no man heareth them I say and marke the wordes well The Apostle meant not but that the sound of that vnknowne voyce entred into their eares but because it entred without vnderstanding therfore it was in truth then is now and euer shalbe no hearing in deede that is no good hearing no profitable hearing no commanded or alowed hearing And therefore if it bee a duetie inioyned of God that his people shoulde bee made partakers of common prayers by hearing what is sayd then is it also euident that they ought not to be in a strange tongue forasmuch as in this place the Spirit of trueth telleth vs such prayers are not heard at all in déede as are not vnderstood when they are heard Secondly if the pipe or harpe bee not reason 2 vnderstood for want of distinction in the soundes the hearer is without benefite of that sound and the instrument is not vsed as it ought to bee euen so if the tongue wherein prayers are powred foorth to the Lord be not vnderstood the hearer of that sound is without profite and that sounde is not well vsed in that order The Trumpet also vsed to signifie vnto souldiers when howe to prepare themselues to the battaile if it giue an vncertaine sounde there is no preparation made euen so againe is the tongue or speech which we vse in prayer the meanes to stirre vs vp to that spirituall exercise and to performe the same and therefore if it bee not vnderstoode it leaueth vs wronged as did the other and the dutie required of vs is not done Vnlesse we can say that souldiers that heare the trumpet not vnderstanding what it meaneth runne euery man his way from his felow do wel reason 3 Thirdly the holy prayers of the Church ought not to be spoken into the winde that is in vayn But so they are saith the Lord if they bee made in a tongue that is not vnderstood and therefore they ought not to be so Fourthly neither should the minister be reason 4 a Barbarian to his people in the house of God and dutie of prayer that is one that is not vnderstood and therfore might aswell hold his peace as speake neither ought any man or woman priuately be so to themselues But except we knowe the power of the voyce sayth the Scripture that is except we vnderstand what is prayed that is so namely both hee a Barbarian to vs and we to our selues therfore the tongue should not be vnknowen to vs. Fifthly if wee pray in a strange tongue reason 5 our vnderstanding is without profite and fruite saith the Apostle and that ought not to bee so But when we pray we ought to pray with our Spirit and with our vnderstanding also wee ought to sing with our Spirite and with our vnderstanding also Therefore wee may not pray in a straunge tongue Sixtly our prayers ought to be so made reason 6 that all the company may answere Amen but if they be in a strange tongue sayth the same Scripture againe hee that occupieth the place of the vnlearned can not so answere because hee knoweth not what thou sayest Therefore they ought not to bee so reason 7 Seuenthly the Apostle propoundeth him selfe for an example and sayth that notwithstanding hee was able to speake more languages then they all yet had hee rather in the Church speake fiue words with his vnderstanding that hee might also instruct others then ten thousand words in a strange tongue And what care thinke we shall be in vs to folow his practise Shall he be the déere one of the Lord in so doing and we so also in hauing no such care nor conscience but euen flat contrary to speake rather ten thousand wordes that we do not know neither profit others by than fiue that do both Let vs consider it and setting aside all froward wilfulnes and damnable preiudice of a trueth take héede betimes Prayer is a sweete obedience to the Lord if it be aright make it not a disobedience to his will your selfe by doing it wrong Many are the blessings promised to it turne not those blessings into a curse by a stubborne heart that will not be instructed Lastly we edyfie not our selues by such vnknowne prayers which yet wee ought to doe aswell in our priuat exercises as the publicke minister his whole people in a publique place all thinges being commanded of God priuatly and openly to be done to edifying and the reason being all one namely our benefite theirs before the Lord therefore we should not vse them Thus is the Lord against it his word Let vs nowe consider men and in them either their practise or their iudgement and see if this kinde of praying may be warranted that way Concerning the first then may we find any Patriarke or Prophet any seruant of God whatsoeuer either in the olde Testament or newe that vsed thus to pray in a strange tongue No no it is well knowne that from the very creation of mā till the corruption of Rome infected the Church there is not one to bee produced that either being a minister of common prayer made it in a tongue that the people knewe not or being a priuat man prayed priuatly hee wist not what Not one Prophet not one Apostle not one man or woman of holy memorie in the booke of God that euer vsed it And yet they prayed as often as much as Zealously as fruitefully and as commendably as we I trowe yea happy we if we were like them And is it nothing to leaue the example of all these Saynts and to go a course that not one of them euer practised Is there like comfort in a thing neuer vsed and euer vsed of gods chosen Howe then are summe bewitched in small matters to relye vpon examples and euer to bee spying and prying into the wayes workes of weaker men ten thousand parts and yet in this matter so weightie and great to cast behind them the practise of such great ones and neuer to regard it for the publique prayers of the Church it hath euer moued mee since I knewe it what I see recorded by indifferent men in this behalfe Saint Hierom speaking of the Pompe of Paulaes funerall in his Epitaphe he made of her and shewing what cōcurse was to it of people of diuers languages playnely layeth it downe that euery one had the tongue they vnderstood in their common prayers and not a straunge one And yet none of thē was neither Hebrew Greeke nor Latine which some count only holy but the Syriacke Saint Augustine willing the Priests to apply their studies to correct the errors of their Latine speech in those dayes addeth this reason vt populos ad id quod planè intelligit dicat Amen That the people to that which they fully vnderstand may answere Amen Note the custome of the Church then and the faithfull care of this godly father for the
isto Patre sunt dominus seruus imperator miles diues pauper All faithfull Christians here in earth sayth S. Austen haue diuers fathers some noble some vnnoble but they make their prayers but to one father in heauen and vnder this father is Master and seruant Emperour and Souldier rich and poore Trueth it is and sweete it is to vs poore wretches in this world vpon whom the magnificous of this earth looke so bigge as if wee neuer shoulde bee worthy to wipe their shooes much lesse accepted as their fellowes yea peraduēture before them in a place of greater honor than this sea of glasse here can euer bee Wherefore let vs ioy in it and remember it to schoole our selues in our places euery one to shew fauour fit due regarde to euery man in this present world the prince to the subiect the Master to seruant euery man womā one to another If I did contemne the iudgement of my seruant sayth holy Iob or of my mayde when they did contend with mee what then shall I doe when God standeth vp and when he shall visite me what shall I answer He that made me in the womb hath he not made him hath not hee alone fashioned vs in the womb And receiue him now sayth the Apostle Paul not as a seruant but aboue a seruant euen as a brother beloued so forth Thus we sée the christian humility towards al our brethren in this world y t is noted vnto vs as a thing fit for vs euer in this word Our father But it seemeth by this forme that we may not at any time say in our prayers My God or my father neither yet pray particularly either for our selues or any other But in common euer No you mistake it For as this communitie of affection is taught vs this prayer that extendeth the desire to the good of others so is the Scripture full of warrants also for both the particular application of God vnto a mans selfe by the terme of my God and Lord and Father and also for particular praier for our selues and others Our sauiour sayth my father the Apostle my God the Prophet Dauid in euery Psalme almost and the prayers of Gods children for themselues priuatly are extant Dauids Pauls Annaes with many moe But the matter is this we should not neither euer did any of these so particularly pray for themselues or any but that there was euer in them although not expressed an eye to commit by the fruit of their action that thing either tending to the inabling of thē better to serue in gods church which is a common good or els as willingly wished though not in words yet in truth of meaning to all to whome it may stande in like steed and for as much vse and good So are wee but spoyled of all filthy selfe-loue without care for others not forbidden to regard our selues with like wish to others Why say we next which art in heauen Two things in God our fayth ought euer to be assured of or els we pray not wel to wit will to helpe vs and power The one hath beene sufficiently declared in the word Father the other now in these is confirmed vnto vs. For by his being in heauen appeareth his maiestie might and power his rule dominion ouer all things whereby he is able to goe through with the purpose of his good will towardes vs that in nothing our hope of being hearde may bee hindered I haue sworne by my selfe the worde is gone out of my mouth in righteousnes and shall not returne that euery knee shall bow vnto mee and euery tongue shall sweare by mee This Lorde of ours reigneth let the people tremble hee sitteth betwixt the Cherubins let the earth bee moued This Lorde is great in Sion and he is high aboue al people Let the kinges of the earth band themselues and the Princes assemble together against this Lorde and against his anoynted Let them purpose to breake his bands asunder and to cast away his coards from them Hee that dwelleth in the heauens shall laugh them to scorne and this powrefull Lord of ours shall haue them in derision When hee purposed to doe his Church and children good who or what could euer resist y t will Blesse he or curse prosper or punish giue he or take whatsoeuer he will that doth he in heauen earth and none can let him His power is almightie and therefore able euer to performe his will This is one the doctrine deliuered vs in these words and the vse of it is great For many are the assultes of this life the troubles of the flesh and the griefes of our minds dangerous are the darts of Satan against vs often and wee haue no way to win reliefe but from the Lorde by prayer then steppeth in the greatnes of the matter the multitude of enemies against it the weakenes of our selues in faith in friendes in Counsell and meanes and in conclusion a very impossibilitie as it were in reason of the thing appeareth But oh feare auant fayth bee strong for what will wantes in a tender father or what power to him that dwelleth in the heauens And wee are purposely by Christ remembred of both those in this prayer that wee might neuer doubt of either he is our father and hee is in heauen that is he is most willing and euer able thē feare away This comforted Christ in the pride of power against him that euen then his father was able if it pleased him to giue him more then twelue legions of Angels to fight for him against them And this is written for vs whilest the world indureth to be our comfort God would deliuer Ioseph his innocent seruant and hee could doe it though the credit of false report in respect of the accuser were neuer so great God woulde defend his Daniel and he could doe it against all the spite of man and power of roaring beastes so great and terrible God would giue passage through the mayne sea on foote and hee could in the moment of time performe his will What should we say Many haue beene the troubles of the righteous and euer the Lorde able to deliuer them out of all Hee is the same yeasterday and to day and for euer And therefore whatsoeuer befalleth vs in this world pray in the comfort of this sweet conceit that hee is in heauen that is God and Lorde of all able as willing and willing as able euer both to do vs any good if we pray for feare not the deuill nor death nor hell nor man nor matter euer in this earth but looke to the power of thy God to defend thee to helpe and succour thee in all distresses and that power ioyned with the will of a Father whose bowelles melt vpon his childe O God and father sweete and strong increase our faith increase our feeling and
but personally and agreeth to that person onely and so is it not here for you see here in this prayer there is no mention either of Sonne or holy Ghost together with this word of Father which if there were then should it bee a name of person and not of essence but here is onely mention of Father graunting and creatures asking and therefore Father a name of essence comprehending Father Sonne and holy Ghost As it doth diuers times in Scripture Esay the 9. Chapter calleth Christ the euerlasting Father The Apostle sayth Though there be that are called Gods whether in heauē or in earth as there bee many Gods and many Lords yet vnto vs there is but one God which is that father of whome are all things and wee in him In which place the name Father includeth Sonne and holy Ghost But the name Father is put downe because it is the beginning of the Deitie So in the 14. of Iohn elswhere Wherefore though wee are taught in this forme of Prayer to say Our Father yet do wee pray to all the three persons without exception of any because so the name Father includeth But the Scripture calleth Christ our brother how is he then our Father Very well by distinction of two natures for he his our Father in respect of his Godhead and hee is our brother by reason of manhood Yet am I not satisfied For thus me thinke is reason against you He that receiueth vs into fauour for Christ and graunteth our petitions for Christ that is not Christ himselfe For there is a manifest distinction of persons implyed in it but this father here whom we call father in this Lords Prayer receiueth vs heareth vs and helpeth vs for Christ and therefore this father in this place cannot be Christ You trouble your selfe in an easie matter and you doe not distinguish as wee needes must doe to keepe a truth in these causes I tolde you before there are two natures in Christ diuers seuerall things in that one person in respect of those seuerall natures Now you must consider againe that in Christ there is a nature of Godhead and an office of a mediatour betwixt God and man he and his office are seuerall things yet he one Christ Then concerning your maior proposition true it is that he that receiueth vs into fauour and heareth and helpeth vs for Christ is not Christ himselfe in that one respect but in an other he is For Christ as mediatour is hee for whome wee are receiued heard and helped but as GOD it is he also that receiueth heareth and helpeth So doth distinction of things seuerally to bee considered aunswer your doubt and leaue Christ included in this word and name of Father in this Prayer aswell as any other person Then this nomination of him to bee in heauen how agreeth it to him that is in euerie place Dooth it not restraine that vbiquitie of his No indeede no more than other speeches in Scripture doth which yet at the first blushe seeme to doe it as this dooth Wherefore that we may vnderstand both this and them lette vs remember that not onely in this Prayer God is sayd to bee in heauen but the Prophet also saith he hath prepared his seate in heauen many other places the lyke Then agayne it is sayde Doe not goe vp for the Lorde is not with you Thirdly If any man loue me I and my Father will come to him c. which comming