any which cannot but leade vs in beliefe to hope for more mercy from him then from any other If any thinke that prayer is not suche worship of God wherewith he is so delighted but that he can bee content that others as Sainctes or Angels should also haue that honour let them peruse the 50. Psalme and they shall finde that the Lorde preferreth this seruice of his to bee called vppon in necessitie aboue all sacrifice and outwarde worship The Churche of Rome will not giue out licence to offer sacrifice vnto Saintes that bee departed from this life and yet the Lord setteth prayer in dignitie aboue sacrifice making it a seruice that doth more honour him then doth that other For what greater honour can he haue then to bee magnified in this greatnesse of his mercie that hee shoulde bee the onely sanctuarie for the distressed in their calamitie The Angels themselues haue refused to bee worshipped of men knowing that the Lorde wil not haue his glorie parted vnto others In the Reuelatiō Iohn professeth that he fell down to worshipp before the feete of the Angel and that the Angel saide vnto him Se thou do it not for I am thy fellow seruant and the fellow seruaunt of thy brethren the prophets and of them which keepe the words of this book Worship god The Angel refuseth worshippe placeth himselfe as a seruaunt among them that serue the Lord after his worde and chargeth him to worship god Let vs learne to bridle this affection that seeketh to be approued vnder the title of a good intent for it is a strong persuasion to the fleashe that the Lorde cannot refuse but well like of whatsoeuer worshipp wee offer so it bee to no other thē those that are beloued of him of whom he hath declared his likeing by graces and gyftes graunted vnto them in greater measure then vnto the common sort of his seruauntes We may well suspect our infirmitie when the Euangelist Iohn was almost carried away with his weaknesse in this parte For the infirmitie of the flesh reasoneth thus Can it be any offence to honour aduance them whome God himselfe hath honoured Hath not God himself declared by his graces giuen vnto them what reckoning he maketh of them Can we make too much of them whome God so tenderly loueth These are the pathes of good intents wandering without the worde Nay they proceede further If wee shall be approued of the Lorde wee must creepe into fauour with those that are deere vnto him and the next way to haue fauour with him is to growe into the fauour of those that are neere aboute him according as the practise is to get the good lykings of men that are of greate calling heere in earth by growing into the lyking of those their seruantes that can doe moste of all with them But we are taught of the Lord himselfe that his wayes differ from oures as farre as Heauen differeth from the earth and that the Heauens are not so farre in height aboue the Earth as are his thoughts aboue oures So that wee offer exceeding wronge vnto his maiestie while we thinke to bring him vnder the condition of mans infirmitie whose good countenance cannot be obteyned vnlesse in the persons of those whome hee especially lyketh of by brybing or flattering of them he him selfe may seeme to be honoured and the holde of his fauour craftily vndermined The word of the Lord shaketh off all such follies telling vs that it is the hearing of his worde keeping of the same that getteth credite with him that maketh vs allied vnto him euen to become truely the mother sister or brother of him as wee read in the gospell after S. Luke in the which place he doeth so commend this kinred as I may call it of his worde that he maketh no reckoning of any other but in respect of that Wherein hee doeth notably reproue the foolishe fancie of fleashe and bloud which imagine that they can offer nothing vnto the virgin Marie wherin they shall not binde him vnto them the Lord therefore is constrained to signifie that those naturall respects preuaile not with him as with weake men but that the hearing of his worde and doeing of the same is all in all with him and the onely worship that pleaseth him which when it is wāting he accepteth of no seruice haue it neuer so greate shewe of mans reason for it As wee may not take vpon vs to worship any besides the Lorde no more is it lawfull for vs to giue any worship to the Lord but onely that whiche is allowed in his word and therefore hath he forbidden vs to make any grauen image imagining that way to please him and to doe a worke that is acceptable vnto him For those that bow vnto grauen Images thincke and say that the Lorde is serued therein and that they doe it not vnto the Image but vnto the Lorde represented vnto them in the Image but the Lorde in this commaundement forbiddeth as well the false worship of the true GOD as the giuinge of any parte of his true worship vnto a false God I meane vnto any besides the onely true god It commeth all from one founteine to dare be bolde to giue vnto him any worship beside that which he hath cōmanded and to worship any other besides himselfe which thinge he hath in many places plainely forbidden therefore in this cōmaundemente he represseth this intollerable boldnesse of man that in his owne deuotion will presume to please the Lorde either in the worshipping of others or in any other maner of worshipping him than he himselfe hath opened in his worde In this seconde parte concerninge grauen Images there are certeine wordes which beeing layde open will make the better entrance to the true sense and meaning of the whole in consideration whereof it shall not be vnprofitable briefely and in a worde to touch them It is saide here that he is A ielous God which signifieth that he can not suffer vs to ioyne any with him in the cause care of our welfare A kinde of speach borrowed from husbandes who can not abide to see the mindes affectiōs of their wiues entangled with any other men but require to haue them kepte pure and chaste to them selues alone The pursuing of his displeasure whiche is heere recited towarde the thirde and fourth generation of them that hate him seeming to maintaine vnrighteousnes in the Lord is to be vnderstoode of such children as treade in the same stepps of iniquitie with their fathers For otherwise that of the Prophet Ezechiel is true The godly sonne shall not beare the iniquitie of his vngodly father These thinges beeing now made plaine vnto vs let vs goe forwarde with the matter that wee haue in hand The Lorde God in forbidding the worshipping of images and so vnder that all other kinde of worship inuented by man addeth this reason to disuade vs from it because hee is become our God who
can neuer be at league vnlesse we will be at one with euill Moreouer the bloud which is spilt in any land and the wickednesse that is committed therein cryeth to the Lord for vengeaunce against that land and people wherin it is committed and is sure to drawe out the sworde of the Lord against that people if the Magistrate who is the Lords Lieutenaunt shall not before drawe vppon it by executing deserued punishment against it Which thinge to be so the very Infidels haue perceiued and therefore in their greate afflictions haue proceeded by casting of lottes to knowe the malefactour that by his punishmente the euill might be remoued from them as wee reade the mariners dealte wih Ionas when the tempeste was moste vehement against them Therefore often times in the Scriptures after charge giuen to execute punishment against sinne these or such like wordes are added So shalt thou take euill away forth of the middest of thee And these also That the Lord may turne from the fiercenesse of his wrath and shewe thee mercie and haue compassion on thee Solomon charging Benaia as it appeereth in the booke of kinges to slay Ioab addeth these wordes That thou mayest take away the bloud which Ioab shed causelesse from me and from the house of my Father The Magistrate therefore as hee keepeth the bloudie hand of the vngodly from vs so is he our sanctuarie from their sinne that pursueth vs our land to destroy vs while he executeth iustice vppon it Miserable therefore are the Anabapistes and suche kinde of men who in denying Magistracie denie thereby those greate comfortes and blesinges whiche GOD by them hath graunted vnto his people The Magistrate also bindeth the benefite and helpe of all degrees of men and trades of life vnto vs so that in denying vs their lawfull ayde wee haue remedie of lawe against them whereby they stand bounde to employ them selues without deceipt or fraude to our good whether it bee in place of Iustice vnder the Prince chiefe Magistrate or in any trade or occupation for the maintenance of them selues while we haue so many lawes to correct the abuses in them that thereby they may bee vsed without guile or deceipt to our most profite But the chiefest benefite of all other is when they are the instruments of Gods glorie in bringing the Gospell to vs and maynteining it amongst vs whē they open the eyes of the seers and Prophets that they be no more shut cause the heart of the foolish to vnderstand knowledge and make the tongue of the stutter readie to speake