. And by name I thanke God that he hath hi­therto prouided so bountifully for me & others, that we haue a sufficiency for our present estate, & do see his blessing in the getting, hauing, & vsing of all his creatures. And that in the sweat of our browes wee doe eate that bread, [...] [Page 34] [...] [Page 35] [...] [Page 34] [...] [Page 35] [Page 36] which by reason thereof cannot be cal­led the bread of idlenes.

Which are the two last peti­tions?

Forgiue vs &c. Lead vs not &c. Forgiue vs our trespasses as we forgiue them that trespas against vs: And lead vs not into temptation, but deliuer vs from euill.

What doe you learne out of this order that after our praying for daily bread we say, and forgiue vs our trespasses, and lead vs not into temp­tation &c.

I do learne here these 6. lessons.

1. By hauing my dayly bread, to lifts vp my minde for spirituall blessings to God. luk. 11.13.

2. To séeke more earnestly for the par­don of my sinnes then I do (though alas I doe not) for my dayly bread. Act. 2.39.

3. That seeing these two petitions I make for my soule, therefore my care must bee double to doe good for my soule. 2. pet. 1.10

4. That if is nothing to haue my dayly Bread, vnlesse GOD giue vnto mée the pardon of my sinnes. Wisd. 5.8

[Page 37]5. That if God giue me my daily bread, I had most neede to pray for the forgiuenesse of my sinnes, because therein I am most subiect to sinne a­gainst God. 2. Sam. 11 1.

6. That if I want my dayly bread, sinne is the cause that I want it and al blessings. psal. 107.34.

What is contained in these two last petitions:

In the former of them I praye for grace, and in the latter for perseue­rance in grace.

How many things are contai­ned in the fift petition, forgiue vs our trespasses. &c.

Two things. 1. a prayer in these wordes, Forgiue vs our trespasses. Forgiue vs our trespas­ses &c.

2. a condition, as we forgiue them that trespas against vs.

What is the somme of this petition?

That it would please God, for his sonnes sake to be good to me and al his children, in the dashing & washing af al our sinnes as we are ready to for­giue others.

Vnto whom doe you pray for [Page 38] the forgiuenes of sinnes?

Not vnto any angell, Saint, creature or man, but I pray onely to my Lord God.

Why do you pray thus onely to him?

1. Because be onely can forgiue sinnes Mat. 9.2..

2. Because I am commanded in to pray. Hos. 14.3.

3. Because against him only I haue sinned. psal. 51.4.

4. Because I must not giue his ho­nour to another. Dan. 9.5.

5. Because the Church vseth so to pray. ps. 50.10.

6. Because I beléeue onely on him.

What doth this teach you?

1. That god alone is to be cal­led vppon.

2. That Christ is very god, because of himselfe he forgiueth sinnes. Math. 9.2.

What vse can you make of this doctrine?

1. That when I haue sin­ned I must come to him for par­don.

[Page 39]2. That their doctrine is an errone­ous doctrine which call vpon Saintes aswell as vpon god.

3. That I must bee thankfull to my gracious GOD who will pardon and forgiue mee all my sinnes.

4. That I must take heed of sinne, because I must euer craue pardon for it.

What do you meane by this word, forgiue? Forgiue.

That it would please god so to discharge & couer all my sinnes, as that they may neuer be imputed vnto me, either to make me despaire in this life, or to be punished in the life to come.

How are sinnes said to bee dis­charged?

1. When they are discharged by the person that committed them, so the deuils and the damned discharge their debts by suffering.

2. When they are paide by another, and so are our sinnes discharged by Christ.

In what respect may this se­cond satisfaction be called forgiuenes?

[Page 40]

1. In respect of vs who neither do nor can conferre any thing to this satisfaction.

2 In regard of Christ who alone doth forgiue them, and wee no way are able to requite him.

3. In respect of God the father, who in loue giueth his sonne, and accepteth his obedience as our satisfaction.

What learne you by this?

That as Benadad did to the King of Israel 1. King 20 31. so I must humble my selfe to this king of kings.

2. That I must confesse my sinnes to him, because he is ready to forgiue my sinnes 1. Ioh. 1.7.

3. That there can be by man no satis­faction for sinnes, for our merits is Gods mercy.

What sinnes must you confesse to God?

Both knowne and vnknowne, known in particular, 2. sam. 12. vnknowne in generall psa. 19.14..

Ought you not to confesse your sinnes to man?

Though anricular confessiō be a doctrine of deuills, yet if sinnes bée so [Page 41] greiuous vnto my conscience, that I cannot bee perswaded of the pardon of them, neither can finde cōforte by con­fession to God, I am bound to confesse sins, troubling me, to man, especially to my Godly Minister, or to such a Prea­cher of Gods word as is able to comfort me in regard of his knowledge, & flit is comfort me in regard of his secrecie. Act. 16.

Howe are you bound to con­fesse your sinnes?

Euen as a guilty prisoner must doe at the barre.

1. I must bring my selfe before Gods Iudgement seate.

2. I must put vp an enditement a­gainst my selfe.

3. I must giue sentence of condem­nation against my selfe.

4. I must sue for pardon at the hands of my God.

How many things are requi­red in true confession?

Fiue. 1. It must be voluntary without constraint 2. Sam. 12

2. Personall without laying it vp­on others. Eodem. cap. Ioh. 7.

3. Particular without deniall of [Page 44] the fact.

4. Impartiall by aggrauating each circumstance. 1. Sam. 24

5. Heartie, with all signes of sorrowe. 1. Cor. 7.

Why are you bound to aske God forgiuenesse?