going should séeme to infringe his vbiquitie But concerning the first we are to know that in these or any other places God is not meant to bee in heauen either circumscriptiuely as men limitted by place heere and not else where for that time either definitiuely as Angels by proprietie of their substaunce but that we may so speak repletiuely because with his absence he replenisheth and filleth heauen and earth and all places as the Prophet sayth Againe because there as in his throne and place of greatest dignitie hee sheweth his power his wisdome his goodnesse and maiestie more than in other places of the worlde and therehence more reuealeth and declareth the same than from anie other place The heauens declare the glorie of God and the firmament sheweth his handie worke The Lord heareth the heauens and the heauens the earth the earth the corne and the corne the people From heauen the wrath of GOD is reuealed against all vngodlynesse From heauen he sendeth his Angels from heauen the sonne of man descendeth from heauen the holy spirite commeth and from heauen shal he come to iudge the quick and the dead Wherefore in these respects and a number like heauen is called his throne and he is sayd there to bee more than in all other places and we when we pray lifting our eyes mindes vp to this chiefe throne of his maiestie when it pleaseth him to communicate life motion light and all goodnesse to his seruaunts saie Our Father which art in heauen And remember with your selfe that euen in the same place where heauen is called his Throne the earth also is called his Footestoole as noting his presence notwithstāding euery where though his seate be prepared in heauen and what place will you build vnto mee sayth the Lord that is how may I be apprehēded of anie one place that am infinite and fill all places Nothing therefore this clause in our Praier infringeth his vbiquitie Touching the second thing that God is sayd in the Scripture not to bee with some men sometimes wee must vnderstande it is not meant of his essence as though that were not in some places but of his efficacie and working by his holy spirite and by his strength to saue and deliuer sometimes Thus is not the Lorde in the reprobate and wicked For what is it to be in a place rightly and fully but as in his own proper place there to rule and raigne to exercise his power to the good of the place which the Lord doth not in the wicked Thus was it tolde the people that God was not with thē therfore they should not go vp namely not to fight on their parte not to saue them and deliuer them by his power and strength otherwise by his essence hee was with them and hee is euerie where This well considered giueth a light to diuerse places of Scripturs where it is said the Lord is neere or far of telling vs they are meant not of his essence but of his grace which grace when it is mercifullie offered to men and women by the worde preached vnto them by blessings and comforts bestowed vpon them able to moue a heart of steele to thinke of a gracious God that giueth such giftes then is the Lorde sayde to be neere and when vnkindly notwithstanding al his goodnesse he hath ben reiected despised and refused and therevppon ceaseth to offer vs anie more fauour but shutteth vp
Satan in vs by any meanes subdue our sinfull flesh and all the wicked lusts therof to the inlarging of thy kingdome here vpon earth and grant that all the powers of body and soule may be inabled by thy holy Spirite to worke acceptably in thy sight that thou mayest dwell in vs and wee in thee for euer and all thyne our enemies vtterly troden downe thou mayst gloriously reigne and triumph ouer all and wee by Christ may finally as thy children and heires be made partakers of thy euerlasting kingdome Now is not this brought to passe but by meanes and therefore as we pray for the thing that the Lord would graunt it so pray we also inclusiuely for the meanes that in mercy they may bee giuen to the effecting of it The meanes are these first the word euen this heauenly and blessed woorde of God so finally accompted of in the worlde and not onely so but euen hated despised and reiected of numbers For so sayth the Apostle it is the power of God vnto saluation to euery one that beleeueth to the Iew first also to the Grecian that is it is the mightie instrument of GOD without which men are damned and cast away Yea such an instrument it is of power and force wher it pleaseth the Lord that it hath greater strength and authoritie than all the eloquence than all the wisedome than all the learning than all the pollicie power of the worlde Let the dayes before vs witnes to this truth I meane those primitiue times when the Lorde began to powre his mercy on mankind for Christ by the ministerie of his Christ and of his disciples wherein notwithstanding this diuine word of his was resisted by all the worldly gifts and powers which I named yet had it marueilous successe and did wonderfully increase Demosthenes and Cicero for their eloquence Solon and Aristides for their wisedome Plato and Aristotle for their learning Alexander and Pompey for their manhood were of power of fame and in the world when they liued able by these gifts to doe much Yet the best of all these had much to do euen a fewe yeres to keepe their owne Citizens their owne countreymen their owne subiects in obedience and to cause them to giue place to good and wholsome Counsel and to obey lawes prouided for their owne profit Yea euerie one of them almost to their owne confusion prooued of howe small force their wisedome their eloquence their power was and with the ende of their liues left their common weales welneere vtterly decayed and vndone But cōtrarywise the Apostles not learned but poore fishermen not with any inticing words of mans wisedome not commended or set forth with those giftes ornaments that men so greatly do esteem went foorth into the worlde preaching the disdayned Gospell of Christ crucified and by the simple doctrine thereof did in fewe yeres for the state of religion chaunge the face of the whole worlde notwithstanding that the Empire of Rome and other mightie principalities did to the vttermost of their power resist it and the reformation that by the Apostles in this maner was begun continued and spred it selfe mightily and marueilously euen against the assaults of most cruel and tyrannicall persecutions vnder Nero Domitian Traian Adrian Anthony Dioclesian and many mo A force farre passing the power of man that in the midst of al such bloody deaths most exquisite torments yet was able dayly to get children to the kingdome of Christ yea and that so plentifully that well were they that might runne and professe themselues Christians that they might dye the death for it continually It is a very notable storie that is written of such as this worde of the Lord had begotten to Christ in Edessa a citie in Mesopotamia who being as it is sayd banished out of all Churches by the decree of the Emperour made their meetings in y e fileds Which espied of the Emperour in a very great rage hee strooke his chiefe captaine with his fist and asked why therehence also they were not remoued according as he had commanded The Captaine the next day determineth to dispatch them but yet in pitie to them although himselfe a Pagan by secret meanes letteth it go abroad that the next day he would destroy al that were found at those méetings hoping thereby to warne them to absteine and so to saue themselues But sée y e power of this word in the harts of men The next day the Christians although thus admonished yet flocke thither in more plentiful sort than at other times yet runne headlong as it were and in great hast as men affraide to come to late to dye Amongst all the Captaines noted a certaine woman so hastely and with such speede to runne out of her house as that shee stayed not either to shut the doore of her house or to put on her clothes as womanhoode woulde and in her armes a litle infant When hee sawe it he commanded to call her to him and being come asked her whither she made all that hast Into the field saith she wher the christians meet And hast thou not heard sayth he that the chief Captaine is going thither to put to the sworde all hee findeth there Yes saith she I haue heard it and therfore I make hast that I may be there when hee commeth And what wilt thou do with this yong babe sayth he Take it with me also sayth shee that if the Lord will it may be vouchsafed martyrdome also When the Captayne heard this he stayed his course commanded his charet to turne and to the Emperour presently he goeth told him if it pleased his maiestie to cōmand him death he was ready but to do what he commaunded he could not for thus and thus had hee seene it and so declared vnto the Emperor all this storie Who by and by was appeased stayed his hande and restrayned his intended euill to such zealous louers of their God See nowe how true it is that the Apostle sayth it is the power of God that is potens instrumentum the mightie instrument of God to get men and keepe men to the Lorde They were accompted the men that troubled all the worlde yet were they not discouraged Ligabantur include bantur cedebātur torquebantur tamen multiplicabantur They were bound sayth S. Austen they were tormented and racked and yet for all this they multiplied and increased So was it euē in these latter daies of ours when all pitie and truth was buried as it were in the bottome of the Sea Antichrist of Rome in his ruffe power and strength exalting himselfe aboue all that was called God and made Princes and Emperours to kisse his feete yea when it was death almost to thinke of the restoring of true religion euen then I say did this word of the Lord in the mouth of one simple man at the first against the clamors of Monkes and Friers against the
and learned with one consent haue euer sayde that it is greate That we feede our faith thereby rayse vp our affiance fasten our hope growe experte in the Scriptures so that we cannot so easilie be deceiued by false teachers that wee are made acquainted with the phrase and whereas by a preacher one booke cannot be gone ouer in diuerse yeres by this profitable and godly vse of reading the Scriptures euen all the bookes of God are gone ouer many times in one yeere to the great instructiō of people if they wil themselues Let no hardening therefore in the name of al blasphemous Papists call reading of the Scriptures to the people in the Church a spirituall dumbnesse and a thing vnprofitable but let vs with y e chosen of the Lord euer reuerence the good of it blesse God for our libertie For it had neuer ben written in letters to this daie it had neuer ben translated into sundrie tongues by the gift from heauen of the knowledge of tongues neither euer had it bene commanded by the Lord to be read to the people if it had not bin a sanctified meanes by him to the great good of his people and Church Wherefore to go no further since we see it plainly to bee of the Lord both commanded and blessed let vs see a little if it be not also so for the people themselues to reade it if they haue the abilitie Surelie it is For the wordes are playne Search the Scriptures And they cannot with truth bee restrayned from giuing a warrant of reading to all men Blessed is the man that meditateth in the law of God day night Is meditation lawfull all reading damnable Wherewithall shall a young man cleanse his waie euen by ruling himself after thy worde Are young men then boūd to rule themselues after Gods booke and yet no man suffered to looke within the leaues A thousand such places there are which I neede not to note Timothie was brought vp in the reading and knowledge of Scriptures from his childhood and the Lord hath commended it The Beraeans tooke theyr Bibles turned to the proues of Paulē when he preached and they are highly commended The Eunuch had his booke in the Chariot and the Lord looked on him The worde of GOD must dwell plentiously amongst vs c. as is there written and therefore wee may reade it We must take the swoorde of the spirite which is the worde of God as well as eyther helmet or breast plate or anie other part of our spirituall armour and therefore we may reade it Wherefore well sayde Saint Austen Nec solùm sufficiat quod in ecclesia diuinas lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite Let it not content you to heare the holy Scripture read vnto you in the Church onely but in your houses also at home eyther reade them your selues or cause others to reade them Well decreed that first Councell of Nice that no house should be without eyther a Bible or at least a new Testament Well crieth Origen Vtinam omnes faceremus quod scriptum est scrutamini scripturas Woulde God we did all as it is written Search the Scriptures Wel cried that good Father Cōparate vobis Biblia animarū pharmaca seculares Get you Bibles yelaie men for they are the medicines of your soules c. But see the iniquitie of Rome It shall bée lawfull to reade anie mans booke Si faciat pro nobis that is if he be a Papist yea and the mo wee haue in our closets and chambers of such bookes the holier Catholiques wee but the Lordes booke that is able to make vs wise vnto saluation and is sweeter than the honie we may not touch it we may not haue it or reade it For if we doe we shall be heretiques So mans worke shall make vs Saintes and Gods worke diuells Popish writings Catholikes and heauenly writing heretiks if they be read O dreadfull blasphemie and doctrine of death Greate is the patience of the Lorde that putteth vp this and beareth it daylie when with great iustice heauen and earth might agree together to flashe out fire to consume such teachers the other to rend in peeces and swallow vp the ashes when they art burnt of such blasphemers Is not this to shutte vp the kingdome of God before men and neyther to enter in themselues nor to suffer others that woulde enter And Woe to such sayth the Lorde there Hoc non est sanantium nec viuificantium sed magis grauantium et angentium Et multo verior hic lex inuenitur Maledictum dicens omnem qui in errorem mittat caecum in via This is not the parte of them that would heale or giue life but rather of them that augment the burthen and increase ignorance And herein is the lawe wel verified Cursed is he that leadeth the blinde out of the waie What is this but with the amazed ones in the Prophet to saïe Tace et ne recorderis nominis Domini Holde thy peace and neuer thinke vpon the name of the Lord. These men be the right successours of Antiochus and Maximinus who for lyke pollicie burnt the bookes of God least the people shoulde reade them Whereas the godly and first christened Emperor Constantine caused the Bible to be written out and to bee sent abroade into all Kingdomes Countries and Cities of his dominion And king Adelstane heere in England caused it to bee translated into the English tongue that all might reade it Of Iulian the wicked Emperour who charged the Christians with it as an high fault that their women were so skilfull in the Scriptures Forgetting what Saint Hierome writeth that all the maidens about Lady Paula were set dayly to learne the Scriptures Let vs remember how many saued soules are nowe with the Lorde in rest that beeing able to reade neuer a word vpon the booke themselues yet by hearing others reade vnto thē haue receiued blessing from the Lord thereof euen to acknowledge to resist the enimy to a strength with their blouds to seale the truth of that they heard by hearing learned beside all other Churches the Monuments of this our Church will affoord vs many What manner of men and women would these haue beene if they could haue read themselues Let vs remember what Saint Austen confesseth of himselfe that beeing inclined to the heresie of the Manichees he heard a voyce saying Tolle et lege Take vp and reade meaning the booke of God which hee presently did and so by reading was conuerted And concerning reading of the Scriptures eyther vnto the people in the Church by the Ministers or anie other appoynted to that seruice or by the people themselues priuatly at home in theyr houses in a tongue that they vnderstand Let vs conclude vpon playne recited proues that it is a means
