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
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
bewitched with the flattery of thē that cried the voyce of God and not of a man reueyled what hee was in his most fearefull and soden fall The Lorde smote him and he was eaten of lice Charge therfore them that are rich in this worlde sayth the holy Apostle that they bee not high minded and that they trust not in vncertain riches but in the liuing God c. as if he should say they haue need not of gentle and soft admonition but euen of deepe and dreadfull charges to take heede So daungerous a thing is prosperitie to a frayle man When thou shalt come into the good land that I shal giue thee that floweth with milke and hony that is with all blessings wherein are riuers of waters and fountaines and depths that spring out of valeyes and mountaines a land of wheat barley of vineyardes figgetrees and pomegranats a lande of oyle oliue and honey a lande wherein thou shalt eat bread without scarcitie neither shalt thou lacke any thing therin a land whose stones are iron and out of whose mountaines thou shalt digge brasse and when thou hast eaten art filled comming to houses that thou buildedst not and vineyards or gardēs that thou plantedst not then then beware thou forget not thy God and him that gaue thee al neither bee lifted vp sayth the Lord. As if he should say then is the daunger if euer that thou wilt waxe wanton bathe thy selfe in pleasures melt away in daintie curiositie or curious dayntines and lift vp thy heele against a kinde God bid him adieu and take thy leaue of true and due obedience for all these mercies And therefore then then take heede beware Which assuredly that wise Agur remembring and considering well prayed that hee might not haue too litle least I steale saith he and take the name of my God in vayne neither yet too much least I be ful and deny thee and say who is the Lord. Others in their tymes knewe it and therefore wrote diuers thinges this way Faelicitas moderatio diuiduum contubernium habent Prosperitie and moderation dwell in two houses His meaning is hardly they are founde dwelling together Raro bona fortuna bonaque mēs homini datur Seldome is good fortune that is prosperitie and a good heart giuen to a mā together Magnae faelicitatis est a felicitate non vinci It is a great felicitie not to be ouercome of felicitie With a number such like sayings Wherefore to go no further we see how the Lord tempteth vs trieth vs by prosperitie to the discouering opening of our hidden secrets either good or euil and for the Lords sake thinking seriously of it let euery man and woman particularly view what breaketh out of them for al the mercies that are vpon them And I say no more You sayd an other of the Lords temptations or tryalles of man was aduersitie therefore I pray you also touch that True it is sometimes y e Lord trieth one way sometime an other many often times by this déepe gager of mēs harts aduersity the crosse For so saith y e scripture Thou shalt remember all the way which the Lord thy God led thee this fourtie yeeres in the wildernes for to humble thee and to prooue thee to know what was in thy hart whether thou wouldest keepe his commandements or no. And Feare none of these things which thou shalt suffer beholde it shall come to passe that the deuill shall cast some of you into prison that ye may bee tried and ye shall haue tribulation ten daies bee thou faithfull vnto the death and I will giue thee a crowne of life Againe Because thou hast kept the word of my patience therefore I will deliuer thee from the houre of tentation which will come vppon all the world to trie them that are on the earth Which places with many mo that might be alleaged teach vs euidently that thus the Lorde trieth his children when it pleaseth him euen in the furnace of aduersitie causing them therby not vnto him who knoweth all things before but vnto themselues and the world to discouer and open what before was not so knowne namely either patience or grudging against the Lords visitation as in examples plainly wee may see Abraham wayted a long time for his wished childe and that delay of the Lords was his great triall What opened it in Abraham but a most singular faith before not so well knowen to men that euen aboue hope hee beleeued vnder hope that hee should haue what was promised not weake in faith considered neither his own bodie which was now dead being almost an hundred yeres old neither the deadnes of Saraes wōbe but without doubting rested fully assured that what the Lord had sayd he was able to do Iacob wōderfully tossed with the waues of much bitter aduersitie by his wiues by his children by his friends and euery day almost by one thing or other yet euer shewed forth a patient hart a beleeuing hart and many great vertues of all Gods children to bee many times thought of And so was affliction a discouerer of his good graces to the praise of God the giuer the true commendation of himselfe the receiuer and all our examples that consider them How did aduersitie manifest in Ioseph againe y e gifts of God What a faith did affliction in her daughter bewray and lay open to all men in the woman of Canaan when the Lord Iesus gaue this testimonie of her O woman great is thy faith be it vnto thee as thou wilt So that you see where the Lord had wrought any good there this trier and gager of the Lords aduersitie opened it and reueiled it to his glorie Now looke at other some and you shal see an other course or other effects of this temptation The childrē of Israels case in Aegipt is knowne vnto vs how greeuous and euen marueilous their bondage was as also how the Lorde sent Moses and Aaron to deliuer them Who at their first comming were welcommed and reuerenced of all the Elders greatly they then expecting by them a release from those woes But after a while when the King increased their affliction and charged the taskmaisters to deliuer them no more straw and yet to require the whole number of bricke vpon sharpe punishment if they performed it not what then bewrayed this tryall in them O see and consider They flye vpon the Lords Ministers and messengers with an open mouth with raging passions the Lord looke vpon you and iudge you say they For you haue made our sauour stincke before Pharoh and before his seruants in that ye haue put a sword in his hande to slay vs. When they were in feare of Pharaohs host pursuing them after they were deliuered they did the like when they wanted water they did the like when they wanted victuals they did the like and their murmurings grudgings and
euer And the want of this reformation preacheth nothing vnto vs but that as yet we knowe no interest we haue to those lasting ioyes and that heauenly father The Lord strengthen vs and the Lord change vs that we may be changed Amen You say this Sanctification must bee true and right or else it doth not proue vnto vs our election I praie you therefore how may this be knowen namely when it is true and right and when not To knowe this we must euer looke at the matter and manner of our actions whereby we worship God For if either of these be wrong then is it not that holines which the Lord alloweth Concerning the matter wee must looke that the thinges wherewith we serue God bee commanded of GOD and not inuented and deuised by our selues or any man else For in vaine sayth the Lorde Iesus doo you seeke to worshippe mee teaching for doctrines mens precepts Which one thing sticketh to the verie hart a thousand will worships in Poperie neuer commaunded of GOD but brought in of sinfull man for aduauntage sake as Masses Pilgrimages holie water holy bread censings creepings and such lyke Then though the matter bee good yet if the manner be euill wee fayle to please God And therefore euen those sacrifices and ceremonies that the Lorde himselfe ordayned hee often teacheth hee doth abhorre for want of a right maner of doing them What haue I to doo sayth hee with the multitude of your sacrifices Bring no mo oblations to mee in vaine Incense is an abhomination to me I cannot suffer your newe Moones nor your Sabboth dayes it is iniquitie my soule hateth them they are a burthen to me c. Agayne of prayer When you stretch out your handes I will hide mine eyes and though you make many prayers I will not heare An example we see in the Scribes and Pharesies almes and long prayers reiected Alasse Lorde and why so might the Iewes saie Surely would he answere because though you doe these things rightly in respect of matter because I commaunded them yet doe you not rightly in respect of maner that also I seeke