I shuld haue outragiously done hast stirred me vp to do good to my brethrē if at any time I haue done any euen as thou hast also kept and dost kepe presently others from doing me hurt hast and dost stirre vp those that do me good to do so vn to me Oh how great is y e multitud of thy benifits good lord wherwith thou hast ouerwhelmed me and the which through this cōmaundement I perceaue my self to haue receiued presently do receiue so longe as I liue am like to receiue for thou commaundest al men euery where to do me good loue me defend me cherishe me suche is thy loue to me in this present life that for my body oh how great is thy loue then to me in euerlasting life y t for my soule If in a straūg cōtrey so great is thy protection how great is it at home But alas dere lord how vnthākful haue I ben am yet stil for these thy fatherli benifits oh min ingratitud yea lord horribly haue I trāsgressed still doe transgresse this thy gracious precept in pride enuie disdaine malice hardnes of hart vnmercifulnes contēnīg thy childrē saints seruāts Self loue all together raigneth in me and desire of praise rule fame I am so farre frō loue mercy in hart good lord that no man cā here it in my tonge nor see it in my works but rather cleane contrary and y t generally and to thē to whom I am most bound perticularly By reason wherof I haue deserued euer lastinge damnnation and to be cast awaye from thy presence for euer Oh moste gratious father forgeue me for Chrystes sake I beseche the. For to this ende diddest thou geue this commaundement that I seyng my corruptiō and deprauate nature by synne might come to thy mercye deserued by christ and through faith in him might finde not onelye pardone of that which is paste but also thy grace and holy spirit to beginne in me the obedience to this and al other thi holy precepts for euer more so be it For this thy Christes sake deare father I besech thee therfore to take from me and all other for whom thou woldest that we should praye all enupe pryde arrogancye dysdaine hatred and all suspitiousnes and graunt vnto vs bowells of mercy humilitie pacience mekenes longe sufferinge gentillnes peace charitie and al kinde of brotherly loue cōfort the feble releue the poore help the fatherlesse heale the sycke blesse the afflicted shewe thy great mercy vpō all poore prisoners deliuer thē in thy good time remember thy pitye toward straungers captiues wydowes and suche as be oppressed ¶ Thou shalte not commytte adulterye HEre good lord thou gost about to commaunde vnto me as loue in the other so purenes and chastite in this and therfore thou saiest I shoulde not commite adultrye in the which word thy sonne oure sauiour Iesus Christ doth comprehende al vncleannes yea the very concupiscence and abusing of the hart in lusting after any mans wife or otherwise vnchastly By the which in that thou woldest haue vs to loue in our selues and others purite cleanes that we might be holy as thou oure god art holy and our bodies beynge temples of thy holy spirit mighte be kept pure and accordinglye easelye we maye see that as thou forbiddest all vncleane dedes wordes lokes and thoughtes so doest thou commaunde vs to loue and exercyse all puritie chastitie cleannes sobryety temperancye c. By reason whereof I haue greate cause to be thankefull vnto thee which not onely for the helpe commoditie of man but also for remedie of mans infirmitie hast made womā kind and ordained the state of matrimony which in thy sight is so holye and pure that thou accomptest the bedde and acte of generaciō betwene man and wife in this state of matrimonye to be an vndefyled thynge and such care thou hast ouer the personages marryed and their condition that vnto damnation they sinne which not onely goe about to defyle that bed but within there harts doe wishe or desire it yea which doe not indeuer thēselues w t thought word and dede to helpe that purite cleanes betwene married folks be kept But the greate causes thou geuest vs to thanke thee for this state and ordinaunce and for thy defendynge vs by thys commaundemente are innumerable Full wel I see that it is thou whiche by thys commaundemente not onely refraynest me but also kepest my wyfe from impurytye whyche ells we might bothe commyte Greate is thy lous Oh good lord and more then I am able to cōsider whych declarest thy selfe to be thus carefull ouer me concernynge the benefyttes whyche come vnto me bothe for the mynde bodye and goodes by sobryetye and tem perauncie whyche here thou requirest Onely thys I cannot but see that I haue greate cause to thanke thee whiche arte so carefull ouer me as by thys commaundemente I well see But alas good lorde what shall I saye whiche am and haue bene so farre from thankefullnesse that I am to be accompted amongest the most vnthankfull yea y u knowest it good lorde Fylthely haue I broken thys lawe caused other so to doe of whose repentaunce I am vncertain as also my tonge alas hath oftē ben to shamfully exercised mynetes my thoughts to wickedly abused All this geare I haue encreased by myne intemperauncye in catynge drinkinge cherishingemy bodye c. I haue also hurt my bodyly health minished that whiche I and others should lyue on and horribly hindred all good prayers and meditations wherin though I haue time place yet alas I nothing exercise my selfe as I should doe By reason whereof I haue deserued euerlasting damnatiō Oh good lorde and gratious father doe thou for thy names sake and in Christes bloud pardon me and forgeue me I besech thee as thou hast most mercifully hitherto spared me so of thy mercy put awaye my trespasses the transgressions of those whom I haue caused to synne let that loue which moued thee to pardon Iudas with Thamar Dauid Berthsabe and the greate synner of whom we reade in S. Luke moue thee to pardone and forgeue me also Thou gauest this commaundemente to thys ende that I might knowe my sinne and sinnefull nature and so thereby be driuen to thy Christ crucified for whose sake I aske mercy also that thy good spirit maye be geuen vnto me to purifie me and worke so in me and with me that I may trewelye know hartly loue faithfully obey this thy holy precept inwardly and outwardly now and for euer Amen Gracious good lord graunt to me my wife that we may dwel together accordinge to knowledge and maye kepe our vessells in holines graunt Oh lord that we may be pure and vndestled and graunt the same to al that be married and to them which be vnmarried graunt that they may liue a pure chast and vndefyled life and if they haue not the
