GODLIE meditations vpon THE LORDES PRAYER THE beleefe and ten commaundementes with other comfortable meditations praiers and exercises Whereunto is annexed a defence of the doctrine of gods eternall election and predestination gathered by the constant martyr of God Iohn Bradford in the tyme of his imprisonment The contentes wherof appeare in the page nexte folowyng POST TENEBRAS LVX AFTER DARKNES LIGHT Nowe fyrst prynted by Rouland Hall dwellyng in gutter lane at the signe of the halfe Egle and key the. 12. of October 1562. A TABLE OF THE CONTENTS of this boke Instructions concerning praierr A meditation vpon the lordes praier A meditation vpon the beleife A meditation vpon the x. commaundementes A meditation concerning praier A breife paraphrase vpon the lords praier A meditation of the comminge of Christe to Iudgement c A meditation of the sobre vsage of the body and pleasures in this life An other meditation to the same effecte A meditation for the exercise of mortificatiōs A meditation of the prouidence of god A meditation of the presence of god A meditation of gods power c. A meditation of death A meditation vpon the passion A confession of synnes An other confession of synnes A praier for the remission of synnes An other praier for remission of synnes A praier for deliuerance from synne c. A praier for the obtaining of faith A praier for repentance A communication betwene Sathan and oure consience A defence of predestination A treatise of election and freewill A sūme of the doctrine of election and predestination TO THE READER HEre hast thou good reader suche godlye meditations praiers and other exercises of that worthye witnes of god Iohn Bradford as god by his singuler prouidence hath betherto preserued and now at the length broughte to light for thy comsort and commoditie Daylye and howerlye was this his exercise to talke with god by faithfull and hartye meditation and praier with power pearcynge the heauens and many suche godlye exercises dyd he leaue behinde him which either time hath consumed or elles suche as keepe them in store to their owne priuate vse doe little consider what benefite they withold from the church of god whiche if they shall yet brotherly communicate there shall not lacke good will and diligence to set them abroad In the meane season let vs with thankfulnes receyue reade and practise these as meanes to quicken our spirites to stirre vp our dulle hartes to a more feruenre inuocatiō of gods holy name Which howe farre it is frō that it shuld be in vs and what nede we haue thereof if oure deade senses cannot feele here may we see and perceiue Here may we learne to flee vnto god by praier that we runne not on still with this vnthankfull world into forgetfulnes of his great benefites powered vpon vs especially for the libertie of his gospell which we in muche mercye restored nowe vnto vs againe so vnthankfully receaue so vngodly neglect so wickedly abuse God graūt vs his good spirit to work in vs this good work to loke about vs in time to consider our state past and presēt as in deed we haue great cause to do so with hartie praier flee vnto god to preuent the plagues that are at hand lest with double woe we find the later ende worse then the beginning Instructions to be obserued concernynge Prayer There be nyne thynges that pertayne to the knowledge of trew prayer FIrste to knowe what prayer is Secondlye howe manye sortes of praier there be Thirdlye the necessitie of prayer Fourthlye to whom we ought to pray By whom we must pray Where to praye and what to praye The excellencye of prayer What we must do that our prayers may be hearde What prayer is PRaier is a simple vnfained humble and ardent openinge of the heart before God wherein we either aske thīgs nedeful or giue thankes for benefits receaued Paull in y e first to timothe 2. Chap. calleth it by fowre sōdrie names in one sentence to witte praier supplication intercession and thanks geuing In latyn Deprecatio Obsecratio inte recssio et gratiarum actio Wherof the first is for the aduoiding and preuenting of euil the second is an earnest and faruent calling vpō god for any thing y e thirde is an intercession for other the fourth is a praisinge of God for thinges receaued ¶ There be .ii. maner of waies how we shoulde praye 2. First publikly and that is called comō praier and priuatlie as when men praye alone and that is called priuat prayer and howe bothe these two are allowed before god y e scripture beareth testimony by the example of all the holye men and women before and after Christ ¶ Of the necessitie of praier 3. There be .iiii. thinges y e prouoke vs to pray first the commaundemēt of god secondlie sinne in vs whiche