it be read and heard with sobrietie specially because of those Machabées that suffered so cruell torments for the law of God Wherfore by his owne words now on both sides repeated Augustines minde is playne namely that these bookes alleadged in proofe of faith they are not Canonicall but to be read vnto the people in the Church for example of life in this sence saith hee they are Canonicall and may be thus read so that they be read soberlie And what is this but that which other Fathers haue also saide as Ierome The Church readeth the storie of Iudith the booke of Tobie and the bookes of the Machabees but y e same Church receiueth not these bookes as the Canonicall Scriptures Cyprian Haec omnia legi quidem in ecclesijs voluerunt noÌ„ tamen proferri ad authoritatem ex his fidei confirmandam All these writings our Fathers haue allowed to be reade in the Church yet not to be aleadged for authoritie to confirme the doctrine of our faith Wherefore to goe no further in this you see our reasons why wee allow not any proof of doctrine out of those bookes and therefore not of prayer for the deade Other reasons moe are aleadged by the godlie learned and â—ight by mee now but that these suffice here Next our answere toucheth the matter it selfe and we say that prayer for the dead sought to be proued out of this place of the Machabees is contrarie to the rest of the Scriptures and therefore we dare not allowe it For no trueth and lawfull thing is contrarie to any Scripture but agreeable as receiuing warrant and lawfulnes thence Secondlie that though Iudas had so done which is not likelie he did howsoeuer this place hath béene corrupted to that ende because it is contrarie to the custome of the Iewes euen to this day to pray for the deade yet this particular example is not sufficient to establish a doctrine no more then Zipporalis was to prooue that women may administer the Sacraments or the example of Razis that one might kill himselfe whome this author so much commendeth And therefore concluding since neyther by this place nor by anye Scripture this preposterous loue to the dead to pray for them can finde sure warrant wee desire that it may hartelie bee thought of how ill it becommeth any that professe a desire to please God which commaunded obedience and not with traditions of men or deuices any whatsoeuer either of their owne heades or of any others And thus much of it Sufficient then beeing sayde of these circumstaunces of Praier will you now proceed to the forme it selfe prescribed of our Sauiour Content And first consider what a gracious goodnesse this was in the Lorde our God to laie downe a forme for vs. That we not able to see the bottom of our wants our selues neyther in what wee doe see to take such course as becommeth speakers to so great a GOD by his owne mouth wee might be directed both in the one and the other to our great comfort and assuraunce that keping our selues within the compasse of this forme our prayer shoulde bee to the Lordes good liking and therefore wee obtaine what we aske according to his will Without a forme we might haue wandred to our greate harme asking many times things hurtfull if not so yet things lawful not in forme lawful which also had ben euill And if Heathens saw the nakednesse of men for want of such direction lette vs Christians see Gods mercie and our owne great good by this directioÌ„ Plato we know espying the ignoraunce of men in making their prayers to God for that many times they sought what graunted woulde hurt them sayd this was a good fourme O Iupiter Rex optima nobis et vouentibus et non vouentibus tribuae Mala autem poscentibus quoque abesse iube That is O Iupiter king giue vnto vs the best things whether wee aske them or no. And all euill things command awaie from vs though we aske them Wherein we may see howe daungerously they groped in a great darknesse for want of a forme and were faine for safetie to praie thus generally whereas we nowe plainly are taught how to praie more particularly and yet still truly Wherfore see I say â—â—rst Gods great mercie our great good by hauing this forme layed down vnto vs. Then touching the forme it selfe which our Sauiour hath layed downe it consisteth of three principall partes First of a preface secondly of the petitions themselues and lastly of a conclusion The preface in these wordes Our Father which art in heauen The petitions in order after The conclusion thus for thine is the kingdome the power and the glory for euer euer Amen The first part which is the Preface short in wordes but plentifull in matter is so layd downe by the wisdom of the Lord Iesus as that euery word carryeth his waight and bringeth to vs in vse thereof most singular profite The first is Father by which name we are taught to speake vnto our God when wee pray vnto him and see the vse There is no prayer as we well know and before hath bene declared that can pearce the eares of the almightie God vnlesse it be made both in affection and faith Affection hath his want great too great often in our corruption therefore in mercy of a gracious GOD helpes and meanes prouided for it This is one euermore to consider to whome I pray and to whome I speak namely not to a seuere and sower Iudge not to a cruell and mercilesse tyrant not to a stranger that knoweth me not or hath no aliance with me but to a Father yea in Iesus Christ nowe my Father a kinde a louing a good a tender Father who looketh vpon me with bowels of mercy and pittie sigheth for me before I come runneth out when I doe come meeteth me embraceth mee falleth about my necke with his armes wéepeth vpon me in melting motions of louing kindnesse heareth me speake weigheth my sute whether it may be my good can as sone in conclusion cease to be God as denie me any thing y t may be my benefite And O then y e affection y t we may pray with if we coÌ„sider this name of Father My soule may thirst my heart may long yea burne and burst as it were within me w t desire euer to come to my Father for he is euer a Father hath euer the nature of his name though I bee vile And therfore let vs take the vse intended by the Lord in this giuen title praie cheerefully with sweete comfort in the conceit of whome wee speake vnto euermore When affection then is thus kindled and stirred vp looke at faith in the next place which also must concurre with it or else in vaine we praie and obtaine nothing This knew our Sauiour well and therfore euen to this end also hath taught vs to saie and praie in the name