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
benefits giuen me in commaundinge men to care for me to praie for me to helpe me c. But alas how farre I am from true lamentacion and reioysing lorde thou knowest Oh be mercifull vnto me and help me forgeue me and graunte me thy holie spirit to reueale to me my nede ignoraunce great ingratitude contempt of thy mercies thy people and that in such sorte that I might hartely lament and bewaile my miserie and throughe thy goodnes be altered with thy people to mourne for the miseries of thy children as for mine owne Againe reueale to me thy goodnes dere father eueÌ„ in corporall things that I maye see thy mercy thy presence power wisedome and righteousnes in euery creature and corporall benefites and that in such sort that I maye be throughly affected truly to reuerence feare loue obey thee hange vpon thee to be thankfull to thee in all my nede to come vnto the not only when I haue ordinarie meanes by the which thou coÌ„monly workest but also when I haue none yea when al meanes and helpes are cleane against me Here remeÌ„ber the state of your children and familie also your parents neighbours kinse folkes also your frendes contrey and magistrates c as you shall haue tyme thereto and by goddes good Spirite shalbe prouoked ¶ Forgeue vs oure debtes as we forgeue them that are debtours vnto vs. BY oure Debtes are vnderstande not onely things we haue done â—ut the omissioÌ„ and leauing vndone of the good things we ought to doe By oure is not onely vnderstande the particular sinnes of one but also generally the sinnes of al and euery one of thy church By forgyuenes is vnderstande free pardon and remission of synnes by the merites and desertes of thy dere sonne Iesus Christe who gaue him self a raunsome for vs. By oure forgeuing of other mens offences to vs warde is vnderstand thy good wyll not onelye that it pleaseth thee that we shoulde liue in lone and amytye but also that thou wouldeste haue vs to be certayne of thy pardonynge vs of our synnes For as certayne as we are that we pardone them that offende vs so certayne shoulde we be that thou doeste pardone vs whereof the forgeuing our trespassers is as it were a sacrament vnto vs. So that by this petitioÌ„ I am taught to se that thy children althoughe by imputation they be pure from sinne yet they acknowledge sinne to be remaine in them and therefore doe they pray for the remissioÌ„ forgeuenes of the same Againe I am taught hereby to see how thy children doe consider take to hart not only the euells they doe but also the good thy leaue vndone And therfore they praye thee hartely for pardon Moreouer I am here taught to see that thy children are carefull for other meÌ„ and for their trespases and therefore praye that they mighte be pardoned in saing oure sinnes and not my synnes Besides this I am taught here to see how thy children not onely forgeue all that offende them but also pray for the pardoning of the offences of their enemies and such as offende them So farre are they from malicousnes pride reuengemeÌ„t c. Last of all I am taught to see howe mercifull thou art which wilt haue me to aske pardon wherof thou woldest that we shuld iÌ„ no point doubt but be most assured that for Christs sake thou herest vs and that not only for our selues but also for manie others for y â— doest not commaunde vs to aske for anye thinge thou wilt not geue vs. By reason whereof I haue greate cause to lament and reioyse To lameÌ„t because of my miserable estate which am so farre from these affections that are in thy children which am so ignoraunt careles of sinne not onely in leauing good vndone but also in doing euel and that dailie in thought worde and dede c. I speake not of my carelesnes for other folkes sinnes as of my pareÌ„ts children familie magestrats c neither of the sinnes of them to whom I haue geuen occasion to sinne To reioyse I haue great cause because of thy mercy in opening to me these things in coÌ„maundinge me to praye for pardon in promisinge me pardon and in coÌ„maundinge others to pray for me I ought surely to be perswaded of thy mercy though my sinnes be innumerable For I se not onely in this but in euerye petition howe that euery one of thy churche praieth for me yea christ thy sonne who sitteth on thy right haÌ„d praieth for me c. Oh deare father be mercifull vnto me and forgyue me al my sinnes and of thy goodnes geue me thy holy spirit to opeÌ„ mine eies that I may se sinne y â— better to know it y â— more truly to hate it most earnestly to striue agaist it that effectually both in my selfe and others Again graunt me the same thy holy spirit to reuele vnto me the remedie of sinne by christ only to worke in me faith to embrace the same thy Christ and mercies in him that I may henseforth be endued with thy holy spirite more more to beginne and obey thy good wil continually to encrease in the same for euer Here call to mind the special sinnes you haue committed heretofore Remember if you haue occasioned any to sinne to praye for them by name remeÌ„ber that gods lawe shuld be so dere vnto vs y â— the breaking thereof in others shoulde be an occasion to make vs to lament with teares c. Leade vs not into tentacion BEcause of our continuall great infirmities because of the greate diligence subtilties of our enemies and because y â— art wont to punishe sinne w t sinne which of all punishmeÌ„tes is y â— greatest most to be feared In this peticion y â— wouldest haue thy children to haue y â— same in remeÌ„beraunce for a remedy hereof y â— hast appointed praier So that y â— only cause why anie are ouercome led into tentation is for y â— they forget what they desire in y â— peticion going before this which shuld be neuer out of their memorie to prouoke theÌ„ to be more thaÌ„kful to thee more vigilant heedie herafter for falling into like perills For which to be auoided y â— doest most graciously set forth a remedy in coÌ„mauÌ„dinge vs to pray after pardon for oure sinnes past for thy grace to guide vs so that we be not ledde into tentacion but might be delyuered from euyll And because thou wouldeste haue all thy childreÌ„ to hange wholye vpon thee to feare thee onely and only to loue thee thou doest not teache them to praye suffer vs not to be ledde but leade vs not into tentation that I say they might onely feare thee certainly know that Sathan hathe no power ouer so much as a pigge but what soeuer thou geueste vnto him and of thy secret but most iuste iudgement doest appoint