driueth vs of necessity to god for succor life mercy thirdlie our weake nature being vnable to doe any good requireth praier to strengthen it euen as a house requireth principal pillers for y e vpholding of it fourthlie the sutteltie of the enemye who priuilie lurketh in y e inwarde parts waitinge to ouerthrowe vs euen in those things which we thinke to be best done styreth vs vehementlye therevnto ¶ To whom we ought to praie 4. Thre thinges pertaine to hym that must be praied vnto first that he haue such eares as may heare al the worlde at ones secondlie that he be in al places at ones thirdlie that he haue such power that he may be able to helpe and such mercie that he wil delyuer By whom we shoulde praye 5. Christ only is the way by whom we haue free accesse vnto the father and for whom our praiers are accepted our infirmites notwithstāding withoute whom al oure prayers are abhominable Where to pray and what to pray 6. As touching the place where we should pray seyng al places are one there is none forbidden onelye the cōmon praier must be made in what place so euer the congregatyon of Christ doth assemble 7. What to praye lyeth in the necessitie of euery man for as muche as we nede both spirituall and corporall things we may bouldly aske thē both For as to aske spiritual giftes it is profitable commaunded so to aske corporall it is necessarie and allowed Of the excellencie of prayer 8. The worthines of praier consisteth in .ii. thinges in the dingnitye of the commaunder who is god the fountayne of all goodnes who also commaundeth onely good thinges and in the effect y e foloweth it which is the obtaininge of whatsoeuer we desire faithfully according to y e will of God What to doe that we may be heard 9. First we muste put of oure owne rightuousnes pride and estimation of our selues and put on christ with his rightuousnes secondlye an earnest faith and faruent loue with the putting of all rancnor malice enuie is required finally trewe repentaūce knitteth vp the knot for in
I shoulde so consider them especially in praier that I shuld not doubt but that thou workest rulest gouernest all things euery where in all persons and creatures moste wysely iustelye and mercifully Thirdely that in praier all my peticions shuld tend to the setting forth of thy power of thy kingdome and of thy glorye Laste of all that in prayer I shoulde in no wyse doubte of beinge heard but be assured that thou which hast commaunded me to pray and hast promised to here me doest moste graciousely for thy mercyes sake and truthes sake heare my peticions according to thy good wil throughe Iesus Christe thy deare sonne our lord and onely sauiour By reason whereof I haue greate cause to lament and reioyce To lament because I consider not these thinges in praier in suche sorte as should moue me to admiracion and gratitude because I consider not thy power and wisedome generally in all things because I am so careles for thy kingdome and because I am so full of dubitacion and doubtinge of thy goodnes To reioyce I haue greate cause because thou reuelest these thinges vnto me on this sorte because of thy power kingdome and glory which maketh to the hearing of my praiers and helping of me be cause thou wilt vse me as thine instrument to set forth thy kingdome power glory and because it pleaseth thee to here my praiers and assuredly wilt saue me for euer But alas how farre am I froÌ„ these lamentacions and reioycinges by reason wherof I deserue damnacioÌ„ Oh be mercifull vnto me â–ª forgeue me and of thy 〈◊〉 graunte me thy holy spirit 〈◊〉 reueale to me my blindnes obliuion and contempt of thy kingdome power and glory w t the greatnes of my doubtings that I maye hartely as lament them so haue them pardoned and taken froÌ„ me throughe the merites of Iesus Christ thy sonne Againe geue me thy holy spirit to reueile to me in such sort thy kyngdome power glorye and eternitie that I maye alwaies haue the same before myne eies be moued wyth thadmiration therof labour effectually to set forth y â— same and finallye as to haue the sruicâ—on thereof after this life so encrease â—an assured certain and liuely expectacion of the same that I maye alwaies in all thynges reioyce in thee thorowe Christe and geue lauds thankes praises perpetually vnto thy moste holy name oh blessed father sonne and holye ghost thre persons one god to whom be all honour glory world without ende Here thinke that if the kingdome power glory and eternitie be gods which is our father what our dignitie is whiche be his chyldren yf the power be our fathers of whoÌ„ shuld we be affraies yf the deuell be subiect to the lords power kingdome as he is howe can the subiect haue power