he speake from the Lord he must be heard And if he be the appointed meanes betwixt the Lorde and thee I meane thine owne Pastor and teacher thinke whilest it is to day of the strength in deede of thy exceptions to heare him and feare the iudgments shrinke at the wrath tremble at the vengeaunce most assured to thee without repentance if they bee to weake They haue not cast thee away but they haue cast me away said the Lord to his Prophet then and weigh it well whether the Lord truly may not say it of thee now to thy death refusing the meanes appoynted by him for thy life vpō such grounds as Satan hath suggested corruption nourisheth and the triumphant trueth of the Lorde will consume in iudging day to eternall wo. It was well sayde of that worthy instrument in Gods Church vpon like occasion Agnoscant Anabaptistae vbicunque minister ritè constitutus est ac fideliter munere suo fungitur vnumquemque qui pro Christiano haberi vult debere ei adhaerere cum reliquo grege ipsius ministerio frui c. Let the Anabaptistes confesse and acknowledge that wheresoeuer there is a minister duely placed and doth his duetie faithfully and carefully there euery one that will bee accompted a Christian must cleaue vnto him and with the rest of the flocke and congregation vse his ministerie But what do they as many of vs as will not follow their errors although wee neuer so purely preach the word of God yet do they take vs for rauening wolues and they so abhorre vs as that they thinke they should commit an offence worthy death if they should bee present but at one sermon of ours Then do they make suddenly ministers of their owne and they being so made in a moment then doe they drawe the people and make contrary congregations of their owne to the renting of the Church asunder that the name of God cannot be called vpon with that one consent and concord that it ought to bee Meditate many times ere the Lord strike thee what Saint Iames sayth My brethren haue not the faith of our glorious Lord Iesus Christ in respect of persons Faith in that place includeth the preached word which if thou thus regard remember the stripes that they shall haue that know their master his will and refuse to doe it remember whose head the blood is vpon when the watchmā hath warned If thy Pastors gifts bee not so great whom reprochest thou but the giuer of them May not he do with his owne as pleaseth him for thee Refusest thou to heare him for his litle to whome the Lord will say Euge serue bone and crowne him for his faithfulnesse ouer litle Beware I wish thee as a friend in Christ thy feete are sliding fearefully if thou stay not Stande not vpon his vniuersitie vpon his degrees vpon his age vpon his method least of all except O strange suggestion of a guileful serpent in these euill dayes against his writing for his memory as though because his note helpeth his memory therefore his lips keepe not knowledge thou wilt not heare him But stande vppon the message that is done remember whose it is stande vpon the messengers calling vnto them aboue all others in this world if hee bee thy Pastor what measure of grace soeuer the Lord hath vouchsafed him stand vpō the ordinance of the Lorde by preaching to erect his kingdome in the heartes of men and to saue them that beleeue stand vpon the abilitie of thy God to giue thee good by the ministerie of him that is thine owne how meane soeuer he seeme in the world to the curious almost I had sayd cursed creatures stand vppon the iudgement done to the despisers of Iesus Christ and remember it often Qui vos audit me audit c. he that heareth you heareth mee and hee that despiseth you despiseth mee For these with a number moe such are true groundes of that commaundement the breach whereof will be hellish woe for euer Obey them which haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accompts that they may doe it with ioy and not with greef for y t is not profitable for you And if my speech may not finde a blessing vnto some because the Lord hath determined to destroy them yet say I to my brethren that am the meanest of them all let vs worke the worke of our calling faithfully throwe the seede of the Lord into his field according to the hande that hee hath giuen carefully giue attendance to reading paynfully though we neuer take degree in Vniuersitie passe with a worthie Apostle through good report and euill report and if any man wee thus doing refuse the Lords letters because wee bring them the Lords message because we deliuer it the Lordes golde because wee deale it let vs comfort our selues with the same Apostle that we are vnto God a swéet sauour of Christ in them that perish But my brethren if wee doe it not but giue our selues to ease and to the waies of this worlde fashioning our selues daylie more and more in an vnlawfull sort according to the same then remember that preaching being meanes yea y e chiefest meanes to erect this kingdome of the Lord in this world we neglecting it we neglect also the effect of it namely the kingdome of God ouer and in his people and so suffring as much as lyeth in vs the Lorde to lose his people and the people to lose their God wee fearefully purchase to our selues that dreadfull woe that is pronounced to all them that preach not the Gospell Aaron sounded wee know when he ministred by his golden belles in those daies and therefore he shall not dye sayth the Lord if wee sound not when we minister by the golden gifts giuen of the Lord shal not we dye And is then all that we aske concerning this matter namely that GOD would bestowe his worde vpon vs that we may reade it and heare it and haue it preached vnto vs to the building vp of this his kingdome in vs No in deede But forasmuch as neither our reading nor hearing is able to profite vs anie thing vnto saluation excepte the Lorde by his holie spirite make it fruitfull to vs and giue it a blessing therefore wee praie also mightilie these wordes for that heauenly power of his grace that what we reade or heare read or preached vnto vs out of his heauenly booke by the ministery of men may by him bee made a sauour of lyfe vnto lyfe vnto vs. For though Paule preach and Appollo water yet neyther Paule nor Apollo but onely the Lorde giueth increase Except the Lorde open Balams eyes hee seeth not the Angell of the Lorde in the way with his swoord drawen in his hand that is neyther anger nor loue perceiue we euer except the Lord work it in
knowledge to vs are meanes to make vs able to performe this petition and to doe his will therefore wee pray also herein for these meanes and the woordes are with the Lord as if wee shoulde euen in playne tearmes say O Lorde giue vs the knowledge stil dayly more and more of thy will out of thy word and giue vs the grace of thy Spirite to that knowledge that we inabled by these meanes may woorke thy will in this life as we ought What else do we aske in it Againe as we pray for all these things so do we as I told you before and must stil tel you in euery petition pray against their contraries For if the one be confirmed the other must be ouerthrowne Now the contraries of these things may be sayd to be of two sorts to wit either such as doe vtterly and wholly and euer resist his holy will or such as are but certaine impedimentes whereby wee do it not so readyly as either we ought or happely would do if they were not Of the first sort is Satan Sinne and the effects of sinne whatsoeuer the flesh or the old man his concupisence the world and such like For no man can serue two masters especially contrary masters such as God and Satan are the Spirit of God and the flesh the new and the old man Of the second sort are ouermuch care for worldly matters feare of men and a number of things that like weightes or burdens vpon our backes presse vs or like fetters about our feete hinder vs that wee go not on altogether so readyly and so fully in this way of doing the will of God as wee in deede ought and would if these lets were not Whatsoeuer they bee then and of whether sort so euer they be forasmuch as they are against that obedience that we pray for in this petition therefore we desire of the Lorde that they may bee remembred and that no let or least impediment may be to hinder that in vs which both in respect of his goodnesse to vs and our duties to him ought with all perfection both of will and worke be perfourmed And thus might we end this petition sauing that some profitable collections or obseruations may bee made of the words as they are layd downe here by our Sauiour I pray you then adde those also The first may be this Wee may obserue and see here both the beginning of mans misery as also the way to draw nere againe to that olde and former innocency Mans misery sprang by disobedience to the will of God as we all knowe and the waie to returne to that good estate againe wherein we were is obedience to that wil as here we learne when wee are taught to praie Thy will be done For we pray for the restitutioÌ„ of those graces in some measure which in our first parents were most perfectly And looke then howe much wee performe to the Lord obedience so much drawe we neere to an happie estate again Wherefore the Lorde sayde it Not euerie one that sayth vnto me Lord Lord shal enter into the kingdome of heauen but he that doth the wil of my father which is in heauen And agayne Whosoeuer shall do my Fathers will which is in heauen the same is my mother sister and brother Obedience then to his holie will is that which will sette vs in good place agayne And therefore trie beloued what measure of this is in you and so lyke or dislyke of your selues Trie with what loue you heare the word with what care you are filled to doe therafter what conscience you make of sinne what name so euer it haue what ioy you haue in the workes of righteousnesse what griefe if frayltie câ—use a fall If you find these in some measure so much bee glad if in greate measure much more bee glad for trulie so much haue wee lefte the waie of death into which we are fallen all by our first parents and so farre haue profited in the waie of lyfe which is true obedience But if our consciences accuse vs in this trial that we haue no desire to know Gods will out of his word although it bee with many mercifull circumstances offered vnto vs no care to liue holily no conscience of sin but some little seruile feare for dread of punishment no spirituall ioy in well doing no inward sorrow for euill doing then tremble we and feare we before the Lorde of heauen and earth for as yet we are in the waie of disobedience which is the waie of death whereinto our first parents fell we are buried in our corruption and dead in sin not risen with Christ wee are heapers vp of wrath against our soules in the daie of wrath contemners of the word which in such sorte hath beene preached vnto vs for which cause that same worde shal iudge vs in the last day and we shal perish Trye then I say and so lyke or dislyke Secondly learning by these wordes As it is in heauen that our obedience ought not to be lame or maymed but euen such both for will and worke as that of the heauenly spirites we are notablie taught what colde comfort there is for vs in our selues and how farre it is off that we or anie liuing should be saued by theyr works For dare any of vs saie we obey the Lords will in earth as it is obeyed in heauen and that there is no imperfection in vs more heere than there If wee dare not if wee cannot then you see wee haue not done all that is commaunded and therefore farre from being iustified by that meanes when we haue not done our dutie Cleaue wee therefore fast vnto our true safetie Iesus Christ the righteous and awaie with such dreames Thirdly doe we not see that this prayer wholie called the Lordes prayer and this petition particularly is prescribed by the Lord vnto al Christians men and women of what degree estate and calling so euer they be and none exempted We see it playnly for to all it is sayde in the Disciples that haue bene are and shall be to the worlds end wheÌ„ you pray pray thus We see it then by consequence agayne that all degrees estates and callings are bound to performe vnto the Lord such perfect obedience as heere is noted and not Monkes Friers Nunnes or some certaine sorte of this order or that onely which yet hath ben taught vs and that others taking some more libertie might find mercie with God for theyr prayers and strict obseruation in truth not of Gods will but of some ceremonies of theyr own deuising But it hath mightely ben shewed to the world and our eyes al that euery plant which the heauenly Father hath not planted shal be plucked vp and therefore let vs beleeue no such follies If we be the Lords we acknowledge our selues bound to performe as full obedience as is performed in heauen and that is
if it be Our bread why should we pray the Lord to giue it the vse beeing to aske that which is not ours If it were ours by duetie you might be thought to saie some thing but if it be ours but by mercie as you haue bene tolde you saie nothing for thinges in mercie giuen must in a feeling of miserie be asked that it is mercy let Iacob tell vs that great seruant of the Lordes who yet confessed that he was not worthie of the least of all the mercies that GOD had giuen him much lesse are wee See you further and I praie you marke them what profitable things this word may teach vs. First it teacheth vs that God is the author and verie spring head of all good be it spirituall or corporal that commeth vnto vs. And consequentlie we are admonished of our miserie that are not of our selues woorth a peece of bread but made beggers of it at his handes that onely dooth and can giue it If we bee not worth so much surely wee are not woorth the kingdome of heauen and euerlasting life This little thinke they that like brute beasts sit downe to eate their giuen bread and rise agayne when they are filled not once eyther in heart or voice remēbring the giuer of it Let such remember what the Apostle teacheth that the creatures of God are not sanctified vnto vs so that wee may vse them with a good conscience but by the word and by praier Let them looke vpon the little birdes which sing so sweetlie in their kind before they seeke for meat in the morning It teacheth vs agayne euer so to get our wealth and riches in this life as we may truely saie and comfortably feele that the Lord hath giuen them Which we cannot if stealth be the means or vsurie or oppression or any condemned way whatsoeuer For then the deuill helpeth vs and when anie losse happeneth of them there is a double griefe one at the loosing and another at the secrete thought of the iudgement of God ouer thinges not well come by When as if the meanes be good as right inheritaunce or true labour with Iacob to our masters or such like then are our gettings the gift of God the blessings of his mercy vpon our labours and inioying it euer with a good conscience we loose it also if so the Lord wil with a quiet mind saying with Iob in a Christiā comfort the Lord gaue and the Lorde hath taken away blessed bee the name of the Lord. Fourthly in saying Giue wee are taught that albeit we labour neuer so much being so commanded to do yet except the Lorde bestow the blessing our labours cannot attaine to any thing according to the Prophet except the Lord keepe the citie the watchman waketh but in vayne yea in vayne do we rise vp earely and goe late to bed eating the bread of sorowe except the Lord bestow a mercie vpon our paynes and trauell With the Lord we haue al things and without him wee haue nothing If the earth fructifie it is not tilled without God Psal 108.33 Mich. 6.15 Agge 1.6 If he sayd it truely Regnum Persicum creuisse deo ducente ipsis Regibus prompte sequētibus that the kingdome of Persia florished because that God lead and