1. Because al men haue sinned. Rom. 3.

2. Because God hateth sinners. Ioh. 9.

3. Because sinnes seauer man from God. Esa. 59.2.

4. If I conceale these sores they are hardly cured. Psal. 32.3.

5. The more I like sinne, the more with Iaels wife it will kill me. Iud. 4.18.

6. Of all burdens there is none like to the burden of sinne. Math. 11.

7. If I confesse, God is ready to for­giue. 1. Ioh. 1.7

8. Gods seruants haue done the like. 2. Sam. 12

9. If I féele not sinnes forgiuen in this life, it is to be feared they will not be forgiuen in the life to come.

Why doe you say forgiue vs? Forgiue vs.

Because I must pray that God would not onely forgiue mée [Page 45] but that hée would also forgiue all men in the world.

But you are bound to bee­léeue the forgiuenesse of sinnes, will you praie for that which is had alreadie?

I doe it not as mistrusting that God hath forgiuen them, but that I may féele in my heart that God hath forgiuen them, and that I may apply that to my selfe, which the Father hath purposed, his sonne purchased, and the holy ghost sealed.

Yet to pray thus for pardon, it séemes to open a gappe to sin fréely.

Nay rather if I haue grace, y ^e more I pray that my sinnes may bée pardoned, the more will I hate and de­test sinne.

What vse doe you make of this. Forgiue vs?

1. That as I sue for mine own pardon so must I with the Saints sue for others.

2. That I must be sorrie when men doe sinne.

3. That I may not vncharitably discouer mens sinnes.

[...] [Page 44] [...] [Page 45] [...] [Page 44] [...] [Page 45]

[Page 44]4. That I must not cause any man to sinne.

5. That I must not delight in any sinne.

6. That I must forgiue my bre­thren.

May you then pray for al men euen the wicked?

I may, because the Lord alone knoweth who are his, and in the Iudg­ment of charitie I may pray for the conuersion or confusion of the most wicked in the world.

What if a man sinne against the holy Ghost? may you pray for such a man?

Fewe haue nowe the spirits of discerning to know when a man sinne against the holy Ghost, and therefore we must take héede how we censure it.

Why are sinnes called debts?

Because by them we become indebted to God, either to discharge them, or to be imprisoned for them.

Howe many kindes of debt are there in sinne?

Thrée. 1. A debt of obedience which wee owe to God, but haue not [Page 45] paid it through transgression.

2. A debt of punishment because we haue transgressed.

3. A debt of puritie, which wée owe by reason of our corruptions after our transgressiō. And against al these debts I must séeke that I may get my Quie­tus est, in this life that I be not tormen­ted in the life to come.

Why are sinnes called ours?

Because they properly procéed from our selues, and we are not by god compelled to sinne.

What vse make you of al this?

1. That I must especially la­bour for pardon of mine owne sinne.

2. That I must not accuse God as the author of sinne.

3. That because I dayly must aske forgiuenesse, therfore euen the best men doe sinne dayly.

4. That as God is patient towards me, so must I be patient towards my brethren.

In whose name must you get this pardon.

In the name of Christ, applied to me by a true faith, for he is the propi­tiacion [Page 84] for our sinnes, and without him we cannot appeare in the sight of God.

What is the condition of this petition?

As we forgiue them that tres­pas against vs.

Is our forgiuing of men [...] reason why God should forgiue vs?

No it is not. For god for Christs sake doth forgiue vs; and if it were a cause, then must the forgiuenesse of sin procéed from our selues.

What then is it?

It is a signe assuring vs that God hath forgiuen vs, and a comfort chéering vs that God will forgiue vs, a promise binding vs to pardon our brethren, and a lawe teaching vs that if we will haue God to forgiue vs, wée also must forgiue others.

But, because sinne to man is here called debt, howe becomes man thus a debter to man, and how is this sinne called a debt?

Not as it is a sinne against God, and his righteous lawe, but as it is a trespas done to man, either to his body by killing, or hurting it, in h [...] [Page 49] goods by stealing them, credit by slan­dering of him, or to his chastitie by defi­ling his neighbours bed.

Why is this sinne called a debt to man?

1. Because we owe loue which is now broken.

2. Because we owe punishment for doing wrong.

3. Because wee owe satisfaction for the wrong done.

Howe is man said to forgiue man?

When hee doth pardon ei­ther the wrong done, or the punishment appointed for the wrong, or the satisfac­tion which the offendor is bound to make, or all of them as occasion is of­fered.

What things were obserued vpon this?

Thrée.

1. That man may forgiue man & yet God will punish him. Acts 7.

2. That though man will not for­giue, yet God will if the offendor re­pent. Ioh. 8

3. That though God & man forgiue, Ioh. 8. [Page 48] the partie offending is to be punished.

May a man forgiue him that hath offended him, and yet sue him at the lawe?

Hee may not onely sue his ad­uersarie, but pursue him to death, and yet forgiue him; for vnles offenders he punished, Gods glory wil be hindered, iustice decaied, the common weale rui­ned, and all men wronged.

What rules must you obserue in going to lawe?

1. I must doe nothing with a reuenging minde.

2. I must take héede that I offend not the Church.

3. I must doe it for the maintenance of peace.

4. I must labour by it to better mine aduersarie.

5. I must not sue for each trifling matter.

6. I must vse all other good meanes and make lawe my last remedie.

But when the flesh wil tel you that you must be reuenged, what cau­tions were giuen you to stay your anger?

[Page 49]

You gaue me these cautions.

1. That I must consider that it is Gods doing.

2. That I haue also wronged God and man.

3. That Christ hath forgiuen mée more,

4. That forgiuing is a duetie of loue.

5. That I must not destroie him for whom Christ dyed.

6. If I do not forgiue I incure Gods wrath.

7. That by forgiuing I am like vnto God.

8. That it is my duetie to doe no­thing through contention.

What vse doe you make of this?

