and therfore he fel so foule as he did For y e second mans state I meane before his fal his state nowe thus let vs think namely y t god made maÌ„ after his Image y t is endewed man w t a soule immortal wise rightuoê° holy for y â— Image of god is not coÌ„cerning the body which man hathe coÌ„men with the beastes of the earth but it is from abone and of goddes brething So y t Adam transgressing gods precept did not according as he should and might haue done but according as he should not haue done and mighte haue auoided if that he had not receiued the persuasion and counsel of the Serpente Which god permitted him to doe thereby to declare that perfect Iustice wisedome and holines is not nor cannot be in any creature which is not god also and therefore Christ being god was made man that in man there might be this perfection and iustice which is in Christ oure lord and in Adam we could neuer haue had Which wisedome of god we shall Ioyefully one day behold yf we will nowe restraine our busye braine and curiositie from serching further then we should doe But to returne ageine Adam I say being made after gods Image which he receiued for vs al to haue deriued the same vnto vs all by naturall propagation by transgressing the commaundements lost and mangled so the same Image of god in himself and in vs all that for mortalitie came death for wysdome came folishenes for rightuousnes came vnrightuousnes for holynes came corruption concerning goddes Iudgement and in goddes sight although there remained in him concerninge mans Iudgement and the sight of the worlde life wisedome rightuousnes and holynes y t which all we by propagation doe from our mothers wombe receiue so that we may well see our state now to be far from the state we had before Adams fal and therfore gods law requireth nothinge of vs but that which was in our nature before the fall whiche we se is impossible for vs to paye accordingly and yet god not vniust in that he asketh of vs nothing therby but the selfe same thinge whiche he gaue vs in our creation The lawe then and the preceptes of god were geuen after the fal of man not that man should thereby get life and the thinge whiche was loste by synne for the blessed Seede was promised for the recouerig hereof and to him that partained but that man by it might know sinne and what he had lost therby to desire more deeply the promised seede by whome as we be receaued so our euills be not imputed and that we being renued by his holy spirit and newe seede shuld as newe borne babes desire and by will beginne to do the lawe of god which after our deliuerance fourth of thys corrupte bodie and man of synne by death we shall without all let fully accomplishe at the length receiue the bodye to be spirituall as Paull saieth and holye ready to obey and serue the spirit as an helper rather then an hynderer Oh happye daye when wilt thou appeare By this whyche I haue alreadye spoken I thinke the diligent reader may se how that there is election of gods children how that gods prouidence stretcheth it selfe to al thinges so that al things in respect ther of come of necessitie but yet nothing therby to be done by constraint and enforcement wherthroughe god is sene to be the authour of al things yet of no euil or sinne The state of man before his fall after with the cause of gods lawe precepts geuen to man I haue breifly touched Nowe it resteth that I should speake some thing of frewil what it is and howe farre we maye graunte that man hath free wyll That this may be vnderstand as I would haue the ende wherefore god gaue his law to be coÌ„sidered namely not for maÌ„ to get therby eternall life which apperteined to y â— promised sede but to shewe maÌ„ what sinne is what by syn he lost that he might by his vnhabilitie be driuen to desier of very necessity y â— promised Mesias and so by him to receyue the spirit wherethrough being regenerate he might learne to loue the lawe to take it as a directorie rule to liue by and to hedge in his old man froÌ„ controlinge this geare I saye as I would haue it considered yf we wil vnderstand mans frewill so would I haue this marked namely the difference betwixte the life whiche we loste had in our first creation and now haue by byrth before regeneration In our firste creation we had a life not only w t the creatures but also with god whiche life vtterly AdaÌ„ lost as he declareth by the runnyng awaye to hyde him selfe from god And this he lost for vs also aswel as for him selfe in respect whereof the scripture calleth vs deade Concerning this life therefore that is with god we haue no wil at al much lesse any frewil For how can a dead man haue any wil The will therfore we haue is onely for this life and with men that is it is not good and free but in respect of men and in this life in respecte of god and life with him all our will is as we are euen dead yea and the wil we haue for this presente life if a man will consider the god of this world and howe we are his slaues by birth and continually tyll we be regenerate and how ready our affections are to serue his purpose I thinke none will saye otherwise but that mans will vnregenerate is none otherwise fre then pleaseth his maister who muste needes serue spite of his head our god and therefore all to be done by gods prouidence as I saied before withoute any imputation of euill to our good and most holy father Yea but saith one what frewill hath man that is regenerat This wil I briefly shew when that I haue spoken of Iustification y â— which precedeth