the kinges readely folowed Surely al men must say that by the same meanes and not otherwise either their Countries Townes or houses haue their good whatsoeuer it is Respublica dei ope auxilio multò magis quà m ratione hominum consilio gubernatur the Common wealth saith Tully is gouerned by the helpe and hande of God much more than by any reason or counsell of men And vbi non deus sed mortalis aliquis praeest ibi malorum nullum effugium Where man not God gouerneth there is no auoyding of euill when it commeth vpon them saith an other Againe Scitis quod neque multitudo nec robur in bello victoriā adfert sed qui deo iuuāte magno animo in hostes impetū faciunt eos non sustinent hostes Ye knowe that neither multitude nor strength getteth victorie in battell but if any stoutly assayle their enemies God setting to his helping hand such assault is not euer to be abidden So haue heathens acknowledged what here Christians are taught that labour auaileth not to get any bread except GOD giue it and giue it dayly It comfortably assureth vs againe of God his readynes to giue for otherwise hee woulde neuer haue commanded vs to aske and say giue Last of all we meaning in this petition not only that God should giue vs bare bread but the healthfull nourishment also of it and the strength of it and not onely goods and liuing according to our places and needes but the godly honest vse also of the same wee learne by this worde giue that aswell this also commeth from God as the other a thing either not knowne or fowly forgotten of a number And therefore they robbe GOD of his glory and ascribe to the creatures that which is the power of the creator and to the meanes that which they can not haue except the Lorde blesse them as meanes I meane to nourish vs and to sustayne vs healthfully and well For marke you what the Lorde sayth to his people Israell When I shall breake the staffe of your bread then ten women shall bake their bread in one ouen and they shall deliuer your bread againe by weight you shall eate but not be satisfied The staffe of bread is the strength and power to nourish which you heare the Lord himselfe say is giuen and taken away by him If hee take it away the dainties and delicacie of Princes feede them not but they pyne away in the midst of them all and if hee giue this staffe to it the pulse water that Daniel fed vpon maketh a fayrer face and giueth a better liking than any portion of the Kinges meate See this in rich and poore mens children also playnely the one fully and costly fed yet prospereth not the other seldome fully and euer coursely fed and yet both fat and fayre and healthy Such is the gift of God that now we speake of and herein pray for yea so farre may it be from nourishing vs that it may choke vs if the Lord giue not gift vnto gift and mercy to mercy for so did the flye Adrian the 4. and an haire an other The Lord was able to make his Prophet Eliah to walke fortie dayes fortie nightes in the strength of a course cake baked on the coales of a pot of water and the Lord was able to nourish Moses as long in the mount without any meat at all to tell vs that man liueth not by bread onely but by euery worde that commeth out of the mouth of God I said also the vse of riches came of the Lord and see your selues if it be not so Doth not the
the example of Gods chosen euer with such like and these are great causes to vse it What say you then of the third point concerning the persons to bee prayed vnto I answere that onely God and none but God is to be praied vnto or as the wordes of our faith and Créede hath one GOD in Trinitie and Trinitie in vnitie is to bee worshipped Which answere implying to things as you see to wit that God is to be prayed vnto and onely to bee prayed vnto Let vs see the truth of them both out of the word First then for the former it is mencioned vs in the law Thou shalt feare the Lord thy God serue him swere by his name And in another place Thou shalt feare the Lord thy God and serue him and thou shalt cleaue vnto him swere by his name With a number other proofes in euerie place where the word of seruing the Lord by a figure noteth al duties due vnto him in general so implieth this duty of prayer to him in special Euen as Dauid expoūdeth it in his Psalme saying I will worshippe towardes thy holy Temple then expresseth what one thing he meaneth by that worship I will praise thy name because of thy louing kindnesse truth that is by prayer of thanksgiuing and praise I will doe my dutie So than this is plaine and more plain I trust than that it should need proofe that God is to be prayed vnto If anie would haue reason as well as testimonies the Apostle giueth vs a strong one of contraries when he toucheth the Galathians with it as a fault no lesse than Idolatry that they did seruice vnto them which by nature were no Gods For it inferreth plainly our not offending but most right doing when we doe seruice vnto him that is by nature God But praier is a seruice and a great seruice therefore due and most due to the Lord for euer But it is not this that anie man doubteth of and therefore as I sayde not to bee stoode vpon It is the other that is a question to wit whether God onely is to be praied vnto or no and therefore let vs looke to that rather and see the truth Concerning this then is not the Scripture as plaine if wee will not wilfully bee blinde as in the other And doth not our Sauiour Christ put it quite out of doubt when he saith him only shalt thou serue Onely to God auouched by Christ should stand against not only to God affirmed by tenne thousand worldes if there were so many to doe it But the Lorde affirmeth further that he will not giue his glorie to any other and it is a parte of Gods glorie in any Christian iudgemēt I hope to praie vnto him and to make him the fountaine and welspring of all our good For Call vppon me saith the Lorde in the day of thy trouble and I will heare thee and thou shalt glorifie me The lawe of God saith Thou shalt haue no other Gods but me which is an exclusion of all creatures in heauen and earth from partaking with the Lord in any worship we owe vnto him as our God The 17. Chapter of the second booke of Kings is a notable testimonie of the Lordes abhorring any partners in this behalfe For there we may see and heare him witnesse it vnto our soules who must one day come to iudge them in glorie dreadfull if wee haue not harkned that not to feare him onely is not to feare him at all and not onely to doe after his lawes and commaundements is not at all to doe after them For our additions to the wil of him ouerthroweth vtterly that which wee doe thereof because it is not as wee should doe it that is onely My couenant and charge with the Israelites saith the Lord there was euer this that they should feare no other Gods nor bowe themselues to them nor serue them nor sacrifice to them but onely mee which brought them out of the land of Egipt with great power and a stretched out arme And marke the emphasis Him feare That is as we may see plainly him onely him euer and none but him And therefore ouer and ouer he saith it there no other no other and againe the third time no other Which is proofe sufficient if wee bee the Lordes yet is the Scripture fuller and teacheth vs plainly that they euer were and euer shall bee blasphemous Idolaters iniurious to the Lord that call vppon any in their prayer but the same Lord alone whether it be in heauen or in earth or in the waters vnder the earth whether it bee of golde siluer or whatsoeuer The places are knowne and you may reade them It teacheth vs also that God hath made vs in his great mercie Lordes of all his creatures here and euen the Angels in heauen ministring Spirits to our good as shall please him to appoynt But whatsoeuer we pray vnto we make it superiour to vs and hauing rule and power ouer vs and therefore if it bee a creature we offende greeuously peruerting the Lordes appoynted course and seruilely submitting our selues to that which he in mercie hath put vnder vs not ouer vs in his maner and order Againe that we cannot pray to any thing without beleefe in the same but beleefe must onely be in God and therefore prayer to no other Wherefore it standeth true by the Iudge of trueth the eternall worde of God wee now well see that both God with his worship of prayer is to bée serued and honored and onely God also with exclusion for euer of all others whatsoeuer they may bee and so wee ende this question Your next is through whome or by whome wee must present and offer our Prayers to God It is so And it may bee that in the former question you expected some fuller spéech of Angels and Saints that be dead which many are of opinion may bee called vppon that yet greatly mislike that other folly or rather madnesse of praying to inferiour creatures And if you did it shal now be supplied God willing for I did referre it of purpose hether because no man iustifieth it amongst vs if he haue any cunning that they are simply to bee praied vnto as helpers themselues of themselues but as mediatours to him that is able to helpe that is God the Lorde Let vs see then this if euen but thus much may bee giuen vnto them And to begin at the beginning we know it true that betwixt God and vs a mediatour must needes bee For so sayth the Scripture No man commeth to the father but by me And as there is a God so there is a mediatour betwixt God and man The high Priest in the lawe by God assigned a figure and shadowe of Christ euen in his office taught the same And conscience in vs of our owne vnworthines to appeare before God in our selues and for our selues driuing vs away from his
a sharpe sword That they are corrupt and become abhominable that there is none that doth good no not one And where ruleth all this euill that wee haue thus purchased to our woe O further griefe our bodies our soules our mindes our willes our harts our hands our feete and our whole man is corrupted sinne hath entered ouer all and by sinne Satan as Lord and King ruleth ouer all till this other kingdome come that here wee pray for For eratis tenebrae sayth the Apostle Ye were darknesse but now are ye light in the Lord. And more plainly before hauing their vnderstāding darkned being strāgers frō the life of God through that ignorāce that is in them c. Therefore you see the minde corrupted Of the hart and will it was sayd before that the imaginations of the thoughts thereof are onely euill continually And out of the hart now sayth our Sauiour proceede euill thoughts murders adulteries fornications theftes false witnesse sclaunders and this is stuffe that defileth the man With a thousand places moe crying out of the waywardnesse of mans hart and will the crookednesse stifnesse and stubbornnesse of it against the Lord all good Of the whole man sayth the Apostle Noui quod in me hoc est in carne mea non est bonum I know that in me that is in my flesh there is no good Our mouth our feete our throte our eyes and all are charged with their faultes in the worde of the Lord. That free will that was in man to doe good it is gone sayth Sainct Austen and homo malè vtens libero arbitrio se perdidit arbitrium Man abusing his free will lost both himselfe and it And now is it true that wee are not able to thinke a good thought as of our selues but both to will and to performe is of the Lord. Now is it true that our Sauiour sayd sine me nihil potestis facere without me you can doe nothing Non dixit sine me difficulter aliquid potestis aut sine me non potestis aliquid magni facere sed nihil potestis c. He did not say sayth S. Austen without me you can hardly doe any thing or you can not doe any great matter but simply and flatly you can doe nothing Meaning in spirituall matters for herein quid habes quod non accepisti what hast thou that thou hast not receiued Gratia dei sum quod sum By the grace of God I am that I am whatsoeuer it be if it be good And to goe no further in this sorte now must man and woman bee they neuer so righteous crie out vppon their vnrighteousnesse and hide their faces from the iudgement of the Lord if he should out of the comfort prouided for them seeke to iudge them Dauid the deere one of the Lord and a man according to his owne hart yet must confesse of himselfe with woe Beholde I was borne in iniquitie and in sinne hath my mother conceiued mee Enter not into iudgement with thy seruaunts O Lord for in thy sight shall no flesh liuing bee iustified The great Prophet Esayas must say Woe is me for I am vndone because I am a man of polluted lippes Mary the virgin blessed amongst women must reioyce in her Sauiour and not in her selfe and so all others whatsoeuer For we are fallen Our lyfe that shoulde haue bene so pleasant beholde how bitter heauy and miserable Great trauell is created for all men an heauy yoke vpon the sonnes of Adam from the day that they go out of their mothers wombe till the day that they returne to the mother of all thinges Namely their thoughts feare of the heart and their imagination of the things they wayte for and the day of death from him that sitteth vppon the glorious throne vnto him that is beneath in the earth and ashes from him that is clothed in blewe silke and weareth a crowne euen to him that is clothed in simple linnen wrath and enuy trouble and vnquietnes and feare of death and rigour and strife in the tyme of rest the sleepe in the night vpon his bed change his knowledge A litle or nothing is his rest and afterwarde in sleeping he is as in a watch tower in the day he is troubled with the visions of his hart as one that runneth out of a battel c. Our daies that should haue ben without end now are few full of wo for life we haue got death for pleasure payne for good euill for heauen hell for endlesse ioye eternall woe O dreadfull fall Thus created then innocent God ruled but thus fallen from that innocencie Satan ruleth and wee are as hath bene sayd by nature the children of wrath walking after the Prince that ruleth in the ayre that is the Deuill But the Lord is gracious and his mercy indureth for euer there remaineth therefore hope by a restitution or regeneration which the Scripture teacheth vs thus much of namely That whereas Satan abuseth that corrupt nature of ours through the great power which hee hath ouer vs for our sinnes and driueth vs from the worde and all religion into all blindnesse ignorance and errors thrusteth vs into diuers miseries and calamities in the end into eternal death there being where he ruleth no true loue of God or any grace but sinning without sting touch or feeling the Lorde our God in a contrary course of loue where it pleaseth him beginneth with that corruption of nature wherby Satan before was strong and taketh it away by litle and litle begetting vs anew to a better life and restoring that Image of his in vs againe whereunto we were first created and which so fearfully we were fallen from Our minde hee illuminateth with some heauenly light whereby it beginneth to know aright God grace our will receiueth a new strength to imbrace the worde to rest in it and to incline it selfe to the testimonies of the Lord. Our heart is purged and loueth the Lorde and all the members of the body before the weapons of vnrighteousnesse vnto sinne becomme by measure the weapons of righteousnesse vnto God So sinne dyeth grace liueth and wee loue him feare him trust in him pray to him often and in all our wants with such like This is nowe the kingdome of grace this is that wee pray for here immediatly The kingdom of glory is that happy and eternall estate which followeth in heauen after this life which we also pray for here but mediatly as wee say that is when the kingdome of grace in this world is ended Thus much being sayd then for plainenes of these three kingdomes the kingdom of power of grace and of glory as also of which of them the petition is meant So now what we pray in plaine words namely thus much O Lord subdue vnto thy maiestie all power of