soules but that thankfull to thy maiestie for the thing they may hate the persons in singular loue for their work sake obeying them and submitting themselues to them as their appointed ouerseers of them that they may giue their accountes with ioy and not with griefe If it fall out otherwise thy iust purpose being to slay those disobedient scorners O Lord O Lorde make strong thy seruants to indure this griefe and not fearing the face of anie whose harts feare nothing nor weighing the godlesse loue of them that loue not the cheerfulnesse to go on through all pikes of worldly vnthankfulnesse through good report and ill report and all snubbes knowing in a sweet feeling that they are vnto thee a sweete sauour of Christ in them that perish as well as in them that are saued And let it neuer be said of vs O heauenly Father as once it was of others that these things beeing done for vs and we professors of thy great mercyes yet thou hast not giuen vs an heart to perceiue and eyes to see and eares to heare vnto this daie but giue vs heart eyes eares for thy mercie sake Circumcise our hearts and the harts of our seed that we may loue thee much our Lord and God and liue with thee for euer Reuiue the spirites of the humble and giue lyfe to them that are of a contrite hart Take awaie our stony harts out of our bodies giue vs harts of flesh Open our vnderstāding as thou didst thy disciples that wee may vnderstand both by reading and preaching to our cōfort Giue vs merciful father that heauēly spirit that leadeth into al truth that happy annointing that teacheth al things that spirit of wisdōe reuelatiō that the eies of our minds may be lightned that wee may know what y e hope of our calling is the riches of that glorious inheritāce prepared for thy Saints That wee may bee strengthened by thy Spirite in the inner man that Christ thy sonne may dwell in our hearts by fayth we able in some measure to comprehend thy louing kindnesse to all penitent weeping and wayling sinners For O Father we haue sinned and darknesse hath entred to rule both bodie and soule if thou helpe not Lord in that mercie that hath no measure looke vppon vs let not his malice destroy the workes that thy mercie hath made His kingdom is death thy kingdom is life ioy for euermore O heauenly God thē let thy kingdome come that wee ruled here by that sauing hand of thine may tast and feele inioy and haue for euer the reward that foloweth such subiectiō in thy glorious kingdome not for our sakes but for Iesus Christ his sake with thee and the holy spirite one maiestie mightie and glorious euer blessed and praised from generation to generation eternally Amen The third Petition Thy will be done c. why followeth this next THE order if we marke it is most fit and good for in the former we prayed that the Lord might rule in vs but that cannot he do if we euer remaine vnwilling stirring and wresting against him and his will inter inuitos enim reluctantes nemo commodè regnare potest therefore very rightly doe wee pray now in the next place that his will may be done And truely very duetie bindeth al children to frame their life according to the will of their fathers and not contrariwise the parents to conforme themselues to the will of their children In the volume of thy booke sayth Dauid it is written of me that I should doe thy will So is it of vs all for this is a matter that concerneth not Dauid only but euery man that hopeth and looketh for the place that Dauid now hath and therefore with Dauid we must all and euery one say most hartely O my God I am content to doe it yea thy law is within my hart that is not ordinarily or superficially thought vpon by me but it is euen my earnest and vehement meditation and desire continually I seeke not mine owne will sayth our Sauiour Christ but the will of the father who hath sent me And let vs thinke that if he did thus that was subiect to no sinne but had receiued all power of God and himselfe was Lord of all what excuse may we haue before his gloriouse face in that high Court of his at the latter day if called into the Kingdom of God and receiued into the adoption of the Sonnes of God we doe not as good children the will of our father but as rebellious wretches euery one his owne will Agayne I came downe from heauen not to doe mine owne will but his will which hath sent me Thus did he as a sonne to his father and thus must we doe if we be sonnes with him And therfore pray we euer and pray we hartely to our heauenly father as here wee are taught Thy will be done For not euery one that saith vnto me Lord Lord shall enter into the Kingdome of heauen but he that doth the will of my father which is in heauen Why pray wee that Gods will may bee done and not ours may be done Because our wickednesse is still great in the earth and all the imaginations of the thoughts of our harts by nature are onely euill continually And because the natural man as saith the Apostle perceiueth not the things of the spirit of God For they are foolishnesse vnto him neither can hee knowe them because they are spiritually discerned That is because in truth we are so fallen by our first sinne and our will so corrupted thereby that of our selues wee cannot will the thing that is good no not thinke it but both the will and deede if it be good yea and all our sufficiencie is of him But on the other side the Lords will is all holie and euer holie yea holinesse it selfe and the rule of right for euer Wherfore by good reason we pray as we do Thy will bee done And this being the true ground in deede of our doing let vs by the way consider whether euen this petition assureth not our consciences of their error that say it and of our truth that deny it that in vs or any is left by nature a free will to doe good For are wee not there taught to pray that his will may bee done and not ours We see it And may we contrary to this order pray that our will may bee done that is our owne proper and naturall will Who will say it But I will say it that if I were by nature and of my selfe able to will the thing that is good then might I lawfully and rightly pray that my will might be done Wherefore we see and the world may see how euen this prayer if there were no further proofe yet satisfieth the consciences of men as touching this losse in vs namely of freewill to do or wish good of our selues till the Lord