ouer vs which be sonnes and heires in that he hath not power ouer porketts w toute the prouidence and permission of god Therfore ful well shuld we pray lead vs not into temptation rather then let vs not be led into tentation For power is the lords and the deuell hath none but that he hathe of gods gifte No he were not of capacitie to receaue power yf god did not make hym of capacitie althoughe the execution of it is rather of gods permission ¶ Geue all thankes praise and glorye to god oure father throughe Christ oure lord and sauiour So be it A meditation vpon the twelue articles of the Christian faith I beleue in god the father c. THy people oh lord god the father of our sauiour Iesus Christe doe here in saieng this article I beleue in god the father almighty c by faith knowe that thou togither with Iesus Christ and the holy ghost diddest create all thinges that be in heauen and in earth for by heauen and earth are vnderstand all thinges therein And as they knowe thys so they by the same faith doe see thee the same god the father the sonne and the holy ghoste to gouerne all thinges after thy great wisedome power rightuousnes and mercy vsing euery creature they see as meanes to put theÌ„ in remembrance of fearing reueren cing trusting louing the for in euery creature they beholde thy presence power wisedome and mercy Againe by this worde Father they declare their beleife how that they are not onely thy creatures and all that euer they haue to be thy graciouse gyftes and blessinges but also how that they are thy childreÌ„ derely beloued cared for of thee through Iesus christ Where throughe notwithstanding theyr vnworthines as they conceyue a sure hope of thy goodnes and fatherly loue towards them in soule and bodye for euer so are they thankfull for their creation for that thou hast made theÌ„ thy excellet creatures lords of al. They are thankfull for the creation of all creatures vse the same w t thankefulnes as visible tokens of thy inuisible loue they are thankefull for thy conseruing and keping them for the gouerning them and all this world lamenting that they are nomore thankfull that they beleue no deper that reason hath so greate a swing with them in these matters But I moste gracious good lorde and father thoughe I say I beleue in thee my father almyghtye maker of heauen and earthe yet thou knoweste that I am full of muche doubtinge not onelye of this whether thou art my good almighty and moste louinge deare father in christ because I fele in my selfe suche a conscience of vnworthines so great want of those thinges which thou requirest of thy children and so transfer the cause of my being thy childe in part to myself where it is due onely and wholy alwaies to thy mercye and grace in Christe but also thou knowest my doubting of my creation and gouernaunce and of the creation and gouernaunce of al this world as I declare by my vnthankfulnes for my creation for mine adoption for my gubernation for thy prouidence for me or ells deare father I could not but hartely with thy childreÌ„ reioyce and praise thy holye name and that continually being hence forth carefull for nothinge but howe to please thee profit thy people that they might praise thy name in all things for ouermore desiringe the sanctification of thy name the comming of thy kingdome the doing of thy will vpon earth as it is in heauen Thou mightest haue made me a dogge but of thy goodnes hast made me a creature after thine Image y â— mightest haue made me a Turcke a Iewe a Sarracen but thou hast made me a christiaÌ„ a member of thy Churche thou after my birth mightest haue lefte me and in all nede haue made no prouidence for me as we sometimes see hath hapned vnto others but yet thou neuer diddest so with me and yet I am of all others most vnthankfull Thy creatures I thankefully vse not thy inuisible loue by thy manifolde visible tokens I consider not as nowe I shoulde by this apparell of
to make me as thou haste doâ—â— to geue thy soÌ„ne for me and to become my â—ode Oh what am I that thou woldest I shoulde put my trust in thee Thys y â— doest that I mighte neuer be confounded but might be most happie What am I that y â— woldest I should feare thee Where the onely cause whye y â— requirest this of me is not onelye because thou haste power to cast both bodye soule into hell fier because they that feare thee not shal perishe but also that y â— mightest geue me thy wisdome that it might goe well with me in the euell daye that thou mightest reueale thy soÌ„ne to me and thy mercye might be vpon me from generacion to generacion Oh what am I that thou woldest haue me to obey thee not onely that I neuer perishe with the disobedieÌ„t but that thou