of thy goodnes hitherto spared me traÌ„sgressing this thy holy precept so of thy goddnes forgeue me as well mine Idolatrie done in times paste as that whiche of late time I haue coÌ„mitted doe comitte And as y u by this commaundement hast deliuered me from the one y t is bowiÌ„g my self to stocks stones so dere father deliuer me froÌ„ al other bowiÌ„g my self after mine owne will to mine owne affections that I may haue non other god iÌ„ hart but thee nor doe seruice to any other but only to thee for thee after thy word as thou coÌ„maundest Oh open mine eies to see thy wil in this thy gracious precept Geue me a will to loue it hartely an hart to obey it faithfully for thy deare sonnes sake iesê° Christ our lord Amen Thou shalt not take the name of the lord thy god in vaine By this commaundement I perceaue oh lord that as in the first thou woldest in the exterior seruice of thee I shuld vtterly abandoÌ„mine owne will and reason and all the reasons or good enteÌ„tes of maÌ„ and wholy geue my self to serue thee after thy wil and word so here doest thou beginne to tell me howe thou wilte haue my tongue to be exercised in thy seruice and therfore thou byddest me not to take thy name in vayne as by temeraryouse or vayne swearynge by cursynge praying without sense as those boe that pray in a tonge they know not praying without faith or attent coÌ„sideracion of the thing desired with out harty desire and certaine expectacion of obtaining that which is to thy glory and my saluation also by gesting or folishe abusing or negligent readinge or hearing of thy holy worde by the whiche thou as by thy name arte knowen and in lyke maner by deniynge thy trueth and worde or conceiling it when occasion is offered to promote thy glorye and confirme thy trueth By reason wherof I may well see that y â— woldest haue me to vse my tonge in humble coÌ„fessing thee and thy word and trueth after my vocacion in prayinge hartely and callinge vpon thy name in readinge and hearinge thy worde and speaking therof withall reuerence diligence and attencion in thanks geuing and praising thee for thy great mercy in instructinge my brother and admonishinge him when he erreth after my calling and vocation withall humblenes gentlenes and loue Thus woldest thou haue me to exercise my tongue and not to thynke that the exercising of it in this sort is a vaine and vnprofitable thing but a thinge that pleaseth thee and profiteth my self and other And for asmuch as thou knowest that our tongue is a slipperie member and we very negligent ouer it and of the greate commoditie that might thereby come to vs and other by vsyng it in thy seruice accordingly thou hast added a fearfull most true coÌ„municacioÌ„ that though men will find no fault or punishe vs therfore yet wilt not thou hold him gilt les that taketh thy name in vaine As by many exaÌ„ples we are taught as in thy holye worde so by dayelye experience yf we woulde consyder the same And therfore I haue great cause to geue praise and thankes to thy most holy name for many great benefits which by this commaundemente I receyue and ought with thankefulnes to consider First that it wolde please thee not onelye to geue me a tounge where thou mightest haue made me speachles but also that y â— woldest haue it santified to thy seruice Againe that thou woldest not onely reuele thy name vnto vs but also woldest geue me leaue to cal vp on it praise and publishe it yea thou hast commaunded me so to doe and not onely commaunded but hast promised that thou wilt here my praier and that my praising of thee and coÌ„fessinge thy word and trueth shall not be in vaine Thirdly that thou woldest al men shoulde vse theyr tounge so that therby I might be the better instructed admonished and occasyoned to vse my selfe well and in the obedience of thys thy holye precept But what goe I about to recken by tale the causes of thankes for thys commaundemente seing that they be innumerable yf a man shoulde but loke euen vpon thy verye worde by the whyche as by thy name thou arte moste truelye knowen the whyche worde thou commaundest vnto vs in this commaundemente c as thou doest preachinge pryuate admonishynge thankes geuynge and prayer then the whych nothynge is more profytable to vs in thys vale of miserye But gracyouse good lorde I acknowledge my selfe not onelye to be a most vnthankeful wretche for thys thy holye precepte and the greate mercyes whyche here throughe I perceaue thou haste moste gracyouselye powerd vppon me and doest yet styll offer vnto me but also that I am a myserable transgressour of this thy most holye good and blessed cammaundemente as alwayes I haue ben in times past Horribly haue I abused thy name in swearynge cursing and iestyng wyckedlye I haue called vppon other names then thine as the names of peter Paule Mary c yea of some whose saluatioÌ„ is to be doubted of I haue folishly praied in such a touÌ„ge as I knew not what I praied saied w t many other traÌ„sgresiions of this precept wherin yet I am coÌ„uersant as in seldome praying and when I praye I am not attent nor very desirous of the thinge I aske with my tounge After praier I do not earnestly loke for the good thinges asked and praied for therfore when I obtaine my request I am most vnthankefull thy worde I rede litle and most negligently forgetting for with what I rede I admonishe not others when I here them abuse thy holy worde I am affraied for feare of losse of freÌ„ds name or life to confesse thy trueth gospel and name whiche was called vpon me in baptisme and not in vaine if I did not thus make it in vayne But alas I caÌ„ in no wise compreheÌ„d the multitude of my transgressions coÌ„cerninge this thy lawe But this is a synne aboue other synnes that vnder thy name word and gospel I play the hipocrite hauing more care for min owne name then for thine For yf my name were euel spoken of it would greue me and I would defend it but alas I heare thine daily euel spokeÌ„ of se it prophaned by false doctrine and euell lyuing but it greueth me not After my vocation I â—â—ke not nor doe not goe about to redresse these thinges in my selfe in others And why because good lord I loue my self better then thee and not thee with my whole harte Thye first commaundemente hathe no place with me as it should haue it possesseth not my hart mind and will as thou requirest most to mine owne commoditie By reason wher of I am worthy of eternall damnation Oh what shal I doe graciouse god which not only haue ben so greuouse and filthy a swerer cursâ—er c so greate a callour vpon deade creatures so heynouse a