regeneration from whom we may discerne it but not deuide it no more then heat from the fyre Iustification in scripture is taken for the forgeuenes of oure sinnes consisteth in the forgeuenes of oure sinnes This is onely gods worke we nothing els but patientes not agentes After this worke in respect of vs and our sense commeth regeneration which altogether is goddes worke also For as to our first byrth we bring nothinge bring quoth I yes we bring to let it many things but to further it nothing at al so do we bring nothing that can helpe to our iustificatioÌ„ as S. Austen ful wel saithe he that made thee withoute thee shall he not iustifie thee wythoute thee whiche the papistes haue peruerted reading it affirmatiuely without interregation as thoughâ— we brought some thing to our iustifying where as it I meane iustifycation is a muche more excellente worke then y â— worke of our creatioÌ„ and therefore to arrogant are they whiche will not
works and therefore praye alwayes that we maye be content with thy wil and be borome thereto And for asmuch as thou hast reuealed to vs so muche of thy wyll in thy word writen as is necessarye for vs in thys life to know yea as we can attaine vnto and a lytle further we ought to take all thynges done there agaynste as synne and transgressyon althoughe thou canste vse the same synne to serue thy prouydence Of the which prouidence w◠can not nor maye not Iudge further then thou hast shalte open it vnto vs. So that this peticion Thy will be done is not simplie to be vnderstand concerninge thy omnipotent wil vn reueled against the which nothing is nor can be done but rather concerning thy will reueled in thy lawe gospel the which thou here teachest me that we shuld desire not only to know it but also to doe it and that in suche perfection willingnes as it is in heauen The which thinge I perceiue hereby that thy childrē doe desire daily in for themselues and others do lament the contrary in whōsoeuer it be so that often their eies gushe out with riuers of teares because men kepe not thy lawes By reason hereof I see that I am farre from the syghes and teares of thy people I see my ignoraunce of thy wyll yf thou hadeste not opened the same by thine owne mouth I see my ignoraūce how acceptable a seruyce obedyence to thy wil is and therfore doest y u place this peticion amonges the fyrst and continual desires of thy childrē Againe I se my pouertie in godly obediēce which had nede to be taught to pray for it therby to signifie vnto me my want and vnhabilitie to attayne it but by thy gift Thirdly I se my disobedience for els neuer woldst thou haue cōmaunded me to haue praied for the doing of thy will if I seinge my want wold haue prayed so Last of all I se thy goodnes whiche wilt giue to me and others to obey thy will that is to loue thee wyth al our harts to loue our neighbour as our selfes to die to our selues to liue to thee to take vp oure crosse and to followe thee to beleue to repent c for ells thou woldest neuer haue bidden vs to pray for a thinge which we shuld not loke for So that I haue great cause to lamēt and reioyce To lament because of my miserable state and condition because of my sinne ignoraunce pouertie and peruersitie also because thy will is euerye where either not knowen or contēned and Sathans will the wil of the world and of the fleshe readily obeyed To reioyse I haue great cause for that thou hast opened thy selfe and will vnto mankind for that also ▪ thou peculiarlye hast taught me these things and because also thou wilt graūt me grace to doe the same But alas howe vnthankfull I am and how hard harted thou Lorde doest knowe Oh be mercifull vnto me and forgyue me I pray thee graciouse god graūt me thy holy spirit to reueale to me my ignoraunce of thy will my pouertie and peruersitie that I may hartely bewayle it c and by thy helpe and working of the same spirit may suppresse the will of the fleshe Agayne graunt me thy holy spirit to reuele to me thy will declared in thy lawe and gospell that I may truly know the same and enflame so my affections that I maye will and loue the same in such sort that it may be my meate and drynke to doe thy wyll Here cal to minde the .x. cōmaūdementes of god particularly or generally what therin he requireth and praye for the same particularlye as you se your nede that not only for your self but also for other Praye for patience to suffer what crosse soeuer god shal laye vpō you pray for thē that be vnder y ◠crosse that they maye be pacient praye for spirituall wisedome in euery crosse peculiarlye or publikelye that you may see and loue gods will Geue vs this day our daily Bread BY Breade the foode of the bodye is vnderstande all thynges necessarye for thys corporall life as meate drinke health successe in vocatyon c. By this word Gyue we shoulde vnderstande that not onelye spyrytuall thynges but also corporall benefytes are goddes free gyftes and come not for our worthynes or traueyle taken aboute the same althoughe ours traueyls be often tymes meanes by the whiche god doth gyue corporall thinges By dailye is vnderstande the contented mindes of thy children wyth that which is sufficient for the present time as hauinge hope in thee y ◠they shal not want but daily shal receyue at thy handes plentie and enough of all thinges By this word our is as well vnderstande publike benefytes as peace in the common weall good Magistrats seasonable wether good lawes c as particular benefites as be children health name successe in the workes of our vocation