renew vs and then is it not I but the grace of God in me sayth the Apostle but this doctrine hath bene sufficiently touched before What will of God is here meant for I haue heard that it is diuersly propouÌ„ded vnto vs though one and the same simple vnto him or in respect of him You haue heard right and to make this speech as plaine as I can you must vnderstand that the will of God is sayd to bee of two sorts to wit hidden and reueiled The first for that it is so is in Scripture resembled to a depth and it is vnsearchable of man Wee cry out of it with the Apostle O the deepnes of the riches both of the wisedome and knowledge of God how vnsearchable are his iudgements his waies past finding out And with the Prophet Dauid Thy rightuousnesse is like the mightie mountaines Thy iudgments are like the great deepe We say of it That no man presume herein to vnderstand aboue that which is meete to vnderstand but that he vnderstand according to sobrietie For curiositie in this behalfe the Lord misliketh we plainly see When his Apostles asked him of the restoring of the kingdome of Israel when he would doe it then or no wée know he smot them for this entring into the hidden will of God and tolde them that it was not for them to know the times and seasons which the father hath put in his owne power When Peter asked the Lord of that other disciple hic autem quid Lord what shall this man doe Remember how the Lord answered this curiositie of defence to know this hidden will and tolde him that if hee would haue him tarie till he came what was that to him let him doe that which he knew to be done So that this will of God is not to bee pried into in a busie and curious impietie of minde as many wicked ones doe that by most horrible meanes euen by spirits and deuilles seeking to pull out of heauen and wrest from the Lord as they thinke his secretes before the time Forgetting quite what the great seruant of the Lorde Moses sayde touching this thing namely that the secret matters belong to the Lorde our GOD but the things reueiled belong to vs and to our children for euer that we may do them This wil of God is called secret or hidden for two causes First because it is so in déed to all men till such time as God manifest by euents what he hath appoynted to euery one In respect whereof S. Iames willeth euery man to put in this condition if the Lord will and if wee liue to doe this or that Secondly because the reason of the Lords will thus or thus when it is manifested for the most part is not comprehended of man but hidden in himself As why he chose Iacob refused Esau why he put Saule away from the kingdome for one offence and not Dauid for many with such like Onely this we knowe with the Apostle that he hath mercie on whom hee will haue mercie and whom he will he hardeneth And this his will is our stay What then is mans duetie in respect of this will Surely as hath bene sayd non est curiosè inuestiganda sed adoranda it is not to bee sifted but highly reuerenced and tâ—ll the tyme come that y e Lord reueile it by effects in generall thus to be disposed in my selfe that whatsoeuer this hidden will of the Lord be concerning me whether to liue or dye to be poore or rich to bee high or lowe in this worlde in the same I rest and am contented let the Lord that made mee doe with me and dispose of me at his pleasure And then afterwarde when the Lorde shall reueile it by effects much more to rest in it and giue him thankes howesoeuer it is taking with good Iob euen euill thinges at the Lords hands aswell as good that is sowre as well as sweete and lowring lots as well as smiling dayes Blessing the name of the Lord that hath taken what before hee gaue and yet dealeth with vs but in mercy euer Doe wee pray that this will may bee done No. For this is euer done and shall bee whilest the world indureth neither can any creature or power resist it So sayth the Prophet My counsell shall stande and I will do what I will doe So confessed Iehosophat King of Iudah When he sayde O Lorde GOD of our Fathers art not thou God in heauen and reignest not thou ouer al the kingdomes of the heathen and in thy hande is power and might and none is able to withstande thee And so notably confessed that wretched Balam when he sayd If Balac would giue me his house ful of siluer and gold I cannot passe the commaundement of the Lorde to doe either good or bad of myne owne mind c. So confessed the deuill when he asked leaue to touch Iob not able else of himselfe to goe against Gods will and all those deuils that could not enter into the swyne sent by the will of God and all the actions of man and beast euer bridled and ruled and disposed by the power of his will No resistaunce therefore can there be against this will and therefore no neede that we shoulde pray that it may bee done No Annas nor Caiphas no Herod nor Pilat no Iewes nor deuils coulde haue wrought the death of our Sauiour Christ except the hand of the Lord his counsell had determined before that it shoulde bee done But do not you nowe say that GOD willeth euill to be done and so make him the author of euill God forbid we should make God an author of euill Yet say we in deede that God willeth many things that in some respects are euill and to some persons as this death of his own sonne named last and such like But as he willeth theÌ„ they are neuer euill neither to such as he directeth a good to by them being not done by them as in the example named appeareth But surely some larger speech to drawe vs to a right knowledge herein is not amisse and therefore a litle I pray you heare Will therfore hath two obiects to witte good and euill sometime it willing the one sometimes the other And good thinges beside the Lorde which is the chiefe good of all are sayde to be of 3. sortes naturall morall and diuine The first belong ad vitaÌ„ animatam the sesond ad humanam the third ad coelestem diuinam All these the Lorde willeth there is no controuersie and not onely so but is also euen the fountaine and giuer as S. Iames saith for euery good giuing euery perfect gift is froÌ„ aboue and commeth froÌ„ the father of lights with whoÌ„ is no variablenes neither shadowing by turning So hath euil also his distinction whilest some is the euill some the punishmeÌ„t of the euil The