transgressor of this lawe but also at this present doe so horriblye and hipocriticallye offende thee in takinge thy name in vaine that so many waies in praying and not praying in reading and not readinge in speakinge and not speaking not coÌ„fessig simply froÌ„ my hart thy doctrine trueth name but regardinge mine owne name farre aboue it Shall I file froÌ„ thee then vndoubtedly I am more gilty and more shall disobey this thy holy precept adding sinne to sinne where as y â— woldest I should call vpon thy holy name deare lord which hast geuen thy deare sonne Iesus Christ to be a mediatour for vs that thorowe him we might finde not onely grace for the pardone of our sinnes paste but also for the obtaining of thy holy spirit as well the better to vnder stande as also the better and more frankely to obey this thy holye precept for euer For his sake therfore dere god pardone my sinnes paste present wherof this law doth accuse me and graunt moste graciouse father that I may be endued with thy holy spirit to know and loue thy holy name word and trueth in Iesus Christ that I maie be zelouse wise and constaunt and that my tounge maye be sanctified henceforth guyded with thy holye spirite and grace to publishe confesse and teache after my vocation to others as occasion is offered thy trueth and gospel to call vpon thy name in al my nede to geue thankes vnto thee prayse thee magnifye thee and to sanctifie thy holy name as a vessel of thy mercy for euer and euer Remember that thou kepe holye the Saboth day c. AFter thou hast told me howe in the external seruice of thee graciouse lord thou wilte haue my tonge vsed so doest thou now teach me how thou wilt haue min eares all my whole body occupied namly in sanctificacion and holines that is in those thinges which thou pecularly hast appointed to be meanes immeditately to helpe to that ende As in hearing thy word preached vsing the ceremonies of thee appointed eueÌ„ as y â— hast commaunded For the which thinges to be exercised of thy people thou at the firste dyddest appoint a certaine daye namely the seuenth daye whiche therefore thou calledst thy Sabboth that thereby they with their childreÌ„ and family resting froÌ„ all exerior labour which hindreth the meditacioÌ„ of the mind might not onely be more able to goe on throughe with their trauell and labour for withoute some reste nothing can endure in respect whereof thou woldest the very beastes which in laboure were exercised shoulde haue the priuelege of this Saboth but also and muche rather that thy people might with their family and children be instructed and taught first by the miuistery of thy word in preaching and catecchising secondly by the vsyng of thy sacramentes appointed after thy commaundement and institution they might be assured of thy promises thirdly by praiyng they might be augmented in al godlines and last of all by their metting together exercisinge all these thy workes of sanctification they might increase in loue and charity one towards another as members of one body and fellowes of one inheretaunce and thus by meeting together praying and vsing thy sacramentes they might be instructed in thy lawe and of that Saboth wherinto thou thy selfe dyddest enter after thou hadst made the world ceasing from thy workes not of conseruation but of creatioÌ„ into the which as after this life and the workes of this time they should enter so now they beginne spiritually to enter in restinge from their owne workes whiche the olde man moueth thom vnto not that good lord thou woldest these workes appointed for the Saboth day should not be exersised at any other time but onely on the seuenth day but because y u dydst as wel ordaine theÌ„ for a pollicie to endure till the comming of Christ as also according to the reuelacion or thee in that time didst open thy self beginning then in figures and shadowes whose verifieÌ„s in thy tyme were to be opened therefore it pleased thee to appoint then the seuenth day which seuenth day although by reason of the policie being by thee be streied and by reason of Christ the veritie and body of all shadowes if be abrogate from vs yet standeth this commaundemeÌ„t in force aswell for the workes of santificacion that is for preaching thy word comming to heare it for praying vsynge thy sacramentes and coming together to that ende as also for those dayes which by commoÌ„ order and on good grounde are ordained and receyued howbeit with this libertie that necessitie of our faith and sanctificacioÌ„ and charitie may dispeÌ„se therwith occasion of wilfull and wittinge offence being aduoided c. So that hereby I perceyue thy will and pleasure to be that I shuld at al times as much as charite and necessitye wyll permytte geue ouer my self and cause all other ouer whoÌ„ I haue charge so to doe especially on the sondaies and other holye dayes being receyued and to that ende appointed to the resorting to the temple and places appointed to praier to here with meknes thy holy word and vse thy sacraments and ceremonies as thou hast commaunded and to exercise all thinges which might be to the confirmacion propogacion of thy holy religioÌ„ or make to the encrease of loue and charite as geuing to the pore reconciling such as be in variaunce visiting theficke eueÌ„ as it were beginning that â—abboth wherof Esay speaketh By reason whereof I haue greate cause to thanke thee most gracious father that thou woldst appoint me to be in this time wherin thou hast more plentifully reueiled thy selfe then thou dyddest not onelye before Christes comminge but also synce Christs assensioÌ„ Neuer synce England was England dyddest thou so manifestlye reueile thy trueth as y u hast done in these daies Great cause I haue to thanke thee that y u woldst institute the ministery of thy worde and sacramentes as meanes wherby thy holye spirite is effectuall to worke in oure hartes sanctification Great cause haue I to thanke thee that thou woldest kepe the bokes of the prophetes Apostells vntil this time Greate cause haue I to praise thee that thou woldst geue me such knowledge in them as y u hast done of thy greate mercye Greate cause haue I to thaÌ„ke thee for the good true ministers and preachers of thy worde which thou hast sent amongs vs and geneÌ„ me grace to here them Great cause haue I to thanke thee that in this religion thou hast geuen so longe quietnes and harboroughe to thy church Great cause haue I to thanke thee for that thou woldeste make me suche a man in whom thy holye spirite mighte worke Greate cause I haue to thanke thee whiche woldeste call me into thine eteruall Saboth and rest full of all ioye such as the eye hathe not sene the pare hath not harde Greate cause haue I to thanke thee that so manye dayes are