mightest geue me thy holy spirit and rewards innumerable Oh what am I that y â— woldest I should loue thee y â— which thinge thou doest to this ende that I might fully and wholy enioye and possesse thee according to the nature of loue and therfore doest thou require my whole hart that I mighte dwel in thee and thou in me What am I that thou woldest I shuld call vpon thee verely because thou wilt geue me whatsoeuer I shall aske of thee in the name of thy deare childe Iesus Christ and euen so woldest y â— haue me thankfull that y â— mightest poure out vpon me yet more plentifully al good things So that great cause haue I to put my trust in thee to loue feare and obey thee to call vpon thee to be thankful vnto thee not only in respect of the hurt which els will ensew but also in respect of the commoditie that herby cometh vnto me but most of all yea alonely for thy owne sake for thy goodnes wisedome becutie strength power trueth and great mercies But alas deare father what shal I saye As in times paste horribly I haue broken this thy lawe in trusting in thy creatures calling vpon them louing fearing and obeying many thinges besydes thee and rather then thee eueÌ„ so at this present I am a most miserable wreth blinded I am through vnbeliefe mine owne wickednes so y â— I se not firmely thys thy power wisedome goodnes c but wauer and doubt of it I loue litle or nothing I feare lesse I obey least of al thankefulnes and praier are vtterly quenched in me by reason wherof I am worthy of eternall damnatioÌ„ If after thy iustice thou shalt deale with me simplie I am oh lord damned and loste for euer for I am verye wicked But yet in asmuch as thou bast geueÌ„ thy soÌ„ne Iesus Christ to be a slaine propitiatorie sacrifice for the sinnes of the whole world so that he which be leueth in him shall not perish but be saued for so thou hast promised thy trueth nowe requireth to saue me No wbeit here thou maiest say vnto me that I doe not beleue and therfore notwithstandinge thy trueth promise in that I beleue it not thou maiest most iustly after thy Iustice dampne me Oh lorde god to this I cannot otherwise answer my vnbeleife is so great but because thy mercye is aboue al thy workes and thy goodnes and loue is that which all creatures most highly commend and magnifie as the thing wherof thou arte called god because y â— art righte good and lone it selfe because of this thy mercye gracious god yf thou wilte loke thereon and couple thy trueth therewith then good lord I shalbe saued and praise thy name for euer more ¶ Thou shalte not make to thy selfe any grauen c. AS the fyrste commaundemente teacheth me as well that thou arte my god as what god thou art and therfore of equitie I shuld haue noone other goddes but thee that is I shoulde alonely hange on thee truste in thee loue thee serue thee call vpon thee obey thee be thankefull to thee so because y â— didst reueyle thy selfe visiblie that thou mightest visibly be worshipped this commaundement is concerning thy worshippe that in no point I shuld folowe in worshipping thee the deuise or intent of any man saint Angell or spirit but shuld take al such as Idolatrie Image seruice be it neuer so glorioê° And why for soth because y â— woldest I shoulde worshippe thee as thou hast appointed by thy word For if seruice be acceptable it must nedes be according to the will of him to whom it is done and not of him which doeth it But in asmuch as of man none knoweth the will and pleasure but his spirit except he reueale by worde or signe the same much more of thee o lord none doeth knowe thy will but thy spirite and they to whom thou doest reueale the same And therfore abominable eueÌ„ in thy sight are al those things which with men are in most force and estimatioÌ„ because they are not after thy word So that the meaninge of this precepte is that as in the firste I shoulde haue none other gods but thee so I shoulde haue no worshippe of thee but such as thou appoitest Herby therfore I se great cause of thankefulnes for this commaundement in that thou woldest haue mine outward seruice and that after thy appointment lest I should busye my braine howe best to serue thee Good lord thou nedest not my seruice perfecte thou wast before I was therefore it is for mine owne commoditie that thou commauÌ„dest me yea euen for mine owne wealth Thou mightest haue letteÌ„ me haue stand al day idle but such is thi loue that thou woldest I should goe into thy vineyarde that w t thy seruants I mighte receiue the hier of blessednes And how great a benefite is it to deliuer me of so greate a burden wherwith I should haue bene combred if I should haue serued thee in any point after my witte and reasoÌ„ But