distinctlie as it is spoken of all godlie magistrates vnder the person of Ezechias By which meanes of the Gospell euil is disclosed that it can no more lurk vnder the name of that it is not but appearing in his moste filthie face may the better be auoyded and good thinges are brought to their beautie and increase that they may be stronger to allure vnto them the heartes of all those that haue any loue of good things within them whiche are in the place aboue named recited as fruites that followe the receiuing of the Gospell By this wee haue some taste of those blessings of God whiche we doe receiue by meanes of magistrates how many they bee in number and how worthie in deseruing From this sight muste arise the true honouring of them for so doeth the Apostle teache vs to the Romanes who ▪ when firste hee hath taught that the magistrate is appointed for the terrour of the euill and prayse of the good he concludeth that therefore wee must be subiect vnto magistrates not onely for feare of their punishment but also for conscience of the good that they doe vnto vs least as sayeth Chrysostome vppon those wordes thou shouldest bee vnthankfull towarde a benefactour It were too longe to stand vpon the benefites that other inferiours receiue from those whome the Lorde hath set aboue them onelie this doe I require of all inferiours to enter into some diligent consideration thereof in so doeing I am sure that they shall finde them farre to exceede the opinion that before they had of them It is therefore verye meete and requisite that our dutie towardes them in all thinges should bee such as may well bee called a true honouring of them and a right regarde of so greate benefites as we doe receiue by them The opinion of those men who restraine honour onely to some ciuil outwarde gesture of the body is so friuolous and vaine as it doth scarce deserue the honour of an aunswere That honour is not onely seene in ciuil gestures of the bodie but also in outwarde dedes to be done as may appere in the first Epistle to Timothie where the holie Ghoste speaking of the mainteynaunce of them that labour in the worde calleth it Honour affirming that such doe deserue double honour And in the same Chapiter he admonisheth Timothie to honour widowes that haue no kinred to prouide for them meaning that he should se so good prouision to be made for suche as they mighte take them selues honoured therein And our Sauiour Christe reproued the Phariseies as contemners of the commaundement of God commaunding parentes to be honoured when they gaue counsell to their children to offer vp those thinges in the Temple whiche ought to haue beene bestowed towardes the reliefe of their poore parentes By these testimonies wee may cleerely see that such things as doe wittnesse our greate regarde and louing affections towards others are iustly called by the name of honour and they truely honoured therein ▪ There is a promise annexed to this commaundement that it shall go well with suche as honour their superiours and that their dayes shall be prolonged here vpon earth The promise in equitie is very well aunswearing to the thing it selfe that those who are thankful to the instrumentes of GOD wherby he hath either begunne continued or any way blessed their life should haue the blessing of manye good dayes and that they who are vnthankfull to those his instrumentes of life should in iustice be depriued of the benefite of liuing beeing so vnthankful and vnduetiful to the instruments thereof The transgression against this commaundemente threateneth the shortening of life vnto the rebellious and disobedient whiche punishment if it be not executed against his person will not faile to finde out his seede and posteritie in whom he is said after a manner to liue Contrarywise obedience to our Parentes continueth vs our posteritie according as it is written in Ieremie Because yee haue obeyed the commandement of Ionadab your father therefore thus sayth the Lord of hostes the GOD of Israel Ionadab the sonne of Rechab shall not want a man to stand before me for euer A greate blessing of God to haue a heyre male of our owne seed wherein our name may be cōtinued vnto many generations The Verbe that heere is translated of a Verbe Passiue hath vsually in the Scripture
time to defraude the Lord of his glorie Let vs learne throughly to examine our thoughtes not onely blaming those that fully consent but euen warring with those that any whit delight them selues in coueting and desiring that whiche apperteyneth vnto others so shall wee see whether it bee an easie matter to loue our neighboure as our selfe or otherwise so shall we also clearely giue ouer the title of righteousnesse in regarde of our owne doinges and wholy depend vpon the free merites of God in Christ proceeding in the confidence thereof with good courage to purifie our thoughts that we may not only do good with the hand but euen with the longing desire of our thoughts For the accomplishment whereof let vs call vpon God in the name of his Sonne saying as hee hath taught vs. O our Father which art in Heauen c. ¶ The twelfth Lecture vppon the first to the Corinthians ¶ Chapter .xiii. 4 Loue suffereth long it is bountifull loue enuieth not loue doeth not boast it selfe it is not puffed vpp 5 It disdayneth not it seeketh not her owne things it is not prouoked to anger it thinketh not euill 6 It reioyceth not in iniquitie but reioyceth in the trueth 7 It suffereth all things it beleeueth all things it hopeth all things it endureth all things WE haue learned out of the lawe what seuerall dueties they bee that we owe vnto God and also vnto man but in the lawe we are not only charged to do those dueties there appointed to bee done and to forbeare the contrarie but also of loue to doe them and of loue to keepe vs from the other Therefore it shall bee expedient to examine what properties be in loue necessarily adioyning vnto the same whereby we must iudge of our selues how it fareth with vs whether that affection without the which all doing of good or ceassing to do euil is to no purpose ruleth in vs both in our doings and also when we shall absteine from doing The properties fruits of loue are in no place better set foorth then in the former Epistle to the Corinthes from whence I meane to giue you some light thereby the better to see into loue the nature of it and howe great thinges are conteyned in it Where the first note giuen to knowe it by is that it suffereth long or is patient a propertie that moderateth the heate and hastinesse of a mans minde that he followe it not in the boyling appetite and desire thereof This patience and moderation of our affections hathe great commendations in the scripture especially the booke of the Prouerbes painteth foorth the excellencie thereof in so many places and with so great titles as I can not but giue you a taste of some of them In the foureteenth Chapter of that booke it is thus written He that is stowe to wrath is of great wisedome but he that is of an hastie minde or to giue it you as it is there word for word he that is of a short spirite exalteth follie In this place we see this slowenesse vnto wrath is not barely ioyned with wisedome but with the excellencie of wisedome For so it is said He is of great wisedome that is slowe vnto wrathe It is a degree and profiting in wisdome whiche not all men no not all wisemen haue atteyned vnto to moderate the headie and hastie affection of an angrie and passionate minde Likewise in the same booke thus speaketh the holy Ghost The discretion of a man differreth his anger and his glorie is to passe by an offence A merueilous commendation that it should be the glorie of a man to put vppe offences that he should haue no manhode in him or matter to boast of any thing worthie of a man that hath not learned to passe by offences and to qualifie his affections euen towardes transgressions and iniuries Nature teacheth vs a cleane contrarie lesson that it is the glorie and zeale of a man to persue the infirmities of others and reuenge our affections the heate and displeasure of them therevpon and that he is a beast no man that wil let go wronges transgressions and iniuries vnreuenged especially if they shall haue touched himselfe But the spirite of God teacheth vs that it is loue that findeth a waye to cure a transgression yet notwithstanding to couer it and to reserue a place to couer it vntil it shal be cured as it is written in this booke Moreouer we reade in the Prouerbes that hee shal be taken for proude arrogant and scornefull that doeth his woorkes in the wrathe of pride A good testimonie to tell vs not onely what beginneth this wrath whiche is pride in deede therefore fitly ioyned with it in this place in calling it the wrath of pride but also what is ioyned with it alwayes that suche a one as he is so shall he beare the name and reproch of an arrogant hautie and scornefull man. In a nother place of this booke the holy Ghost compareth that man that can not restraine his affection vnto a citie broken downe and without walles but I must conteine my selfe within these fewe testimonies for that purpose