semelye quietnes and order and by this order so couple vs that none shuld contemne or despise another but euen highe lowe to be and accompt thē selues as parentes children Particularly for my parte I cannot but say that I haue most cause to thank thee for my parētes scholemasters and others vnder whose tuitiō thou hast put me No pen is able to write y e particular benifites w c I haue her by receyued in my infancie childhod youth midle age and alwais hether to Oh how good a lord hast y u declared thy self to me which in them and by thē hast norrished fedde instructed corrected defended and most gratiously kept me I coulde recken innumerable behind me but fewe before me so much made of cared for as I haue bene hetherto No smalle token of thy loue to me warde is it that thou woldest engraue in theyr hartes and commaunde them vnder paine of damnation to be carefull ouer me to doe me good and prouide for me as they haue done or rather thou by thē publickly Also for the cōmen wealth suche as thou hast placed in aucthorie ouer me in bothe thy regeniētes if I considered them that haue bene and them that be I coulde not but praise thee good lord For no lesse praise worthy art thou for this chastening vs and admonishing vs now presētly by them that be in aucthoritie of our vngratitude and vnthankfulnes then by such as haue bene for all kyndes of good things But infinite are the causes of thankfulnes which this cōmaundement considered shoulde stirre vp in me But alas most mercifull father as I acknowlege my self most vnthankfull vnto thee for al thy benifites powred vpō me in this lyfe by my parents nources tutoures maysters magistrates bishoppes pastours and good frindes euen frō my cradell vnto this hower so vnto them haue I alwaies been am in not louing them as my coldenes in praiynge for them and to my power in helping them declareth and also my not reuerencing them my cōtemning them temerariousnes in my mistrusting or to narrowly to straightly loking at them their dewties showeth and not obeynge them as by my cōtumacy appereth not onely when anye thinge to me vnpleasant or vnprofitable but also profitable conuenient is required And yet I speake not of y e euel muttering reportes of y e offences ī trāsgressing y e politilie lawes for apparrel meates other no smalle offences which I haue cōmytted geuē Oh this is a sinne deare father that I alwaies haue ben a priuate more then a common weale mā alwaies I seke for myn owen cōmeditie cōtemning that whiche maketh to the conmmoditie of others As for my disobedience and wicked behauiour towards my owne parentes and all others whom thou hast set ouer me deare father no toūge can expresse it and therfore I am worthy of dāynation But gratious good lord and deare father I beseche thee for thy Christes sake to haue mercye vpon me pardon me as of thy goodnes it pleased the to pardone the patriarkes Thou hast geuen this commaundement as thy holy lawe to open to vs howe corrupte we are and howe much we swarue frō the patterne wherafter we were first made once agreed thereto before Adams fall that we might loth our selues and euen thereby be dryuen to seke and set by thy swete mercyes in Iesus Christ whom therfore thou diddest sende to fullfyll the lawe in hys fleshe that we myght borowe of him the same by trewe faithe whiche of thy goodnes worke in vs by thy holy spirit and open this lawe vnto vs that we maye more more increase in the knowledge loue obedience of it to thy glory and our saluation Amen Deare father be mercifull to our magestrats especially y e quenes highnes whose hart with the residue of her counsellers tourne into thy testimonies geue them thy wisdome and a zeale to the trueth according to knowledge that they maye vse the power they haue receyued of thee to the cherishing of thy church that w c vs here thy worde may haue free passage and thy true worshippe may be maintained and not onclye here but also euery where amonges those whom thou woldest we should pray for Be mercifull to my poore parentes gratious lorde with my bretheren systers wife childrē family seruantes kinsfolkes neighboures as thou knowest they haue all nede Geue vnto the hartes of all parentes magestrates and suche as be in aurtherite here or ells where that they maye accordinge to that y u hast put them in trust w tall be faithfull deligent carefull and happye Graunt vnto children seruauntes and subiectes that euerye one maye render loue obedience thankfulnes and reuerēce to al such as thou hast put in aucthorite ouer them blesse the church and send it peace and har borough here or els where blesse the common weale and sende vs peace blesse the diocesses and shieres and send them good bisshops and iustices blesse euery housholde and family that thy peace may be in the same cōtinually Fynally write this law all thy lawes in oure hartes we be sech thee y t we may kepe them Amē Thou shalte doe no murder c. AS in the commaundement goeinge nexte before thou settests before me the personages of all such as thou for the commodytie order and peace of mā in this life hast placed in aucthoritie accordingly of vs for thy sake to be estemed so dost thou in this commaundement set before vs to loke on the personages of all men generally high and lowe ouer whom thou geuest vs a charge that we shal not kil or murther thē In which word thou comprehendest all kind of hatred or malice in word thoughte or dede as thy dearely beloued sonne expoundinge this commaundement dothe teache Yea because thou woldest all men shuld be deare vnto vs beyng all of one substaunce of one similitude comming of the same parents Adam and Eue made of one God redemed of one Christ in whom we should be coupled as members of one body and liue to the aide succour and cōfort one of another because of this I say easlie we may see that not onely y u forbiddest here to beware of all kindes of displeasures but also thou commaūdest vs to beare and exercise al kinde of loue and fauoure in harte worde and dede and that for thy commaūdementes sake for els towards oure enemies our hartes wolde arise and be great in that they contemnynge their dueties towards vs seme to deserue the like at oure handes By reasō hereof I haue great cause to thanke thee dere father For here by I see how that thou doest muche loue my soule which arte so carefull ouer my body so that he which hurteth it displeaseth thee and he that doth it good pleaseth thee if so be he doe it for thy sake By this commaūdement now I se that it is thou that hast kept me frō doing many euels which els