1. That I am bound to forgiue all persons, all sinnes, and at all times, when man offends me.

2. That I must liue in peace, and labour to make peace.

3. That if I forgiue not I curse my selfe.

4. That they hurt themselues who leaue out this condition in the Lords [Page 50] praier because they will not forgiue.

5. That it is a signe of grace to forgiue.

6. That no man liuing in malice can say the Lordes praier as hee ought to doe.

7. That it is difficult to beléeue the forgiuenesse of sinnes, because this peti­tion hath a condition to perswade vs annexed vnto it.

What doe you here bée­waile?

1. The corruption of my na­ture prone to sinne.

2. The burden of my sinne which I my selfe can neuer beare.

3. That I féele not the want of Christ who onely can forgiue sinne.

4. That I am not so readie to forgiue men, as God is readie to for­giue mée.

What things doe you here pray for?

For. 3 thinges.

• 1. For humiliation.
• 2. For Iustification.
• 3. For reconciliation and loue to men.

In humiliation what doe you [Page 51] pray for?

1. That I may sée my sinnes.

2. That I may séele them.

3. That I may bewaile them.

4. That I may most earnestly craue pardon for them, séeing the bur­den of sinne is a most heauy burden.

Howe doe you pray for Iusti­fication?

That Christs righteousnesse may bee made mine, and my sins may be laid vpon Christ, for his mercy sake.

How doe you pray for recon­ciliation?

That God would giue mée a heart to bee reconciled to men, so as I may pardon them and they me.

What things do you pray a­gainst?

I pray against blindnesse of minde, hardnesse of heart, continuance in sinne, and the least opinion of mine owne righteousnes, that I should light­ly regard Christ. And lastly against all hatred by which I am kept from lo­uing my brother.

What doe you giue thanks for?

[Page 52]

I thanke God that hée hath giuen mée a sight and sense of sinne, & perswaded me of the pardon and forgi­uenes of them in his sonne, & that how­soeuer I sustaine many wrongs at the hands of men, yet I can be contented to forgiue them, as God for Christs sake hath forgiuen me.

Which is the sixt petition?

And lead vs not into temptati­on but. The 6. petition. &c.

Why is it placed after the fourth petition. Giue vs &c.

To teach mée that if God giue mée dayly bread, I am subiect to bée tempted with pride, and therefore must pray against it: Lead vs not into temp­tation. and if hée denie me dayly bread; I am subiect to bée tempted with despaire & so must pray against it.

Why is it set after, Forgiue vs our debts?

That by this I may learne, that forgiuenesse of sinnes and temp­tations are inseperable companions, 2. Cor. 7. Lu. [...]2.31. and that such as are not acquainted with temptations, Luk. 11.21. are as yet in the [Page 53] power of that strong man who kéepeth the house of a secure soule.

Why are the Godly lead in­to temptation? 2. Cor. 12.7.

1. To kéepe them vnder, that they be not proud of Gods grace.

2. To winnow the chaffe of sinne from Gods corne.

3. That Gods power may appeare in manes weaknesse. 2. Cor. 12 9.

4. That his mercy may bée séene in kéeping them from a finall fall.

5. That they may bee like Christ their head.

6. That they may acknowledge that all strength is from God.

7. That by this they may knowe themselues for Gods children, who alone are so tempted, that they recouer in temptation.

What else do you learne, that after praier for pardō of sins you desire not to be led into temptation?

I am taught that if I haue sinned and obteined pardon, I must take héede of a relapse into an old sinne, or any practise of new. Ioh. 5: 14. 8: 11.

2. That who so hath this gracious [Page 54] Pardon he can and shall resist sin in the ende though with Dauid and Peter, he be foyled in the beginning. Tit. 2.11. Can. 5.3. Iaco 4.7. 1. Cor. 10.3.

3. That forgiuenesse of sinnes and grace are inseperable companions, and can bée no more seuered, then light from the sunne, or fier from heate. Math. 7.25.16.18. 1. Sam. 15.19.

Were you taught nothing else out of this order?

Yes, you taught mee foure other instructions, all which, (as you saide) did arise out of this, that imme­diately vpon the crauing pardon for sinnes, wee doe in the next place desire not to be led into temptation.

Which are they?

1. That hée that hath grace can in some sorte resist temptation, though hee bee foiled sometime with the same.

2. That forgiuenesse of sinnes, and perseuerance in grace are inseperable vnited together.

3. That whosoeuer wantteth grace cannot at any time resist temptation, though he refraine from some sinnes, to which he is indisposed; for resistance is the combate betwéene the flesh and [Page 55] the spirit.

4. That he that wanteth grace, if he be once foiled in temptation, cannot at al recouer himselfe; for though the righ­teous fall and rise againe, yet the wic­ked (saith Salomon) shall fall into mis­chiefe.

But if we be perswaded of the pardon of our sinnes, why néede we to pray. Lead vs not into temptation?

Sir, you taught mee that it is néedeful for these reasons.

1. Because by nature man is prone to be tempted.

2. Because many are the allure­ments to tempt vs.

3. Because sinne is a deceitful temp­tor.

4. Because Satan is a subtil, cruel, & diligent temptor.

5. Because it is onely in the power of God to giue man power to resist temptations.

What is the summe of this petition?

That I may be deliuered from two maine enemies of Gods grace, whereof the one, is Temptation, the [Page 56] other is Euill.

Doe you make these words two petitions or one?

1. Such as doe make. 7. petiti­ons, doe diuide this petition into two, but you diuided it as the most doe into a petition. Lead vs not. &c. And an expla­nation. But deliuer vs. &c.