halas I not considering what a promotion thy seruice is nor what an easye seruice it is and simple for one maye well know what to doe when he pleaseth thee namely wheÌ„ he serueth thee as thou hast appointed as I am and alwaies haue been vnthankefull so I am and alwaies haue been a greuous transgressor of this thy lawe For as in times past when I dyd not knowe thys commauÌ„dement I was an Image worshipper of stocks stones c yea bread and wine so nowe I am a worshipper of myn affectioÌ„s offering to theÌ„ y e seruice due vnto thee though not therby to worship thee as I thought when I kneled to stocks and stones bread wine c yet with no lesse transgression of thy lawe for the which I haue deserued and doe deserue euerlasting damnatioÌ„ Of thy goodnes and great mercy deare father I beseche thee forgeue me for Christs sake whom thou didst geue to be the fulfylling of the lawe to al them that should beleue Oh father I beleue helpe mine vnbeliefe As thou haste
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
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
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
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
therfore to thee dere father I come through thy sonne our lord mediatour and aduocate Iesus christ who sitteth on thy right hand making intercession for me praye thee of thy great goodnes mercye in christ to be merciful vnto me that I may feele in dede thy swete mercy as thy childe The time oh deare father I appoint not but I pray thee that I may w t hope stil expect loke for thy help I hope that as for a litle while y u hast left me thou wilt come and visite me and that in thy great mercie whereof I haue nede by reason of my great miserie Thou arte wont for a litle season in thine anger to hyde thy face from them whom thou louest but suerly oâ— redemer in eternal mercies y u wilt shewe thy compassions For when thou leauest vs oh lord y u doest not leaue vs very long neither doest y u leaue vs to our losse but to our lucre aduantage eueÌ„ that thy holy spirit with bigger porcion of thy power vertue maye lighten and cheare vs that y â— want of feeling to our sorow maye be recompenced plentifully with the liuely sense of hauiÌ„g thee to our eternal Ioy and therfore thou swarest that in thine euerlastiÌ„g mercy thou wilt haue coÌ„passioÌ„ on vs. Of which thiÌ„g to thende we might be most assured thin oâ—he is to be marked for y u saist as I haue sworne y â— I will not bring any more the waters to drowne the world so haue I sworne y â— I wil neuer more be angry with thee nor reproue thee The mouÌ„tains shal remoue y â— hils shal fal downe but my louing kindnes shall not moue y â— bond of my peace shal not faile thee thus saiest y u y â— lord our merciful redemer Dere father therfor I pray thee remeÌ„ber eueÌ„ for thine owne trueth mercies sake this promise euerlasting couenaÌ„t w t in thy good time I thee to write in my hart that I may know thee to be the only true god and Iesus Christe whom thou haste sent that I maye loue thee with all my harte for euer y t I may loue thy people for thy sake that I may be holy in thi sight through Christ that I may always not only striue against sinne but also ouercome the same daily more and more as thy children doe aboue all thinges desiringe the sanctification of thy name the comming of thy kingdome the doyng of thy will here on earth as it is in heauen c through Iesus Christ our redemer mediatour aduocate Amen AN OTHER PRAIER FOR remission of sinnes O Gracious god which sekest all meanes possible how to bring thy children into the feeling and sure sense of thy mercy therfore wheÌ„ prosperitie will not serue then sendeste thou aduersitie graciouslye correcting them here whoÌ„ y â— wilt shal with thee ells where lyue for euer we poore misers geue humble praises and thankes vnto thee deare father that thou hast vouched vs worthy of thy correction at this present hereby to worke that whiche we in prosperity liberty did neglect For the which neglecting and manye other our greuous sinnes wherof we nowe accuse oure selues before thee most mercifull lorde thou mightest most iustely haue geuen vs ouer and destroied vs bothe in soules and bodies But suche is thy goodnes towardes vs in Christe that thou semest to forget all our offences and as though we were farre otherwise then we be in deed thou wilte that we shuld suffer this crosse now laied vpon vs for thy trueth and gospelles sake and so be thy witnesses wyth the prophets apostles martyrs and confessours yea with thy dearly beloued sonne Iesus Christe to whoÌ„ thou doest now here beginne to fashion vs like that in his glorye we may be like him also Oh good