gifte of singlenes of life graunt them such makes with whom they may liue holyly to thy praise Deare father geue me the gifte of Sobrietie and Temperauncy and graunt the same to al them whom thou woldest I shoulde praye for As in times paste I haue vsed my tounge and other members euell so nowe good lorde graunt that I maye vse them well chastly and godlye This I prays thee graunt through Iesus Chryst and finally Oh lorde bothe in soule and body sanctifie me and as in thy temple dwell in me nowe and foreuer more Amen Thou shalt not steale NOwe that thou hast taught me the seruice required of thee for me to obserue towards the personages of all men and women of euery conditioÌ„ thou beginnest to tell me what thou woldest I shoulde doe concerninge their goodes and as in the nexte commaundemente before this thou dyddest coÌ„mauÌ„de vnto me sobrietie purenes so doest thou in this Iustice and rightuousnes forbydding me to steale Under the whiche word y u comprehendest al kindes of desceite The which thing y u doest because y u woldest that I shuld geue my selfe wholy to the studie and exercise of Iustice as in the precepts next going before y u woldest I shuld geue ouer my selfe wholy to the keping of sobrietie purenes So that I see thy good pleasure herein is not that I sheuld alonely abstaine from al thefte but also from al fraude and craft in word or dede yea y t I should earnestly folow and exercise all equitie trueth and Iustice By reason whereof I see my selfe much bound to praise thee which art so carful ouer mi goods substauÌ„ce that if any man should goe about to steale from me or to defraud me in any thig yea whosoeuer goeth not about to kepe care for that I haue as he woulde doe for his owne the same displeaseth the. Oh lord if thou hast such care for my goodes cattell and such pelfe how greate is thy care for my soule If this one commauÌ„dement were not I perceaue as I for my owne parte shuld haue done and doe much worse then I haue done so much worse had bene done to me and mine then hath ben It is y u good lorde I perceaue that hast both geueÌ„ me al y t I haue and also still conseruest and keepest the same and not my owne polycye wysedome and industrye for in vaine were al this excepte y u diddest vouchsafe to vse take it as a meane to worke by There is nothing therfore that I haue but when soeuer I loke vpon it by this commaundement I learne thy goodnes strength and power for as thou geuest it of thy mercy so it speaketh to me that presently y u still doest kepe it for me so that exceding great cause haue I to thanke thee for this precept dere god and most gracious lord But alas I am so farre from thankfulnes as alwaies I haue bene for all thy care for me and for all that euer thou haste geuen vnto me that as I haue vsed subtelty and crafte yea some times thefte and briberye so nowe good lorde I still when occasioÌ„ is offered do exercise the same I liue also voluptuously of y t y u hast geuen lent me nothing consider what equitie requireth and what or how great the necessitie of the poore is whom I doe thus defraude by excesse and prodigalitie That whiche I borowe I with vnwillingnes doe repaye I vse it more negligentlye then I wold do myn owne Lacke of excommunicatioÌ„ of Iustice y e great vsery robberie oppression and such like wickednes as is exercised amonges vs I lament not labour not after my vocation for the redresse of the same I pray not to thee thereabout but neglecte altogether Yea euen those things wherewith I am put in trust or am hirid to do those I say I doe with great negligence so that great is my sinne here in and worthy I am of damnation But mercifull god I besech thee for Christes sake to haue mercye vpon me and to pardon me my vnthankfulnes theftes fraudes deceytes auarice neglegences great carelesnes for y e lacke of Iustice for y e moÌ„struouse oppression vseries excesse riot the which be horribly exercised in y e commoÌ„ weale For thy mercies sake in Christ Iesus o lord whom y u haste geuen to fullfyll the lawe for them that doe beleue geue me trew faith and thy holy spirite to worke in me the knowledge loue and perpetuall obedience of this thy holye precept and all other thy commaundements for euer Deare lord geue vnto me and to all whom y u woldest I shoulde pray for the hatred of al craft and loue of all Iustice graunt to the oppressed thy comfort to wrongers repentaunce to theues and deceiuers y t they may make restitutioÌ„ to iustices of peace land lords the rich of the world y t thei may haue thee before their eies loue their poore tenants brethren to laborers artificers y t they maye be diligent in their worke labourâ— that wherw t they are put in trust Thou shalte not beare false witnes against thy neighbour NOw doest y u most gratioê° lord instruct me in this commaundement how I shuld vse my tonâ— towards my neighbor behaue my self concerning his name forbidding me to beare false witnes in y e which y u forbiddest me all kinds of slaundering lying hipocricy vntrueth And why because as members of one bodie thou woldeste we shoulde speakâ— trueth one to another and be careful euery one to couer others infirmity and w t oure touÌ„ge defend the names of others eueÌ„ as we wold that other should defend ours So that in thys commaundement as y u forbiddest me all kind of euell parelous calumnious and vntrewe speaking so doest thou commaunde to me all kinde of godlye honeste and trewe reporte and talke By reason whereof I haue greate cause to praise thee in that I se thee to be so carefull ouer my name that all men are by thee commaunded to defend y e same O pretioê° god great is thy care ouer my soule I nowe perceiue If this commaundemente were not I se as I shuld haue done doe much worse with my touÌ„ge to others then is hapened so shoulde I haue felte of others towards me Besydes this no small commoditie is it to me that thou wouldeste all men shoulde vse treweth in all thire wordes to me Oh howe greate a good thynge is this vnto me If we consider y e hurt y e coÌ„meth by vntrueth by wordes where through many are deceiued easly may wese a wonderful benifit and care of thee for vs in this commaundement But gracious lorde like as I acknowledge my vnthankfullnes to be monstrouse and great alwaies hathe bene hetherto Euen so yet continue I in wonderfull hipocrisie in all my conuersation often lying and speaking as vainely so offensiuely fleshly subtelly caluÌ„niously geuig my