for it were a verie great labour to seeke out all that is spoken hereof if I should goe no further then vnto this booke This patience and long suffering being as we haue heard so excellent euen the glorie of a man may iustly clame the first place among the properties of loue For what can be more fitte to vpholde loue then to be of a patient spirite when matter is offered occasion to breake loue and heartie good affection He doth iustly deserue wel of loue to haue his praise in all the fruits that followe it who shal by patience vnderprop it whē it shal be assaulted and shaken by hatred or euill dealing howsoeuer As for that man who then letteth loue fall downe whensoeuer any burthen of displeasure offence or vnkinde dealing shal be laide vppon him from the man whome he pretended to loue he declareth plainely that he neuer tasted of true loue and heartie affection the first and principall note whereof is to be patient and suffer long Let him ceasse therefore to make any account of his loue who hath not made reckoning to vpholde it in iniuries and displeasures And let him also ceasse to bragge of any loue that he hathe borne vnto any who neuer was tried to haue mainteined it throughe the vncourteous dealing of that man in one respect or other For who is he if he be not a monster of men that cannot liue peaceably with them who neuer shal displease him But then is it thankesworthie when our loue by patience shal ouercome the vnkindenesse of others This note of loue is clearely seene in that loue whiche mothers beare to their children howe muche frowardnesse and causelesse crying doe the mothers not onely patiently beare at the hande of the childe by loue but also appease not otherwise then by giuing of
of words and sparing of no paines therein yet are they farre from this persuasion required of necessitie vnto true and faithfull prayer They receiue hope and are confident by reason of the laboriousnesse of their paynes in the multitude of prayers and other doinges of their owne deuising they knowe not what the mercie of God meaneth whiche onely worketh hope in his and maketh them humble euen in the doinge of those thinges that are commanded of him because it is the mere mercie and good will of God that hath wrought them in those that be his and that doth accept them and take them in good part at their handes The ende and marke that the seruauntes of God should sette before them in their prayers and petitions is to haue the Lorde glorified by perfourming that vnto his whiche he hathe promised to haue his mercie and power to come vnto the eyes and eares of men so euidently perfourming the trueth of his word that they may see and be forced to confesse that he ruleth here in earth Whē we are readie to pray either for good thinges to be giuen vs or for euill things to be taken frō vs the care to haue God his mercies magnified his goodnesse promised towards his to be seene come to light thereby to the credite name and glorie of the Lord ought principally to prouoke vs and to be the chiefe thing that should moue vs to make suite either for any good thing to bee giuen vs or to be eased of any affliction And therefore are we taught in this his prayer which is a paterne vnto all our prayers to begin them with the desire that his name may bee hallowed and his kingdome may come In the whiche petitions by the consent of all the godlie learned we ought to haue our mindes and senses wholy shut vpp within the desire that hee mighte haue a wonderfull name and be seene and knowen to reigne as a king in performing the trueth of his word here vpon earth And notwithstanding our good and benefite bee not diuided from this his glorie but moste neerely ioyned therevnto yet must we flie ouer the care of that in our thoughts and beginne our requestes in the earnest desire to see the tryall of his mercies and power promised vnto his experienced and made knowen in trueth and in effect Therefore you shall not looke for at my handes any seuerall declaration what particular things are conteined vnder the hallowing of his name or the comming of his kingdome for that were infinite in asmuch as there is no trueth promised in his worde perfourmed but in that same his name is hallowed and his kingdome commeth And I tolde you euen now that it was the desire of his name his glorie that must send vs to prayer and go before all our owne priuate commodities and respectes whatsoeuer When wee doe pray that his will may bee doone in Earth as it is in Heauen we are admonished in that petition that the glorie of his name and the power of his kingdome are not fundered from his will and worde It may not once enter into our thoughts that the Lord will be glorified in shewing foorth the greatnesse of his power and goodnesse any otherwise then as hee hath declared in his word whiche is the true wittnesse of his will. Wherefore whensoeuer wee are truely touched with the glorie of God his name or the aduauncement of his kingdome we are desirous to haue some thing perfourmed whiche in his word he hath approued In this petition wee haue warrant to pray vnto the Lord for any thing that in his word he hath promised to bestowe vppon his therfore are we taught to inquire at his mouth I meane euen at his word what his wil and pleasure is For to presume to aduaunce his glorie otherwise then he hath shewed vs in his worde is to tempt the Lord and to imagine to glorifie him or to purchase praise vnto him with that which by his word cannot be approued is not to honour but to dishonor the Lord for he hath coupled the glorie of his name the honour of his kingdome to the doeing of his wil. It was declared of late that notwithstanding the glorie of God and the comming of his kingdome be not diuided from the commoditie of his seruants yet ought his seruantes to cast their eyes vpon his glorie alone in the recital of those petitions In like man̄er ought we to iudge of this petitiō where we do craue for the doing of his wil that the in requesting of any thing agreable to his wil we ought not so much to loke vpon any commoditie cōming to vs therby as vnto this that therby his wil and pleasure taketh place and he is sene plainly perceiued to be iust true in his word and so by that meanes his kingdome is truely acknowledged his name hallowed We do confesse that he ruleth according to his word but whē we see the experience therof that whiche before was faintly in the mouth is now strongly conceiued in the hearte And who soeuer he be that hath the greatest portion of faith and most assured persuasiō of the good wil power of God that it watcheth alwayes for the perfourmance of his wil reuealed in his word he hath neede notwithstanding to haue his faith strengththened by experience and tryall of the mercies of God visibly performed in the gouernment of his church The Sainctes and seruantes of GOD are desirous alwayes to haue his honoure aduaunced and his kingdome acknowledged by the ordering and gouerning of things here in earth according to his word therfore after that Solomon had made an end of intreating the Lord to heare the prayer of his seruaunts in their seuerall necessities according as they are recited in the booke of Kings he rendereth a reason why hee would haue the Lord to graunt their petitions That sayth he all the people of the earth may knowe that the Lord is GOD and none other This is the cause why the seruantes of God are desierous to haue their petitions and prayers which they make according to his wil to be heard and graunted euen that the glorie of his name may be aduaunced that it may be seene that hee ruleth and none other and that experience may iustifie the gouernement of God after his word Heere we see that blinde and ignoraunt prayers what deuotion and good meaning so euer be pretended are no prayers that euer the Lorde will accepte of and that suche as doe not serue the Lord after his word are cut off from all hope to haue their prayers heard to any benefite or comforte of theirs because the Lorde hath ioyned his mercie and power wherein hee will bee glorified to the performaunce of his will for the comfort and good of those that doe serue him after his worde Therefore doeth the Prophet Dauid make his seeking out of the preceptes of God a persuasion that he shall