May you not change these words. Lead vs not, into suffer vs not, or let vs not be led into temptation?

Noe, I may not, for as God is saide to harden Mans heart, and not to suffer it to be hardned, to blind mans eies, and not to suffer them to bee blin­ded, so is he said to lead man into temp­tation, & not to suffer him to be led.

Shewe this by some places of scripture?

Exod. 7.3. God hardned Pharoes heart. 2. Sam. 24.1. God moued Dauid to number the people.

Esay. 19.14. God mingled amonge them the spirit of error.

Rom 1.16. God gaue them vp to vsse affections.

2. Thes. 2.11. God sent amongst them strong delusions.

[Page 57]

In these and such like places, he is not said to suffer to be hardened, moo­ued, mingled, giuen, sent, but that he did harden, moue, mingle, giue vp, and send.

Tell me now what temptati­on is?

It is an inticement or triall of the minde or heart to commit, or to see whether men will or not commit sinne, eyther by corruption of nature, enticements of the world, the policies of Sathan, the forgetfullnes of Gods mercies, present afflictions, or the iust desertion of the Lord God.

How is temptation taken in the scriptures?

It signifies these things:

1. Affliction, by which man is temp­ted to know what is in him Iames. 1.2.

2. Sathans triall which he makes of God Math. 4.7.

3. Mans triall which he makes of God Psal. 95.9..

4. Sathans triall which he makes of man Mat. 4.4..

5. Mans triall which hee makes of Man. 1. Cor. 7.5. 1. Th. 3.5.

[Page 58]6. Gods triall which he makes of man. 1. ki. 10.11 Mat. 22.18 gen. 22.1.

What meanes doth Sathan vse to tempt man?

He vseth or rather abuseth.

1. The corruption of nature.

2. The inticements of the world,

3. The hope of Gods mercies.

4. the neglecting of Gods iudgments

5. Examples of the wicked,

6. aboundance in prosperity.

7. Want in aduersity, by all which he will subdue vs in temptation vnlesse God in his mercy giue vs power to re­sist.

Nowe tell me how God doth lead man into temptation?

He doth this 1. by ceasinge to support, not the nature of man, but his grace in man. Psal. 119.8.51.11.

2. by deliuering him to his own lusts, when the first grace is not sufficient to helpe him. Rom. 1.24 Psal. 107.

3. By giuing him into the power of Satan, so as he may tempt him to cō ­mit grieuous sinnes. 2. Sa. 24.

4. By blind folding him and hardning him in such sort, as that he shall make [Page 59] no conscience of sinne. 2. Sam. 12

Is god then the author of sin?

God forbid, for thou art a GOD that hatest iniquitie saith the Prophet Dauid, psa. 5. and god tempteth no man, to wit vnto sinne, saith the Apostle Iames. Iam. 1.13

But how is god fréed from be­ing the author of sinne, séeing he is an actor in sinning?

Well euery way, if we can learne to distinguish, betweene the ac­tion, it selfe, and the ataxie, and disorder that is in the action.

Is god the author of euery ac­tion.

Yes verily, for in him we liue, Act. 17. we moue, and haue our being.

And can he worke in a sinfull action, and not be the author of sinne in that action?

Doubtles he may, for the doing of a thing it procéedeth frō the creator, the euill doing it comes frō y ^e creature.

Can you shew this by some cō ­parisons.

I remember you taught me this by these which follow. The sun beams [Page 60] light vpon a carrion, that it smelleth, the sunne is the cause: that it smelleth ill, it selfe is the cause. A man spur­reth foreward a lame horse, if the horse goeth on, the rider is the cause, if he lim­peth on, himselfe is the cause. A musiti­on playeth vpon an vntuned or broken instrument, that it soundeth, the Musi­tion is the cause, that it soundeth ill, it selfe is the cause: and the like may bée said of any other things:

But why doth God tempt some, and they recouer in temptation, & doth also tempt others and beates them in temptation.

Do you a man aske this of me who am but a man? let vs both learne the answer of the Apostle Paul. O man who art thou that disputest with God? He findes such euill, and beates them so, he is bounden to none to giue him grace, his iudgements are vnsearcha­ble, his waies past finding out, and we are all as clay in the handes of the Pot­ter, he may make vs of what fashion he will. The sunne doth harden the clay, & softens the waxe and no man must aske a reason thereof.

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How may GOD bee said to tempt man?

1. By afflictions as he did the Is­ralites. Deu. 9.3. Iudg. 2.22.

2. By commaundement as hee did Abraham. Gen. 2 [...].1 1. Sam. 11 Gen. 3.

3. by prosperity as he did Dauid.

4. By offring obiects as he did Euah, and as maisters vse to trie the fidelitie of seruants by laying money in some corner to try them.

That this may be known the better, shew me how you were taught, that each man is said to harden him­selfe, Sathan is said to harden man, and GOD is saide to harden man.

Man hardens himselfe when he refuseth Grace.

Satan hardens man to presume of grace.

God hardens man when hee giues not grace, though he offer vnto him all the meanes of grace.

Are not mercies & iudgments able to bring man to God, without the especiall grace of God?

No they are not, but as the [Page 62] highway the more it is troden vpon, the harder it is, till the rayne moysten it; and the Stiddie the more it is beate vpon the harder it is, till the fire soften it: so the heart of man the more it is troden and beaten vpon by mercies and iudgements the worse it is, til God by the dewe of his grace moysten it, and the fyre of his spirit soften it.

Shew me some other reasons then you did before, why God doth thus tempt and harden man?

He doth it to these endes.

1. To humble them that they may see themselues.

2. To chastise them for former sinnes.

3. That his grace in them may ap­peare, as gold in the fire.

4. That they may see their owne weakenes and impatience.

5. That they may take more heede hereafter.

6. That more earnestly they may pray to God for assistance.

What vses can you make of this doctrine of temptation.