c. And besides this by it we shuld se the care euē for corporal things which thy children haue for others aswel as for themselues So that here I may learne how far I am frō that I should be and I see thy children are come vnto I se my ignoraunce also how that as spirituall thinges do come from thee so doe temporall thinges and as they come from thee so are they conserued and kepte of thee And therefore thy chyldren are thankefull and looke for theym as thy meare gyftes notwythestandynge the meanes whiche they vse if they haue them How be it they vse them but as meanes for except y u worke therwith all is in vaine Againe here I am taught to be content with sufficient for the present time as thy children be which haue the shortnes of this life alwaies before their eyes and therefore they aske but for daily sustenaūce knowing this life to be cōpared to a day yea a watch a sounde a shadow c. Moreouer I may learne to se the cōpassion and brotherly care thy children haue one for an other Last of al here I may see thy goodnes which as thou wilt geue me all thinges necessarie for this life or els y u woldest not bid me aske c so thou commaundest all men to praye and care for me and that bodely much more then if they be able they are cōmaūded to help me both in bodie soule By reasō wherof I haue great cause to lament and reioyse To lament because I am not so affected as thy children be because of my ignoraūce my ingratitude my peruersitie and contempt of thy goodnes and of the necessitie of thy people whiche alas be in greate miserie some in exile some in prisō some in pouertie sicknes c. To reioyce I haue greate cause because of thy goodnes in teaching me these thinges in commaundinge me to aske what soeuer I wante in geuinge me so manye thinges vnasked in keping the
appointed for this ende that we shoulde meete together to here thy worde and receiue thy sacramentes Greate cause haue I to thanke thee for the institution of thy sacramentes which thou hast ordained as thy visible and palpable lordes to the obsignation and confirmacion of the faithe of all suche as vse the same after thy commaundementes But infinite are the causes for the which I ought to gene thee thankes for thys commaundement But alas I am not onely vnthankfull but also a most miserable transgressour of it I wil not now speake of my transgressions past coÌ„cerning this commaundemente presentlye they are so many that I cannot For y u knowest howe I doe not onelye at conuenient times on y e worke daies kepe my selfe awaye from common praiers in the congregacioÌ„ assemble of thy people and froÌ„ hearing of thy worde but also on the Sabboth dayes to ryde or goe aboute this or that worldely busynes I am verye prest to sitte down at this tauerne and to goe to that mans table I am readye at the first vydding but alas to resorte to the table of thy sonne receyue with thankfulnes the sacrament of his body and bloud for confirmation of my faithe that 〈◊〉 to learne spiritually to taste Christs body broken and his bloude shedde for the remission of my synnes so doe this oh how vnwillig am I To goe to masse and sacrynges with suche like Idolatrye I haue been a greate time more readie then now I am to heare thy word vse thy sacrameÌ„ts as I shuld doe thy ministers I pray not for thy church I am not careful for no not nowe good lorde when wicked doctrine most preuaileth Idolatrye supersticion and abominacion aboundeth the sacrament and sacrifice of thy deare sonne Iesê° Christ is blasphemiusly corrupted wheÌ„ for preaching there is nothing but massing for catechising sensinge for reading of the scriptures belleringing for syngynge of Psalmes and godly songes to our edificacion all is don in laten with such Notes Tunes ditties descantes that vtterly the mynde is pulled from the consideracion of the thinge if men did vnderstande it vnto the melody Al which my wickednes hath brought in my prophaning of this coÌ„maundement and my not praying Thy ministers are in prison dispersed in other contries spoiled burnt murdred many fal for feare of goods lyfe name c from the trueth they haue receyued vnto moste manifest Idolatrie false preachers abounde amongeste thy people thy people dearely bought euen with thy bloud are not fedde w t the breade of thy worde but with swyllings antichrist wholy preuailethe and yet for all this alas I am to carelesse nothing lamenting my sinnes which be the cause of al this O dear father forgeue me for christs sake and be mercifull vnto me and as of thy mercye thou dyddest geue me time to repent so geue me repentaunce Graunt me thy holy spirite to open to me this thy lawe so that I may knowe thy will in it loue it and alwaies obey it thy good spirit sanctifye me and worke in me a true taste of eternall life and pleasure in the meditation of it geue me gracious good father one litle mouthfull of the breade that y u feddest Helye w t all geue me that with him I maye come into mounte horeb Helpe thy church cherishe it and geue it harbo routh here and els where for christs sake purge thy ministery from corruptioÌ„ and false ministers send out preachers to fede thy people destroy antichrist all his kingdome geue to such as be faulleÌ„ from thy trueth repentaunce kepe others from falling and by their falling doe y u the more confirme vs confirme the ministers pore people in prisoÌ„ exile strengthen them in thy trueth deliuer them if it be thy good will geue them that with conscience they may so aunswere their aduersaries that thy seruantes maye reioyce and the