vs. How came it to passe that the Iewish people so seeing dayly the wonderfull workes of God for them the proofes of his power mercie and goodnesse aboue all the nations of the world yet persisted vnfaithfull stubburne and wayward to so good a God O sayth Moses these things being done for you yet hath the Lorde giuen you an heart to perceiue and eyes to see and eares to heare vnto this daie teaching vs playnly that such hart such eyes and eares are onely the Lords to giue and without such gift we profite nothing no not by the verie euident extraordinarie mercies of God In another place agayne The Lord thy God will circumcise thine heart the heart of thy seede that thou mayest loue the Lord thy GOD with all thine heart and with all thy soule that thou mayest liue As if hee shoulde saie neuer thinke of anie loue of GOD faythfull and true as possible to be within thee and consequently no obedience loue being the root of all excepte the Lorde circumcise thine heart that is purge all thy wicked affections giue hearing reading a blessing which thing is not in thine owne power to doe It is I sayth the Lord by the prophet Esaie that receiue the spirite of the humble and giue lyfe to them that are of a contrite heart If the Lorde worke in one he worketh in all the spirites of men are ruled and gouerned vnto good onelie by him If he touch vs we are touched if hee turne vs wee are turned and if hee reuiue not and giue life we sinke in all our sinnes as vnfeeling wretches and abide in death How playnly sayth it agayne the Prophet Ezekiel I wil giue you a newe heart and I will put a newe Spirit within you and will take away the stony heart out of your body giue you an heart of flesh And I will put my spirit within you and and cause you to walke in my statutes c. O see and marke howe all lets bee remooued and all grace giuen by the Lorde alone in mercy seeking our saluation And therefore knowe it true as the truth is true that neither hearing nor reading preaching or priuat speaking auaileth euer to doe vs good except the guiding grace of the Lorde direct vs to it by a blessing giuen to them all or any when they are vsed And therefore as for the word so for the blessing of it by the Spirit of God do we euer pray when we say these words Thy kingdom come Then opened he their vnderstanding sayth the Gospell of our Sauiour Christ that they might vnderstand the Scripture And Lydia attended to those thinges which Paul spake because the Lord opened her heart So that neither one nor other Lydia nor the disciples of Christ see heare or vnderstand except the Lorde giue the eye the eare and the heart It is the holy Spirit that teacheth teacheth into all trueth and without whome still still all meanes remaine vnprofitable There is an oyntment sayth Saint Iohn from him that is holy and that anoynting teacheth you all things that is the grace of the holy ghost Wherefore I cease not to make mencion of you in my prayers sayth the holy Apostle and to bowe my knees vnto the Father of our Lorde Iesus Christ that he would giue vnto you the Spirit of wisedome and reuelation through the knowledge of him that the eyes of your vnderstanding may bee lightned that we may knowe what the hope of his calling and what the riches of his glorious inheritaunce is in the Saints c. And that yee may bee strengthened by his Spirit in the inner man that Christ may dwell in your hearts by fayth and yee may bee able to comprehend with all Saynts what is the bredth and length and depth and height c. See Pauls refuge for profitte to his preaching for life and light for these Ephesians euen to the Lorde for his holy Spirite to soften and supple their stony heartes to illuminate and lighten their darke mindes and to make that sweete to them that is sower to many and fruitefull to them by his mightie power that is neuer so to any without the same Wherefore to goe no further knowe it for conclusion that wee praying for Gods kingdome to come vnto vs in this petition by the hearing and preaching of his worde the meanes appoynted of him to erect the same and seeing well by all this that hath bene said that neither one nor other of these meanes cā preuaile with vs any thing vnlesse the Lorde also with them giue the power of his Spirit and the blessing of his grace in our hearts by them therefore there is included herein also euen praier for this grace and the petition being vnderstoode of vs is thus much with the Lord as we should in playne termes say O Lord giue vs not onely thy worde to reade and heare but the heauenly grace of thy holy Spirit also to sanctifie blesse and make fruitefull to vs both our reading and hearing that so reading and so hearing thy kingdome may come vnto vs and thou ruling and wee ruled wee may liue for euer with thee according to thy promise See then still further matter of this petition And since the Lord hath taught vs thus to pray for the helpe of his hande and the blessing of his grace to all the meanes of good vnto vs and so guided the tongues of his children euer before this forme was layde downe vnto them though in other wordes Let vs brethren looke vpon this occasion into our corruption for truely the Lorde reueileth a secret vnto vs of our natures that thousands sée not when hee thus teacheth vs that without his Spirite no meanes profite vs. We trust to our witts to our skill to our yeres and youth and I know not what and wee thinke wee haue wings of nature aboue our fellowes many of vs to flye aloft and to sée the secretes of the Lord but truely it is not so we haue all sinned and sinne hath cut our wings that wee cannot flye aboue wee haue all in our first parentes transgressed and that transgression hath dazeled and darkened our eyes closed our eares and benummed our heartes that we can neither see heare nor feele except it bee giuen vs from aboue as wee haue now fully bene taught As naturall men we perceyue not the thinges that are of GOD we are not able to thinke a thought that is good but all our sufficiencie is of God and by his grace only we are what we are that good is if any trueth bee opened to vs the Lord hath done it and cōcerning life eternall flesh and blood reueileth nothing to vs but the father in heauen reade without this spirit and the booke is sealed to vs heare without this Spirite and it is a pleasant song that sinketh not but passeth with the time pray without this
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
thousands that happely thinke not of it as they ought we open our lippes vnto the Lorde of heauen and pray that we may bee holie we would bee thought by him the whole world to meane good faith and yet what is holy we euen hate to be drawne to misliking none more neither wishing any cōpanie lesse thā theirs y t either perswade vs to it or seeme to expect it at our hands and what is vnholy we wallowe in we tumble in we ioy in and wee euen wish to liue and grow olde in Wee pamper the flesh both with foode and rayment aboue all Christian licence so cherishing so coying so lulling and lapping yea so bathing in pleasure and ease in softnesse and tendernesse in mildnes and wantonnesse that matter of earth and wormes meate as if wee neither thought there were corruption to rot it heauen to receiue it or hell to burne it The minde wee robbe of all meditation that is holy and feede it with matter of all hellish impuritie The Lords booke is layd in a corner and the deuils banners are displayd in euery windowe Our tongues cannot tast the testimonies of God sweeter than honey or the honey combe but they can discourse the delights of sinfull flesh that shall sende to hell Our chéekes are red to talke of Christ as wee goe to Emaus and wee blush apace to seeme so holy but the Morian blusheth as fast as we when fearfully and foully we sinne against the Lord. We loue the wicked wee lothe the godly we freeze in loue wee boyle in malice wee sell vertue we buy sinne wee refuse Christ and choose Barrabas we lay away life and play with death but O pleasureles play in the ende Let the Prophet Ose speake for me to you and hee will tell vs surely that there is no trueth nor mercie nor knowledge of God in the land That by swearing and lying and killing and stealing and whoring we breake out and bloud toucheth bloud And is this holinesse is this to pray Thy will be done For Gods sake thinke of it and knowe with me now in time what I would be loath you should know past time that you may euen aswell spit vppon Christ Iesus buffet him and beate him with a Reede kneele before him and say Hayle King of the Iewes with those cursed mockers as kneele in this Church or any where say Thy will be done and yet neuer care how you doe it in a holy life For it is horrible mockerie this horrible hypocrisie and the ende will bee euill You must with prayer to bee holie ioyne care to be so to bee faithfull and feruent you must indeuour it and you must performe it in some measure as truely as begge it or els as truely you perish for euer The Lord wil not be mocked alwaies the Lord will not haue such seeming prayers made and such sinning liues retayned still Of our owne mouthes shall he iudge vs therefore once againe as you loue the Lord thinke of it and to day harden not your hearts against that you heare You heare the will of God is that we should bée holy and wee pray that this will may bee done Prayer accepted of God may not bée without earnest care that it may bee done care to bee holie casteth away the loue of loosenes cast away then what shall cast away you if you doe not and care for that which shall cause a comfort for euer and euer Let not that Father speake it of vs Ad Deum omnes ire volunt post deū pauci to God would all goe but after God will fewe goe To liue in heauen together is better than to liue in Wilton together and parting will bee payne if wee part in that day Be moued then now that you be not ouermuch moued then euen to crye to the mountaynes to fall vppon you and to the hilles to couer you Alas why should I bee a minister of death vnto you that so truely wish your life or a sweete smelling sauour to my God in your destruction because I haue done my duetie when I crye to the Lord y t I may be crowned with you and neuer loose you As then hereafter you care to bee what in this petition you pray to be so loue you GOD so loue you your selues so loue you me so loue you heauen so feare you hell and the GOD of mercie giue my speech a blessing to vs all Amen I beseech him now in time before the doore bee shut and the bridegroome come For in vain did the foolish virgins knocke when the time was past But what duties else wil you name that God requireth and we praie for in this petition One moe and that is this It is the Lordes will that in this world we shoulde take vp our crosse and followe him as many as will be his Disciples that through many tribulations we should enter into the kingdome of heauen and that all that will liue godlie in Christ Iesus shoulde suffer persecution that if we be sonnes we should not be without correction but now and thē chastned of our God that wee may not bee condemned with the world This will we beseech the Lord may be done in vs and we inabled by his holy spirite still more and more whatsoeuer we perceiue to betide in this life by his good pleasure to receiue it and suffer it not onely with contented but also with gladsome hearts And this is a chiefe vse of this prayer for truely it is a small thing in comparison beloued during the time of prosperitie and comfort to saie Thy will be done O Lord but if in aduersitie when the world lowreth the storme ariseth Princes persecute and our owne houses are diuided our Fathers betraying vs our children forsaking vs our friends defying vs for the cause of God if wee can then saie both with content and ioy Thy wil be done this is a strength and a grace of God aboue all treasure to be honoured If it bee not so high a matter but losse of goods by some occasion losse of friendes want of health and weary times by bittrr paine in bodie or soking sorrowe in minde yet if we can herein say it with true content comfort truely it is a measure that noteth a childe of heauen and happie we But O hard hard yet not so hard but God is able For behold examples before our eyes Old Eli in the booke of Samuel when hee had receiued from the Lord of heauen an heauy message by his young waiter little Samuel to wit that the Lorde woulde iudge his house that the wickednesse therof should not be purged with sacrifice nor offering but vtterly destroied for euer what said he but euen what here we pray for our parts we may be able to saie in our aduersitie It is the Lord let him doe what seemeth him good That is it is my God and my Lord wherefore with
me and mine let him doe his pleasure for we are his See therfore this giuen grace when the Lorde wil though it be hard The lyke did Dauid in his great extremitie when Absolom was in field agaynst him and the Arke brought forth by the Prophets to bee carried with him Haue the Arke of God sayth he into the Citie againe if I shal finde fauour in the eyes of the Lord he will bring me againe and shew me both it and the tabernacle thereof But if he thus say I haue no delight in thee behold here am I let him doe to me as seemeth good in his eyes therfore not impossible we sée for the Lord to worke in whom he wil though to our vile corruptiō a hard matter in déed Our Sauiour Christ in our fleshe sayde it with a true content Yet not my will but thy wil be done O Father And in vs can he worke it by his painfull spirit if it please him Good meanes to help vs are the sundrie comfortable speeches in the word concerning the Lords care ouer vs euer and especially when we haue most need of him by reason of any woe that we are wrapped in Our times are in the hand of the Lord and he not man shall dispose of our daies Our haires are numbered and our teares are put in his bottell What are haires and teares to bodie and soule and other matters of ours more waightie He careth for the rauens lions and birds of the aire how much more for vs Are we not more worth than many sparrows O we of little faith If the Dragon would deuour vs hee is able in a moment to giue vs wings to flie into the wildernesse and to escape him If he wil not but a trial must be had of vs heare and marke you lift vp your harts and reioyce with me Fidelis est Dominus The Lord is faithfull and will not suffer vs to be tempted aboue that we are able but will euen giue the issue with the tentation that we may be able to beare it O sweete O more than sweete and the vnspeakable comfort of my fraile flesh and all such as I am For let me doe my duetie feare the Lord and make much of his lawes cutte a peeces dayly as he will inable mee the cord of sinne cleaue to that which is good and abhorre that which is euill with a single soule and heart that hath no holes if this life cause any worldly woe though Satan and his friendes enuie at it or if the Lorde please for anie cause to his maiestie knowen to make anie trial of me feare not muse not sigh not shrinke not my God hath giuen his word as he is faythfull which euer was and euer will bee there shall no more be layde vpon me than hee hee I saie that hath no measure of might will make mee able to beare Onelie doe the thing that I ought in my life nowe as neere as giuen grace inableth me and trust to him for that day Care awaie then my beloued for the crosse euer in the power of the Lord let vs saie and since we haue such a promise lette the remembrance of it as a mightie means serue to work this in vs in al aduersitie to submit our wils to his and with true content to saie Thy will be done O Lord for euer with vs. Full is the Scripture of other comforts to strengthen vs in this but else where I haue noted them and therfore I spare my selfe as you heare Remember then nowe that though it be a harder matter in woe then well to praie this prayer yet is it not so harde but the Lord hath giuen it and can giue it at his pleasure to his weaklinges and make his power knowen in our weaknesse to his glorie our good if wee aske O swéete God then we aske it and beseech thee for the red bloud of Iesus Christ that in youth and age health sicknesse prosperitie and aduersitie weale and woe thy wil may be ours and we contented euer Amen Amen What meane the next words Sicut in coelo as it is in heauen Are wee able to performe such seruice to God Heare you what Augustine sayth Fiat voluntas tua sicut in coelo et in terra Quid hoc Vt quomodo tibi seruiunt Angeli in coelo et nos tibi seruiamus in terra Angeli ipsius sancti obediunt illi non illum offendunt faciūt iussa amando illum Haec ergo oramus vt et nos praeceptū Dei charitate faciamus Thy will bee done in earth as it is in heauen what is this Surely that as the Angells serue thee in heauen so we may serue thee in earth his holy Angelles obey him and offend him not but in loue do his commandements These things therefore doe we praie for that we also euen of loue may doe his will Heare you also what Sainct Hierome sayth Petimus vt imitetur Angelos humana fragilitas et voluntas Domini competatur in terra We desire of the Lord that mannes frailtie may imitate the Angels the will of y e Lord may be done in earth fullie And in deede so it is for wee doe not in this petition desire that some parte of his will may bee done For it becommeth vs to fulfil all righteousnesse Matth. 