I learne first the imcomprehen­sible [Page 63] purity of God, who can worke in sinne with our sinnes.

2. That Sathan can go no further in temptation then God will giue him leaue.

3. That I must not pray absolutely a­gainst temptations, but that I be not ouercome in temptation.

4. That by nature we are all sathans bondmen, til such time as God frée vs from temptation.

Séeing god tempteth many waies, tell me how he tempteth by pro­sperity, and riches.

By this hee tryes man: 1. Whether hee will consider howe hee comes by them.

2. To whom the continuance of them is promised.

3. To what ende it is giuen vnto him.

4. Whether he will thinke of the mu­tability of high places.

5. Whether hee will meditate of the fearefull downefalles of such, as haue not vsed Prosperity well.

And 6. That it is a part of great feli­city, not to be ouercome of felicity.

[Page 64]

How doth God trie vs by that late deliuerance from that vnna­turall conspiracie against our king and countrye?

1. Whether we will acknowledge it.

2. Whether we will be thankfull for it.

3. Whether we will kéepe a memorial of it.

4. Whether we will pray more ear­nestly for our King and countries pre­seruation.

5. Whether we will desire the con­uersiō or confusiō of those our enemies.

6. Whether we wil be more obedient to God then before, least a worse thing happen to vs.

7. Whether we will detest that cruell cacolique religion, which thirsteth af­ter blood especially the blood of princes,

8. Whether we will loue and em­brace more earnestly our Christian re­ligiō, which teacheth obedience & prac­tiseth it euen to such gouernours as are had, though their catholique Apologie slander vs with the contrary.

How doth God tempt men by aduersity?

Whether we will thinke. 1. That [Page 65] godly men haue béene so tempted.

2. That it is Gods Furnace to trie our faith.

3. That it is Gods medicine to purge our sinnes.

4. That we must not declame against God.

5. That we must more meditate of heauen.

6. That if we féele not the Sunne rising of Gods grace, wee must not thinke that it is set for euer.

7. That we must endure all kinds of temptations, whether of body by sicknesse, or soule by sorrow, or our per­son by imprisonment, or state by pouer­tie, or name by contempt, &c.

But to come to mans temp­tations: What if man tempt you to Popish religion, how must you resist this temptation?

By considering, that that re­ligion cā be no good religion, 1. Where the Scriptures are not knowne.

2. Where Images are worshipped.

3. Where a péece of bread is adored.

4. Where Saints are innocated.

5. Where ignorance is cōmended.

[Page 66]6 Where purgatorie is maintained.

7. Where Christs merit is mangled.

8. Where subiects are so fréed from allegeance to their soueraigne, that if he be not a Romanist, it shall be meri­torious to kill him.

What if you be tempted to for­sake the church, because of some abuses supposed in the church? how must you resist that temptation?

By considering, that a child is not to be forsaken because it is sick, nor a body neglected because it is diseased, and that Christ and his Apostles did not depart from the Churches, though there were amongst them many abu­ses, and the most of them greater then be amongst vs, who haue the worde purely preached, and the Sacraments rightly administred.

To come againe vnto Sathans temptations, what must you doe to re­sist them?

I must labour. 1. Not to be ignorant of his enterprises.

2. To watch ouer my selfe conti­nually.

3. To resist him by the shield of faith.

[Page 67]4. To subdue him by the sworde of the spirit.

5. To be perswaded that he will neuer cease.

6. To thinke of my danger if I fall.

7. To consider how I may hurte others if I fall.

8. That by falling I denie my God.

9. That I shalbe rewarded if I cōtinue.

10. That by prayer I shall haue power to resist him.

These rules indéed are gene­rall, but what if he tempt you to the sinne of Couetousnesse, what remedies must you vse?

I must meditate. 1. That God hath taken vpon him to be my carefull protector.

2. That this sin is the roote of all euill.

3. That euery couetous man is an idolater.

4. That my life stands not in aboun­dance.

5. That Christ & his disciples were poore.

6. That I shall carry nothing w ^t me.

7. That I must giue an accompt of my getting.

[Page 68]8. That it will hinder me in the ser­uice of God.

9. That riche men come hardly to heauen.

10. That by riches I am most sub­iect to be spoiled.

11. That they make a man vnwil­ling to die.

12. That they may be taken away from me.

13. That many woes are denoun­ced against rich men.

What remedies haue you a­gainst the temptation of pride?

I must meditate. 1. That I must not be proud, because I haue all things of gift.

2. That God resisteth the proud.

3. That it hindreth a greater lar­ges of grace.

4. That I am but dust and ashes.

5. That pride cast Sathan out of heauen.

6. That if it be in apparell, I haue more occasion to bee humbled for my shamefull nakednesse.

7. That Christ left me an example of humilitie.

[Page 69]8. That by this I make others to contemne me.

9. That it argues a sonne of the deuill.

10. That others haue more excel­lent gifts then my selfe.

11. That pride is the causer of con­tentions.

12. That proud men are farre from reformation: Seest thou (saith Salomon) a man wise in his owne eyes, there is more hope of a foole then of him: and, a proud heart is a Pallace for the de­uill.

What remedies haue you a­gainst the temptations of adulterie?

I must meditate here. 1. That God sées me.

2. That God can punish me.

3. That he will punish me.

4. That I am a member of Christ.

5. That adulterours shall not inhe­rite heauen.

6. That such people seldome repent.

7. That such a thing should not be done in Israel.

8. That it made Salomon to com­mit Idolatrie.

[Page 70]9. That for the whorish woman, a man is brought to a morsell of bread.