of all men I pray you then what is the right manner that God alloweth This must wée learne by diligent hearing and reading of the word For therein hath the Lorde layde downe both what we shall doe and how we shall doe Generally thus much nowe consider and take with you that without faith it is impossible to please God and therefore concerning manner no action can please GOD though it were neuer so glorious except it proceed frō an hart purified by faith Cain and Abel offered both sacrifices the one pleased the other not And why But for this thing because Abel had true faith in his hart from whence that action flowed and Cain had none but onely did the outward worke for fashion sake and order So thousands mo then in those daies and now in ours that one day shall knowe with wo what it is to haue outward shew without inward faith Then is it required concerning maner that all our works be done in humilitie and lowlinesse of minde we euer confessing truly that we notwithstanding all our workes are vnprofitable seruants The want of this made the Pharesies actions abhorred which otherwise in respect of matter were well For who doth not acknowledge y t not to be an extortioner vniust an adulterer to fast to giue tithe truly of all we haue are good things but to doe these in pride and conceit with boasting and bragging and without humilitie alas the Lord abhorreth it and sendeth vs away like proud praters not like Christian praiers to his heauenly maiestie Thirdly it is required that we haue hope For although we ought to be humble yet not so throwen downe must we be but that still we rest assured of acceptāce with God for Christ although not for the worthynesse of our worke and in that hope offer cheerefullie our obedience to the Lord. Thus teacheth Peter when he sayth Yee also as liuely sons be made a spiritual house an holy Priesthod to offer vp spiritual sacrifices acceptable to God by Iesus Christe Marke these words acceptable to God by Iesus Christ vpon which words our hope is euer surely built which nowe I speake of Fourthly our actions must bee done in loue both to God and man For if we could speake with tongues of men and Angels if we haue no loue we are but as sounding brasse and tinckling Cymballes Yea though wee feede the poore with all our goods and giue our bodies to bee burned hauing no loue it shall profit vs nothing Lastly all our works words and thoughts should respect the Lords glory and not our owne For if wee do any thing to bee seene of men verely sayth our Sauiour they haue their reward And thus doe you see nowe which is true sanctification and holynes of life such as will truely moue to vs our election and future glorification with Father Sonne and holy Ghost in the kingdome of heauen Euen woordes deedes and secret thoughtes thus warranted both for matter and manner as hath bene shewed Thinke of these rules and examine your selues by them My heart consenteth to all these properties of a true Sanctification and right obedience but yet giue mee leaue to question for my most comfort What now if these things be in a man or a woman with great imperfection shall therefore their woorke be reiected and yeld no comfort cōcerning their election God forbid And therefore thus much take with you further y t exercising your self in things commanded doing thē in this maner as hath bene sayd so nere as y e Lord inableth you wrestling according to y e measure of your fayth euery day to bee lesse sinfull and more righteous though y t perfect righteousnes which y e law requireth be not found in you by reason of your weakenes yet are you counted in the sight of GOD Sanctified holy and acceptable in Christ Iesus and so Sealed vp to the day of redemption And that I may not say it to you but proue it consider I pray you the example of S. Paul himselfe who though hee were so sanctified and borne a newe as that thereupon hee might safely and surely conclude his election for euer to inherite heauen by Christ yet felt he and found hee very many imperfections in himselfe and sayth playnely I alow not that which I do For what I would that do I not but what I hate that doe I. Againe when I would do good I am thus yoked that euill is present with me Againe In my minde I serue the lawe of God but in my flesh the lawe of sinne O wretched man that I am therfore who shall deliuer me from the body of his death with sundry other speeches to the same ende in that place Whereby I say wee are playnely taught that humane imperfection is farre from prouing any
⧠A profitable Exposition of the Lords Prayer by way of Questions and Answers for most playnnes Together with many fruitfull applications to the life and Soule aswell for the terror of the dull and dead as for the sweet comfort of the tender harted By Geruase Babington With a Table of the principall matters conteyned in this Booke PSALME 119. O how sweete are thy words vnto my throte yea sweeter than honie vnto my mouth AT LONDON Printed by Thomas Orwin for Thomas Charde 1588. TO THE RIGHT HONORABLE HIS VERY singular good Lord Henry Earle of Penbrooke Lord Harbert of Cardiff Marnion and S. Quintine Lord President of Wales and the Marches thereof and of the most Honorable Order of the Garter Knight and to the Right Honorable and vertuous Ladie the Countesse his wife G.B. wisheth all mercie and comfort in Christ Iesus both here now and for euer COnsider the olde generatiōs of mē ye children sayd that wise Sonne of Sirach Right Honorable and my very singular good Lord in his tyme marke them well VVas there euer any confounded that put his trust in the Lord Or who hath continued in his feare and was forsaken Or whom did he euer despise that called vpon him Agreeably truely to all Scriptures and experiences euer if they were searched For such a thing is it to cleaue vnto the Lorde with a faithfull heart that the Bride may forget to trim her selfe the day she is maried and the mother her Jnfant she bare of her bodie and esteemeth full deere before the Lord of heauen can forget such The Lorde knoweth the daies of the vpright men their inheritance shalbe perpetual They shall not be confounded in the perillous tyme and in the daies of famine they shall haue enough Though he fall he shall not bee cast of for the Lord putteth vnder his hand The Lord shall exalt them as themselues shall see and their ende sayth the Prophet shall bee peace Thousands of comforts hath the word mo yet these are both many and great ones if we marke thē Gayne is not godlinesse saith the Apostle but godlinesse is great gayne and hath the promise both of this life that to come VVherfore Right Honorable more ioye in this than in all the earth if it might be your owne For the earth must perish and all the glistring glorie of it passe away as a tale that is tolde burnt and consumed melted with heate but the feare of the Lord shall set her seruants before the highest for euer euer Now did the Apostle say to King Agrippa before so many O King Agrippa J knowe thou beleeuest Surely I may say it before as many I knowe Right Honorable your L. beleeueth both Prophets and Apostles and whatsoeuer the childe of God is bound to beleeue vnto saluatiō I say I know it and yet know I it not alone but others with me aswell as J attending your L. both in like and other places And if we should all denye it yet would the world steppe in and say it knewe what we denied God haue the glorie to whō it is due of his free election manifested both to your self and others by a true calling vnto sanctification And it remaineth Right H. that with a spirit flaming with thankefull loue to so gracious a God you let your light shine further further to a greater glory to the Lord a fuller cōfort to your owne soule Performe your selfe therefore in all truth of hart before the iudging eyes of a mightie God still more more as you do alreadie an honorable maintainer and furtherer of his truth A shield and defence to all the godly in their griefes and distresses Carefull to haue both your selfe and your familie gouerned by the precious and holy word of God maintayning and countenancing to that end as most honorably you do both at home and abroade the Lords poore seruants appoynted to that ministerie Be a rare example stil both worthy honoring and following of carefull bestowing of those liuings whereof God hath made your Lordship Patrone Multiplie as the Lord shall assist those your Honors zealous prayers which some can witnesse for the peace of Hierusalem that her rightuousnes may breake forth as the light saluation as a burning lampe And stil say with the Prophet Dauid we wish you good lucke ye that be of