agaynst them lesse in a verie true coÌ„science to deale vnkindly with a meanes ordayned in heauen of so much good to man God giue vs eyes God giue vs hearts and God giue vs the blessing we speake of still Will you goe anie further in this Petition No in deede this may suffice for my briefe purpose I hope and therefore this onely will I adde that which I told you of in the beginning that as we praie for these mercies when we saie these words so pray we as effectually in sense agaynst the contraries of them For if Gods kingdome come then must bee done awaie whatsoeuer lette eyther hindereth or obscureth the same Contrarie to the vse of the wordes that fearefull famine the Prophet speaketh of contrarie to godly and profitable reading is barbarisme ignoraunce and contempt or neglect of good letters contrarie to carefull hearing is that adderlike stopping of our eares agaynst the charmer contrarie to the sweete melting motions of Gods holy spirite in vs hardnesse dulnesse deadnesse and vnfeelingnesse of hart prophanenesse and whatsoeuer is the propertie of bad grouÌ„d contrary to preaching dumbnesse to playne preaching vnprofitable curiositie to painfull and often neglygent and rare preaching Contrarie to a magistracie is auaricie to a godly a wicked to a good a bad and to a faythfull and carefull a neglygent and an Idoll Magistrate And to conclude contrarie to the kingdome of God in anie of vs is the diuel and all his workes the vaine pompe and glorie of the world with all couetous desires of the same and the carnall desires of the flesh to follow and be lead by them All these therefore we pray as heartely truly against as we 〈◊〉 for the other wheÌ„ we say Thy kingdom come And let al that heare me consider of it what we see to day namely thus much that if we feele no true testimonies in our soules that wee are the children of this kingdome but enimies to it hinderers letters obscurers of it by our workes wordes and thoughts our owne tongues and hearts and all the tongues heartes vnder heauen praying this prayer rise vp agaynst vs and if we will not be reformed desire of the Lorde that hee will take vs away confound vs and destroy vs by his iudgemeÌ„ts that his kingdome may increase and rise And what fearefull thing is this To our owne lippes the Lord wil grant the confusion of our selues the prayer of one shall bee heard of two or three by faithfull promise but the prayer of thousands and ten thousand thousands euen of all the Churches and chosen throughout the worlde yea of whatsoeuer millions in them that praie this prayer what a shrike maketh it in the heauens to the Lorde and how will hee rushe vp in his iust conceiued anger and accomplishe what they aske Therefore with shaking hearts at so great a perill let vs consider of it Wee feeders and Fathers spirituall of the Lordes people let vs thinke vpon it and enter into accountes how wee doe further we or hinder we this kingdome of the Lord speake wee or spare we sound we or sinne wee labour we or loyter wee for Gods sake what doe we Wo to vs if we do not worke blessed is that seruant whoÌ„ when his maister commeth he shall finde so doing Magistrates and powers consider of it put you forward or put you backward Gods kingdome sleep you or wake you are you nurses or none to the Church of Christ to vertue and pietie destroyers diligent of sin and wickednesse iudge you the cause of the afflicted and poore that you may prosper or doe you contrarie that you may perish what doe you Priuate men iudge and euerie particular person one by one consider of it What do you ruleth GOD in you by his holy spirite working faith to God and loue to men with daily and sundrie fruites of them both Doe you set vp in your owne houses places charges this holy kingdome as much as lyeth in you by priuate admonitions by vertuous examples and by such meanes as you may or do you plucke and pull downe hinder and let by the contraries greatly As you loue your selues thinke of it and then shall wee eache of vs see whether wee praie for our selues or agaynst our selues when we saie this praier and what hope we may haue of the rest whatsoeuer throughout this earth Thy kingdome come is sayd often and in many places if it bee well with vs for our measure in our seuerall places then so often is the Lorde sollicited to be good vnto vs and there is a communion of good vnto the godly by theyr praiers if it bee otherwise alas the time we perish as we liue if we change not speedilie and in some fearefull sort to the testimonie of Gods iustice for the prayer of his chosen so many so often making it and with such spirite of desire must be heard at last Thus praie wee for the kingdome of God and for all the meanes that it ariseth by in the heartes of men thus praie we agaynst whatsoeuer hindereth or withholdeth the same when we saie this petition and in stead of much more that might be saide lette this suffice The iniquitie of our times and the feareful loosenesse of these daies if it be considered will tell al Christian hearts how neâ—dfull euen nowe especially is this praiâ—â— to be made often Let vs pray A Prayer O Diuine Maiestie most mightie GOD heare vs we beseech thee thy huÌ„ble seruants heere gathered together and in that mercie that hath no measure subdue all power of Satan sin in vs still more and more and rule thou euer ouer bodie and soule ouer hart and minde ouer word and worke for Christ his sake and not onely ouer vs but ouer many moe euen that number that thou hast appointed to eternall lyfe To this ende giue thee meanes appoynted by thee thy holy blessed and eternall word Make vs carefull readers of it and carefull hearers of it read vnto vs and giue thy blessing as thou hast done of olde to this indeauour Make vs blessed with them that meditate in thy lawe faythful beleeuers as that Eunuch that had his Bible in the Chariot with him and read in it as he trauayled Profiting searchers with those good Beraeans Feede our faith rayse vp our affiance fasten our hope increase godly knowledge in vs as thou hast done by this meanes in thy children euer Increase the number of able teachers to thy Church O gracious GOD and blesse their labors a more mightie meanes to inlarge thy kingdome than reading is Adde to thy Church by them thousands thousands Cast downe by thy mightie power all holdes and imaginations and euerie thing that is exalted agaynst the knowledge of thee and bring into captiuitie euerie thought to the obedience of thee Strengthen thy people that they neuer despise thy appointed meanes to saue theyr