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
to the end And gods gifts are such that he cannot repent him of theÌ„ And therfore saith christ I know whom I haue chosen attributing to election the cause of finall persenerance By which thinge Iudas was sene not to be elected to eternall life although he was elected to the office of an Apostle as Saul was elected to the office of a king Which kind of election is to be discerned in readinge the scriptures from thys kinde of election y e which I speaks of nowe that is froÌ„ election to eternal life in christ Thirdly he sheweth y â— certaintye of saluatioÌ„ of y â— electe by calling theÌ„ heires For yf we be heires of god then are we felow hei res with Christe to be afflfcted and glorified with Christ and therefore saith he accordinge to the decree of his owne will Loe he calleth it a decree or counsel which shall stand as Csai saith the counsell of the lorde shall stande Fourthlye he she weth this certaintie by sayinge that they are elect and predestinate to y â— praise of gods glory which we shuld more care for then for the saluation of al the world This glory of y â— lord is set sorth as wel in them y â— perishe are reprobates as in the elect therfore S. Iohn bringing in y â— place of Esai speakig of y â— reprobate saith y â— Esai spake that wheÌ„ he sawe the glory of the lord This glory of the lord to be set forth by vs is a great mercy and benefite of god I am assured that if the very deuyls and reprobates dyd not repyne hereat but were thankfull that they might be ministers in any pointe to set fourth goddes glorye I am assured I saye that they shoulde fynde no hell nor tormentes Theyr hell and tourmentes commeth of the loue they haue to them selues and of the malyce enuye and hatred they haue agaynste God and hys glorye Let them tremble and feare that maye not awaye withe the glorye of the lord in election and reprobation Let not their eyes be euell because god is good and doth good to whom it pleaseth him wrong he doth to no man nor can doe for then he were not righteous and so no god He can not condemne the iuste for theÌ„ were be vntrue because his word is contrarie He cannot condemne the penitent and beleuer for that were against his promise Let vs therefore labour studie crye and praye for repentance and faith and then cannot we be damned because we are y â— blessed of the father before all worldes therfore we beleue therfore we repent And for asmuch as it perteineth to vs whiche be within to see and to speake of those thinges whiche are geuen vnto vs of god in Christe let vs laboure hereaboutes and leaue them that be withoute to the lorde which will Iudge them in his tyme. The Apostle praieth for the Ephesians for none other wisedome and re uelatioÌ„ from god then wherby they might know god haue their minds illumined to see what they shoulde hope for by their vocation and bow rich the glory of his inheretaunce is vpon his saintes Further then this I thinke is vnsemly for vs to search vntill we haue sought out how rich gods goodnes is and wilbe to vs his children The whiche we can neuer do but the more we go theraboutes and the more we taste his goodnes the more we shall loue him and loth al thinges that displease him This I say let vs do and not be to busye bodies in searching the maiestie and glory of god or in norrishing in any wise the doubting of our saluation wherto we are readye enoughe and the deuill goeth about nothinge ells so muche as that for by it we are dulle to doe good to other we are so carefull for our selues By it we are more dulle to do good to our selues because we stande in doute whether it profiteth vs or no. By it we dishonour god either in makinge hym as though he were not true or elles as thoughe our saluation came not only and altogether from him but hanged partely on our selues By it the deuyll will bringe men at length to dispaire and hatred of god Doubte once of thy saluation and continue therin and suerly he then will aske no more It was the first thing wherwith be tempted Christe if thou be the soÌ„ne of god c It is the first and principalest darte he casteth at gods eleâ—t But as he preuailed not against Christ no more shall he doe against anye of his members for they haue y â— shield of faith which quencheth his fiery dartes they praise god nighte day how then shuld they perishe The Angells of the lord pitch their tentes round about them how then shoulde Sathan preuaile They are borne in y â— hands of the angells least they shoulde hurt their feete at anye stone God hath geuen commaundement to his Angels ouerthem The Angelles are ministers vnto them Their names are writen in y â— booke of life therfore Christ bad them reioyce as paul doth y â— philippiaÌ„s for nothig shal separate them froÌ„ y â— loue wherw t god loueth theÌ„ in Christ Iesu who saith that it is impossible for them to erre finally to damnation for he is their light to illumine their darknes They are geuen to him to kepe he is faithful ouer al goddes childreÌ„ He saith he will kepe theÌ„ so that they shall neuer perishe After they beleue they are entred already into euerlasting life Christ hath set theÌ„ there already he hathe comitted theÌ„ into his fathers hands by praier which we knowe is sure therefore death hell deuilles nor all power sinnes nor mischefe shall neuer pul vs out of our heads hands whose meÌ„bres we are therfore receiuing of his spirit as we doe we cannot but bring forth y â— frutes thereof though now then the fleshe fayle vs. But the lord eueÌ„ our lord be praised which is more stroÌ„g in vs then he which is in y â— world he alwaies putteth vnder his hand y â— we lie not still nor shal do as y â— reprobat whose pietie is as y â— mornig dew soone come sone gone therfor thei cnÌ„not coÌ„tinue to y â— end CaÌ„not no they wil not if thei cold because thei hate god his glori therfore al theÌ„ y â— seke it or set it forth wheras y â— elect loue al meÌ„ seke to do al men good in god suspendig their iudgementes of others y â— they maye stande or fall to the lorde and not to them Hetherto oute of this one place of Paull to y â— Ephesians if the matter of election and predestination be so fully sette forth to goddes glory and to the comforte of his Church howe may we suppose is this matter sette fourth in