10. That I doe not as I would be done to.

11. That I wrong the Church and commonwealth, by obtruding to both a bastardly generation.

12. That as by this I endanger my soule, so must I néeds decay my body, and when I am dead, leaue a blotte be­hinde me which neuer can be wiped out.

What remedies haue you a­gainst the temptation of gluttonie and drunkennesse?

Here I must meditate. 1. That Salomon commands me, at great ta­bles, to put my knife to my throate.

2. That by these I make morter of my body by too much drinke, and my stomacke but a streiner by too much meate.

3. That I abuse that which might doe good to the poore.

4. That I abuse the good creatures of God.

5. That all ciuill nations haue de­tested these sinnes.

[Page 71]6. That by them I am vnfit for Gods seruice.

7. That I bring vpon my body dis­eases.

8. That I am vnfit to kéepe any secret.

9. That I am a scorne to the sober.

10. That these sinnes are the maine instruments of other sinnes.

11. That I must fall into the Phi­sitions hands.

12. That I may in them commit some such sinne, as may cause me to fall into the censure of God, and gouer­nours

What remedies haue you a­gainst the temptation of enuie.

I must meditate. 1. That mine eye must not be euill, because Gods eye is good.

2. That God may dispose of his owne as he list.

3. That enuie is a note of a bad man.

4. I must bee glad at the good of others.

5. Moses and Christ, and other good men, were glad when they heard [Page 72] of others excellencie.

6. God will not haue all alike.

7. It is a meanes to murther our brother.

8. It is a fruite of the flesh.

9. It hinders vs from dooing good to others.

10. It is the greatest torment to a mans selfe.

11. Though our brother excell vs in one thing, yet we do him in another.

12. God euen hateth and curseth the enuious.

What remedies haue you a­gainst idlenesse in your calling?

I must meditate. 1. That God commandeth all men to labour.

2. That Euah fel in paradice by idlenes.

3. That it was one of the sinnes of Sodome.

4. That it is a cushion for Sathan to sléepe in.

5. That labour puts Sathans as­saults away.

6. That idlenesse consumes the body.

7. That a sloathfull hand maketh poore, as a diligent hand maketh rich.

8. Without diligence wee cannot [Page 73] prouide for a familie, or y ^e time to come.

9. All creatures euen to the pismire, are diligent.

10. GOD our father is euer wor­king.

11. by it we may be able to do good to others.

12. All good men haue laboured in a calling. And why haue people hands, & wits but to vse them, and the more both are vsed, the better they are.

What remedies haue you a­gainst impatience in afflictions?

I must meditate 1. That naked I came into this world, & naked I must returne againe.

2. I must remember the afflictions of Iob & what ende God made of them.

3. That the patient abiding of the righteous, shall be gladnes.

4. That God hath a stroake in afflic­tions.

5. That they are nothing to the ioyes of heauen.

6. That I haue deserued more.

7. That they will tend to my good.

8. That in this world we must haue tribulations.

[Page 74]9. That murmuring is a signe of bad child.

10. Christ said, not my wil, but thine be done.

11. Many of Gods seruants haue endured more.

12. That Gods children haue béene ready to suffer.

But what remedies haue you if sathan tempt you to despaire of Gods mercy?

I will saie vnto him auoide sa­tan, and will enter into this meditatiō.

1. I was by baptisme receiued into the Church, and it hath beene to mee the lauer of regeneration.

2. I once heard and beleeued his worde, and therefore I shall stand euer by this faith.

3. Mine election is in Gods kéeping, and therefore Sathan can neuer stealt it away.

4. The calling of God is without re­pentance, and whom he loueth bee lo­ueth to the end.

5. I knew by my loue of the brethren, that I am translated frō death to life.

6. I am sorry that I can bee no more [Page 75] sorrie for my sinnes, and this to me is an argument of faith.

7. I desire to beléeue in Christ and to runne the waies of his cōmandements.

8. Christs merits are greater then my synnes, and hee is the propitiation for my synnes.

9. Though the righteous fal, he shal rise againe, for GOD supporteth him with his hand.

10. The Spirit doth, though verie weakely, witnes to my spirit that I am Gods childe

11. I hate syn w ^t an vnfained hatred.

12. I loue all good things as well as one, & hate al euil as wel as one, & I can be contented to be dissolued & bee with Christ, and to say, come Lord Iesus, come quickly.

Yet Satan will tempt you to presume of Gods mercies, what reme­dies must you here vse?

I must meditate against this syn.

1. that god bids me not be high minded.

2. that security destroyes more then any syn.

3. that he is blessed who feareth al­waies.

[Page 76]4. That I must worke out my salua­tion with feare and trembling.

5. That as God is a God of mercy, so is he also a god of iustice.

6. That the more I presume the more subiect I am to fall.

7. That it is sathans mayne weapon to vanquish me, God is mercifull.

8. That euen Dauid prayed to bee kept from sinnes of presumption.

9. That the longer I continue in sinnes the more hardly can I leaue them.

10. that if our God call mee, I must vndoe all I haue done before.

11. that then I must sheede many a bitter teare for my sinnes.

12. that by going on I heape to my selfe wrath, against the day of wrath, and therefore haue we need in this and all the former assaults, of God, men, & deuils to pray, Lord lead vs not into temptation.

Which is the explanation of this petition?

But deliuer vs from euill.

what do you pray for in these words

But deliuer vs from euilthat I, and all christians may be [Page 77] freed from the power of satan, sin, the flesh and the world: that we being thus preserued that we shall, or may not fal or so be deliuered frō euill, that we may not fall quite away by any temptation.

Do you not by euill vnder­stand only the deuill, who is called that euill one?