God or by viewing the commandements or by any meanes what souer that may bee good and profitable to this effect And thinke with your selues that if these chosē vessels notwithstanding so greate graces giuen them yet groaned vnder such waight of deadly sinnes alasse what may wee doe that want many thousand degrees of theyr goodnesse saue onely that we feele not through a deadnesse of heart the burthen of iniquitie that is vpon vs. By theyr feeling then iudge what you ought to feele by theyr confessions what you should confesse and by theyr shiuering feares what you may many millions of times more iustly feare Think also of the punishment temporall and of the death eternal in that flaming lake of dreadful wo due and assured to all sinfull creatures for euermore And see then if it be not sweete to heare of remission of all this euill See if this petition be not thrice needfull to cōsciences crying our Lord is great O deerest God that woulde bidde vs aske teach vs and tell vs yea will and commaunde vs euerie daie and houre to praie for pardon for iniquitie For thus do we see thy willingnesse to giue neuer vsing to bidde vs aske but what thou art ready to grant euen before we aske Thus do we see our pardon is readie and though worthie wee bee neuer once to feele anie inwarde ioy or outward comfort yet in thy mercie wee shall finde both by thy gracious forgiuenesse of our sinnes And Lorde of mercie make vs thankfull The Prayer O Lord and Father sweete mercifull we fall down in our heartes heere before thy maiestie beg thy mercie For we haue sinned O Lord wee haue sinned done wickedly our consciences crieth thy wrath is due if we find not mercy Our thoughtes our words and workes haue bene against thy blessed will and commaundement and stil still our most grieuous corruption pulleth vs from thy wayes We may bee ashamed and confounded to lifte vp our eyes to thee so increased ouer our heads are our iniquities and our sinnes so grieuous euen to the heauens But with thee there is mercie and therfore thou shalt bee feared O LORDE in that mercie lifte vp the light of thy countenance vpon vs and saue vs. Let that precious bloud of Iesus Christ dash and wash out al our offences for we flie vnto it and with the armes of our faith clasping fast that deere Sauiour wee set him before thee as our attonement peace and propitiation for euer auaileable with thee For his sake not for ours O Lord heare O Lord forgiue O Lord consider and doo it deferre not for thy mercie sake Comfort our consciences with that sweet and dropping dew of mercie and grace for they shake tremble at thy iudgementes Strengthen our steppes heereafter for Iesus Christ his sake more more that they may be streighter and we possesse these vessels of ours in more cleannesse holinesse and righteousnesse than we haue done And forasmuch as it is all repugnant and contrarie to our sinful nature and rebelling bloud to forgiue other mē theyr trespasses committed against vs without reuenge and to loue them that hate vs to praie for them that persecute vs as thou hast willed deere Father we beseech thee helpe vs therein and by thy working power within vs make our hearts so meeke and gentle that we may gladly vnfainedly heartely wholy forgiue all men that haue hated or hurted vs by word or deed that wee may behaue our selues vnto al men friends and foes with such mercy gentlenesse and kindnesse as we would desire not only that they but also that thou good Lord shouldest vse vnto vs. Finally deere Father in life haue mercie in death haue mercy and euermore haue mercie vppon vs in that blessed kingdome of thine for Iesus Christ his sake our blessed Lord Sauiour Amen The sixt and last petition Leade vs not into temptation c. We drawe now neere an end of this labour and are come to the last request in this prayer wherein proceeding as you haue done in the former I praie you first shew the order of it THE order is meruailous fit that after we haue in a stinging wo for them begged of the Lorde our God most heartely and earnestly the forgiuenesse of all our sinnes and trespasses alreadie past and done we should next as obedient children not agayne to grieue so déere good a Father beseeche him for his mercies sake to aide and strengthen vs against that which is to come that wee may not offend and fault as wee haue done but by an happie new birth and spirite of power vouchsafed from his heauēly grace vnto vs be able to fight agaynst all sinfull corruption daylie and euer vexing vs more and more For in this order speaketh the Lord still still in his word that if we be made whole wee should sinne no more That if the grace of God that bringeth saluation vnto al men hath appeared we should thereby learne to denie vngodlynes and worldly lusts and that wee should liue soberly righteously godly in this present world And in this order reasoneth euen the spouse her self I haue washed my feet and therefore how should I foule them agayne Wherefore I say as concerning order after pardon begged for passed sin most fitly doe wee aske next the power of his grace against what is to come Surely it is not onely fit in regard of order but most necessary also in respect of the thing In deed it is and that for these causes first in respect of our owne corruption and vilenesse of whome the spirit of God hath sayd by Iob that man is abhominable and filthie drinking iniquitie lyke water that is euen so desiring to sinne as hée that is thirstie to drinke Secondly in respect of the infinite allurementes and delights that sin hath to pull vs on to it from God which we are so far from repulsing gayne standing that wee readily and most willingly yeelde to them except the Lorde assist vs and inable vs by his spirite Yet are those delicates our death both in bodie and soule for euer if we followe them For it is true of al men which the Apostle speaketh of the widow that she liuing in pleasure is dead whilest she liueth so And agayn If ye liue after the flesh ye shal die Of these alluremēts and delights in sinne spake the holy Ghost when he called them the pleasures of sinne And Dauid when hee sayde Incline not my heart to euill that I shoulde commit wicked workes with men that worke iniquitie and let mee not eate of their delicates There is also a subtiltie in sinne to deceiue vs a deceitfulnesse in riches to choke vs and therfore most needfull this prayer that we be not hindered through the deceitfulnesse of sinne Thirdly in respect of the power of the enimie which is verie greate For we wrestle not agaynst flesh and bloud