some fall to stealinge or seeking vnto witches wisemen or wisewomen as they call them to haue their griefes remedied and their wantes supplied others not vsing the same yet by one vnlawfull meanes or other winde them selues out of daunger not wayting by faith vpon the Lord vntill by lawfull meanes he procure their deliuerance This corruption also of the naturall man is no lesse euident when he is out of danger and hath ordinary meanes to maintaine him by For when a naturall man hath credit wealthe or freendes to compasse matters by either not at all doth he seek to God by prayer to prosper those meanes whiche he vseth either else if hee pray vnto him it is so coldely as that euery man may perceiue but especially his owne conscience may tell him that his hope ariseth rather from the meanes he hath then from the goodnes of God without whose blessing all helps are nothing yet for all that he findeth no fault with him selfe for want of faith but will protest that he taketh God to be his God and looketh for all things from him beleeuing as assuredly in him as the best of them all It is not greatly to bee merueyled at if the naturall man giue so much vnto the meanes for it cōmeth often times to passe that the Lorde is constrayned in dealinge with his Children to withdrawe something from the number or stength euen of his lawfull and ordinary meanes that the glorie may be wholy his A notable example wherof we haue in the booke of the Iudges where the Lorde caused Gedeon to send away the greatest parte of his men when hee shuld go to battail giuing the reason of his doing in these words The people that are with thee are to many for me to giue the Madianites into their handes lest Israel make their vaunt against me and say My handes haue saued me Thus corrupte is the estate that all men are borne in and in this estate doe all men contynue finding no faulte nor mislyking of the same saue that little flock of Christes that by the benefite of his death are exempted from it whome when it pleaseth God to call vnto the hope of euerlasting life by the meanes of his word he cleareth their wit and vnderstanding to conceiue the goodnes of this God to them warde hee purgeth their wil and affection to take comforte in it And therefore when meanes want they are not as the wicked altogether without hope running after vnlawfull meanes but waite better vppon their God and when they haue the ordinarie meanes whereby God vsually bringeth matters to passe they are careful in crauing the successe of it yea with inwarde persuasion of heart to finde no fruite but by his blessing The man that will truely examine himselfe in this commaundement muste well consider with himselfe what euil and vnlawfull shiftes he hath made throughout this life in his distresse and necessitie or what doubtes and feares of not beeing well and in due time prouided for haue arisen at any such in time his hart how tickle his nature is thervnto Likewise when hee hath had the vsuall meanes of Gods mercies he muste consider well how sparing and how colde he hath been in prayer to God for the successe of them which declareth that his trust was rather in them then in God the giuer of them Thus may he easily perceiue in what a miserable condition he should haue beene had not the mediatour and redeemer Christ Iesus aunswered the matter for him It is therefore required that after this māner he throughly examine his infirmitie and disobedience vntill he be truely humbled and brought to Christe to see the benefite of his death and passion how greate it is and how needful for him when by due examining of himselfe he doeth well vnderstand that he is wholy beholden vnto God for the benefite of his saluation because by the lawe they are accurssed that continue not in all things which are written in the booke of the law to doe them then is he forced to acknowledge that it is good right and reason that his life should be ordered after the pleasure and wil of him that by his death hath brought deliuerance vnto him from euerlasting death and destruction and the hope also of a blessed estate to continue for euer Whervpon he proceedeth not only to the misliking of this corrupt nature of his but also to the suppressing of it that it deale not as it was accustomed neither when it wanteth meanes nor yet whē it enioyeth thē calling earnestly vnto God by praier that he may so increase in faith that he may glorifie him in the obedience of this commaundement His profiting in this obedience how great soeuer is alwayes ioyned with true humilitie because hee wel vnderstandeth by the sight that he hath of him self that he standeth by the mercies of God in Christ alone because also he plainly perceiueth that his obedience is not without frailtie and manifolde infirmities cleauing vnto it as his obedience is not with out humility so his falles infirmities ar not without grief vexatiō of hart whilst he seeth in them the dishonour and obedience of that God of whose free goodnes he holdeth al that he hath or hopeth for A great number persuade thē selues that their faith is perfect inough no want in it at all whē notwithstāding in their necessities distresses they are all ready to doubt distrust of cōfort as if they had neuer heard of the Gospell nor learned any thing of the promises made vnto the faithfull Nay which more is they shall no sooner be in any distresse but they are as farre from hope in God and as redy to helpe them selues by one euill shift or other as those ciuil men which haue no religion in them at all And all this notwithstāing they cannot see nor be brought to acknowledge any want in their faith Let a man bee broughte something behinde hand as we say either by losse that he hath had in his sheepe or cattle or by meanes of euill creditors with whome hee hath hadd dealinges and by and by he wil be ready to imagine that he shall not be able to liue vnlesse he vtter his commodyties at a greater price then before he hath done when notwithstanding hee hath gone as farre before as conscyence coulde in any respect giue him leaue Hee thinketh that his former decay doth priuiledge and make lawfull this kinde of dealing and vnderstand by the way that in all this purpose practise he receiueth not any suspition that there should be any wante of faithe or weakenesse in that behalf when as in very deed then is there true tryall of our faith if in our necessitie wee shall thereby stay vs from euill meanes in hope to haue vs prouided for according to his promise albeit we see not any likelyhood therof so far as our reason can reache For in faith there is hope beyonde hope
of some trifleing worke that he doeth persuade him selfe that hee is so farre from chargeing his father that hee is become very helpfull vnto him bringing in a greate portion of that whereby the whole familie is mainteined wherevppon the father setteth him to some worke promising to giue him wages for it as he doeth vnto day-labouring-men that the ouerplus of his charges maye redounde to his owne profite alone When the foolishe impotent childe seeth by good experience that hee is not able to doe any thing to the maintenaunce of his liueing then hee is forced to acknowledge his fathers liberalitie and to confesse his vndeserued goodnesse towards him whiche before hee made no reckoning of pleasing him selfe in the foolishe persuasion of his owne earning vntill by good tryall it hath beene proued vnto him to bee nothing In like manner the Lorde our GOD willing that wee should take our selues as wee are in deede beholden to his mercie and onely cleaue to that is constrayned to bring vs from this folishe persuasion of our deseruings and earninges by our owne workes the persuasion whereof keepeth vs from magnifying of his mercies as wee are bounde and to set vs to worke for wages appoynting vs hyre for laboure and wages for a certeine number of workes wherein when wee shall haue taken tryall of our owne insufficiencie to mainteine our selues we shall be forced to lay holde of his alone mercies and in true humilitie acknowledge the benefite thereof whiche was a principall end that the LORD did looke at in loading vs with that so greate laboure of the lawe and exactinge a continuaunce in euery woorke thereof so streightly at our handes For the promise to bee receiued to mercie in the merites of Christe alone was made foure hundreth yeeres and more before the lawe whiche came in to driue vs by due experience of our selues to sticke wholy vnto the bountie of that his mercie whiche thing to be so he Apostle proueth by the nature of the lawe that was giuen For suche a lawe was giuen as by meanes of our weakenesse coulde not giue life And therefore sure it is that the LORD ment not that wee should looke for happinesse from the lawe and the obedience thereof but wholy from the mercies of God in Christe If there had beene a lawe giuen sayeth the Apostle whiche coulde haue giuen life surely righteousnesse should haue beene by the lawe But the Scripture hath concluded all vnder sinne that the promise by the faith of IESVS CHRISTE should be giuen to them that beleeue Wherefore the lawe was our Schoole-maister to bring vs to CHRISTE that we might bee made righteous by faith The Apostle sayeth that if there had beene giuen suche a lawe as coulde haue giuen life righteousnesse should haue come by the lawe Sure it is that the want which was in the lawe to giue life was not in it selfe for it did promise life vnto them that kepte it whiche promise made by the LORD to the keepers of the Lawe it were blasphemie once to imagine that hee woulde not or coulde not perfourme Therfore the want that was in the law to giue life commeth wholy of our infirmitie by reason of the weakenesse that is in fleashe and bloud as it is written to the Romanes That that which was impossible to the lawe in as muche as it was weake because of the fleash GOD sending his owne sonne in the similitude of sinfull fleash and for sinne condemned sinne in the fleash Greate is the opinion