3.15 but that all euen fullie and wholy may be performed and a halfe righteousnesse or obedience is neither righteousnesse nor obedience as Saint Iames teacheth vs. Non sufficit Christiano si vnam partem iusticiae impleat cui vtraque praecipitur It sufficeth not sayth Saint Hierom that a Christian fulfill y e one part of righteousnesse when as both are inioyned him For Vera et plena fides vniuersa praecepta complectitur True and full faith comprehendeth all the commaundements sayth another Yea further we are not only by duetie bound to doe all but with all affection also with all our heart with all our soule and with all our strength For Nec leprosa obedientia nec canina patientia commendatur nam velint nolint nō modò homines sed etiam daemones et faciunt et patiūtur quod prouidentia summa disposuit Qui inscij nescientes Dei voluntatem faciunt eorum et leprosa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedientia Qui vero scientes eam sed reluctantes murmurantes faciunt eorū est canina patientia neutrum ergo in nobis probatur sed et scientes et volentes Neither a leprous obedience nor a doggish patience is commēded for wil they nil they not only men but also deuils both do suffer whatsoeuer the diuine prouidence hath appoynted Those that vnwittingly not knowing it doe the will of GOD theyr obedience is leprous Those y t doe Gods will knowing of it but yet striuing agaynst it murmuring such mens patiēce perforce is doggish Neither of these is alowed but
such as do Gods wil both wittingly willingly Which perfect obedience of ours as oftē as the Scripture speaketh of it vseth to cal vs to that coeleste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that heauenly regimēt wherin perfectlie and faythfullie the Lorde is obeyed So doth our Sauiour teach vs and therefore addeth heere these wordes Sicut in coelo as it is in heauen You see then the reason of them and why they be added euē to teach vs the measure of obedience that wee are to desire and thirst after and praie for not halt not lame nor maymed but all full whole and perfect such as is in heauen That looke with what spirite measure affection and will with what readinesse and alacritie the heauenly Angels and blessed spirites Sunne Moone and Starres obey God euen with the same we may do it also that as in heauen so in earth there bee no rebellion nor repining agaynst his holie will The obedience of all those heauenlie creatures I need not to describe looke but at the Angelles and you shall see three properties of their obedience such as ought to be in ours They obey God lubentissime citissime and fidelissme most willingly most readilie or speedely and most faithfullie If they be sent to performe anie seruice they neuer murmure but doe it and therefore sée their willingnes If to execute iudgement vpon the enimies in one night one of them dispatcheth an hundred foure score and fiue thousand of them and then see their speede Yea they spare no creature neyther giue ouer euer till the Lorde saie it is sufficient staie thy hand and therefore faithful They are not lyke Saul to saue eyther king or fatlings no there is no meanes to corrupt them in their seruice such willingnes then such readie speede and such faithfull obedience wee are taught to desire and praie for by addition of these words As it is in heauen For these Angels we know are there And this obedience of theirs with the circumstances hath the Prophet Dauid layd downe if you marke it Psalme 103.20 Why but still I saie can we performe such obedience as this in this life No in deede Whilest here we liue both knowledge and obedience are in part And the most regenerate that euer was must praie Forgiue vs our trespasses It is Anabaptisticall to dreame of a perfection heere Yet for all that so perfect wee ought to be and so desirous of Gods greater and greater pleasure in vs and glorie by our seruice as that we should neuer stick down our staffe as hauing obtayned inough tyll this be brought to passe in vs. Therefore then praie wee for it not as accounting to get it in this world but as professing our desire to haue it and our discontent with our obedience whatsoeuer it bee till it bee such And if anie man will conclude anie thing vpon this forme of speech lette him conclude that such perfection wee shoulde performe not that such heere wee euer can performe And if we ought to performe it as dutie due from vs then may we pray for it that it may be such still stil till it be such and our prayer becommeth vs well What more then will you say touching this petition You must remember how we haue said that in euery petition are required of God as well the meanes ordayned of GOD to worke such things as the things thēselues that we aske For Expetito fine expetuntur etiā quae ad finē The end being desired those things are also desired which belong to the end Wherefore vnderstanding now what we aske in this petition euen abilitie to performe that reuealed will of our heauenly Father in his word wholy and fully after the example of his heauēly creatures we must consider the meanes wherby this is had and knowe that in these wordes we beseech his Maiestie likewise for them to be giuen to vs. And what are they They are chiefely two the knowledge of his will and the strength of his grace or direction of his spirit The first hath relation to his word for therehence onely is his will to bee learned and therefore it hath pleased him to giue it the name of his testament or last will and most straitely charged that nothing bee added to it or taken from it The second is that whereby the first is profitable and sanctified to our good For illumination without sanctification auayleth not but is euen in the reprobate And they that knowe their masters will and doe it not shall their knowledge saue them Had not Iudas knowledge there is no questiō but of Christ hee had learned many misteries had not the Scribes and the Pharisées the knowledge of the lawe Yes they were able to teach many trueths out of the same vnto others and whilest they sate in Moses chayre that is whilest they deliuered truely the doctrine of Moses they were to be heard by the commandemēt of our sauiour and to bee followed also in that they sayd But because this Spirit of the Lorde did not sanctifie their knowledge to them and make it powrefull in them to the death of sinne and the life of righteousnesse but that they knew and did not therefore for all their knowledge they perished a man may speake with the tongues of men Angels and not perish a man may haue the gift of Prophecie and knowe all secretes and all knowledge and yet bee no body in Gods eyes 1. Cor. 12.1 2. Spiritus est qui foecundat animos It is the spirit of the Lord that maketh our minds fruitefull Yea that maketh our heartes good earth to receiue the good séede of the worde to our comfort that blesseth our knowledge to vs to crucifie vs to the world and sinne and to renewe vs to the Lorde in dayly obedience more more This Spirit also inspireth our mindes to will and after giueth the effect and execution of that inspired will Deus enim ille est qui in nobis operatur velle perficere pro gratuita sua beneuolentia The Lorde is hee that worketh in vs both the wil and the deede to wit by his holy spirite euen of this good pleasure And it is the God of peace sayth the Apostle that brought againe from the dead our Lorde Iesus the great shephearde of the sheepe through the blood of the euerlasting couenant that maketh mē perfect in all good workes to do his will working in them that which is pleasant in his sight through Iesus Christ Wherunto agreeth that of Cyprian Vt fiat a nobis dei voluntas opus est dei voluntate quia nemo suis viribus potens est That is to doe the will of God we haue neede of the will of God to wit his assistance and strength for by his owne power no man is able Wherefore since knowledge to vnderstand Gods will out of his word and the grace of his spirite to blesse that
not so The very deuill coulde say that it was no maruell if Iob feared God séeing that God had made an hedge about him and about his house and about all that he had on euery side and had blessed the worke of his hands and his substance was increased in the land and yet are not many of vs able to reason thus to the stirring vp of our obedience to the Lord for his graces to vs albeit wee woulde bee iudged great Christians The Lorde quicken vs. For assuredly to whome the Lorde hath giuen much of them hee will require much and they shall answere him It needeth not that wee runne ouer all particulars seeing thus much now is said that in the word bread is contained all that wee may haue any way neede of to this life It were an infinite matter so to do and in deede not needefull therefore let vs consider that we aske herein foode and raymēt and whatsoeuer we want Houses to dwell in Psal 107.36 That our children be not vagabonds and begge their bread Psal 109 We begge peace and quietnes priuate at home publique abroad for this is needfull and a comfortable blessing Better is a dry morsell if peace be with it thā an house full of sacrifices with strife And it is a great goodnes of God when we may serue him as Zacharie sayth without feare in holynes and righteousnesse all the daies of our life Wherefore the Lord himselfe of peace saith the Apostle giue you peace alwaies by al meanes And if it be possible as much as in you lyeth haue peace with all men Graunt Lord sayth Dauid that there be no going out no leading into captiuity neither any complaining in our streetes Pray for the peace of Ierusalem Let them prosper that loue thee Peace be within thy walles plenteousnes in thy palaces Wee pray also for y e bounds of peace good magistrates Againe for good health and strength of body whereby wee may be able to walke in our vocation For honest name and fame credit and fauour with men as shalbe good for vs and a thousande thinges moe that this life hath neede of Neither do we aske these things in a bare and needy measure onely but euen in some comfortable measure that we may not only our selues liue with some cheare which y e Lord aloweth but that we may be also helpefull vnto others So you haue some tas◠of the particulars of this generall word bread I see here their doubt is plainly dissolued that make a question whether a Christian may pray for the outward thinges of this worlde because the Church must bee subiect here to persecution It is very true for here is a short commandement to do it Giue vs this day our daylie bread besides other generall charges in the word Secondly wee haue his promises many and mercifull concerning these things and what he promiseth to giue we may be bolde to aske Thirdly we haue the examples of his children as of Iacob when hee went to Padan Aram saying If God wil be with me and will keepe me in this iourney which I go and will giue me bread to eate and clothes to put on so that I come againe vnto my fathers house in safetie then shall the Lord bee my God Of Salomon that prayed for foode conuenient and neither for riches nor pouertie Of Leapers that prayed to bee clensed of blinde men that prayed for sight of men and women many in the Gospell that prayed for their diuers diseases and infirmities and were healed of our Sauiour without any rebuke euer for their so doing Fourthly because the Lord must euer haue a Church but that cannot be without food gouernment peace health and such like therefore it is lawfull to aske them Lastly because the asking and expectation of these thinges is a notable exercise of our faith hope and trust in Gods promises For we cannot assure our selues of these corporall goods neither aske them except we bee in Gods fauour and feele in our selues good comfort of his good will towards vs. By asking therefore wee exercise our faith to beleeue the Lord to be our good God from which goodnesse of his wee looke for these things so farre as they may be good for vs. Otherwise the Lord might say to vs you are none of that number that I promised these things vnto But yet this euer must we note concerning the maner of our prayer namely that it be cum conditione voluntatis with condition of his good pleasure will and liking and in hunc finem vt seruiamus Deo proximo for this ende that we may serue God and our neighbour by them and with them For who thus begge thē not are not heard that is these things are not giuen them to their good but although they receiue them according to their desire yet is God offended with them and they receiue them to their iudgement But spirituall things wee may aske simply and without condition because GOD so hath promised them and they euer profite vs as wee may simply desire the holy Ghost because the Lorde hath simply and expressely promised him to them that aske him and so of other matters whereas these earthly things now are good and now euill for vs and therfore left to the pleasure of him that knoweth what is best What is the reason of the next word Our and why is it called Our bread Not of merite or of due debt but in respect of our necessitie which cannot be with out it And see then I pray you what great Gods we are become by our first parents eating of the forbidden fruite surely euen such as are not able to liue haue our being in this world without a peece of bread to support hold vp which peece of bread wee are not able to giue our selues if wee perished ten thousand times for want of it but we must haue it giuē to vs by him that is good in deede This is the truth of that Serpents saying You shall not die at al but God dooth knowe that when yee shall eate thereof your eies shall be opened and you shall be as Gods knowing good and euill Yet cannot this and many thousand of lies moe make mee leaue hearkening to his hissing Secondly it is called our Bread to teach vs to be content with that portion which he vouchsafeth to giue vs and not to bereaue anie others of that which is theirs Either our neighbors of their liuings our seruāts of their wages o6ur workmen of their hire or any one what soeuer of his owne For that is not ours that is another mans and therfore we cannot make this petition to the Lord but our owne tongues shall bee our accusers to the Lord. For we shall in wordes aske but so much as may truly bee counted our owne as being got by such meanes as he alloweth and yet in deede are not so contented but