brokē from the tree which if it were it could not beare It is a meruaylous proofe to vs of this good and therefore marke it well The Apostle againe sayth There is no condemnation to them that are in Christ Iesus Yea but who bee those See what followeth Which walke not after the flesh but after the spirite So then if I would know whether I bee in Christ Iesus or no I must looke how I walke that is still how I am sanctified And if I finde that the God of mercie by his perpetual spirit hath wrought in me a chaunge that whereas once I walked after the flesh that is was ruled guided and gouerned by my corrupt nature now it is not so but the holy Ghost leadeth me into a feruent loue of God and a true hatred of euill then is the conclusion inferred by the very spirit of truth himselfe I am in Christ Iesus and there is no condemnation to me nor for me So that Sanctification the lowest step leadeth mée surely to election the highest of the ladder Giue rather diligence sayth Saint Peter my brethren to make your calling and election sure Yea but how might they say shal we do it Peter telleth them If yee doo these things you shall neuer fall And what be those things Hee also sheweth them namely If you ioyne vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance patience with patience godlynesse with godlynesse brotherly kindnes and with brotherly kindnes loue c. Now what is al this but sanctification of life So that still our rule is proued that if wee woulde know whether we be elected to liue in heauen we must euer looke how we leade our liues in earth And if there the Lorde hath chaunged vs from carelesse to careful men and women to please him in holynesse and righteousnesse all the daies of our life then is this Sanctification a note of Iustification Iustification of Vocation Vocation of Election and so heauen is ours But now take heed that in this search for holynesse of life we bee not carryed away with outward shewes For such holynesse holdeth not either in promisses or conclusion of our former argument The Lorde abhorreth approching lippes and reproching hearts And Except your righteousnesse sayth hee exceede the righteousnesse of the Scribes and Pharesies you shall neuer enter into the kingdome of GOD. That is except you haue more thā a painted visard which they had most glorious and a counterfait hypocriticall shew of holynesse your reckoning of heauen will bee without your host and you will fayle of it Write sayth the Lord to the Angell of the Church of Sardis I knowe thy workes for thou hast a name that thou liuest but thou art dead It is not then a name only y t wil serue the turne Hauing a shew sayth Paule of godlynesse but haue denyed the power thereof As if hée should saie vaine thrice vaine is the shew without the power and truth when this search of our election is in hand O beloued consider then of this earnestly and think with your selues if there be no comfort to be had in our heartes that we are the Lordes appointed to life and blisse in the worlde to come but onely by a true espiall of sanctification of life in our selues how carefull should we bee by hearing of the worde by praying by reading and by all appoynted good meanes to haue this change wrought in vs that our light shining forth may not onely make others glorifie our heauenlie Father for his graces in vs but euen vnto our selues as Saint Peter sayth Make our election and future state in the glorious kingdome of God sure Truly there should be no cares greater than this neyther anie diligence as the Apostle speaketh more faythfull whilest we liue And see with your selues in your secrete meditations often this difference of holynesse and vnholynes of sanctification and prophanenesse the one proueth vnto me my euerlasting ioy with GOD when this course is ended and the other my assured woe with the deuill and his Angels in the blacknesse of darknesse for euer O what are the pleasures of sinne then for a season when swéet meate shall haue so soure a sauce Could the Lord with a more pearcing argument pricke vs forwarde to holy life or with a sharper knife cut in sunder the cords of vanitie iniquitie and sinne wherewith thousandes of vs are so fettered and tempered than to teach vs that the one assureth vs of lasting life and the other of lasting death in the world to come Truly he could not And therefore euerie one laie his hand vppon his soule betimes Beleeue the Lorde and we shall not be confounded Had I wist sayth the olde Prouerbe commeth euer too late Nowe liue like a Christian amongst men and euer liue like a Saint among the Angels of heauen For the Lord hath spoken it But now soake in sin with the bit in thy teeth vnrestrainable and then rot in the reward of it an euerlasting curse from God and all his ioyes for the Lorde hath also sayd it And if this sanctification beloued may not be in shew onely as hath bene said but in truth and veritie how desperate how woful how wretched and miserable is the estate of that man and woman that hath not so much as a shew If there bee no comfort gotte by a glistering outward appearaunce what comfort may be in the soule if the Lord awake to thinke of it where euen this also vtterly wanteth and the contrarie to wit all libertie loosenesse and sinne aboundeth meruailouslie Shall we forget the curse of our Sauiour Christ in the Gospell vppon the figge trée that yet had goodly leaues fresh greene because also with y e leaues it had no fruit If so fearefull a curse light vpon that O curses of curses how many of them shalbe vpon those trees that haue not so much as leaues no not one greene leafe but are altogether withered twice dead and plucked vp by y e rootes Wherfore I pray you euen again as you loue your life w t god another day desire any assurāce of it to your soule in this worlde Giue your bodies dayly a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God And fashion not your selues like vnto this world but be you chaunged by the renuing of your minde that you may proue what that good and acceptable and perfect will of GOD is And Whatsoeuer things are true whatsoeuer thinges are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer thinges are worthie loue whatsoeuer things are of good report if there be anie vertue or if there be any praise thinke of these things For as you haue hearde and seene trulie proued these thinges shall assure vs that we are the Lordes cared for here and chosen else where to be with him for euer and