the house of the Lord. Your Honorable seruices for a most gracious Soueraine as euer the earth had any and for your deere Countrey let them still as they are be most sweete and ioyful to you In your Honorable place and gouernment carie your zeale as your L. doth euen more more agaynst the incorrigible aduersaries of Judah and Beniamin to note their doings to obserue their drifts and to ouerthrowe their plots Cut off still with your sword of holy Iustice as with exceeding trauell your Lordship most honorably doth those contentions disorders and offences that corruption both breedeth and feedeth ouer much And finally as the Apostle sayth if there be any vertue if there be any praise to God or to Prince to Countrey or to any Right Ho. thinke of that For so shall your L. establish your selfe both in earth and in heauen both here and for euer Yea your self your seede as the former promises haue giuen assurance And so shall you to your God and your self as many as knowe your vertues stand approued euer whatsoeuer either ignorance or vnkindnesse may effect in some VVithout this course care in a measure as the Lord shall giue well may a worlde continue a while flattring fauning with many delights God being patient and forbearing long but the end is destruction death and confusion God being iust and paying at last Your self Madame still more and more as your Ladiship doth partake with your owne what your place permitteth in these Honorable actions make them also your owne Let it still be your honorable iust true praise that you feare the Lord that you loue his truth fauour his followers and abhorre his foes For there is no praise shall continue as this there is no wisedome that may bee compared to it The feare of God is the beginning of wisedome a good vnderstanding haue all they that do thereafter the praise of it indureth for euer Againe let this be your wisedome sayd the Lorde of heauen to that people once euen to heare my wordes and to worke my will with a carefull hart For then shall all Nations say you only are wise and you onely haue knowledge of the best course Let it be your Posie Right Honorable as pleasant as euer it was And now Lorde what is my hope truely my hope is euen in thee Though the Lorde should kill mee yet will I put my trust in him And let that plaine Prophet strengthen your Ladiship still by his words to King Asa all Judah The Lord is with you while ye be with him
well together as of things contrary to themselues and therefore taking away one an other The willingnesse of God to graunt our desires taketh not away our Prayer but strengthneth our faith to aske chéerefully and therfore euen then when he saith you shal haue he saith also aske by Prayer then when he saith I will heare he saith also call vppon me and euen then when he promiseth to be néere yet he mentioneth to whom namely to such as pray vnto him And the eyes of the Lord are vpon the iust and his eares are open to their Prayers Therfore euen the Lord himselfe being iudge his purpose to graunt taketh not away our obedience to aske his readie willingnes to giue euen before we aske crosseth not at all his commaundement neuerthelesse to aske and so neither our bounden duetie to perfourme the same continually But by all those places of his fatherly readines and most mercifull willingnes to doe vs good as I haue alreadie saide our faith is strengthned our harts incouraged his goodnesse shewed and our obedience in 〈…〉 Prayer confirmed greatly not any way subuerted or taken away Well then see nowe an other deuise of Satan against this holy exercise If we cannot take it away out of the vse of mē by these conclusions let vs trie another way to make it vaine and not onely so to our selues but euen hatefull and abhominable to the Lorde Let vs ascribe vnto it merite of remission of sinnes iustification with God many marueilous vertues aboue the dignitie allowed in the word and finally to saluation And to this ende let vs alleage all the places of Scripture wherein Prayer is commended highly as if they meant thus highly Indeede you say very true such there are and thus Satan perswadeth But alas what should wee stande vpon it It is one thing to be a meanes and an other thing to be a cause of saluation and mercie Gods children acknowledge no cause of their life with God but Christ Iesus only in whom freely the Lord hath loued vs but meanes many as hearing reading fasting what we speake of praying Our prayers are acceptable to our GOD but neuer for them selues but for Christ They are auaileable also with God but by for faith in Christ whereof earnest Prayer ioyned with fasting is a token And therfore if we obtaine of God neuer so great matters by Prayer our Prayer yet is no cause of that but only a meanes So then a foolish and false argument it is to cut it off that thus reasoneth of a cause that is not a cause indeede I see well then the foundation of Prayer euen in nature I see the necessitie of it in respect of God our selues and our brethren I see the marueilous and exceeding profite of it and lastly the malice of Satan against it in both extremities either seeking to deface it as not required or if he cannot that do in ascribing vnto it aboue that which is lawfull thereby to make it fruitlesse with God Will you now adioyne any more It shall not bee amisse also for vs to consider those other poynts which bee vsually considered in these treatises and comprised for memorie in an olde verse to wit Affectus causae quis per quem quidque petendum That is With what affection we must pray For what causes To whome Through whome For what And concerning the first the Scripture teacheth vs that wee must pray with a zealous spirit with hart with soule and with all the power within vs not with colde affection and lippe labour The Apostles speach of the Spirit may giue this rule of Praier in it euer to be obserued be feruent in Praier The Lord himselfe by his Prophet complayneth that the people cried not in their hearts vnto him that is with this affection that we speake of And the auncient Ceremonies of lifting vp of handes remembreth vs thereof The spirit of God witnesseth it of his children as of Anna she prayed and wept sore troubled in her minde that her lippes shooke withall albeit she spake in her heart Of Moses that he cryed vnto the Lord and yet he spake neuer a word but so vehement was his spirite and so feruent his inwarde powers of Soule and heart that it was like a shrill shrike in the eares of the Lord. This heate of heart it is glorious before the Lord and profitable to vs but it is not at our commaundement we cannot haue it when wee will the Lord hath reserued it to himselfe to giue when and where and to whome and in what measure it pleaseth him As it is witnessed vnto vs by the Apostle saying The Spirit helpeth our infirmities for wee knowe not what to pray as wee ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed That is wee are not able of our selues to pray with that feruentnesse of spirite that heate of hart such motion of minde such trust such faith such sighes such power such affection in a word euery way as is conuenient to the Maiestie of God vnlesse we be inabled by his Spirite and therefore in mercie he supplieth with the same as pleaseth him Neuerthelesse meanes there are in the word noted vnto vs which worke vnder the blessing of this Spirite to this effect in measure in vs and therefore if this affection bée required in vs they be also necessary as helpers to y e same The first is a true consideration of our owne vnworthinesse and indignitie such and so great as that there is no mercie due vnto vs Such as maketh vs with the Publican not to will to lift vp our eyes to heauen but to knocke our breast and crye in humble sorte Good Lord be mercifull to me a sinner Such as maketh vs with the Centurion to say Lord I am not worthie that thou shouldest come vnder my roofe and therefore say but the worde and my seruant shall bee well Such againe as maketh vs with Daniell to say in smarting woe O Lord wee doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies With Dauid O Lorde enter not into iudgement with thy seruants for no flesh liuing shall bee iustified in thy sight With Esay Wee haue all bene as an vncleane thing all our righteousnesse is as filthie cloutes and we all doe fade like a leafe and our iniquities like the winde haue taken vs away With Ieremy O Lord though our iniquities testifie against vs deale with vs according to thy name for our rebellions are many and wee haue sinned against thee And finally such as may iustly make our soules vexed within vs when we thinke of it our bodies to bowe downe and goe crookedly and our eyes to faile as he speaketh This low conceipt but true conceipt of our selues marueilously quickneth vp our spirites and therefore is euer to