No I do not, though temptati­ons come principally from him, but by euil you said, I must vnderstand al my spirituall enemies according to that of the Apostle Iohn, 1. Ioh. 5.3 The whole world li­eth in euil?

How many wayes doth God deliuer vs from euill?

Eleuen wayes, 1. by preseruing vs from committing sinne.

2. By freeing vs from iudgements due vnto sinne.

3. By kéeping vs from the hurt of sin and afflictions.

4. By turning all those sinnes which we commit, and the afflictions which we sustaine to our good.

5. By bridling Satan that he cannot subdue vs.

6. By giuing vs his holy spirit that [Page 78] by a liuely faith wee ouercome all e­uill.

7. by no meanes.

8. by small meanes.

9. By ordinary meanes.

10. By extraordinary meanes.

11. Contrary to all meanes.

Why are these words added as an explanation to this petition?

To teach me, that when I am deliuered from euill, I may be sure not to be lead into temptation, for euill is the cause of all temptations, which be­ing taken away the effect ceaseth.

What must we do to be deliue­red from the deuill?

We must 1. Put on the whole armor of God.

2. We must know howe to vse that armor.

3. We must walke warily that he do not circumuent vs, and bee neuer out of our calling.

4. We must euer seeke to feare, and serue God.

5. We must know that Christ is our captaine and deliuerer.

6, Wée must meditate of the mise­rable [Page 79] estate of such as are ouercome by the deuill.

7. We must pray as Christ teacheth vs, deliuer vs from euill.

What wants do you bewaile in this petition?

1. The rebellion of our wicked nature, by which wee resist the spirit of God.

2. Our readines in each little temp­tation, to yéeld vp our selues to the cō ­mitting of sinne.

3. That we cannot enough mourne for the remnants of our bondage, by which wee are kept in the power of Sathan.

4. That so many fall by Sathans temptation.

5. That we cannot here get maiste­ry ouer our owne corruptions.

6. That we loue so this spirituall Ba­bilon, in which we are subiect too, and fall by temptation.

7. The tyranny of Satan our aduer­sary, going about each way to subdue vs.

What things do you here pray against?

[Page 80]

I pray 1. against temptation, as it may be a meanes to drawe men from GOD, and cause them to commit sinne. 2. Cor. 12.7.8

2. Against afflictions, as they are pu­nishments of sinne, curses from God, motiues to impacience, or meanes to make mee to take Gods name in vaine. Pro. 30.9.

3. Against desertion, that God would not leaue me, or if he do, that he would not leaue me ouer long, by withdraw­ing from his former, a second grace of the spirit.

4. Against al future relapse into sinne, Gods hardning my heart, blinding of myne ties: 1. Ti 1.20. backslyding from the trueth eyther in part or in whole: all sortes of iudgements, temporall or eternall: And what hurt soeuer may befall mée eyther by prosperity or aduersitye:

In a worde, I pray against the as­saults of Sathan the enticementes of the world, and that corruption which may surprise mee by mine owne flesh.

May not aman pray for temp­tations and afflictions?

[Page 81]

Though both of them may be oftentimes good for vs, yet because that good is an accidentiall good, and wee knowe not howe wee shall beare temptations if god send them, therfore it is not méete to pray for them. There­fore such as wish to bee poore, that they might loue heauen better, or blind to meditate of heauen better, they haue no great warrant out of Gods worde. To these we may adde such as pray for death, and will not waite Gods leasure till he take them out of this world.

What doe you here pray for?

I pray for grace to resist, and perseuerance, when I am tempted; and that to this purpose, I may put on the whole armore of God, as the girdle of veritie, in soundnesse of doctrine; Eph. 6.16. the brest-plate of righteousnesse in integrity of life, the shooes of preparation of the gospell of peace, which are to be worne by patience in afflictions; the shield of of faith, to resist Satans assaultes; the helmet of Saluation, which is the life of eternitie, and the sword of the spirit; which is the word of God. I pray also here y ^t all our afflictiōs may bee turned [Page 82] to our good; that wisdome may bee gi­uen vs to preuent our persecutors, that I may be patient in aduersity, humble in prosperity, and that our sinnes may turne to our good, by reuealing our cor­ruption in being ready to fall, discoue­ring our vnhabilitie of our selues to stand, detesting our nature so prone to impietie, renouncing all confidence in our owne strength, & casting our selues vpon Gods power in temptation: yea that by them we may see Satans malice in tempting vs, and Gods great mercie in recouering vs: & finally that being once recouered in temptation, we may pitty and comfort such as bee tempted.

What things doe you giue thankes for?

That in the former things which I haue prayed for, GOD hath made me able so to resist, & that neither Satan nor the world, nor my flesh, hath so subdued me, but that I am able to rise againe.

Which is the 3. part of this petition? The 3. part of the lords prayer.

For thine is the kingdome, the [Page 83] power, and the glorie for euer & euer. Which words are a reason of all the former, by which wee are mooued to craue all the former blessings at the hands of our God.

Why doth Luke leaue out this clause?

Either because the Euange­lists did not bind themselues to a pre­cise forme of words, or because this prayer was vttered at 2. seuerall times by Christ in a seuerall manner, leauing out not onely this clause, but the third petition wholly, the explanation of the sixt, and changing some words which are in Mathew. But we haue no war­rant to do the like, as the Rhemists do euen in the Gospell of saint Mathew: being bold to mangle the Lords praier, as they are to leaue out the second cō ­mandement.

Why is this conclusion ad­ded?

To teach. 1. To pray vnto him who is able to heare vs.

2. To pray in faith to him that will helpe vs.

3. To pray in feruency as desirous [Page 84] to be holpen.

4. To pray in humilitie, because al is of God.

3. To pray in thankefulnesse, be­cause all is from God.

6. That in euerie petition we must haue this conclusion in our mindes.

What do you meane by these words thine is the kingdome?