euer And the want of this reformation preacheth nothing vnto vs but that as yet we knowe no interest we haue to those lasting ioyes and that heauenly father The Lord strengthen vs and the Lord change vs that we may be changed Amen You say this Sanctification must bee true and right or else it doth not proue vnto vs our election I praie you therefore how may this be knowen namely when it is true and right and when not To knowe this we must euer looke at the matter and manner of our actions whereby we worship God For if either of these be wrong then is it not that holines which the Lord alloweth Concerning the matter wee must looke that the thinges wherewith we serue God bee commanded of GOD and not inuented and deuised by our selues or any man else For in vaine sayth the Lorde Iesus doo you seeke to worshippe mee teaching for doctrines mens precepts Which one thing sticketh to the verie hart a thousand will worships in Poperie neuer commaunded of GOD but brought in of sinfull man for aduauntage sake as Masses Pilgrimages holie water holy bread censings creepings and such lyke Then though the matter bee good yet if the manner be euill wee fayle to please God And therefore euen those sacrifices and ceremonies that the Lorde himselfe ordayned hee often teacheth hee doth abhorre for want of a right maner of doing them What haue I to doo sayth hee with the multitude of your sacrifices Bring no mo oblations to mee in vaine Incense is an abhomination to me I cannot suffer your newe Moones nor your Sabboth dayes it is iniquitie my soule hateth them they are a burthen to me c. Agayne of prayer When you stretch out your handes I will hide mine eyes and though you make many prayers I will not heare An example we see in the Scribes and Pharesies almes and long prayers reiected Alasse Lorde and why so might the Iewes saie Surely would he answere because though you doe these things rightly in respect of matter because I commaunded them yet doe you not rightly in respect of maner that also I seeke of all men I pray you then what is the right manner that God alloweth This must wée learne by diligent hearing and reading of the word For therein hath the Lorde layde downe both what we shall doe and how we shall doe Generally thus much nowe consider and take with you that without faith it is impossible to please God and therefore concerning manner no action can please GOD though it were neuer so glorious except it proceed frō an hart purified by faith Cain and Abel offered both sacrifices the one pleased the other not And why But for this thing because Abel had true faith in his hart from whence that action flowed and Cain had none but onely did the outward worke for fashion sake and order So thousands mo then in those daies and now in ours that one day shall knowe with wo what it is to haue outward shew without inward faith Then is it required concerning maner that all our works be done in humilitie and lowlinesse of minde we euer confessing truly that we notwithstanding all our workes are vnprofitable seruants The want of this made the Pharesies actions abhorred which otherwise in respect of matter were well For who doth not acknowledge y t not to be an extortioner vniust an adulterer to fast to giue tithe truly of all we haue are good things but to doe these in pride and conceit with boasting and bragging and without humilitie alas the Lord abhorreth it and sendeth vs away like proud praters not like Christian praiers to his heauenly maiestie Thirdly it is required that we haue hope For although we ought to be humble yet not so throwen downe must we be but that still we rest assured of acceptāce with God for Christ although not for the worthynesse of our worke and in that hope offer cheerefullie our obedience to the Lord. Thus teacheth Peter when he sayth Yee also as liuely sons be made a spiritual house an holy Priesthod to offer vp spiritual sacrifices acceptable to God by Iesus Christe Marke these words acceptable to God by Iesus Christ vpon which words our hope is euer surely built which nowe I speake of Fourthly our actions must bee done in loue both to God and man For if we could speake with tongues of men and Angels if we haue no loue we are but as sounding brasse and tinckling Cymballes Yea though wee feede the poore with all our goods and giue our bodies to bee burned hauing no loue it shall profit vs nothing Lastly all our works words and thoughts should respect the Lords glory and not our owne For if wee do any thing to bee seene of men verely sayth our Sauiour they haue their reward And thus doe you see nowe which is true sanctification and holynes of life such as will truely moue to vs our election and future glorification with Father Sonne and holy Ghost in the kingdome of heauen Euen woordes deedes and secret thoughtes thus warranted both for matter and manner as hath bene shewed Thinke of these rules and examine your selues by them My heart consenteth to all these properties of a true Sanctification and right obedience but yet giue mee leaue to question for my most comfort What now if these things be in a man or a woman with great imperfection shall therefore their woorke be reiected and yeld no comfort cōcerning their election God forbid And therefore thus much take with you further y t exercising your self in things commanded doing thē in this maner as hath bene sayd so nere as y e Lord inableth you wrestling according to y e measure of your fayth euery day to bee lesse sinfull and more righteous though y t perfect righteousnes which y e law requireth be not found in you by reason of your weakenes yet are you counted in the sight of GOD Sanctified holy and acceptable in Christ Iesus and so Sealed vp to the day of redemption And that I may not say it to you but proue it consider I pray you the example of S. Paul himselfe who though hee were so sanctified and borne a newe as that thereupon hee might safely and surely conclude his election for euer to inherite heauen by Christ yet felt he and found hee very many imperfections in himselfe and sayth playnely I alow not that which I do For what I would that do I not but what I hate that doe I. Againe when I would do good I am thus yoked that euill is present with me Againe In my minde I serue the lawe of God but in my flesh the lawe of sinne O wretched man that I am therfore who shall deliuer me from the body of his death with sundry other speeches to the same ende in that place Whereby I say wee are playnely taught that humane imperfection is farre from prouing any