god what are we on whoÌ„ thou shouldest she we this great mercy Oh louing lorde forgiue vs oure vnthankfullnes sinnes Oh faithfull father geue vs thyne holy spirit now to crie in our harts Abba dere father to assure vs of our eternal elections in Christ to reueile more more thi trueth vnto vs to coÌ„firme strengthen and stablishe vs so in the same that we may liue and die in it as vessells of thy mercy to thy glory and to the comoditie of thy churche Indue vs with the spirit of thy wisdome that with good conscience we maye alwaies so answere y â— enemies in thy cause as maye turne to their conuersion or confusion and our vnspeakable consolatioÌ„ in Iesê° christ for whose sake we besech thee hence forth to kepe vs to geue vs pacieÌ„ce and to will none otherwise for delyneraunce or mitigation of our miserye then maye stande alwaye wyth thy good pleasure and mercyful wil towardes vs. Graunt this deare father not onely to vs in this place but also to all other ells where afflicted for thy names sake through the death and merites of Iesus Christ our lord AmeÌ„ A PRAIER FOR DELIVERANCE from sinne and to be restored to goddes grace and fauour againé OH almightie and euer lasting lord god which hast made heauen earth c oh incoÌ„prebensible vnitie oh alwaies to be worshipped most blessed Trinitie I humbly beseth thee and pray thee by the assumption crucifyed humanitie of our lord Iesus Christe that thou wouldest enclyne and bowe downe the great depth of thy deitie to the botomeles pitte of my vilitie driue froÌ„ me al kynde of vice wickednes and synne and make in me a newe and cleane harte and renewe in me a right spirit for thy holy names sake Oh lord Iesu I besech thy goodnes for y â— excedig great loue which drew thee out of thy fathers bosome into the wombe of the holye virgin and for the assumptioÌ„ of maÌ„nes nature wherin it pleased thee to saue me to deliuer me from eternall death I besech thee I say that thou woldest drawe me out of my selfe into thee my lorde god and graunte this thy loue maye recouer againe to me thy grace to increase and make perfecte in me that which is wantinge to raise vp in me that which is fallen to restore to me that whiche I haue lost to quicken in me that whiche is dead shuld liue that so I may be come conformable vnto thee in all my life and conuersation thou dwelling in me and I in thee my hart being soupled with thy grace settled in thy faith for euer Oh y u my god lose set at libertie my spirit from al inferriour things gouerne my soule so worke that both in soule and body I may be holy and lyue to thy glory world with out ende Amen A PRAIER FOR THE OBTAIning of faith O Mercifull god and dere father of our lord sauiour Iesus christ In whom as thou art wel pleased so hast thou commaunded vs to heare him for as muche as he often biddeth vs to aske of thee and therto promiseth that thou wilt
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
the whole body and bokes of y ◠canonicall scripture whereto I had rather send thee good reader with this candell light whiche I haue nowe geuen thee then in a matter so manifest to make more a doe then needeth An other treatise of election and freewill by 1. bradford THat there is and alwaies hath ben with God euen before the world was made an election in christ of al those y t shalbe saued many places ī y e scriptures do teach as to y ◠Eph. 1. rom 8. 9. 11. 1. Thes 1. Math. 20. 22. 24. Mark 13. Tit. 1. Act. 13. Philip. 11. Luke 10 18. Apoe 3. 13. 17. 21. 22. Ihon. 6. 8. 10. 13. 17. And almost euery where in the new test a ment In no case therfore it maye be denied of anye y ◠is godly although be cannot attaine to gods wisdome Iustice and mercye in it For that were to see goddes fore partes We must graunt it therefore because the word of god doth not onely teach it but also it standeth with the very nature of god that to him not onelye men but all thinges also that haue ben or shalbe for euer ī al creatures are not onelye certaine but so certaine that they cannot but be accordingly serue his prouidēce for els god were not god if any thing were hath ben or could be withoute his knowledge yea certain knowledge which knowledge in god maye not be separated of anye man from hys wisedome so not from his wil except we wold make two gods as did the manichees one the authour of al good and another the authour of all euel both which say they were eternall without beginninge Which their opinion is deuelishe against y ◠word of god most manifestly whiche affirmeth in many places that there is no mo gods but one or any other that haue power to do good or euill absolutly or of thēselues But lest some men which are to curious should hereout gather