geue al to god in it as they doe in their creation Good men slie from that pride and are content to geue no lesse to god iustifying regenerating them then they do to their parentes for their first generation Afore we be Iustifyed and regenerated of god we are altogether dead to god and to al goodnes in his sighte therfore we are altogether patients til god haue wrought this his only worke iustification regeneration Whiche worke in respect of vs and our imperfection and falles in that it is not so ful and perfect but it may be more more therfore by the spirit of santifycation whiche we receiue in regeneration as the seede of god we are quickened to laboure with the lorde and to be more iustified that is by faith the fruites of faith to our selues and others to declare the same and so to encrease from vertue to vertue from glory to glory hauinâ— alwaies nede to haue oure feete washed although we be cleane not withstanding Now to the question A man regenerate which we ought to beleue oâ— oure selues I meane that we are sâ— by our baptisme the sacrament ther of requiring no lesse faith a man I say regenerate that is borne of god hath the spirite of god And as a maÌ„ borne of fleshe bloud hath the spirit therof wherby as he caÌ„ stirre vp him selfe to doe more and more the dedes of the fleshe so the other can by the spirit of god in hym styrre vp in him selfe the giftes and graces of god to glorifie god accordinglye Howbeit heare let vs marke that as the olde man is a perpetuall enemye to the newe borne man so accordinglye to his strength the workes of the new man are letted and made vneffectuall Therefore god hath taught vs to pray and promised his help which he commonly in maner geueth by y â— crosse wherby y â— old man is wekened and the new receiueth strength more and more dâ—â—â—ring a dissolution and an vtter destruction of the olde man by death that it might go to god froÌ„ whence it came and to his home eueÌ„ hâ—auen where in the last day it shall receiue the olde Adam now so schoâ—ed that it will neuer more be but a moste faithfull frende to serue and praise the lord for euer more Thus haue you nowe what freewyll the regenerate children of god haue for whose sakes the gospel and sweete free promises are geuen and to the regenerate new maÌ„ they properly do pertaine As doth the law with al comminations and the condicionall promises I meane promises hanging vpon condition on oure worthines pertaine properly to the olde and vngenerate man so that when he kicketh he must by them be bridled and kepte downe when the inwarde man woulde be comforted be must haue not the law nor her coÌ„minations and coÌ„dicional promises but the gospell and her moste sweete free promises So shal we walke neither on y â— right nor on the left hand but kepe the righte waye to heauen ward euen Christ our lord and captaine as his souldiours seruantes and liuely members neither dispaâ—ring nor carnally liuing but fearinâ— and reioysinge as is appertainingâ— which God graunt for his mercyes sake Amen And thus my dearely beloued I haue sent to you brefly my mind here in according to your desire Because I haue had little time and manye other lettes I shall hertely pray you to take this in good part with the more indifferencie and attention to read it for my desire was to writ fully and spedely therfore it perchance hath the more obscuritie and desireth a frendely reader construinge all to the best and brotherlye admonyshynge where cause maye appeare A BREIFE SVMME OF THE doctrine of electon and predestination GOds fore sight is not y â— cause of synne or excusable necessitie to him that sinneth The damned therefore haue not nor shall haue any excuse because god foreseing their condemnatioÌ„ through their own sinne did not drawe them as he doth his electe vnto Christe But as the electe haue cause to thanke god for euer for his greate mercies in Christ so the other haue cause to lamente their owne wilfulnes sinne and contemning of christ whiche is the cause of their reprobatioÌ„ wherin we shuld loke vpon reprobation as the onely goodnes of god in Christ is the cause of our election and saluatioÌ„ wherin we shuld loke vpon gods election He that will loke vpon god or any thing in god â–ª simplie and barely as it is in god the same shalbe starke blynde Who can see godes goodnes as it is in god Who can see his Iustice as it is in him If therfore thou wilt loke vpon his goodnes not only loke vpon hys workes but also vpon hys word euen so if thou wilt loke vpon his iustice do the like Then shalte y â— see that election is not to be loked on but in christ nor reprobation but in sinne When the second cause is sufficient shuld not we think that they are to curious y â— wil runne to search the first cause further then god doth geue them leaue by his worde The which first cause because they caÌ„not compreheÌ„d therfore do they deny it God be mercyfull vnto vs for hys names sake geue vs to loue lyue his truth to seeke peace pursue it Because god of his goodnes for the comfort of his childreÌ„ and certaintie of their saluation doth open vnto them some thinge the fyrste cause of their saluation that is his goodnes before the beginning of the world to be loked vpon in Christ a man maie not therfore be so bold as to wade so in condempnation further then god reueileth it And for as muche as he hathe not reueiled it but in synne therfore let vs not loke on it otherwise Seke to be deliuered froÌ„ synne and feare not reprobation but yf thou wilte not thou shalte fynde no excuse in the last daye Say not but thou art warned To the former meditations and praiers for your further comforte and godly exercise you maye ioyne those moste godlye and comfortable meditations whiche are annexed to his boke lately imprinted agaist the feare of death Printed at London by Rouland Hall dwelling in gutter lane at the sygne of the halfe Egle and Key 1562. Faultes escaped in the printing In A. the 7 leafe second side 19. line for thou louest read thou louedst C. 3 leafe seconde syde 13 lyne for is reade are C. 6 leafe second side 10 line for thy rede they And in the 15 line for malicousnes reade maliciousnes D. 3 leafe seconde side 4. line for daube reade dresse D. 6 leafe seconde syde 25 lyne for swing reade swynge E. 2 leafe first side 8 line for afflection reade affliction and in the. 15. line for was reade wast E. 3 leafe second side 12 line for dispraier reade despair F. 3 leafe second side 6 line for helpes read helples F. 4 leafe second side 14 line for thy wilt