and serue thee here whilst life indureth fast cleaue vnto thee when life departeth and euer liue with thee when once it is ended for that sweete and deere Christ Iesus sake that with thee O Father and the holie Ghost wee blesse and praise honor and magnifie for euer and euer one GOD and Lorde world without ende Amen Amen FINIS ⧠The Table A AFfection required in prayer 20 Affection how helped 22 Atheists 137 Apostles powrefull ministery 162 Al may read the scriptures 179 All sortes bound to serue God aswell as Monkes Friers or Nunnes or such like 259 All men bound to pray forgiue vs our trespasses 373 Aduersity a sowre teÌ„ptatioÌ„ 426 Aduersitie often misconstred 431 Afflictions inward or outward 433 Alteration of friends 480 Affliction without an example in scripture may not discomfort vs. 488 B BVllingers iudgement of the ministers reading 173 Bad Bookes 238 Bread hath Diuers significatioÌ„s in the word 279 Bread in this PetitioÌ„ what 280 C CAuses of prayer 46 Church abuses 108 Creation how 151 Corruption or fall 15â— Corrupted in vs what 154 Contraries to Gods kingdome prayed against 208 Communion of good by prayer 211 Crosses to be indured 241 Cause of euill what 260 Contents though many ouerthrowne with one discontent 265 Couetous men what they may consider 329 Confession of sin to God 321 Comfort against feare of punishment when sinne is pardoned 348 Conditions to bee obserued in going to Law 367 Crosses not euer tokens of anger 432 Conditions of true sanctification 444 Cheerefulnesse and mirth required 459 ConteÌ„pt a bitter teÌ„ptation 477 Change of friends another 480 Children a Crosse 488 Crosses with example in the Scripture may not discomfort vs. 488 Church militant of what sort euer in this world 495 Communicating in Prayer c with the wicked 500 Communion may be receiued with bad company 533 Compulsion to good lawfull 548 Correction called persecution 559 D DEad not to bee prayed for 73 Discontents dash contents 265 Duke of Saxonie made his trayne see the benefite of bread 282 Dayly bread why sayde 297 Dulnes in Gods children now and then yet feare not 451. E EDessa professors howe zealous 163 Exceptions against hearing some Ministers 189 Euill of two sorts 225 Examination of our selues profitable 257 Exchange of our freight with Satan a rouer 337 Exceptions made against our forgiuing of our Brethren 262 Effect of Prosperitie 417 Election how knowne 434 Euil children to Godly parents 488 Euill seruants also 488 Euill in the last petition what it meaneth 611 F FOr what we may pray 68 Form of praier a great good to be taught vs. 84 Forme vsed of Heathens 85 Father a sweet word and how 87. Fatum 148 Fearefull exceptions againste hearing the word 189 Free-will confuted 219 Flesh pampered 237 Forgiuenesse of others by vs. 335.355 Forgiuenesse with God both of the crime and punishment 345 Forgiuenesse fayned 355 Friends to alter a sharpe temptation 480 G GOD what he would he euer could 104 God how absent 116 God neere or a farre how 117 God howe more in one place then in another 118 God howe sayde to goe and come 118 Gods glorie how deere 123 God no author of euill 224.396 Good thinges of three sortes 225 Giue What it teacheth in this petition 303 God giueth and not any industrie of man 325 God giueth the vse also 326 Gods mercie long suffering 326 Grace proued and satisfaction improued 329 Good fellowship of the world 335 Gods roddes are sometimes punishmentes sometimes but chastisements 350 Greatnesse of mans corruption 382 God leadeth into temptation yet no authour of sinne 396 Greatnesse of sinne a greeuous temptation how helped 460 Godlie ones rimed vpon by drunkards 488 H HElpes of affection in prayer 20 Humilitie taught 99 Heauen what it signifieth 102 Halowing of Gods name what it is 131 Hypocriticall forgiuenesse 355 Halfe forgiuenesse 557 Howe Christians may goe to Lawe 366 Howe man is sayde to forgiue sinne 370 How man tempteth man 406 How we pray against temptations 410 Heauinesse of heart a temptation 459 I IRreligious men and women prayed against through all Churches 137 Iames expounded 399 Iudgementes rash vpon aduersities of men 431 Imperfection of our obedience taketh not away our comfort 447 Imprisonment wrongfull a triall of the Godly 488 K KIngdome of God of three sortes 148 Kingdome of God howe erected in vs. 16â— Kingdome come what iâ— is 160 Kingdom what it is in the conclusion of the L. prayer 615 L LIbertines 137 Laughing at other mens faults how sinfull 268 Laying vp howe it is lawfull 301 Loue to our Brethren described 332 Law may be taken against offenders 365 Life vncomfortable 474 M MEdiator who and howe many of our prayers 51 Masse how wicked 95 Meanes to erect Gods Kingdome in men 161 Ministers reading not contemned 173 Ministers of meaner gifts 175 Magistrates great meanes to builde or pluck down Gods Kingdome 204 Malum culpae poenae 225 Merit ouerthrowne 258 Magistracie not taken away by the petition of forgiuenesse of trespasses 363 Man tempteth man 406 Mâ—th required of the Godly 459 Mariage and match often bitter 488 Measure of aduersitie a subtil temptation to the godly 490 Ministers caÌ„not hurt the Lords Sacramentes 519 N NAme of God what it is 129 Nature of a true childe of God 268 Nouatians confuted 376 Necessitie of prayer againste temptation 392 O OBiections against Prayer 13 Our Father not my Father why 96 Obedience in heauen to Gods will 249 Outward thinges may be prayed for 292 Our what it teacheth 295 Obedience though but little yet accepted of God 454 Obiections against compelling to religion 552 P PRayer naturall 2 Prayer necessary and how 4 Prayer how profitable 7 Prayer obiected against 13 Praying in Latin 39 Persons to be prayed vnto 47 Prayer by whome heard 51 Place of prayer 69 Prayer for the dead 73 Parts of the Lords prayer 86 Petitions how many 121 Preaching aboue reading 185 Pampering of the flesh 237 Panis whence deriued 280 Peace to be prayed for 291 Popish shrift 323 Presumption fearefull 228 Popes pardons 371 Prosperitie one of Gods trials 412 Prosperitie iâ— of God ibid. Prosperity what it should work in the godly 417 Prayer not euer heard by and by and yet feare not 458 Perseuerance feared sometimes of the godly and how comforted 467 Priuy slaunder a great triall of the godly how helped 483 Preaching without reformation 509 R REdemption perfect by Christ 94 Regeneration 158 Reading the word how profitable 171 Reading alowed to all 179 Religion is no cause of scarsity but sinne 339 Remitting fault maketh man like God 360 Rash iudgemente vpon mens aduersitie often 432 Reward of euil for good tempteth sore how hâ—â—ped 484 Rimes a triall of the gâ—dly 488 Reformation how it foâ—oweth preaching how no 509 S SChisme how dangerous â—8 Sanctification of God 〈◊〉 vs. 14 SaÌ„ctificatioÌ„ of vs by God ibid. Scriptures to be read of all 179 Similitudes expressing the