bée vsed and our soules prepared therevnto by some fit meditation of it before Prayer This wanted the proud Pharisie therefore his prayer sheweth no zeale nor heate as the humble hart that commeth creeping to the Lord in humilitie confessing greefe for sinne and speaketh as one doth to him that hath no cause to giue but great and many to withholde Euer therefore bée carefull of this to kéepe vppon your soule as vpon a trée that you would haue growe broade and large but not high a weight of her owne true vnworthinesse and certainely you shall finde the power of it in quickening affection when you pray great The seconde meanes is a true consideration of the things that we aske for how profitable expedient and good for vs they are howe bad wee are without them c. By which thinges there shall growe in our hartes an heate and prayer for them more earnest and if this be wanting wée pray in an order and a forme but zeale is away forasmuch as wee knowe no great hurte if we spéede not and if ou◠wordes be more vehement than the true and simple desire of the thinges prayed for doth procure it is mockerie such as the Lorde will punish And therefore let this be an other Christian meanes carefullie vsed euer as we may in our prayers to worke a right affection in vs euen so much as euer wée can to consider of the things we want and aske before we aske them Then when we sée these two to wit our vnworthinesse to receiue and the benefite of the gift let the thirde be a true viewe of the want of any vnder meanes in this worlde to compasse our desire by or if we haue any as friendes riches and such like yet the great inabilitie that is in them all vnlesse the Lorde say Amen giue his blessing to their labours and prosper their indeuours for vs. For thus againe will growe a feruentnesse in our affections and a right godly zeale in our prayers Yea the more emptie that we come before the Lord in this respect the more life hath our Prayers alwaies For he that in truth doubteth his helpe at home to bee sufficient his suite for reliefe abroad will be more earnest He that secretly shrinketh to the conceipt of the power of any second cause whatsoeuer to giue him any good by and cleaueth not only to the Lord in a Christian renounciation of all the meanes in the world further then hee will vouchsafe to blesse them his Prayer shall be colde and more frosen as resting vpon other matters aswell as vpon his prayer and if he speede neuer so thankfull to the Lord neither Therefore you see a third care of the childe of God if he will haue his prayer pithie euen to emptie his hart of al such earthly bondage as we haue spoken of to goe to his knees either without them in déede or without any trust and confidence in them further then the Lorde shall strengthen them to him and for him A fourth is an eye to the sweete promises of God concerning the sutes of his children to him which are so manie and so intire as no heart if it be not flint or stéele but must receiue comforte and courage to speake vnto such a Lord. Aske and you shall haue seeke and you shall finde knocke and it shalbe opened vnto you Yea whatsoeuer you shall aske the Father in my name he will giue it you Call vpon me and I will heare you Come vnto me and I will refresh you Whosoeuer shall call vpon the Lord shall be saued And a thousand such like Muse vpon them till the fire kindle within you and then speake with a spirit to so sweet a God as so cheareth his children to pray hartely And remember it often what once was saide I will come into thy house euen vpon the multitude of thy mercie and in thy feare will I worshippe toward thy holy temple The multitude of Gods mercies make a sweete entraunce into the house of Prayer yea say you with Dauid ioyfully and comfortably In Gods worde will I reioyce in the Lords worde will I comfort my selfe in God haue I put my trust I will not feare what man can doe vnto me Other meaner helpes also there be of affection not to bee contemned of the godly as to speake and pronounce our Prayers with words for sometimes our weaknesse is great and our minds begin to stray from our Prayer conceiued in silence and then it shall bee good to speake out yea euen to cry out that which wée but thought before to the ende that so wee may stay a starting minde and bring it to the sounde of the tongue This hath bene a wisedome of the godly euer and a meanes as wee reade to helpe them The Profite Dauid saith I cried to the Lorde with my voice and I saide thou art my hope and my portion in the lande of the liuing So that he vseth the pronountiation of worde and happelie euen for this cause that wée speake of Saint Augustine sayeth Deuotio nostra voce excitatur our deuotion and affection is stirred vppe and and quickened by the voyce And experience serueth for longer proofe in this matter The gestures of body as knéeling lying prostrate vpon the earth knocking of the breast and couering the face or turning to the wall lifting vp the eies and such like they are helpes also of affection Yea then are they lawfull and right in deede when they serue to this purpose in sinceritie and not to any outward shewe in hypocrisie And thus much of them Now on the other side as these be helps vnder God to quicken vp our Spirites in prayer if we bee dull and to make vs pray zealously and earnestly so are there impediments also that hinder vs and make vs that wee cannot pray with such affection as we ought As the contraries of these that I haue spoken of A proude hart puft with conceit of merit an ignorance or at lest not a through consideration of the thing or thinges we begge a leaning to second causes ouermuch a dulnes in the seeking of Gods promises such like which I may not nowe ouer againe folow at large One great let only will I touch and so conclude this poynt that is ignorāce of the speech or tongue wherein we pray Which I call euen a great let because it not onely hindereth our affection and zeale but otherwise dangerously hurteth vs by keeping from vs a singular fruite of our prayer as will appeare This great folly then of many in y e world that delight to pray in a straunge tongue not onely so but boldly to say no worse of them defende that they can pray with as right an affection thus as otherwise hath first God against it in his word most plainly by the voyce of Saint Paul the Apostle who saith flatly no man heareth their prayers that are so made
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
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
scripture before named how vtterly Saint Austen disliked that Parmenian y t heriticke who in a certaine place made the Bishoppe a mediator betwixt God and the people and how he sayd that if Saint Iohn should haue done so no man would haue abid him neither haue looked vpon him as vpon an Apostle of Christ but as vpon a very Antichrist Truely Parmenian neuer thought the Bishop was a mediator of redemption or saluation and therfore euen there by that learned father Augustine is most plainely ouerthrowne this foolish distinction which we speak of Lastly consider the Scriptures of God tremble to resist a trueth maliciously when it is playne Doth not the Apostle say we haue boldnes and entrance with confidence by faith in him If in any place it can bee truely shewed that wee haue such entrance by any other finde it out if not thinke of it Consider aduisedly of the 7. and 9. Chapters to the Hebrewes and see how strongly it is prooued that these two offices of redemption and intercession are ioyned and so that the dignitie power and efficacie of Christes intercession dependeth vpon the merits of his redemption Marke howe he sayth it of Christ that hee euer liueth to make intercession for his Find you where Saints or Angels liue to make intercession for vs. Againe that Christ is entred into the very heauens to appeare now in the sight of God for vs shewe you the like of other mediators That Christ by the very oth of God is appoynted to this office for his children Shew you where God by oth hath ioyned others in commission with him Consider with your selfe how comfortable a promise it is of Christ that whatsoeuer we aske the father in his name we shal haue it Surely if other were fellowes with him in mediation of intercession we should haue like promise that whatsoeuer we aske in their names we should receiue it but this is not so and therefore a great difference betwixt our comfort that aske