aduersaries be confounded auengeÌ„ thou thy owne cause Oh thou god of hostes and helpe all thy people me especially because I haue moste nede Honour thy father and mother that thou mayst lyue longe c. AFter that thou haste tolde me good lord thy will concerning the seruice whiche thou requirest inwardly and outwardly to be geuen vnto the now doest thou begin to tel me what thy wil is that I shuld do leaue vndone for thy sake vnto man And first y u settest before min eies them whoÌ„ y u for ordres sake and the more commoditie of man in this life hast set in degre and authoritie aboue me coÌ„prehending them vnder the name of father mother that I might know y t as of thee thei are commaunded to beare towards me a faithfull loue and a motherly care in the very names of father and mother wherwith y u honorest them so am I coÌ„mauÌ„ded of thee to do that which is most equall iuste as the very brute beasts doe teach vs that with childly affection and duetye I shuld behaue my selfe towards theÌ„ that is I shuld honor theÌ„ which coÌ„prepheÌ„deth in it loue thankfulnes reuerence and obedience that not so much because they be my pareÌ„ts and in their offices are carefull for me for it maye be they will neglecte the doinge of theyr dueties towardes me but because thou commaundest me so to doe howe so euer they do So that by thys commaundement I perceiue that thou woldest I shuld consider them whoÌ„ thou hast placed in auctorite and superiour degre as pareÌ„ts maiestrats masters or such like and accordingly behaue my self toward them honour them that is to say loue them be thankfull vnto them reuerence them and obey them for thy sake so loÌ„g as they pass not their bounds that is so longe as they requyre not otherwise then y u hast geuen them commission or permission to doe And for as much as thou seest their care and offyce is greate and oure corruption to obey is very muche as wel to encorage them in their vocation to be diligent as to enflame me to humble obedience vnto them therthroughe to make them more willinge to sustaine cares for me y u addeste a promise that is longe lyfe which so farre as it is ablessing froÌ„ thee y u wilt endue vs w t all Wherby we may gather that a ciuel life doth much please thee and receiueth here rewards especially if we lead it for conscieunce to thy lawe And on the contrary part a disobedient lyfe to them that be in auctorite wil bring the soner thy wrath and vengeaunce in this life All whiche worketh muche to the commendation of the state of politike ciuell maiestrats By reason hereof deare father I se my self much boundeÌ„ to praise thee and hartelye to obey thys thy commaundement For in it by it y u declarest thy greate loue towarde vs which euen in this present life our pylgermage and passage to oure home woldst haue vs to enioye the benefite of peace and moste
so thy children I say which hartely loue thet in that they know thy wisdome and wil is best hawe can they but often talke with thes and desyre thee to 〈◊〉 that which they know is best which they knowe also thou woldest doe 〈◊〉 none shuld aske or praye for y â— same Thy children vse praier as a meane by which they se plainly thy power thy presence thy prouideÌ„ce mercy 〈◊〉 goodnes towardes them in granntinge their petitions and by praier they are confirmed of them all Yea thy children vse praier to admonishe them how that all things are in thy hands In praier they are as it were of thee put in mind of those thinges they haue done agaynst thee theyr good lord By reason wherof repentaunce ensueth and they conceyue a purpose to liue more purely euer afterwards and more hartelye to applye themselues to all innocencye goodnes Who now consideryng so manye greate commodities to come by reason of prayer would maruell why thy chyldren are much in praier and in labouring to prouoke others there vnto For as none that is a suter to any other wit vse any thing which might offend or hinder his sute so no man that vseth praier will flatter himself in any thinge that shoulde desplease thee to whom by praier he moueth sute whensoeuer he prayeth so that nothing is a more prouocacion to al kind of godlynes then praier is And therefore not wythout cause we may see thyne Apostles and seruauntes to laboure so dilygentlye and desyre that others myghte vse prayers for themselues and others As concerning outward thynges which thy childreÌ„ pray for although they know thy wil decree is not variable thy purpose must neds come to passe yet doe they receiue by their praier no small commoditie For either they obtaine their requestes or no. If they do obtain theÌ„ then proue they by experience that thou doeste the will of them that feare thee so they are more kindled to loue serue thee And in deed for this purpose 〈◊〉 art wont when thou wilt doe good to any to styrre vp their mindes to desire y â— same good of thee to thende that both thou and thy gifts may be so muche more magnisted and set by of them by how much they haue ben ernest suters and peticioners for the same For howe can it but enâ— a 〈◊〉 them with loue towards thee to per ceiue and fele thee so to care for theÌ„ heare them and loue them If they doe not obtaine that they praye for yet vndoubtedly they receiue greate comforte to see that the euyls which presse them and whereof they complaine stil doe not oppresse and ouer come them therfore they receyue strength to beare y â— same the better O good father help me that I might hartely loue thee complaine to thee in all my nedes and alwaies by prayer to power