that fleashe and bloud hath of it selfe when the Lorde is constrained to bring a looking-glasse of his lawe for vs before we can bee brought to iudge rightly of our selues Great is the credit of our owne deseruing and earning by our well doeing when the Lorde to pull vs from it is forced to putt vs to the tryall of an impossible work Hardly are we brought from the opinion of our owne wealthie estate when the Lorde cannot be beleeued of vs telling vs the contrarie before hee hath layde before vs in his accounting booke our seuerall parcels of debte A Christian therefore is taughte by the ende that GOD had in giuing of this lawe to learne how harde a thinge it is to lay downe all lyking of him selfe and opinion of wel deseruing for his deedes in as much as the Lord is driuen to reckon with vs particularly proue vnto vs by plaine euidence that we are worse then nothing before wee can be made to let go the opinion that we haue once cōceiued of our owne good estate Therfore whosoeuer meaneth to depend truely vpon God must by the often sight of him selfe in the lawe be weyned from the opinion of his owne doeings while that in seeing his deformities so muche in euery parte by meanes of the sundrie and seuerall dueties that are commaunded hee be compelled by good tryall to acknowledge the benefite of his bloud whereby they are wyped away For it is the true tryall of our selues that maketh Christe to be of any reckoning with vs It is the true misliking of our selues that causeth vs to like of him How necessarie then is it for vs not onely to acknowledge a kinde of debte but to see the seuerall parcels thereof in euery commaundement growing to such a greate summe as should offer iuste occasion to thinke highely of him who hath brought vs a free discharge for these so many and sundrie billes of debte Let vs learne then often to go vnto the counting booke of our God to see in euerie commaundement the great debt that we are drawen into that wee may haue occasion knowen to our selues to be very greate why we should wholy beetake vs to the mercyes of our god It falleth out oftentimes that a manne who is deepely in debte for want of earnest consideration had of the seuerall sūmes parcels of the same may take it to be no greate benefite to be discharged thereof but when the particulars be summoned and brought in and in the whole thereof appeareth to be a great matter to discharge hee beginneth to chaunge his minde and to take him for a speciall friend that would offer to aunswere it euen so it commeth to passe with vs while in generall words of course we confesse our selues to bee sinners and therefore indebted vnto GOD but yet neuer truely consider by true tryall of our selues in euery commaundement what the particulars are whereof the generall ariseth so great Wee make no greate account of the mercies brought by Christe for the discharge thereof because the greatenesse of the debt and daunger for wante of summing the particulars is not truely knowen nor rightly considered of which is the thing that maketh a right reckoning bothe of our owne wante and also of his worthinesse in releasing vs from so greate daunger and debte By this we may clearely perceiue that so many as shall not often looke to their liues by the lawe doe neither knowe what wretchednesse is in them selues
be heard Saue me sayth he for I haue sought thy preceptes And in the same 173. verse Let thy hand saue mee for I haue chosen thy preceptes Likewise in the last verse of that Psalme hee sayeth these wordes I haue gone astray like a loste sheepe seeke thy seruaunt for I doe not forget thy commaundementes And not in this verse alone but in many other through-out this Psalme hee conceiueth hope of beeing hearde in his Prayer because the Lord had giuen him a carefull heart to the keping of his word wherin his glorie doth consist In asmuch therfore as he was careful of his glorie he conceiueth hope that the Lorde will not be vnmindefull of him but is bolde in a godlie hope to say Beholde mine affliction and deliuer me for I haue not forgotten thy lawe And sometimes in this intreating of the Lorde to heare him he promiseth in time to come that he will keepe the statutes and commandements of the Lord as it appeareth in the 145. verse of the Psalme in these wordes Heare me O Lord and I wil keepe thy statutes These authorities from the Prophet are vttered to this end that we shuld not put those things a sunder which the Lord hath coupled together For the Lord his glorie is not parted from his wil reuealed in his worde whensoeuer we haue in purpose to sanctifie his name to get praise vnto him and to aduaunce his kingdome here vpon earth we must proceede no otherwise then according to his word being assured that it hathe allowance and probation from the same these three petitions do not so much note what seueral things are to be asked as with what minde those thinges that we aske according to his wil are to be desired that is euen with a hartie longing desiring to see his name sanctified his kingdome established and that whiche is to his good liking and will accomplished here vpon earthe by bringing something to passe whereof he hath declared his liking apparantly in his word If we shal craue any grace of him whereby to haue our life bettered and our conuersation amended the care of his kingdome the desire of his name the longing to see his wil and pleasure take place ought to bee the thing that should moue vs therevnto Our petitions also for temporall blessings or to haue euils remoued from vs ought in like manner to be made in the care and desire of his kingdome and glory who hath promised in his worde that he will be nigh vnto his that call vppon him in in trueth and that hee will heare the prayers of his that attende vppon his commaundementes bothe in blessing them with good things also in turning euil things from them Such things therefore we should also desire euen for the establishing of his name credit and kingdome here vpon earth according as the seruants of God haue done as appeareth in many places of the scripture Helpe vs oh God of our saluation saith the Prophet for the glorie of thy name deliuer vs and bee mercifull to our sinnes for thy names sake Wherefore shoulde the heathen say Where is their God beeing moste of all carefull least the wicked should triumphe ouer the Lotd if that he should not stand by his according as he promised in his worde but lay them open to all iniuries and reproches of the wicked without hope of deliuerance from him Nowe let vs pray vnto our heauenlie father that we may so be touched with the glorie of his name the care of his kingdome and desire that his wil may take place as may comforte vs in the assured hope to haue our prayers heard when we call vpon him c. ¶ The xvj Lecture vppon the 11. verse Giue vs this day our daily bread WHen Solomon had made request vnto the Lord for the people of Israel on the dedication of the temple that hee woulde vouchsafe to hear their prayers when any of those seuerall occasions whiche there he maketh mention of should oppresse them in the end of his prayer he requesteth the Lord that he would defend the cause of his people Israel alwayes as the matter should require that what soeuer necessitie or extremitie time should bring vpon thē he would haue a fatherly regarde vnto them in that time of their necessitie releeue them This is that which is ment by daily bread that the Lorde would graunt vs euery day whatsoeuer shal be the necessitie of that day giuing alwaies the thinges of the day in his day For those be his words in that place according to the truth of the Hebrue text In this petitiō we haue warrāt to call vnto God for temporall benefites that we shall stand in neede of whatsoeuer The seruāts of God haue gone before vs by their example in applying the Lorde with prayer when soeuer the want of any thing did vexe them In the booke of Psalmes we shall see that Dauid in all distresses flyeth vnto God by prayer cureing all his griefes whether of minde or body with no other plaster then prayer That booke of psalmes being well perused let vs see the manifold vse and wonderful successe of prayer for somtime the Prophet cureth the griefe and languishing of his heart with prayer sometime he recouereth the helth of his body by prayer in other places he putteth all his enimies to flight with no other weapō then this of prayer to be briefe he maketh of prayer a medicine for all maladies speedeth so wel with it in all his necessities that we may not onely say in bare words that it is a salue for all sores but euen write vpon the head thereof Probatum est for it is tryed to haue cured all griefes and vexations of what kinde soeuer In the Psalme the Prophet declareth that hungrie and thirstie soules wandering in the wildernesse and calling vnto God by prayer are satisfied of him and sent away replenished with good thinges In the same Psalme he declareth in like manner that men beeing in prison bound fast with chaines and yron without all hope of help calling vpon the Lord in their prayers are heard of him their prayers graūted they deliuered The same psalme maketh mentiō of mē pyning away with sicknes or heauines of heart yet by calling vpon him in prayer to haue ben cured to haue recouered that dangerous estate To cōclude in the 13. verse of the same psalme the mariners that call vpon God when the tempest doth threten death vnto them are reported there to haue their prayers heard of the Lorde to be deliuered from that daunger and to bee brought to the land that they longed for What man not well instructed would once haue conceiued hope to haue these or the like thinges holpen by prayer What man not well instructed in the worde of God would not take it to be a casuall thing that commeth as it is said by fortune when faire wether commeth after a