in Christes name and theirs that aske in other names I am the doore saith our Sauiour Christ by me if any man enter in he shalbe saued and shall go in and go out and find place I am the way the trueth and the life No man commeth to the Father but by me Which were meerely false if there were many mediators of intercession For then so many mediators so many meanes to come vnto God Finally consider it euen with your heart that in the very place where hee sayth there is one mediator and that Christ hee speaketh of prayer supplication and intercession and therefore most fully satisfieth any Christian conscience that euen of that there is but one contrary to this vayne and foolish distinction Wherefore let the fruit of all this bee a reformed iudgement forasmuch as prayer to God alone by Christ hath warrant comfort and the other hath none but when God shal awake vs most fearefull discomfort being a plaine and dreadful robbery of God of his true and due honor If you can finde as playne proofes and proppes to your conscience that others bee ioyned in this authoritie and office with Christ to make intercession for vs as nowe you haue seene that Christ is then hearken to them but if not thinke vpon your God that shed his precious blood for you and he that hath so loued you and done so much for you grudge him not his due glory neither match his creatures with him cheeke by cheeke without good warrant for hee is a iealous God of his honour and hath plainly told vs that his glory he will not giue to another Think vpon your owne poore soule the greatest iewell that euer God committed to you spill it not kill it not by pulling it from the life of all soules Christ Iesus And bee you euen fully resolued that if the Angels or Saintes appearing or liuing in this world would neuer suffer their felowe seruants to pray vnto them surely now in heauen they like it not but would haue you only cleaue to Christ For what things may we pray I exhort saith the Apostle that supplications prayer intercessions and giuing of thankes bee made for all men For kings and for all that are in authoritie that we may lead a quiet and peaceable life in all godlines and honestie for this is good and acceptable in the sight of God our Sauiour And againe whatsoeuer ye shall do in word or deede doe all in the name of the Lorde Iesus giuing thanks to God euen the father by him with many other places Chrisostome in his Liturgie and others haue prayers then vsually of the Church publiquely made for seasonable weather fertilitie of the groūd peace and quietnes for such as traueiled by land or by water for them that were sicke prisoners or captiues for Bishops and people for infidels and heretiques and such like In conclusion wee are warranted to call vpon the Lord our most mercifull God for whatsoeuer is requisite either to body or soule this life or the estate to come Which being more particularly laid down by Christ himselfe in this prayer folowing neede not nowe so much to bee stood vpon Something also of the place of prayer if you will As prayer it selfe either is priuate or publique so is the place both alowed and commended in the word of the first our Sauiour speaketh when he sayth be not as the hypocrites for they loue to stand in the Synagogues and in the corners of the streetes because they would be seene of men Verely I say vnto you they haue their reward But when thou prayest enter into thy chamber and when thou hast shut thy doore pray to thy Father which is in secret and thy father which seeth in secret shall reward thee openly Here by chamber are ment al priuat places whatsoeuer which the godly drawe themselues into to make their priuat prayer It being nowe lawfull to pray euery where in all places lifting vp pure handes without wrath or doubting and no need to seeke out Temples Churches or Chappels halowed by men as though no prayer were good but there Whether we bee at home or abroad in the Citie or in the Countrey in our shops working or in our beds lying whither we bee sitting standing walking by day or by night earely or late God is present and heareth and accepteth the prayers of any faithfully made and in mercy he hath made and consecrated our bodies temples for the holy ghost A great mercy and litle thought of y t we are not tied to any places For then might our streits haue bene such that we could not come at them and so consequently not haue bene able to pray to God his liking whereas now it is not but wheresoeuer we are we maydoe it if we neede in bed sicke in prison bound in persecution feared and driuen into holes so that wee cannot
it be read and heard with sobrietie specially because of those Machabées that suffered so cruell torments for the law of God Wherfore by his owne words now on both sides repeated Augustines minde is playne namely that these bookes alleadged in proofe of faith they are not Canonicall but to be read vnto the people in the Church for example of life in this sence saith hee they are Canonicall and may be thus read so that they be read soberlie And what is this but that which other Fathers haue also saide as Ierome The Church readeth the storie of Iudith the booke of Tobie and the bookes of the Machabees but y e same Church receiueth not these bookes as the Canonicall Scriptures Cyprian Haec omnia legi quidem in ecclesijs voluerunt noÌ„ tamen proferri ad authoritatem ex his fidei confirmandam All these writings our Fathers haue allowed to be reade in the Church yet not to be aleadged for authoritie to confirme the doctrine of our faith Wherefore to goe no further in this you see our reasons why wee allow not any proof of doctrine out of those bookes and therefore not of prayer for the deade Other reasons moe are aleadged by the godlie learned and â—ight by mee now but that these suffice here Next our answere toucheth the matter it selfe and we say that prayer for the dead sought to be proued out of this place of the Machabees is contrarie to the rest of the Scriptures and therefore we dare not allowe it For no trueth and lawfull thing is contrarie to any Scripture but agreeable as receiuing warrant and lawfulnes thence Secondlie that though Iudas had so done which is not likelie he did howsoeuer this place hath béene corrupted to that ende because it is contrarie to the custome of the Iewes euen to this day to pray for the deade yet this particular example is not sufficient to establish a doctrine no more then Zipporalis was to prooue that women may administer the Sacraments or the example of Razis that one might kill himselfe whome this author so much commendeth And therefore concluding since neyther by this place nor by anye Scripture this preposterous loue to the dead to pray for them can finde sure warrant wee desire that it may hartelie bee thought of how ill it becommeth any that professe a desire to please God which commaunded obedience and not with traditions of men or deuices any whatsoeuer either of their owne heades or of any others And thus much of it Sufficient then beeing sayde of these circumstaunces of Praier will you now proceed to the forme it selfe prescribed of our Sauiour Content And first consider what a gracious goodnesse this was in the Lorde our God to laie downe a forme for vs. That we not able to see the bottom of our wants our selues neyther in what wee doe see to take such course as becommeth speakers to so great a GOD by his owne mouth wee might be directed both in the one and the other to our great comfort and assuraunce that keping our selues within the compasse of this forme our prayer shoulde bee to the Lordes good liking and therefore wee obtaine what we aske according to his will Without a forme we might haue wandred to our greate harme asking many times things hurtfull if not so yet things lawful not in forme lawful which also had ben euill And if Heathens saw the nakednesse of men for want of such direction lette vs Christians see Gods mercie and our owne great good by this directioÌ„ Plato we know espying the ignoraunce of men in making their prayers to God for that many times they sought what graunted woulde hurt them sayd this was a good fourme O Iupiter Rex optima nobis et vouentibus et non vouentibus tribuae Mala autem poscentibus quoque abesse iube That is O Iupiter king giue vnto vs the best things whether wee aske them or no. And all euill things command awaie from vs though we aske them Wherein we may see howe daungerously they groped in a great darknesse for want of a forme and were faine for safetie to praie thus generally whereas we nowe plainly are taught how to praie more particularly and yet still truly