oute my heart before thee Amen AN OTHER paraphrase or meditation vpon the lords praser O Almighty eternal god of whoÌ„ all fatherhode in heauen and in earth is named whose seate is the heauen whose foote stoole is the earth which of thy great clemency vnspeakable loue hast not waighed nor considered our great vnkindnes and wilfull disobedience but according to the good pleasure of thy eternall purpose hast in thy welbeloued sonne Iesus Christ chosen vs out of the worlde and doest accept vs farre other wise then we be in dede to be called yea and to be in dede thyne adopted sonnes and doest vouchesafe oh louinge father that we as it were heauenly children shuld euery one of vs confesse declare and call thee oure heauenlye father graunt deare father that amonge vs thy poore children by purenes of mynds and couscience by singlenes of hart by vncorrupt and innocent life and example of vertue and godlines thy most holy name maye be sanctified and that so many of al other nations as thou hast ther vnto choseÌ„ and predestinate beholding our godlines vertuous dedes that thou workest in vs may be the more styrred to halow and gloryfy thy blessed name Oh faithfull father we beseech thee that the kingdome of thy holy spirit of grace and prayer of thy louinge kindnes and mercy and of all other thy holy vertues and of thy holye most blessed word may continually raygne in our heartes so that thou woldest vouchesafe therby to make vs worthye to be partakers of the realme kingdome of thy gloriouse and blessed presence Oh deare god and heauenly father we humblye desyre thy goodnes to bowe our hartes vnto thee to make vs humble of mind to make vs low in our owne fight and obedient that like as thy deare sonne our only sauiour Iesê° Christ couÌ„ted his meate workes prayse and life to be onely in obeyng to thy most blessed wyl where in for our sakes he became obedient to the death of the crosse so we may eueÌ„ vnto the very death in lowlines in mekenes pacience and thankefulnes ohey vnto thy holye wil and not to murmur and grudge norrefuse whatsoeuer thy fatherlye pietie shal thinke good to lay on vs be it pouertie hunger nakednes slcknes slaunders oppressions verations persequutions yea or deathe it self for well doing but in all thinges seke and laboure to make these our earthly bodies seruiseable to do thy wil and to refuse that thou wilt not neuer to stryue nor wrastell against thy holye will but with thy heauenly citizens and houshold bull ded vpon the foundation of thy holy prophetes and apostelles thy sonne Iesus Christ being the heade corner stone all selfwill and controuersye in opinious secluded the lustes desieres affections of the fleshe mortified the flatering assaultes of the vaine world y â— cruel and subtyl layings a waite of y â— deuil ouercome agreing together quietly and vnited in spirit we may frely obey vnto thy most blessed will therein to walke all the daies of oure life Oh deare god geue vnto our nedefull bodies necessatie sustenaunce take from vs all loue of worldelye things all carefulnes and couetousnes that we may the more frely worshippe serue thee Oh mercyful father we besech thee to geue vnto vs that heaueÌ„ly bread to strenghteÌ„ our harts I meane y â— bodye of thy deare soÌ„ne Iesê° christ y â— very foode health of our soules that we may alwaies w t thankfulnes firmely feede on him by faith vtterly forsake abhorre al false doctrine perswasioÌ„s of meÌ„ and all lying spirites that shall perswade vs any other wise of him then thy holy word doth teache assure vs satisfie our hungrie soules deare father with y â— mary fatnes of thy riche mercy promised to vs in y â— same thy sonne and of our eternall election redcmption iustificatioÌ„ glorification in him Make vs Oh gratious god to contempne and despise this world with the vaine thinges and pleasures therof and inwardly to hunger for thy blessed kingdome and presence
this good worke with a pure and cleane mynde wyth an humble and lowelye harte wyth grace to waie and consyder the nede and greatnes of that we doe desyre and wyth an assured fayth and trust that thou wilte graunte vs oure requestes because thou arte good and gracious euen to yonge rauens catling vppon thee muche more then to vs for whom thou haste made all thinges yea hast not spared thyne owne dere sonne because thou hast commaunded vs to call vpon thee because thy throne wherevnto we come is a throne of grace mercye because thou hast geuen vs a mediatour Christ to bringe vs vnto thee being the waye by whom we come being the dore by whom we enter and being our head on whoÌ„ we hang and hope that oure poore petitions shal not be in vaine through and for his names sake We besech thee therfore of thy rich mercy wherin thou art plentiful to all them that call vpon thee to forgeue vs our synnes namelye oure vnthankefullnes vnbeleife selfe loue neglect of thy word securitye hipocrisie contempt of thy long suffringe omissyon of prayer doubting of thy power presence mercy and good will towardes vs vnsensyblenes of thy grace impaciencye c and to thys thy benefytte of corrcaynge vs adde these thy gratious gifts repentaÌ„ce faith the spirit of prayer y â— contempte of thys world and harty desiring for euerlastinge lyfe indue vs wyth thy holie spirit according to thy couenant and mercy aswell to assure vs of pardon and that thou doest accepte vs into thy fauour as thy deare children in Christ and for his sake as to write thy law in our hartes so to worke in vs that we maye now begyn and goe forwardes in