ouer whilest hee hath to spend For this feeling heart of another mans harme this loue and lenity this tender compassion and care for them that haue not grace to care for themselues is precious before the Lord. And he often rewardeth losse in this respect sustayned with better measure than lawe woulde haue giuen either costs or damages Finallie forgette not also euen many times to reason with your selfe thus I see the fatherlesse widowe many times oppressed for want of helpe and weaknesse go to the wall for want of countenance yea I see sinne born out and vertue borne downe many times to the greate dishonour of GOD and offence of his Church and I am not touched thereat or at least I spend not a penie neither a dayes trauayle to helpe therein but now that my self am touched and my transitorie substaunce endangered I am ready to goe to lawe and to spende much surelie this may I do but that other should I not leaue vndone Yet howe am I more forward for riches than for vertue for euerie cause of mine owne than for anie of my neighbours Thus I saie to reason with your selfe is most profitable and wil greatly direct a good minde in this matter wee speake of namely how hee may vse lawe Nowe then I trust you see a bridle put in our mouthes from hasting to lawe as wee do for euerie occasion troubling our selues and whole Countries with the vnquietnesse of our natures and vngodlynesse of our hearts These conditions and such other obserued let vs knowe our libertie to vse the Lordes good ordinaunce for the maintenance of peace right and for the due punishment of oppugners of eyther of them or of them both But let vs not abuse to our owne reuenge what to those endes in Gods mercie to man is so graciously ordayned God make this coole the vnregenerate humours of a number and I thank you for it Now to proceed I pray you how may we bee sayd to forgiue to our brethren their trespasses seeing none forgiueth sinne but God onely You must consider that in sinne there be two things First the euill of the action secondly the detrimēt that ariseth to man The euill of the action is that impuritie and foulenesse wherewith the law of God agaynst which it is contrarie chargeth it And this concerneth the Lord because béeing by him prohibited the committing of it is also agaynst him This properlie is sinne and the remission of it onely is in the Lord himselfe No man is able to doe it But the seconde which is the detriment or hurt that ariseth by that trespasse to a mā either in fame or bodie or goods as it is agaynst man so man may remit and pardon it without anie impeachment of the Lords glorie Thus therefore doe wee forgiue trespasses when wee forgiue the harme that hath arisen to vs by them together with all conceiued anger swelling indignation wrath for the same The Lordes forgiuenesse is a rasing out of the sinne it selfe I meane a full remission of the transgression of his law by that trespasse whatsoeuer Let that man of sinne therefore looke about him and all his adherents wel consider it how their pardons may runne with remission both a poena et culpa from punishment and guilt They are in these daies of light when the Lords mercy hath made the Sunne of vnderstanding shine vpon his Church and the daie starre arise in his childrens harts compelled to excuse theyr Pope by affirming that hee remitteth but onely the punishment which by law is due to such offence and medleth not with the sinne as it concerneth God But let them looke if they saie true when his pardons be extāt in this forme that I haue named releasing for money both poenam the punishment and culpam the fault Iwis they wil sée it if y e Lord be so gracious to thē a pride prophecied as a note of Antichrist And neuer did the Iewes more wrongfully mislike our Sauiour beeing God as well as man than we may rightly abhorre this monster being onely man a most miserable man in many respects for y t he presumeth to forgiue sins which none cā forgiue but god alone For it is I it is I sayth the Lord that put away iniquitie and forgiue sinnes And the Lord hath done awaie thy sinne sayth Nathan to Dauid not I nor any man And this might wee learne euen by this forme of prayer if there were no other Scripture For vnto whome doth the Lorde teach vs to saie Forgiue vs our trespasses but onely to God Surely if any man or woman Sainct or Angell coulde forgiue vs then were it should be lawful for vs to pray to thē to forgiue vs so to chāge this prayer frō Pater to Mater or Frater frō our Father to our mother our brother to holy Peter holy Paul or such like But how spend I words in a playne matter it is inough Are all men and women to pray this prayer or but onely some Surely you remember me of that which is worthie noting as well as anie thing that hath bene sayd namely how our Sauiour Christ hath sayd vnto all the world that there is iust cause to acknowledge thē selues sinners and to pray for the pardon of their sinnes For whosoeuer haue néede to beg anie thing at God his handes thus he teacheth them to pray but the whole world standeth in neede to begge at Gods hande all therefore the whole worlde must praie thus Both Iewes and Gentiles sayth the Apostle are vnder sinne as it is written There is none righteous no not one There is none that vnderstandeth there is none that seeketh GOD. They haue al gone out of the waie they haue bene made altogether vnprofitable there is none that dooth good no not one Theyr throte is an open sepulchre they haue vsed their tongues to deceit the poisō of Aspes is vnder their lippes Whose mouth is full of cursing and bitternesse their feete are swifte to shed bloud Destruction and calamitie are in their wayes and the way of peace haue they not known the feare of God is not before theyr eyes Agayne in the same Chapter All haue sinned and are depriued of the glorie of God And to the Galathians The Scripture hath cōcluded all vnder sinne And if anie man saie he hath no sinne he deceiueth him selfe there is no truth in him With a number such lyke places Enter not into iudgement with thy seruant O Lord sayth the prophet Dauid for no flesh shal be iustified in thy sight Wherefore it is not for modestie that wee must praie to the Lord to forgiue vs our sinne as most wickedly the Pelagians affirmed but for conscience and truth and as Hierome sayth Ex humanae fragilitatis et nostrae miseriae conscientia Vppon true feeling and feare of mans frailtie and misery and the iudgements of God due to it For a prayer conceiued for modestie
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
but against principalities and powers and agaynst worldly gouernours the Princes of darknesse of this worlde agaynst spirituall wickednesse which are in the high places and which farre excéed vs in strength therfore great neede haue wee to beseech the Lord to stand with vs in this battayle to helpe vs. Which we do in this petition For Quicquid humana fragilitas cauere aut vitare non praeualet hîc a nobis ab illo propitio conferri petimus Whatsoeuer sayth Austen mans frailtie is not able to take heed of or auoid that do we beseech the Lorde heere may bee giuen vs in his mercie Lastly the diligence and indeauour of our aduersarie to winne and his crueltie if he do winne is so great that we haue neede and need agayne to vse this petition Bee sober and watch sayth the Apostle for your aduersarie the deuill goeth about like a roring Lyon seeking whom he may deuour His continuall walking sheweth his diligence and his blody deuouring noteth his cruelty Thus haue we the equitie of this prayer yea the necessitie of it euer whilest we liue in this wretched vale of these assaultes and daungers In respecte of which necessitie no doubt both our Sauiour first taught it and also in his worde so often repeateth it Watch ye and pray ye that ye enter not into temptation The spirit in deede is willing but the flesh is fraile With such lyke places And very truely sayeth Hierome Non est nostrarum virium cum hostibus nostris spiritualibus congredi eos vincere sed Dei It is not our strength that may ioyne with our spirituall foes and ouercome them but the Lord must do it Is all this 〈◊〉 one Petition They that make seauen petitions in this Lords prayer do deuide this last into two to make vp their number of which sort is Thomas of Aquine Lyra and others But the better iudgement is theirs that make but sixe petitions in al and but one of this Of which sort againe are Austen and Cyprian who make this later as in deede it is but an exposition of the former as if hee should haue sayd to that ende that we may bee deliuered from euill O Lord leade vs not into temptation And this whole last petition may fitly be deuided thus into the petition it selfe Ne nos inducas in tentationem and into the exposition or interpretation of the same sed libera nos à malo But men do not agree in reading this petition For some say Leade vs not and others say Let vs not be led In deede it is true Some are afrayde and haue bin that if they should say Leade vs not into temptation they should fall into that foule errour of the Manichees that God might be the author of euill And therefore to auoyd that they haue thought rather good to say Let vs not be led But both the best and auncientest translation and reading is the first and so translated and read it many a yeere agoe Tertullian and others of the elder fathers And doth not thinke you that reading giue some aduantage to the enemie that wee make God the author of sinne Not a whit iustly For as you haue heard before in this booke it is one thing to bee author of a matter an other thing to be author of y e forme in playner termes to bee author of an action and of the euill in the action or of the action When the Apostle sayth in him we liue and moue and haue our being what meaneth hee but that God is author of all our actions in respect of matter as wee speake that is the motion power and strength of body to go hether or thether and to doe this or that is of God for without his helpe we could not stirre but as for forme if it be euill that is as for the corruption fault and euill of our actions that is of our selues and not of God as author and worker though euen of that also he is the guider and gouernour that it shall not passe the limits that he liketh As in Iosephs brethren and many other examples are playne Wherefore wee may not for want of true vnderstanding how to take them alter the phrases and consequently the truth of GOD. You see how the Spirite speaketh God hardned the hart of Pharaoh God gaue them vp to vile affections and deliuered them vp into a reprobate minde The Lorde mingled among them the spirit of error God shall send them strong delusions and a number such He doth not say God suffred Pharaohs hart to be hardned God suffred them to be giuen to vile affections or to a reprobate mind c. But God hardened gaue and deliuered and mingled and sent These are all as much as to say Leade vs not into temptation And therefore if these may be vsed without making the Lord any author of euil then may this petition also no doubt in this order and if in these places wee neede not to chaunge the text and to say God let Pharaoh be hardened or God let them be giuen ouer c. No more neede wee here to translate or interpret this petition thus Let vs not be lead into temptation But to remember euer that though the Lord doe and bee sayd to leade into temptation yet is there neuer any euill in him but either iustice to some to punish sinne with sinne or mercie to others to trye them and exercise them that after they haue shewed patience and faith obedience humilitie loue and comfort in their tryalles he may set a Crowne of great glorie vpon their heads to their euerlasting life in a glorious kingdome And in the meane time by those their vertues glorifie his name amongst men here and incite others to tread the steps of so happie a course So that what the Lord doth is euer good and for further treatise of this thing turne backe agayne to that which hath bene sayd before Yet it seemeth wee crosse S. Iames by this reading who sayth If any man bee tempted let him not euer say hee is tempted of GOD for GOD cannot bee tempted of euill neither tempteth he any man But euery man is tempted when he is drawne away by his owne concupiscence and is entised c. Nothing at all truely if you marke things well For S. Iames there descending from outwarde temptations to wit afflictions whereby God tryeth vs to inward that is to those lustes whereby wee are stirred vp to do euill sheweth that euery man is author of those temptations to himselfe and not God forasmuch as wee beare about in our bosomes that wicked corruption which taketh occasions by what meanes soeuer to stirre vp euill motions in vs whenceout at length proceede wicked doings and in conclusion followeth death the iust reward of them All which is no other than the very same that hath bene said For wee euer confesse that
thing against our true sanctification Yea this is the true perfection of of them that are borne anewe to confesse with the Apostle that they are imperfect And to our great comfort let vs note it that this Apostle sanctified thus imperfectly groning vnder the griefe of sundry wants and weakenesses yet so assured himselfe of his election by so much as hee had that in the next chapter he is not afrayd to breake out thus I am perswaded that neither death nor life Angels nor principalities nor powers nor thinges present nor thinges to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. See then and neuer forget it that sanctification though but in part and with much want yet is accepted with God man and ought yeld that man and woman that hath it such a comfortable perswasion as this namely that nothing shall be able to separate them from their God So that they be not negligent in harty hungring still after more Which euer is to be searched for carefully in our selues For euen so did this Apostle if you marke it I delight sayth he in the lawe of God concerning the inner man And as long as he found some measure of grace and an heart that still wished more and sighed for more and delighted in good so long was hee cheerefull touching his estate with God albeit till his dying day he sawe another lawe in his members rebelling against the lawe of his minde and leading him captiue to the law of sinne which was in his members This example then is notable to this end and let vs not forget it Would God also the contrarie were more earnestly considered than it is namely that if some measure of holy conuersation together with a mind most feruently wishing more and euen grieued for want of more yeld mēs soules comfort that neyther lyfe nor death nor anie thing shall separate thē from the Lord what will neither any measure at all neyther any desire of any nor anie griefe for want of any or for huge flouds of vngodlynesse that ouerflowe vs both bodie and soule our words our works our thoughts or lookes and all things wee doe I saie what will this yeelde to the conscience one daie but euen a dreadfull blow that as the other neuer so we euer are appoynted and red to be separate from Christ Iesus O then take heede betimes and cutting off euery day by the swoorde of Gods giuen grace iniquitie and sinne lette vs hunger and thirst to serue GOD in holynesse and righteousnesse before him all the dayes of our lyfe and by fruites of a true new birth to make as Saint Peter hath tolde vs our election sure Another proofe to your question that imperfections in our newe birth and sanctificatiō may not discourage vs is the same Apostle againe troubled in another place so grieuously with his owne concupiscence that pricked in the fleshe the messenger of Satan that he besought the Lorde thrice that it might departe from him The Lordes aunswere as we know was this that his grace was sufficient for him For through weaknesse his power was made perfect Playnly teaching vs graciously chéering vs that for our imperfections he will not reiect vs. It is one thing to haue sinne raigning in vs and an other thing to haue it dwelling in vs. The one we are forbidden the other we shall be subiect to whilest wee liue For I knowe that in mee that is in my flesh dwelleth no good thing confessing with griefe that sinne dwelleth in him though to his comfort through grace it raigned not in him Full is the Scripture of strength agaynst this feare of imperfections but I