Wherfore see I say â—â—rst Gods great mercie our great good by hauing this forme layed down vnto vs. Then touching the forme it selfe which our Sauiour hath layed downe it consisteth of three principall partes First of a preface secondly of the petitions themselues and lastly of a conclusion The preface in these wordes Our Father which art in heauen The petitions in order after The conclusion thus for thine is the kingdome the power and the glory for euer euer Amen The first part which is the Preface short in wordes but plentifull in matter is so layd downe by the wisdom of the Lord Iesus as that euery word carryeth his waight and bringeth to vs in vse thereof most singular profite The first is Father by which name we are taught to speake vnto our God when wee pray vnto him and see the vse There is no prayer as we well know and before hath bene declared that can pearce the eares of the almightie God vnlesse it be made both in affection and faith Affection hath his want great too great often in our corruption therefore in mercy of a gracious GOD helpes and meanes prouided for it This is one euermore to consider to whome I pray and to whome I speak namely not to a seuere and sower Iudge not to a cruell and mercilesse tyrant not to a stranger that knoweth me not or hath no aliance with me but to a Father yea in Iesus Christ nowe my Father a kinde a louing a good a tender Father who looketh vpon me with bowels of mercy and pittie sigheth for me before I come runneth out when I doe come meeteth me embraceth mee falleth about my necke with his armes wéepeth vpon me in melting motions of louing kindnesse heareth me speake weigheth my sute whether it may be my good can as sone in conclusion cease to be God as denie me any thing y t may be my benefite And O then y e affection y t we may pray with if we coÌ„sider this name of Father My soule may thirst my heart may long yea burne and burst as it were within me w t desire euer to come to my Father for he is euer a Father hath euer the nature of his name though I bee vile And therfore let vs take the vse intended by the Lord in this giuen title praie cheerefully with sweete comfort in the conceit of whome wee speake vnto euermore When affection then is thus kindled and stirred vp looke at faith in the next place which also must concurre with it or else in vaine we praie and obtaine nothing This knew our Sauiour well and therfore euen to this end also hath taught vs to saie and praie in the name
of Father Whereby ariseth in vs and ought euermore an assurance of his willingnesse and readinesse to help vs. For what will a Father denie vnto his begging childe that may doe him good pater quid negabit filijs qui iam dedit quod pater est What will that Father denie to sonnes which hath alreadie granted this to be their Father Yea such a father as being not our father hath redeemed vs to him his vtter enimies with no lesse price than the precious bloud of his owne and onely deere beloued sonne O how shall he with him not giue vs al things also If we which are euil yet in the nature of fathers giue good giftes to our children how much more shall our Father which is in heauen giue good things to them that aske him Can a woman forget her child and not haue compassion of the sonne of her wombe Though it coulde bee yet will not I forget thee Behold I haue gtauen thee vpon the palmes of my handes thy walles are euer in my sight Iudge then the willingnesse of the Lorde euermore to grant our profitable praiers and be strengthened in fayth by this word Father Primus sermo quantae sit gratiae vide et suauitatis O homo faciem tuam nō audebas ad coelum attollere oculos tuos in terram dirigebas et subitò accepisti gratiam Christi ex malo seruo factus es bonus filius Non ergo hîc arrogantia est sed fides Praedicare quod acceperis non est superbia sed deuotio The first worde of Prayer of what grace and sweetnesse it is O man see and consider Thou durst not lift thy face to heauen but threw thine eyes downe to the earth and sodeinly thou receiuedst mercie in Christe of an euill seruant to be made a good sonne Heere is no arrogancie but faith And to publish abroade what thou hast receiued is no pride but deuotion sayde the godly Father Ambrose A third vse of this worde Father is to put vs in mind also of the dutie of children for we may not thinke that we calling him daily by this tender name of mercy and fauour and expecting at his hands the fruits of such nature as his name importeth wee in the meane time loosely and lewdly may behaue our selues and neyther before God nor man walking as children yet foolishlie feede our selues with the hope of childrens benefites from their Father There is no such matter if we take that course but euen as often as we open our mouths and praie this prayer so often euen of our owne mouthes the Lord shall iudge vs that wee calling him Father yet liue not nor desire to liue in the duties of his children O fearefull chaunge of a sweete name to a dreadfull witnesse of woe vnto vs. Saie then O Father but doe or indeauour to do the office of a childe For it is passed from him and lyeth before vs to stand till heauen and earth perish he expecteth it and we are commaunded it If I bee your Father where is my honor if I be your maister where is my feare And therefore wel said the godly Father Quemadmodum nobii placemus de Deo patre sic sibi placeat et Deus de nobis As we take pleasure of GOD to be our Father so let vs doe as he also may take pleasure of vs to be his children Yea well sayth the worde which wee must neuer forget Gird vp the loynes of your minde bee sober and trust perfectlie on the grace that is brought vnto you by the reuelation of Iesus Christ as obedient children not fashioning your selues vnder the former lust of your ignorāce but as hee which hath called you is holie so be you holy in all manner of conuersatiō And if he cal him father which without respect of persons iudgeth according to euery mans worke passe the time of your dwelling here in feare so forth to the end of the chapter And the Apostle Paule in lyke maner I therfore being prisoner in the Lord praie you that ye walke worthy of the vocation whervnto ye are called With many other such places And certainly it is true our sinfull soules shall one daie rew the proofe of it if it be not warned God heareth not sinners but if a man bee a worshipper of God and doth his will him heareth he Yea therefore marke it with a minde and a conscience carefull to performe the lyke euermore How both Dauid perswadeth y e Lord to heare him and strengtheneth himself in assurāce to be heard by performance of the dutie of a childe to him whom he calleth in his praier his Father eyther before or after Before in these places Saue me for I haue sought thy precepts And againe Let thy hand saue mee for I haue chosen thy precepts And in the last verse of that Psalme Seeke thy seruaunt for I doo not forget thy commaundements With such lyke speeches many Afterwarde as appeareth in the 145. verse Heare me O Lord and I will keepe thy statutes By which practise of the Saint of GOD wee may make this assured but dreadful conclusion that Father in mouth and Sonne without sense in lyfe maketh him of a Father a Iudge and tourneth his fauour into furie his pittie into plagues and our hoped health in heauen into assured woe in hell for euermore Therefore againe and againe let vs take this profit of this word Father euen to reforme vs daily as the Lord shal strengthen into the obedience of children So shall wee saie in comfort with Saint Iohn Whatsoeuer wee aske we receiue of him because we kepe his commaundementes and doo those things which are pleasing in his sight Yet doe we no waie strengthen the errour of merite heereby but testifying hereby our selues in truth not in a lying name and shew only the children of God both please the Lorde with the obedience of faith and comfort our selues in truth of promises altogether free made by a good Father vnto the same A fourth fruite agayne may be of this worde Father in this beginning euen to proue vnto the consciences of the whole world the sufficiencie and perfection of the worke of Christ for vs. For by which God is so fully pacified and pleased so contented and satisfied as that of a Iudge to punish he becommeth a Father to fauour and we of enimies sonnes and fellow heires with Christ that is absolute perfect and euerie waie full But by the worke of Christ for vs this is done and wee in the knowledge thereof bee so euen by the same Christe commaunded not in the spirit of feare but of faith and comfort boldly to call him Father Therefore the worke of Christ for vs most perfect glorious and absolute This giueth faith for feare this giueth hope of safetie from the power of all foes From the strength of the lawe from