beleuing liuing fearing obeyng praying hoping seruinge thee as thou doest requyre most fatherly and most iustly of vs acceptinge vs as perfecte throughe Christ and by imputation And moreoner when it shal be thy good pleasure most to thy glorye deliner vs we besech thee out of y â— handes of thine aduersaries by such meanes be it death or life as maye make to our comfort most in Christ In the meane season and for euer saue vs and gouerne vs with thy holy spiryte and hys eternall consolation And concerning thine aduersaries whiche for thy sake are become ours aduersaries so many of them as are to be conuerted we beseche thee to shewe thy mercye vpon them and to conuerte theÌ„ but those that are not to be conuerted whiche thou onelye doest knowe most mightye god and terrible lord confounde and get thy name a glory ouer them abate their pride aswage their malice bring to naught their deuelishe deuises and graunt that we and al thine afflicted children may be armes with thy defence weaponed with thy wisdome and gyded with thy grace and holye spirite to be preserued for euer from all geuing of offences to thy people and from all perilles to glorifie thee whiche art the onely geuer of al victorie through the merits of thy onelye sonne Iesus Christe oure lorde Amen AN OTHER CONFESSION of sinnes AS Dauid seing thyne angell with his sword readye drawen moste righteous lorde to plague IerusaleÌ„ cried out vnto thee it is I lord that haue sinned I that haue done wickedly thyne hand lorde be on me and not on thy poore sheepe wherthrough thou waste moued to mercy and baddest thine Angel put vp his sword thou haddest taken punishment enough Euen so we gratious lord seyng thy fearfull sword of vengeaunce readye drawen and presentlye strikynge againste thys common weale and thy Churche in the same we I saye are occasyoned euerye man nowe to caste of oure eyes from beholdinge and narrowly spieng out other mennes faltes and to set oure owne onely in fight that with the same Dauide thy seruant and with Ionas in the shippe we may crie it is we o lord which haue synned and procured this thy greuous wrath And this we nowe gathered together in Christs name doe acknowledge confessing oure selues giltye of horrible ingratitude for our good king for thy gospell and pure religion and for the peace of thy church quietnes of the coÌ„moÌ„ weale besides our negligences many other oure greuous sinnes where throughe we haue deserued not onelye these but much more greuous plages if that euen presentlye thou diddest not as thou art wonte remember thy mercye Herevpon that thou in thine angre remembreste thy mercye before we seeke sue for it we take bouldnes as thou commaundeste vs to doe in oure trouble to come and call vppon thee to be mercyefull vnto vs and of thy goodnes nowe we humblie in Christes name pray thee to holde thy hande and ceasse thy wrath or at y â— least so to mitigate it that this realme may be quietly gouerned and the same eftesâ—nes to be a harborowe for thy church and true religion which do thou restore to vs againe accordinge to thy greate power and mercye and we shall prayse thy name for euer throughe Iesus Christ our onely mediatour and sauiour Amen A PRAIER FOR THE REMISsion of finnes OH lord god and deare father what shall I say that feele al thinges to be in maner with me as in y â— wicked blynde is my minde croked is my wyll and peruerse concupiscence is in me as a spring or stinking puddle Oh howe fainte is faithe in me howe litle is loue to thee or thi people how great is self loue how hard is my hart c. By the reason whereof I am moued to doubte of thy goodnes towardes me whether thou arte my father or noe and whether I be thy childe or noe In dede worthely might I dout yf that the hauing of these were the causes and not the fruites rather of thy children The cause why thou art my father is thi mercy goodnes grace and trueth in christ Iesus the which cannot but remayne for euer In respecte whereof thou hast borne me thys good wil to accept me into the number of thy children that I might be holy faithful obedient innocent c. And therfore thou woldst not onely make me a creature after thy Image enduing me with ryght limmes shape forme memorie wisdome c where thou mightest haue made me a beast a maimed creature lame blind fraÌ„tike c but also thou wouldest that I shoulde be borne of Christen parentes brought into thy Church by baptisme and called dyuers times by the ministerye of thy worde into thy kingdome besydes the innumerable other benefites alwaies hither to powred vpon me Al whiche thou haste done of thys thy good wil that y u of thyne owne mercy barest to me in Christ for Christ before the worlde was made The which thinge as y u requirest straitly that I shuld beleue w tout doubting so in all my nedes that I shuld come vnto thee as to a father make my mone w tout mistrust of being hard in thy good time as most shal make to my coÌ„sort Loe