Euen that which Dauid meant when he said, 1. Cor. 29.11. Thine O Lord is great­nesse, power, and victorie and praise, and all that is in heauen and in earth is thine, thine is the kingdome, & thou excellest ouer all.

Why is the kingdom said to be Gods?

1. Because he made all.

2. Because he possesseth all.

3. Because he commandeth all.

4. Because he disposeth al.

What doe you learne out of this.

That I may with confidence pray vnto him, because as kings will prouide for the bodies and soules of al their subiects, so God my king will pro­uide for me.

[Page 85]

But haue not other Princes their kingdomes?

Yes they haue, and in them do rule, and for conscience sake must euer be obeyed, yet they rule by, and in, and through this king. Pro. 8.15 Dan. [...].37. Reuel 20.

Howe manie properties are there of this kingdome?

There, it is a powerfull king­dome, Thine is power, a glorious king­dome, Thine is glorie, and an euerlast­ing kingdom, it is, For euer and euer.

Why are these thrée properties added?

That when wee pray for, or a­gainst any thing in the former petiti­ons, we may be strengthened in the hope of obtaining them, by the consi­deration of the Power, Glory, and Eter­nitie of Gods kingdom.

Why is power attributed to the kingdome of God.

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.

2. To teach vs to giue all power vnto God.

[Page 86]3. That we must submitte our selues vnto him.

4. That he being a powerfull kings we may in faith pray vnto him.

How great is the power of God? See my booke, life euerlasting, of gods prouidence.

It is not only of it owne na­ture, in it selfe, and of it selfe, but also in respect of the obiect vpon which it can worke, and effectes which it can pro­duce, and of the action by which it can and doth worke, both infinit and vn­measurable.

Can it be communicated to any creature?

No, not to the humanity of Christ, for whatsoeuer is omnipotent is God.

Why then doth Christ saye, all power is giuen vnto me?

1. He speaketh of that power which wee call Authority, not of that which is called omnipotencie.

2. He saith not all power is giuen to my humanity, but to me, GOD and Man.

3. If it be meant of the humanity, [Page 87] by this power is to bee vnderstood, as much as the creature is capable of.

4. In that word, the humanity may be said to be omnipotent, as the word is said to suffer, not in it selfe, but in the the flesh.

What doe you meane by thine is the glory?

1. That god hath made al things for his glory.

2. Whatsoeuer wee aske, they are meanes of thy glory.

3. The things which we aske shalbe referred to thy glory.

And therefore O Lord graunt these things vnto vs, because thy glory is most deare to thy selfe, which will be also performed of vs, if we sanctifie thy name, aduaunce thy kingdome, doe thy will, haue our dayly Bread, the forgiuenesse of our sinnes, and hee able to resist all euill temptati­ons.

What is the third property of Christs kingdome?

For euer and euer. Which is an ex­cellent inducement to strengthen vs in praying.

[Page 88]

Why is Gods kingdome, power, & glory, said to be euerlasting?

1. Because in themselues they are euerlasting.

2. Of vs they should neuer be for­gotten.

To what purpose are all these arguments added here?

Not to perswade God, who knoweth our wants before we aske, but to perswade vs, that he who is a king of such power, glory, and eterni­tie, he will heare our praiers, and grant our requests.

What vse doe you make of this conclusion?

1. That in our prayers we euer debase our selues, and ascribe all glory to this King of Kings.

2. In our prayers to be euer per­swaded of the power of God, that he can helpe vs, and the promise of God that he will helpe vs. 2. Cor. 1.20.

3. That prayer and giuing of thanks must goe together, because this is a doxologie giuen to God.

4. Whatsoeuer we aske, we must in purpose before, and practise after, [Page 89] referre the same to Gods glory. For the Alpha of this prayer is, Halowed be thy name, and the Omega is, Thine is the glory.

5. That all gouernours must re­member that they holde al in caepite, vn­der this head.

6. That if we be able to do any thing, all that power commeth from God.

Which is the last part of this petition?

The seale thereof in the worde, Amen.

How is this worde Amen, The fourth part of the Lords Prayer. ta­ken in the Scriptures?

Thrée maner of wayes: some­times as a Nowne, signifying Christ himselfe, Reuel. 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.

What then doth this worde Amen import, at the end of this petiti­on, and euery prayer?

More a great deale then man thinks; for it is as much as if we should [Page 90] say, thus, Wee haue begged many things at thy hands, and we doe desire thee to heare, and are perswaded thou wilt heare all our requests.

What are we taught by this seale Amen?

We are taught. 1. To desire earnestly that we pray for.

2. To be perswaded that we shall receiue it, Math. 9.11. though infidelitie be mixed with our faith.

3. Not to vse this word Amen, so vnaduisedly as we doe, but to knowe what it is to which we say Amen, least by ignorance we seale a cursse to our selues and others. Many of the like sort are in Dani­el, and the Gospels, as Golgotha, [...] Eli, Eli, Lamma sa­bach thani. &c.

4. That Latin, Gréeke, and He­brew wordes may be vsed, when they growe so common, that other people of a nation doe vnderstand them, for here is the Hebrew worde Amen, vsed in Gréeke, Latin, and English.

What now haue you to say of all that hath béene taught you?

No more but this, that I and many others are bounden excéeding­lie to Almightie God, that we liue in such a Kingdome, where our children [Page 91] are so taught in y ^e trade of their waies, that when they are olde, they may fol­lowe it. And thou O Lord to whom Kingdome, power, and glory belong­eth, kéepe the Scepter of thy Gospel long amongst vs, that the chil­dren to be borne may feare thy name. Amen.