tempest or health doeth succeede sicknesse when deliuerance commeth after imprisonment or plentie after pouertie These are so often sene by experience to come one after an other that notwithstanding men haue in their distresse prayed for them yet hardly can they be brought to think that they are blessings graunted to faithful prayer but rather imagine that they are thinges cast heere and there vpon men at aduenture And therefore where men are in those or such like distresses they hardly or not at all conceiue any hope to he heard Seldome doe they make any sute vnto God in faith especially if those afflictions lay sore vpon them but the children of God knowing that they are promised to haue the Lorde neere vnto them in all that they shall call vnto him for and that they shal be heard for the thing of the day vpon his day as their occasion requireth so doe they seeke vnto the Lord beeing sure in continuance to finde comforte at his hands and why they knowe assuredly that the Lord will haue his mercie and power tryed and seene heere vppon the earth in hearing the requestes of his in their distresse that by that meanes hee may bee truely feared and honoured of them according as it is proued in the booke of Kinges and also that by his hearing of their petitions in those their distresses they may be confirmed in the persuasion that GOD fauoureth them remitteth their sinnes and beeing at one with them is fauourably inclined vnto them in all their needfull demaunds Whosoeuer shall diligently consider of the places of Scripture in the olde Testament applied by the Apostle to the forgiuenes of sinns shall easily perceiue that the godlie haue taken their deliueraunce from their distresses as pledges of the remission of their sinnes and assuraunces that God for Christe was at one with them For their temporall blessings were not receiued of them but as confirmations of his reconciliation with them whiche proueth that which was said before that the Lord heareth the prayer of his in their necessitie to strengthē their faith in the remission of sinnes and persuasion that GOD for Christ is beecome fatherly affected towardes them his promises being visibly confirmed to them In Deuteronomie there are promises made vnto them that do giue diligent heede vnto the law and commandements of God to obey them that they shal be blessed in the fruit of their body in the fruit of their cattel in their comming in and going out in all that they shall put their handes vnto in causing their enimies that rise against them to fall before their face and the cause is added in the tenth verse in these wordes Then all the people of the earth shall see that the name of the Lorde is called vppon ouer thee and they shall be affrayde of thee It is therfore moste assured that the Lord will be seene to bee the GOD of his and to haue a kingdome heere vppon earth by graunting them their requestes when they shall call vppon him in their distresse by leauing outwarde blessings as plaine confirmations of his inwarde heartie good will that he beareth towardes them And for this cause doe his people craue those temporall benefites euen that it may bee seene that he ruleth vppon earth standing by his as he hath promised Wherefore whensoeuer their enimies oppresse them or by the want of any his accustomed benefites they seeme not to bee regarded of the Lord they cōplaine vnto him not so much in the consideration of their necessitie as in regarde of his glorie vsing these such like kind of speeches Wherfore should the Heathen say Where is now their GOD As if their chiefe care were to haue the Lorde his glorie vpholden in the confirmation of his goodnesse promised vnto his whiche is called into doubt of the vngodlie while they see those that accounted thēselues for his in affliction and oppression necessitie and want as if they were not regarded of him wherby the vngodly are imboldened the more to oppresse the righteous by calling into question the trueth of his promises made vnto his confirmed the rather in the continuing of their disobedience Very fitly therefore is the hallowing of his name the comming of his kingdome and the doeing of his wil set before the request of outwarde necessities because wee should demaund them rather in respect of his glorie that he might therby haue a name and kingdome here in earth and his wil perfourmed rather then wee to haue therein our alone necessitie releeued The godly in like manner returne the whole praise vnto him euen whē those things are graunted vnto them that seeme to be moste casuall and to come at aduenture Therfore in that Psalme before mentioned they are willed to praise the Lord and to tel vnto others what he hath done for thē when those things which seeme to be meere casuall and comming by fortune and chaunce are obteyned which clause of praysing the Lord and telling vnto others what thinges he hath graunted at the requestes of their prayers is added in the psalme vnto the end of euery seuerall benefite graunted vnto thē But al men cōceiue not this doctrin they are his children alone who in hart are assured that these which cōmonly we cal casual things are disposed by him at the pleasure of his will graūted as pledges of his goodwill to those that in trueth call vpon him and therfore in the last verse of that psalme it is said Who is wise that he may obserue these things because they be onely his children that haue this wisdome to obserue this to mark it to knowe that he disposeth these outwarde things to the good of his as pledges of his fatherly goodnes towards them and therfore they onely call vpon him for them in faith and in receiuing them doe assuredly in their heart reckon them as benefites receiued of him confirming their faith therby in the assurance of his especiall goodwill towards them By this that hath bene said it doth appeare that when we are oppressed with anguish of heart or vexed with any calamitie either of bodie or minde wee haue to seke our remedie at the hands of the Lord by prayer in assured hope to receiue no smal comfort thereby if in faith and hope of his mercies we continue in calling vppon his name It is a very hard matter and the worke of faith alone when a man is sore distressed seeth no means to escape then to call vpon God with faith and hope of beeing heard and if help shall come it is as hard a matter to ascribe it vnto the mercies of God as the fruit of prayer and an assured token of his goodwil rendering from the ground of our hart the praise that is due vnto him for it and strengthening our faith therby in the persuasiō of his mercies towards vs The seruāt of God glorifieth God in these things acknowledging from his hearte that God is the giuer
vpon vs by offending but also the punishment whatsoeuer that followeth therevpon as shal hereafter God willing moste plainely appeare We are therefore put in hope by this petition to haue as well the punishment as the fault of our sinne pardoned forgiuen vs so that when any punishment of God is vppon his they neede not to despaire for we are taught and commanded by him to make suite for the forgiuenesse of sinnes which could not be done in faith if the Lord had not promised vnto vs the pardon forgiuenesse thereof The godlie at all times when any affliction was vppon them haue resorted to the Lord for the forgiuenes of their sinnes And why Are we not taught so to do in the holy scripture Doth not the praier of Solomon leaue this for a perpetuall doctrine vnto the Church that when any punishment is vpon those that be his they should cōfesse their sinnes in trueth with an assured hope in so doing to finde fauour at his handes and ease of their griefe when they shal truely turne vnto him according as it is written in that Chapter in these words When thy people Israel shal be ouerthrowen before the enimie because they haue sinned against thee and turne againe to thee and confesse thy name pray make supplication vnto thee then heare thou in heauen and be mercifull vnto the sinne of thy people Israel bring them againe vnto the land which thou gauest vnto their fathers A plaine proofe we haue in this place that the people of God may resort boldly vnto God euen then when his punishment is vpon thē for the forgiuenesse of their sinnes and as plaine is this also that his mercie toward them pardoning of their sinnes consisteth not only in the remouing of the fault frō them but also of the punishment that is