the purpose of hym whyche worketh al things according to the decree or counsaile of his owne wyll that we whiche hoped before you in Christ shoulde be vnto the prayse of his glorye in whom ye also hoped after that ye heard the worde of trueth the gospell of your saluation wherein ye also beleuing were sealed with the holy spirite of promise whiche is the earnest of our inheritaunce vntill the redemption or full fruition of the purchased possession vnto the praise of hys glorye These be y â— words of Paull which I haue faithefully translated according to the very texte in the greeke as by the iudgement of all y â— be learned I desire herein to be tried oute of the which words of Paul we may well perceyue euery thing affirmed in my proposition as I will geue occasion plainly to them that will to see it First that y â— cause of gods election is of his good will the Apostle sheweth in sayig that it is through his loue wherby we are holy and without blame also according to y â— good pleasure of his wil according to his good pleasure purposed in him selfe according to his purpose which worketh all things after the counsell of his owne will Secondly that electioÌ„ was before the beginning of the world the apostle plainly sheweth in saying that we were chosen before the foundatios the worlde was layed and afterwards in calling it the misterye of his will purposed wyth him self in time to be declared Thridly that election is in christ the Apostle dothe so flatly and plainly set it fourth that I nede not here to repete it We sayeth he are chosen in hym we are heyres by hym we are accepted by hym we are gathered together in him c. Fourthelye that electyon is of some of Adams posterytye and not of all we maye playnelye see it yf we consyder that he makethe the trewe demonstratyon of it beleuinge hopinge and hauynge the earneste of the spyryte In whom yea hoped sayeth he after ye hard the worde c in whom ye beleued were sealed vp c. Agayne in attrybutynge to the electe forgeuenesse of synnes holynesse blamelesse lyuynge beinge in Christ c. That we shoulde bee holye saieth he c we haue receyued forgeuenesse of synnes c. Whoe seeth not that these are not common to all men All menne haue not saythe sayeth Paulle elles where None beleued sayeth â—ake but suche as were ordayned to eiernail lyfe None beleue but suche as be borne of god None beleue treewlye but suche as haue good heartes and keepe gooddes seede to brynge forth frutes by patience So that it is plaine faith being a demonstration of goddes election to them that be of yeres of distretion that all men are not elect because all meÌ„ beleue not For he that beleueth in the lord shalbe as mounte Sion that is he shall neuer be remoued For if he be remoued that is finally perishe suerly he neuer truely beleued But what goe I about to lighten a candel in the cleare soÌ„ne light when our sauiour plainly saith y â— all be not chosen but fewe Many be called saith he but fewe be chosen And in the second chapter to the eph the Apostle plainly saith that the great riches of gods mercy through his exceding greate loue hath saued them before their parentes manye other gentils which were excluded from Christ and straungers from the promise hoples godles c. Whertherough we may be occasioned to crie Oh the depth of the Iudgements of god which is iuste in al his doinges and holy in all his workes exteÌ„ding his mercy after his good pleasure will aboue al his workes Fyftly that god hath predeffinate these thus elect vnto euerlasting life in Christ the apostle doth also in the words before writen declare in saying hath predestinate vs through Iesus Christ to be heires vnto hym selfe Againe by him saith he ye are made heires and predestinate to the praise of his glorye So saith the Apostle els where whom he hath predestinate them he hath predestinate to be like fashioned vnto the shape of his sonne And Christe therefore saithe reioyce in this y â— your names are writen in heauen Sirtly that the ende of election is to the prayse of goddes glorye and grace the Apostle sheweth here in saing we are predestinate to be holy and without blame before god c in saying we are predestinate to y â— glorye of his grace and in saying also vnto the praise of his glorye so that nothing can be more manifest Seuenthly that predestination is not without vocation in gods time and iustification the Apostle here doth teach in bringing vs to the consideration of hearinge the worde of truth beleuing and receiuing the holy spirite remission of sinnes c. In whom saith he ye haue hoped after that ye heard the word of trueth c. Againe by whom ye haue redemytion that is remission of sinnes thorough the sheeding of his bloude c Also he hathe in his full time declared the misterie of his will c. Unto the Rom. the apostle shewth it most manifestly in saying whom he hath predestinate them he calleth whom he calleth theÌ„ he iustifieth Wherby we may se that predestination or election is not vniuersalle of all for all be not iustified Eyghtly and laste of al that election is so certaine that the elect and predestinate to eternall life shall neuer finally perishe or erre to damnation the apostle doth here also very playnely shewe in saying that they are predestinate to the praise of goddes grace he saith not to the prayse of has Iustice to the prayse of hys wysedome to the prayse of his power although he might most truely saye so but he saith to the praise of his grace whiche were not grace yf there were any respect at all of workes on oure behalfe for then were grace not grace If there shoulde be any condemnation of the electe and predestinate to eternall life it must nedes be because of their sinnes but where were the praise of gods grace then which is the ende of gods election Shall we not by this meanes make gods electioÌ„ without an ende and so without a heade and so no election at all as some would haue further then they elect themselues Let suche feare they shall not fynde the benyfyte of gods electioÌ„ because they seke it as the Israelites did and not as the elect whiche not onelye find it but also obtaine it The other are blinded as it is writen god hath geueÌ„ them the spirit of vnquietnes eyes that they shoulde not see and eares that they should not heare eeuen to thys daye c. Agayne he shewethe the certayntye of saluation to them that be elected in saying that they be accepted iÌ„ the beloued once accepted and beloued in Christ and euer beloued for whom he loueth he loueth