that then all thinges come by fatall necessitie as the Stoikes thought or by compulsion and coaction as other thinke and therefore saye they all goddes preceptes requiring that whiche we cannot doe are in vaine I thynke it good to speake some thing hereof Fyrste the Stoikes opynion is to be condemned as concerninge fatall necessitie for that it tyeth and byndeth god to the seconde causes and maketh hym which is a most free agente bounde and tyed so that he cannot worke but as the seconde cause mouethe hym For they did Imagyne a perpetuall connexion and knyttinge together of causses by a perpetuall order whiche is contayned in nature where as we shoulde certaynelye knowe that it is God whyche is the ruler and arbyter of all thynges whyche of hys wysedome hathe foresene and determyned all thynges that he wyll doe and nowe of hys power doeth in hys tyme putte the same in executyon accordinge as he hathe decreed wyth hym selfe Herein to tarye anye longer I nede not for that I thinke there be none nowe whiche bee of this opynyon to attrybute thinges to fortune a word vnsemly for Christians Secondly that al things are done by coaction or compulsion is false and oute of goddes prouidence and predestination cannot be gathered or maintained for there muste be a differēce put betwen necessity and cōstreint All things that haue bene done be or shalbe in consideration of gods prouidence as it is with god are of necessitie but yet not of compulsion or cōstraint As for example you shall see that necessitye is one thinge and constrainte is an other thing God is good of necessitie but who now will say then that he is so by coaction or enforced therto The deuil is naught of necessitie but not by coaction Good men do wel of necessitie but not by cōpulsion Wicked men do euyll of necessitye but not of constraint A thinge y ◠is done willīgly is not to be said to be done by constraint God is good willingly but not by compulsiō The deuil is naught willinglye but not of inforcing Good men do good willingly but not cōstrainedly Wicked mē doe transgresse willinglye but not compelled So y t it is playne though al thīgs be done of necessitie yet are they not of compulsion and enforcement By reason wherof a mā that wilbe diligent in lookinge hereon may se matter enough to purge god from being the authour of all euyll or of any euyll although he be the authour of all thinges and of al actions whiche are to be construed accordinge to the will of the doers and so maye we see one Action to be both good euill in respecte of gods will and Sathans will For in asmuch as a thing is done accordinge to gods wil the same is good for his wil is good And in asmuch as a thīg is done according to Sathans wil it is euil because his wil is euil But now to the third thing that is whether gods precepts requiring that which is not in our powers be frustrate or no although al thinges are done of necessitie and by goddes prouidence To the vnderstandinge hereof .ii. things are to be cōsidered First y t we must thinke of god not as he is in hym selfe but as by hys word he teacheth vs. Secondly the state of man before his fall is to be compared with the state of man presently as he is nowe broughte into this world For the firste although it be most true that to god al things are so certaine as before is spoken yet in that god hath opened to vs by his worde so much of his will as we shuld w t diligence serch and obserue we maye not thinke otherwise but that whatsoeuer is done agaist that worde y ◠same is sinne euell in him whosoeuer he be y ◠doth ther against although the same transgressiō god doth can vse to serue his prouidēce accordingly Of which prouidēce we may not otherwise iudge then hys word geueth vs leaue y ◠is we must doe nothinge to serue it but as hys word teacheth If Adam had ben ruled hereby then he had not eaten y ◠aple for in that he obeyed not the word of god which he knewe easely we may perceane that he dyd not eate the aple to obey gods prouidēce whiche he knewe not So that euident it is Adams fal to be sinne and euill and he him selfe with the serpent to be y e authour therof god not allowyng or approuinge the euell which is to be construed accordinge to the will of the doer which will in Adam was naught although the action god turned to serue his prouydence therby setting forth his wonderful wisdome power goodnes whereat we ought rather w t reuerence to wonder then by wandering further then besemeth vs to cal into question why god did so Whiche why no man is able to vnderstand therfore we shuld bidde our busye braine syt downe and not to couet againe to be like to god as Adam did
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