due for the fault transgression For he praieth that when the people shal be led out of their land by their enimies because they haue sinned against the Lord that if they shall confesse their sinnes and turne vnto the Lord then he would be merciful and bring them againe vnto the land which is to remoue the punishment from them as well as the fault and guiltinesse This was that punishment to bee captiues and prisoners in their enimies land when they are brought home this punishment is remoued The like profe we haue of this matter in the same Chapter in these wordes When heauen shal be shut vppe there shal be no rayne because they haue sinned againste thee and shall pray in this place and turne from their sinne when thou doest afflicte them then heare thou in heauen pardon the sinne of thy seruants giue rayne vpon the land They that haue sinned are incouraged to pray vnto the Lord are assured to be heard whē they shall in trueth bewayle and confesse their sinne Marke it also that as well in this place as in that former the pardon of their sinne remoueth the punishment and reacheth vnto that as well as vnto the guilt therof I do note this because of that doctrine of the church of Rome which doth affirme that God doth pardon the fault of his and yet reteine still the punishment which they say must bee redeemed by their satisfactiō A daungerous doctrine that God shuld absolue them of the fault yet presse them with the punishment whiche doth not apperteine vnto them but in respecte of their offence because they are faultie this doctrine chargeth the Lord with iniurie For if he shal remit forgiue the fault yet reserue the punishment he punisheth without a cause For where the fault is pardoned the man is as if he had not offēded he is no longer accounted a trespasser Can it then stand with the iustice of the Lord to punish him whom he him selfe hath iustified as no offender in the free pardoning and forgiuing of his fault We do see it throughout this chapter that when they shall confesse their fault and turne vnto the Lorde they are discharged of the punishmente and that the holie Ghost is ignorant of this diuorcement betweene the punishment the fault which the church of Rome hath inuented to vtter their merchādize of satisfactions withall And lest any should thinke that this prayer for the forgiuenesse of sinnes did but take place in these special causes in the remouing of those particular speciall punishments the holie Ghost maketh it generall in the seuen and thirtie verse When there shal be Famine in the land when there shal be Pestilence Blasting Mildew Grashoppers or Caterpillers when their enimies shall besiege them in the cities of their lande or any plague or any sicknesse for these are the verie words of the text that their prayers shal be auaileable when they shal confesse their faultes and truly turne vnto the Lord for the remouing of those punishments what so euer they are that be vpō thē yea euen to make them that shal haue led them away captiues to haue pitie and cōpassion on them as it is declared in that chap. This is great comfort vnto a Christian conscience when he shall learne and vnderstand that there is a medicine that can cure him euen then when the Lorde shall haue reuealed his sinne by bringing punnishment vpon it Moreouer least it should be excepted against this that in deede Solomon praied that punishments might be remoued when they should confesse and truely bewaile their sinne but howe can it be proued that the Lorde did euer promise to heare any suche prayers The matter is manifest in the booke of Chronicles And the Lorde appeared to Solomon and saide vnto him I haue heard thy prayer if I shutte the heauen that there be no rayne or if I commaunde the grashhoppors to deuour the lande or if I sende pestilence among my people if my people doe humble themselues pray and turne from their wicked ways then will I heare in heauen and bee mercifull vnto their sinne and will heale their lande In the Psalme there is plentifull profe that the Lorde wil be intreated to forgiue the sinnes of his seruauntes and to remitte their punishmentes when they shall in true repentaunce humble them selues before him They sayth the prophet that dwel in darkenesse beeing fast bound in miserie and yron because they rebelled againste the word of the Lord when he humbled their heart with heauinesse they fel downe there was no helpe then they cryed vnto the Lord in their trouble and hee deliuered them from their distresse he brought them out of the shadowe of death and brake their bandes in sunder In that Psalme there is likewise proofe of the same matter apparant enoughe in these wordes Fooles by reason of their transgression and because of their iniquitie are afflicted their soule abhorreth all meate they are brought to deaths doore then they crie vnto the Lord in their trouble and he deliuereth them in their
distresse he sendeth his word and healeth them deliuereth them from their graues It were an infinite worke to recite those places in the booke of Psalmes that proue the mercies of God to remoue punishmentes from the offenders when they shall in true repentaunce turne vnto him It is a harde matter in great affliction to persuade the man that is sore afflicted for his sinne that there is mercy with the lord to remoue his punishment if he shal truly humble him selfe in repētance for his sinne yet we see what plaine proofes there are of the same to increase our faith in the persuasion to haue our sinnes forgiuen when we are truely grieued and penitent for the same This is a doctrine most needefull to be stoode vpon because the blessing that the Lord hath promised to bestowe vpon his by reason of our corruption are rather deliueraunces from euill then preseruations in any continuall course of prosperitie I say they rather come in after our affliction then stande continually with vs to keepe affliction from vs whiche many mistaking haue stumbled at the afflicted estate of the children of God but the worde of the Lord doth guide those that be his to looke to the end of the vpright man Marke the vpright man and beholde the iust for the end of that man is peace saith the Prophet And almoste all those requestes that Solomon maketh for the people of God are to haue blessinges benefites procured vnto them after their troubles afflicted estate We see therefore howe needefull it is to holde this doctrine of forgiuenesse of sinnes that we stumble not at the crosse of Christ that we do not murmur or despaire in our affliction that we should not shake off hope notwithstanding our grief whatsoeuer haue had long continuance and abode with vs that we nourishe no wrong iudgement of the estate of the Church and children of God that we decide not with the vngodly against the seruants saints of god A tentation that had almost shaken the faithful seruant and prophet of God Dauid vntil he went into the sanctuarie of the Lord to inquire the end of those men This doctrine ouerthroweth the heresie of the Nouatians who do denie the forgiuenes of sinns after baptisme That which is ioyned with this petition of our forgiuing them that trespasse against vs noteth not any deseruing to haue our sins forgiuen by reasō of our forgiuing of them that offend against vs for then we should not pray to haue them forgiuen seing we remoue them by deserte but is added for our instruction and for our comfort For our instruction to teache vs that the Lord requireth this at our handes that we should be mercifull because he is mercifull For our comforte to tell vs that if we whiche be men can remitte the wronges and iniuries done against vs much more will our heauenly Father who is without comparison aboue man in mercie and compassion forgiue the offences sinnes of his seruants when they shal in true repentaunce seeke vnto him For the same it is needefull for our infirmitie to receiue persuasion of his mercie especially when his iudgement shal be vppon vs and punishment which is the assured signe of his displeasure shall presse vs it is then a harde matter to conceiue hope that the Lorde will forgiue vs For infidelitie is as deepely rooted in our heartes as any sinne or iniquitie whatsoeuer therefore the Lord hath left vs who are taught by his spirite to forgiue vnto others their offences cōmitted against vs an assured hope to finde fauour at his handes who will neuer be found inferiour vnto man in mercie Therfore is it thus written in Luke Forgiue vnto vs our sinnes for euen we forgiue euerie man that is indebted to vs And as it is necessarie that we should bee vpholden with this hope so is it requisite that we remember that which is written in Matthew If ye doe not forgiue men their trespasses no more will your father forgiue you your trespasses to admonish vs that the Lorde will haue his to resemble him and heare this his image of mercie before the world If we be taught to remitt and forgiue offences vnto others when they shall haue done vs any wrong we may easily perceiue that the Lord will not haue vs to cherish our selues in the hope of beeing heard when wee shall offer vnto other iniurie and wrong For if a