reade the will G. 6 leafe first side 12. line for diddest geue read hast geuen G. 7 leafe fyrst side 9 line for faithful read fatherly I. 7 leafe firste side 6 line for profession read perfection I. 8 leafe seconde syde 26 line for me reade my A PRAIER FOR THE faithfull afflicted in Fraunce for the gospell O Mercifull father who neuer doest sorsake suche as put their trust in thee stretch forth thy mighty arme to the defence of our brethreÌ„ and neighbours in FrauÌ„ce who in their extreme necessitye crye for comforte vnto thee preuent the cruel deuise of Aman staye the rage of Holophernes breake of the counsel of Achitophel Let not the wicked say where is nowe their god Let thy afflicted flocke feele present ayde releife froÌ„ thee oh lord loke downe vp on them with thy pitifull eye from thy holy habitation send terrour and tremblyng amonge their enemies make an ende of their outragious tiranny beat backe their boldnes in suppressing thy truth in destroying thy true seruaÌ„tes in defacing thy glory and in setting vp Antichrist Let them not thus proudly aduaunce themselues against thee and against thy Christ but let them vnderstand and feele that against thee they fight Preserue defende the vine whiche thy right hande hath planted and let all nations see the glorye of thyne anointed Amen Gene. 1. Genes 3. Gene. 12. 22 23. 24 25. Exod. 13. 14 15. c. Exod. 19. 20 Heb. 1. 1. cor 15. Rom. 5. Mat. 1. Luck 1. Gene. 3. 12. 26. 28. Psal 89. 2. Reg. 7. Luk. 1. Psal 110. Rom. 8. Mat. 24. 1. Cor. 15. 1. Thess 4. 2. Cor. 5. Exod. 32. 33 Psal 5. Ioel. 2. Psal 51. Eph. 2. Genes 9. 8. Ierem. 17. 2. Cor. 2. 2. cor 3. Rom. 〈◊〉 When and wherefore god is become oure father Ephe. 1. We should be certaine and without doubt that god is our father The great test dishonor to god is to doubt Causes to confirme our faythe that god is our father 2. Cor. 1. Iohn 3. Ephe. 5. Phil. 3. 1. Iohn 3 Rom. 5. Rom. 8. Rom. â— What baptisme is what it requireth what is the effecte or fruite that coÌ„meth of thy certteine perswasioÌ„ that god is our father Psal 106. Col. 3. Phil. 3. Rom. 1. Psal 48. 138 How gods name is halowed The chiefe desyre of gods children The greatest greife of goddes people Our ignoraunce Our greate nede Our peruersitie Gods loue Gods kingdome in respect of his power Psa 104. Gods kingdome in respect of his grace Gods kingdome in respect of his glorye How gods kingdome heare is coÌ„serued and enlarged 1. Iohn 3. Our ignoraunce Our nede our peruersitie gods goodnes Gods omnipotent wil vnknowen vnreueled Godds wil reueled knowen Psa 119. Our ignoraunce Our nede Our disobedience gods goodnes Bread Gyue Daily Our Psal 127. Debtes Our Forgeuenes As we forgiue c. Praye for theÌ„ to whoÌ„ you haue geuen any occasion of sinne the greattest punishment Remedie against euel is praier Our sinnes should not be forgotten of vs if we wolde haue them forgotten with god Commodities comiÌ„g by remembring oure sinnes be thankefulnes vigylancy and geÌ„tlenes to offenders Whye we pray not suffer vs not to be ledde c. Mat. 8. Occasions to euell in ii sorts what temptations are to the godly what they are to the wicded Thine is the kyngdome c. Gens 3. Gens 23. Deut. 18. Exod 25. 1. iohn 3. Esai 30. If we shuld serue god after maÌ„s deuise the burdeÌ„ wold be in tollerable for mens deuises are infinite Leuit 23. Esai 1. 1. Reg. 19. Mat. 5. Luk 7. Halowed be thy name Thy kingdom come Thy will be done Geue vs this daye our dailie bread And forgiue vs our trespasies And lead vs not into tentation But deliuer vs from euell Mat. 25. Apoc. 22. Psa 42. Rom. 8. Philip. 1. God worketh all in all maruelously iustly holily Mat. 10. Mat. 8. God worketh by meanes withoute meanes against meanes Esai 54. All thinges must be estemed after goddes will genes 22. Math. 17. Luke 9. Gods will muste be sought for in his worde gods word is writen in the bible In the bible is predestinatioÌ„ published No enormitye is therefore in it The proposition that shevvethe what is ment by electioÌ„ and predestination Ephâ— 8. The cause 〈◊〉 gods election is his grace and good will The time of gods electioÌ„ was from the begiuning Election is in Christ Election is not of all men 2. â—hess 3. Act 13. 〈◊〉 Iohn 1. Math. 13. Faith is a demonstration of election to suche as be of yeres of discretion Psa 125. Math. 20. Rom. 11. Psal 144. Election to eternall life Rom. 8. Luke 10. The ende of election is to the praise and glorye of god Election is not wythout vocation iustification in time Election is certain for euer Rom. 11. Rom. 11. Psal 69. 〈…〉 rom 8. Esai 46. Iohn 〈◊〉 â–ª Rom. 8. Math. 25. 〈◊〉 Cor. 2. 〈◊〉 Cor. 5. Ephe. 〈◊〉 Co◠〈◊〉 Math. 4. Eph. 6. Luk. 18. Psal 34. Psal 92. Heb. 1. Luk. 10. Ph. 4. Rom. 8. Math. 24. Psal 18. Iohn 610. Hebr. 3. Iohn 5. 6. Iohn 17. Heb. 5. Rom. 8. 1. Cor. 6. 1. Cor. 1. 1. Iohn Psal 67. Ose 6. Rom. 14. Erod 33. Against the Stoikes fatall necessitie The papistes reade thus with out interogation quifecit te â—ine c non Iustificabit c sine c. He that made thee without thee shall not iustifie thee without thee That is withoute thy helpe thy works thy worthines marke this well and be not to curious