the sting of death from the victorie of the graue and from the mainest might of al the kingdome of hell that can be raysed agaynst vs. For we are iustified yea fully iustified and who or what can nowe condemne vs wee are sonnes and who can make vs agayne seruants we are friends and who can agayne make vs foes it is nowe my Father and your Father my God and your God and what strength of hels ten thousande canne chaunge this course O worde of comfort then commaunded me by Christ to pray in the name of Father Deere God and swéet God let our soules feele it It is finished and why are wee feared Were our sinnes as Crimsin as Skarlet as bloud they are washed they are wiped they are gone Were my wants the wantes of the whole world they are pardoned they are forgiuē God is pleased and is now my Father O Sauiour sweete make my thankes many Let my tongue my voyce my heart my soule my whole man inward and outward resound thy lasting praise See see theyr sinne that deuise a dayly sacrifice for sinne eyther adding vnto this most perfecte redemption as if it wanted or else vainly doing by a worke of will what alreadie is fully done by prescript of God Be it that we payed a debt and yet are troubled for it diuerse times and wayes againe must we so often paie the debt agayne as we are troubled No we know it sufficeth well to recurre euer to the payment once made and making proofe thereof we still escape such vexing wrongfull action So it is in this The vertue power and efficacie of this sacrifice is perpetuall being once made and néedeth but by faith to be taken hold of and applied whensoeuer we are troubled The debt is paide make but the proofe and end this action For once hath he entered by his owne bloud vnto the holy place obtained eternall redemption for vs. And with one offering hath hee consecrated for euer them that are sanctified Why doe we say our Father and not my Father This worde againe hath his great reason and profite to vs in this preface For first it teacheth vs Charitie towardes our brethren in generall wheresoeuer whosoeuer they be and a care aswell of their good as of our own Which in this great corruption of our nature is hard to be had vnlesse we should by such admonitions as this be drawē vnto it We rather as borne for our selues liue and care for our selues in such a selfe loue as God and man abhorreth Wherefore the Lord Iesus heere commaundeth in this word of community that we should neuer thinke of our selues neuer pray for our selues but also together with our selues for all others euen the whole Church of God in Earth For it is the fulnesse of the body of Christ and therfore by that meanes déere vnto vs if he be déere It is that one body whereof we are all members And the bonde of members so strict that we should feele one an others griefes beare one an others burdens remember one an others bondes euen as though we were bounde with them and them that are in affliction as if wee were also afflicted in the bodie yea we are taught in this loue euery man as he hath receiued y e gift to minister the same one to another as good disposers of the manifolde graces of God and by name to praie one for another For loue neuer seeketh her owne things onely This wee forget too often and therefore wee fearefully pray without profite Our hearts are narrow straight onely looking at our selues our own our children and friends and the deere Saints of GOD members also with vs are not thought vpon Alas we iudge it folly to be tolde vs that we should thinke vpon them And sinke or swim as we say the Church of God we care not so we be well This is farre from Our Father that is this is far frō that affection that in this word we are taught to all men and therefore certainelie these prayers thus made of vs most vsually without remembraunce care and desire of good to all Gods Church as to our selues is no sweete meat before the Lord but euen a filthie smoake rather that he flyeth from Therefore let vs remember this vse of this word if we wish to praie aright and thinking of others in Christian loue as of our selues intreate the Lord for them as for our selues Beatus qui amat te et amicum in te et inimicum propter te Blessed is he that loueth thée his friend in thee his enimie for thee saith the Father That is blessed euer he or she y t reach out affection as they ought past thēselues to others For Dilectionis flammas Satan ferre non potest The flames of Christian loue charitie Satan the enimie of our blessednesse cannot abide But Dilectio donum Dei This loue is the gift of God that Lorde then graunt it to vs for euer Secondly this worde teacheth vs vnitie with our brethren consent agreement of minde in faith and doctrine and euerie good thing For how else can wee call him Our Father wee beeing diuided from the Church and members thereof by heresie or schisme The worde shall importe a communion with them in one father common to all and our wicked wayward separation of our selues from them shall denie y e same Therfore be reconciled euer first to thy brother saith the scripture before thou pray or els thy praier doth witnes against thy selfe And let not the Sunne go downe vpō thy wrath if thou mean to please god Thirdly humilitie is learned by it not to exalt our selues aboue our brethren past that which is meete forasmuch as we haue all one father and such an one as is no respecter of persons But tenderly minded to all his children He careth not for the puffes of this worlde birth beautie welth or wit nor for all the glorie wherewith commonly proud flesh swelleth but he careth for those that feare him and work righteousnes how meane soeuer they be And when the fading fashion of a transitorie condition is cut off by death the determiner of such pride then they as we with God accepted as honorable as wealthy as beautifull in heauen where this trash is trodden vnder foote yea euen more peraduenture honored as they that haue more honoured him in this life where wee with our pleasures played the wantons and vaynely boasted of a paynted sheath There is neither Iewe nor Grecian there is neither bond nor free there is neither male nor female but we are al one in Christ Iesus It is Our Father to the comfort of all hearts that feare his maiestie Omnes Christiani fideles diuersas in terris habent patres alij nobiles alij ignobiles vnum vero patrem inuocant qui est in caelis Sub
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
inlarge our heartes and soules to receiue the vse of these things that assured of wil and assured of power our praiers in fayth may pearce thy dwelling place win our good on Christ for euermore Amen Secondly these words serue to lift vp our hearts and minds from all earthly base and lowe conceites of the Lorde Yea euen to set vs as it were out of our selues and beyonde all remembraunce either of body or soule in our heauenly eleuation of inward powers to that throne so high glorious the seat of that mightie God we pray vnto And cōsequently to make vs aske nothing of him that might bee vnseeming so imperiall a maiestie to deale in and care for But euer to remember that hee being in heauen and wee in earth hee holy and we vnholy hee glory and we shame hee God and wee men it is true that the Prophet sayth his thoughts are not our thoughtes his wayes our wayes But as the heauens are mightier then the earth so are his wayes higher then our wayes and his thoughts aboue our thoughtes To which end it serued also in the Church of olde as Cyprian witnesseth that the Pastor being about to make publique prayers should cry to thee people Sursum corda Lift vp your hearts And the people did answere Habemus ad Dominum Wee lift them vp vnto the Lorde thereby declaring that they thought of no base and earthly lowe matters but of the Lorde and the Lorde in heauen euen as wee do and are euer taught to do by these wordes Which is in heauen Thirdly they serue to strike vs not a litle but euer thorow and thorow with a reuerence of his maiestie whom wee pray vnto For heauen and the height of heauen is his dwelling place and we ought most earnestly euer to thinke of it that wee may come humbly to him This caused the seruants of God not only to crouche their bodyes but to bowe their heartes when they came before him euen the knees of their hearts as thinking neuer their reuerence great inough towarde so mightie a God Heauen is his earth is his hell is his al is his Deuouring fire goeth before his face