Christian be admonished in this petition so far to profite that hee learne to forgiue iniuries done against him much more would the Lorde haue him to be farre from offending others by iniuries done vnto them The last petition wherin we craue that the Lord would not leade vs into temptation but deliuer vs from euill doeth admonish vs that the almightie vseth to punish sinne with sinne that when men shall haue long continued in sinne they shall become so blinde and hardened therein by the iuste iudgemente of GOD that hardly sometime after muche affliction they can bee cured of the same That the godly are subiecte vnto a kinde of hardnesse of heart which is a punishment for their former sinnes laide vpon them from the Lord as may appeare by that prayer of the church of God whereof wee reade in the Prophet Isaie in these wordes O Lorde why haste thou made vs to erre from thy wayes and hardened our heartes from thy feare returne for thy seruaunts sake and for the tribes of thine inheritaunce It is not that hardnesse of heart whiche is peculiar to the reprobate that is mentioned in this place but to bee so taken with the snares of sinne and so ledd into temptation and blinded intangled therein as the godlyest that lyueth may bee and yet afterwarde by affliction or some other meanes deliuered from the same For when it pleaseth the Lorde to lay affliction vpon his no doubt there is in them this erring from his wayes and hardnesse of hearte from his feare which the Churche of GOD complaineth of in this place and whiche the Lorde purposeth to cure For he is not cruel to punish when there is no cause but his meaning is to mollifie their harde heartes thereby that they may be humbled vnder the gouernement of his holie worde We pray therfore in this petition that we may not bee hardened through the deceiptfulnesse of sinne for the auoyding wherof the children of God are admonished in the Epistle to the Hebrues to exhorte one another Exhorte one another sayeth the holie Ghoste while it is called to day least any of you bee hardened through the deceiptfulnesse of sinne This petition of not leading vs into temptation but deliuering vs from euil doth wel followe that of forgiuenesse of sinnes For when it pleaseth the Lord to forgiue sin he deliuereth them from beeing hardened therein giuing them the sight of the deceipt that is in it and also power and maisterie ouer the rage thereof In that prayer of Solomon whiche
we haue so often heard of before when he prayeth that the people of God may haue their punishmentes remoued when they call vppon him there is alwayes added the condition of turning from their sinne either in expresse wordes or else in wordes that necessarily importe the same As to take one example for many in that Chapiter hee hath these wordes When Heauen shall be shutt vpp and there shall be no rayne because they haue sinned against thee and they shall pray in this place confesse thy name and turne from their sinn when thou doest afflict them then heare thou in Heauen and pardon the sinne of thy seruauntes and of thy people Israel when thou haste taught them the good way wherein they may walke so that the turning from sinne is necessarily required of them that doe looke for the forgiuenesse of sinne And then especially when the Lorde shall testifie against vs from Heauen by punishments laide vppon vs wee haue to call to minde our former sinnes and ceasse to be carelesse and secure therein For when the Lord forgiueth sinne hee also cureth sinne not suffering vs any longer to sleepe in the same beeing snared with the baytes and allurementes thereof but begetteth in vs a new care to shake it off and a new watchfulnesse ouer it There is added to the end of this petition For thine is the kingdome the power the glorie for euer which doeth admonish vs of sundrie profitable instructiōs for by it we are taught what shuld be the end of our petitions why we would haue thē graunted euen that his kingdome power glorie may be aduāced For as we haue learned before while that the Lord frameth his to the obedience of his wil giueth good things vnto thē remoueth euil thinges from them his name is halowed his kingdome cōmeth his wil is done here in earth for by dealing thus with his seruaunts he will be knowen to rule and reigne here vpon earth be glorified in the same This desire therefore to haue him glorified should bee bothe at the beginning and end of our prayers whether our suit be for spirituall graces or for tēporall blessings By this also our faith is strengthened in the hope to obteine our petitions because the Lorde cannot neglect the glorie of his name and the honour of his kingdome whiche dependeth vpon the perfourmaunce of his mercies towardes his seruauntes that call vpon him therfore our hope cannot deceiue vs beeing ioyned so neere vnto the glorie of our God. Moreouer in this we are admonished that it is not the worthynesse of our selues nor yet of any other but the honour of his name that commendeth our suites and petitions vnto the lord Finally heerein we are admonished of a speciall worshippe and seruice which is thanks giuing vnto GOD when soeuer wee receiue any benefite of what kinde soeuer For we acknowledging in our prayers not onely that hee hath the disposing of these benefites but also that his kingdome glorie honour consisteth in the rewarding of his with the same shall be found traytors to the crowne of his kingdome if after benefites receiued wee doe not by thanks giuing confesse and acknoweledge the same This giuing of thanks is a speciall worshipp and seruice of God in somuch that the Lorde reiecting sacrifice placeth his honour in thanksgiuing Will I eate the fleash of Bulles or drinke the bloude of Goates sayth the Lord by his Ptophet Offer vnto God praise and pay the vowes vnto the moste high and call vppon mee in the day of thy trouble so will I deliuer thee and thou shalt glorifie me And in the laste verse of that psalme it is said that he who offereth praise vnto the Lord doth glorifie him Whereby it appeareth that the Lord esteemeth thanksgiuing as a speciall worship and seruice of him whiche may well bee perceiued in sundrie places of the Scripture but especially in the booke of the Psalmes It is in deede a seruice of God peculiar and proper vnto the children of god For the wicked are not acquainted with it they see not the Lord his arme in their deliuerances they see not through the instruments that God vseth to helpe thē by into the especiall goodwill and fauour of GOD from whence the godly take those healpes to come as a plaine profe therof Therfore doth the Prophet say The voice of ioy and deliuerance shal be in the tabernacles of the righteous saying the right hand of the Lorde hath done valiauntly Hee maketh it the peculiar worke of the righteous to reioyce in the Lorde and in heart to prayse him For notwithstanding all people taste liberally of his benefits yet the feeling of his fatherly goodnesse whiche procureth giuing of thanks in deed is proper onely vnto the children of God. It is a singular priuiledge that he doth vouchsafe his elect alone when he giueth such a sweete taste vnto his benefites as driueth their heartes to reioycing and giuing of thankes not onely in the comfort of the present benefite but also in that hauing receiued an assured token of his fauour they peaceably passe ouer the course of their life assuring them selues that they are had in especiall reckoning and account with the lord Therefore the Prophete is bolde to haue this speech of them Blessed is the people that reioyce in thee they shall walke in the light of thy countenaunce O Lorde they shall reioyce continually in thy name and in thy righteousnesse shal they exalt them selues He maketh it no common matter to reioyce in the Lord but matter belonging onely to the electe and blessed people of God how greatly it pleaseth the Lorde The Apostle wittnesseth in the Epistle to the Corinthes where hee requireth the prayer of the church of God for him in his affliction that when his deliueraunce is obteyned by the prayers of many many persons may giue thanks vnto god Which notably declareth how acceptable a seruice it is to giue thanks vnto God when the afflictions of the children of God serue therevnto and are beecome a speciall ende of the same As wittnesseth in like manner the Prophet The Lorde hath looked downe from the height of his Sanctuarie that hee might heare the mourning of the prisoner and deliuer the children of death that they may declare the name of the Lorde in Hierusalem and his praise in Sion Now if it be demaunded why the sacrifice of thanks giuing is so acceptable a worship and seruice of the Lord The answere is ready because it ascribeth the gouernment and distribution of all benefites vnto the Lord denying them to come by casualtie or chaunce as doe the vngodly whatsoeuer they say in that they are neither comforted truely in them nor yet thankfull for them Moreouer it acknowledgeth God not to be a dead thing and bare name that regardeth not men that serue him in the obedience of his will but that in trueth hee hath a care of his Church helpeth