trust this sufficeth O but the children of God are subiect many times to such a dulnesse and deadnesse in comparison of sweete rauishing motions that they haue felt that Satan catching and watching his opportunities is readie to perswade that surely nowe they are fallen away and GOD hath giuen them ouer Most true it is and yet all for the best For surely if we had not such alterations and chaunges we should thinke that grace were nature in vs wee should not estéeme of that sweete power of the spirite as wee doe when after a dulnesse it returneth agayne neyther any way bee thankfull as now we are But to be too much cast down with such tumblings to enter into such desperate feares truly the Lord woulde it not For what change thinke you felt Dauid when hee cryed O let mee feele the comfort of thy spirite agayne and when so often he cryeth O quicken me as thou wast wont quicken mee quicken me Yet was not Dauid cast awaie though for his sinne or tryall or Gods glorie or others example hee was thus many times troubled by a grieuous dulnesse many tempting feares Alasse it is the course we must euer account of for our better wakening and which Gods chosen haue euer tasted yet without reiection The mother after she hath felte her childe moue hopeth the best though euer it moue not and when weakly it stirreth shee cheerefully hopeth of greater strength in time so must wee This sweete spirite is not alwayes alike that difference may teach vs it is greate mercie to haue much and make vs thankfull The Sunne shining so fayre is often couered with mistie cloudes from vs yea and euerie daie setteth and as it were taketh his leaue But wee sée those cloudes vanish awaie in time and the cheerefull rising followeth after his heauie setting It is not euer Winter nor euer Summer but after a fayre daie commeth a foule and backe agayne The tree is not alwayes greene and flourishing with his cheerefull leaues Yet liueth it in the root when outward shew is gone And truly so doe wee let vs in comfort knowe it in our Christ rooted remayne aliue safe and sure when blustering stormes of shrewd temptations haue shaken off our leaues that is our cheerefull thoughtes wordes and countenaunces and for our better schooling the Lord a litle hath left vs to our selues The foundation of our hope standeth fast whō he loueth to the end he loueth them And I am perswaded that hee that hath begun this good worke in you will perfourme it vntil the daie of Iesus Christ For the giftes and calling of GOD are without repentaunce with a number of such So that though the sadnesse of soule come vpon vs and great disquietnesse bee within our breast yet must we lyke faythfull children as the Lorde shall inable saie Still trust in God my soule for I will yet giue him thankes c. O tarrie thou the Lordes leasure bee strong and hee shall comfort thy heart and put thou thy trust in the Lord. Many times reade that 77. Psalme see the downe falls of Gods children and how agayne they catch hold and scramble vp
confessing it to bee their infirmitie as in deede it is And the Lord of comfort worke our comfort Will God then accept some obedience Yet again do you aske mee that Was it not proued euen now that sanctification with imperfection is neuerthelesse true sanctification and accepted But you shew a passion still following the godly minde that what it wisheth to haue it feareth to want and therefore neuer is wearie of proofe to haue what heart desireth Therfore euen agayne I aunswere you that hée doth And be iudge your self Whē the Father cried w t wéeping eyes Lord I beleue helpe my beleefe Did the Lord answer him roughly sirra I accept no imperfecte faith No no he most gratiously accepted his some faith and helped his childe Doe we not reade it to our great comfort what the Lorde badde the Prophet aunswere to Ieroboams wife that came disguised to aske concerning her sicke sonne namelie that he onely of Ieroboam should come to the graue because in him there was some goodnesse toward the Lorde of God of Israel Therefore euen some goodnesse some grace some faith some loue some obedience you see is not ouerlooked of our most mercifull father though it be but little For it is not the quantitie but the qualitie that is not how much but how true that the Lorde regardeth All those eies that looked vpon the brasen Serpent were not alyke great and yet the least eie receyued health by that looking So are not all mens faith alike For the Lorde giueth at his owne good pleasure in greate diuersitie and yet the least being true looketh vppon the true salue of our stings resembled by the brasen Serpent Christ Iesus to eeternall life as wel as y e greatest Though our father chidde them for their little faith yet did he neuer reiect them that had anie Euery poore beggars hand is not alike and yet the least serueth him to take a penie as well as the greatest So shall our hande of faith do I warrant you and therfore reach it out with cheere feare not And what if euen in that little obedience there be also some imperfection mingled Bee it neuer so little if it come from vs be you sure it will haue his dregs and impuritie For euen all our righteousnesse is lyke a stayned cloth But what then O sweete God What did he when the midwiues with a good action intermingled a lie Did hee refuse their good for their euill No no hee receiued their obedience though thus stayned and mercifully hee turned away his face from the other as a deere father that hath an Eagles eie to spy any thing well in his child and euen no eie to see what hee woulde not see beeing the frailties of his chosen children whereof they sigh to bee disburthened And it is a heaten truth and knowen to vs that if hee looked not awaie from imperfections and wrath yea euen winowed as it were his childrens actions keeping the grayne and blowing awaye the chaffe with a breath of mercie in Christ hee shoulde neuer accept any obedience in this world at anie mans hand Alasse then why should wee feare so often and much as we doo and faint since all things are thus comfortable to the Lords children O sir these feares and wreastlings and spirituall struglings that the godly are euer subiect vnto are as the Lordes plowe to breake vp the fallowe grounde of our heartes and to teare them that otherwise would bee whole lumpes vnfit to receyue seede into fine small earth softe and mellowe and fruitfull that no sooner the seede may be throwē in but it sinketh is couered and setteth it selfe to fructifie when otherwise it would not nor could not vpon whole ground but lying onely vppon the outwarde face and not sinking the foules would deuour it or at least it take no rooting And therefore thrice necessarie and profitable are these spirituall buffets nowe and then to worke in vs that broken and contrite heart which the Lorde shall neuer despise To take from vs our stonie hearts and to giue vs fleshie in their places Let them bee then as the Lorde pleaseth espeally when hee hath giuen vs so sweete a promise that hee will neuer lay more vpon vs than hee will make able to beare Lette him plowe vs and bruse vs and breake vs at his pleasure it is the Lord lette him doe what seemeth him best hee knoweth our mould and his mercie helpe vs in all our feares Amen And Amen saie I againe to this prayer leauing you now to your libertie to go forwards with other temptations as you will It is a spirituall tryall many tymes to Gods children to crie and pray and as they thinke not to be heard because their petitions are not by and by graunted But they forget then other deere ones of the Lord and the Lords often practise For Dauid in many Psalmes sayth I crye and thou hearest not Iob sayth When I cry vnto thee thou doest not heare mee neither regardest me when I stand vp The woman of Canaan cried hartely and receiued no comfort of long yet did hee heare her well enough but the ende made amendes and so shall it to vs all as may be our good which he best knoweth and not we It is a temptation to bee heauie harted and wee thinke O Lorde why should I bee thus Surely sorrowe consumeth the life and a cheerefull hart prolongeth our daies But yet we must knowe what befalleth the godly My soule is powred out vppon mee and the daies of affliction haue taken hold vpon me sayth Iob in his heauines Dauids soule was sad and it would not presently be lighted Yea from the endes of the earth sayth he will I call vnto thee when my heart is in heauines My heart is smitten down withered like grasse so that I forget to eate my bread with many such places Sometime for sinne sometime for worldly accidents sorrowe will assault the godly and being men and women we must bee content to indure the smarts incident to our nature Yet euer remembring to holde faith and a Christian measure in all our sadnesse And many times beating it into our mindes that a cheerefull heart pleaseth GOD and man Reioyce in hope sayth the Apostle reioyce in the Lorde reioyce in the Lorde alway againe I say reioyce and euermore reioyce What iterations and dublings are these And if the Lord must bee heard when hee speaketh single how will hee take our deafnes whē he speaketh dubble The fruit of the Spirite is ioye It causeth good health sayth Salomon and refuse it not then The greatnesse of sinne is an other of the vncomfortable meditations now and then of Gods deere ones they fearing and shaking to behold the same least the Lords iustice should breake out against it and consume them But good beloued let vs bee wise as the Lorde would haue vs
reynes and doeth not spare and powreth my gaul vppon the ground Hee hath broken me with one breaking vppon an other and runneth vpon me like a Gyant Here you see not onely aduersitie and affliction but euen a marueilous measure yet the man deere to the Lords heart that indured it Euery woorde hath a power to expresse a great temptation if you marke them Compassed round about his reynes cut not spared his very gaull as it were powred out one breaking vpon an other and runne vppon with the Lorde as with a Gyant Are you able to say you haue such measure of woe vpon you you cannot if you will speake trueth And yet was Iob for all this measure as I say the Lordes chosen In the 19. chapter marke againe his phrase His armies sayth he came together made their way vpon me and camped about my tabernacle Before he sayd the Lords archers now he sayth the Lordes armies still noting both great number and great strength What can you or I say Happely wee may say the Lorde hath shot one headlesse arrowe at vs to quicken vs awake vs out of earthly worldly securitie happely an arrowe with a heade that hath somewhat pearced let it be two or three or twentie alas this is not the number of the Lordes archers this is not to feele the armies of the Lord and his battels euen all his battels ioyned together against vs. I pray you therefore still marke Iobs measure and your measure and yet Iob loued In his 30. chapter Thou turnest thy selfe cruelly against me and art enemy vnto me with the strength of thy hand Thou takest me vp and causest me to ride vppon the wind and makest my strength to fayle When hee sayth cruelly his meaning is not to accuse God but to declare the vehemency of his affliction wherby he was caried beside himselfe And by the word wind he compareth his afflictions to a tempest or whirlewinde Therefore still note the measure We may safely acknowledge the Lords rod vpon vs but yet may we not say it is all his rod when it is but a twigge And I assure my selfe if we looke at Iobs measure ours is skarse a twigge Howe then should Satan whisper any discomfort to vs for our measure whatsoeuer it is when it is not comparable to his whom wee knowe notwithstanding loued Was Dauid lightly humbled whē he said there is no whole part in my body by reason of my sin when he cried Why art thou so sad my soule and why art thou so disquieted within mee still trust in God c. Was it a litle measure that Abraham and Isaac so wandred tossed from pillar to post as we say in perils feares and many afflictions and yet contayned not the promise Was it a litle measure that Iacob susteyned first to haue his owne and onely brother sweare his death as it were then to leaue Father and Mother house and home Countrey and friendes and to seeke for a worlde abroade to serue paynefully his owne vncle and in the ende to be vnkindly requited with an other than hee wished to beginne other seuen yeres againe or else loose his desire to be pinched in his wages enuyed and maliced by his owne flesh driuen to depart without any farewel pursued after vexed with wrongfull accusations and charges to haue the wife whome hee loued not altogether vpright in iudgement of religion his bed defiled by his eldest sonne his daughter rauished and taken away a horrible murder committed by Simeon and Leui vpon that quarell Ioseph solde but as hee thought murdered by a wilde beast with many mo very bitter and smarting temptations if you marke the story Thus may you then go ouer the Scriptures and see the measure of others many compare it with yours and be truely comforted if God so wil. For certainely wee are not tried and humbled like these men your owne conscience must acknowledge it and reason will euict it whether you will or no. For if God lay no more vpon any than according to his abilitie to beare and our fayth when the greatest yet is inferiour to those then assuredly our tryals are inferiour also And so their examples our true comfort against this assault drawen from the measure that wee indure Folow then this course and as you reade marke not only matter of affliction but measure and I warrant you this lying deuil wil hide his head conuinced with a trueth Your order now leadeth you to reuewe howe man tempteth or trieth man But that hauing in my opinion sufficiently bene touched before it will not bee amisse if you goe to the last poynt namely howe Satan tempteth vs. And I altogether put my selfe vppon your direction yet with this note by the way that the selfe same temptations may bee sayde to proceede from Satan that otherwise haue beene sayde to come from God From Satan in malice from God in mercy From Satan as they vrge and perswade vs to any euill contrary to the worde From the Lorde as they open to vs our weakenes in fayth and sundry corruptions driuing vs to his selfe as to our true strength and support in all our weaknes Which being remembred then say we concerning this diuision that the temptations of Satan are infinite and cannot bee named of any man albeit felt of all men as the Lord will giue him leaue to shewe his malice of some more of some lesse and of euery one somewhat Hee tempteth in iudgement to error and heresie hee tempteth in life to sinne and impietie and what infinite branches haue these two heades The errors and heresies that haue bene of old what an heape are they if I should take this course or who can tell what euen yet dayly he worketh in this behalfe throughout the worlde stuffing mens heades and filling their hearts with great vntruths Some hee hath perswaded heretofore and still no doubt will perswade if God permit him that an estate of the true Church heere on earth is to bee expected more perfit and holy than in deede is true And he telleth them that if any Church be so separated from the world that therein in deede and trueth all mens liues be framed according to the woorde of God that is a true Church and if any Church bee not so separated from the world but that in it are found some without repentance which liue not according to the worde of God but haue their blots and spots both in fayth to God and loue to mā that is a false church from which the children of God must separate themselues least they should bee partakers of other mens sinnes So that the imperfections of a Church and the faults of some in the Church not remoued by by from the same shall vtterly take away both name and nature of a Church from that place A great and grieuous vntrueth surely and such as we may say of with S. Hilarie Archangeli nesciunt