and mightie tempestes are stirred vp about him He rideth vpon the heauens as it were vpon an horse yea the earth shaketh the heauens drop at the presence of him His charets are twentie thousande euen thousands of Angels It is he that commaundeth the waters it is this glorious God that maketh the thunder It is hee that ruleth the sea it is his voyce that is mightie in operation yea and a glorious voyce Such a voyce as breaketh the Cedar trees yea the Cedars of Libanus such a voyce as deuideth the flames of fire and shaketh the wildernes euen the wildernes of Cades Let vs make hast therefore with the great seruant of God Moses and bow our selues to the earth and worship yea let vs in the true conceit and reuerence of this mightie maiestie couer as it were our faces with our mantels when we pray vnto him So shall we come before him rightly and shew the vse of his glorious dwelling in the heauens noted vnto vs. But alas where is it with thousands thousands that yet take thēselues to be great Christians We clap our selues downe to pray and we thinke of any thing rather then of the mightie maiestie of him before whom wee are come and and therefore we gaze here and gaze there wee note this man and that woman their gesture their apparell yea the least toy especially strange about them And yet wee pray well we huddle and tumble vp in hast the labour of lippes without touch of hart and the faster the better wee long to haue done for feare dinner bee marred and yet we pray well Wee gape and wee yawne we hem and we hawke not for necessitie of nature which is allowed but in the drowsines of our Spirits and to shew our authoritie we are chiefe men in the Church c. and yet we pray well But O we sencelesse wretches in this behalfe for then come we rightly before the Lorde as we learne here when remembring that hee is in heauen that is of such glory maiestie and power as hath bene declared wee throwe downe our soules and bodies in al reuerence and comly feare before him speaking to him as dust and ashes to the immortall king of heauen and earth humbly euen with a reuerent trembling as it were and affection of al our partes leasurely carefully heartily and with all true properties and testimonies of a mind considering the puissance the might the glory and imperiall maiestie of him to whom wee speake Which whether these things that I named declare in vs or no let all christian hearts be iudges It is too true they conuince vs of the contrary and therefore euen in dread of their witnesse to our wo at the day of doome let vs leaue them and vse the place of prayer as we should in all humble lowly and possible reuerence We are so willed and by Christ himselfe that shall iudge vs if wee doe not To this end wee say it euer thinke of it which art in heauen Lastly this notation of the place where our God dwelleth teacheth vs that our Prayers are not tyed to any certaine place as in olde times neither bettered by any place be it this mountaine or Ierusalem or whatsoeuer But the hower commeth yea now is that the true worshippers shall worship the Father in spirit and truth and in euery place haue libertie and leaue to lift vp pure handes to his maiestie in euery place he sayth and marke it And why so For our God is in heauen and heareth euery where without respect of place now I meane without respect of place as then touching any commaundement from him of particular place but not hereby to ouerthrowe any ciuill order for better meeting together in appoynted Churches of Gods people Yet euen herein beware Superstition againe a fresh in respect of place more than elswhere when true warrant beareth me out as wel there then as in the Church at other times to make my prayer But of Churches and publique meetings there enough hath bene sayd before Where it may be read againe if you will Great is the vse I see well of this short preface so often said so little thought of but now I pray you let mee aske a question doth not this inuocation of God by the name of Father exclude both the other persons Sonne and holie Ghost from both our speech and meaning No indeede for the name of Father being opposed to creatures is taken essentially not personally and agreeth rightly to all the three persons in Trinitie being in essence nature and substance one and so is it here But if it bee put and ioyned with any other person of the Trinitie then is it not taken essentially
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
spirit cōmended to vs in the world for euer to tell vs what ought to be See then euen at our beginning when we pray like Saincts and sonnes of God like duetifull children affected rightly to their father euen then when we fall before him with harts mindes nothing so carefull to gaine our owne good as to winne the glorie and honor of his name and the content of his holy blessed and most good will And therfore looke into our petitions earnestly how and which way they serue to that before we make them and then begge them specially for that end And euen then I say whē we do féele in the secret testimony of an inward cōscience such a flame of loue wrought by a gracious spirite beyond power of sinful nature to our God in vs as that if any preferment of ours benefite and good in the course of this world shoulde be found of vs to fight against his glory by by we find content nay not a content only but euen a restles posting hast and burning heat to renounce it to defie it and to spit at it yea were it such glory of vs in this world as euer Prince inioyed and not onely so againe but euen a most willing minde together with the want of that worldly glory or good whatsoeuer to wit also as hath beene shewed eternall glory and good in heauen so that our God and Father might thereby bee honoured But O where are we where are we in this affection Woe to our weakenes and alas our want Yet let vs see what shoulde bee let vs confesse what is not and God for his Christes sake graunt vs mercy Something is something and euer comfortable nothing is sinfull and euer damnable This loue to the Lorde and zeale to his glory it is his gift and where hee will hee giueth it Though we be weake hee is strong and there is no flesh but he can aide it neither anie heart but he can change it onely let vs see our want and seeke our good and certainly we shal finde y e same with him This world endeth and God knoweth how soone and euē this night before the next may my soule be taken from me and then all my care for the causes of this world where is it or whose is it it cannot goe with me it shall not followe after me but straungers perhappes shall enter vpon my labours and my cares shall make them mightie that will ioy in the lacke and losse of me If I haue followed then this and neglected the other woe is begun and it shall neuer end with me But if I haue cared but competently for this with the other and euer in the power of giuen grace more for the other thā for this be it vnto me an end when it pleaseth God his mercie shall driue my labours to the good of those that I heere loued and that my loue of him and zeale to his glory shall folow me remayne with me and weare the crowne of Gods mercy for euer more in heauen Thus is it a blessed thing to loue Gods glory and to seeke his kingdome with conscience of duetie and feeling of a future state and it is as cursed a thing only to seeke our selues and care for euer a kingdome in this world if it were we could get it much lesse for farre inferior preferments and so whereby with the loue of thē to be deuoured eaten vp as that all spéech and talke and thoughts of the other is very odious to vs and a mockery with vs. You see the world the daies and times and you knowe my meaning Remember the place of these three petitions before the other and remember God in Samuel They that honour me them wil I honor and they that despise me they shalbe despised I end with them Iesus Christ in the benefite of his bloud giue vs care and feeling The diuision then of them and number as also the order of these three before the other you thus obserue now for the matter and meaning of this first if you will Halowed be thy name This shall wee then vnderstande when wee knowe what is comprised and meant by the two wordes in it Name and Halowed And therefore concerning the first wee are to bee aduertised that although no one name wherewith the Lorde is called in the Scripture as Iehouah Eloim Shaddai or such like should either in mind bee conceyued and thought or in voyce with woordes expressed and spoken without most high reuerence as duetie is yet are none of those names in this place meant and much lesse any Iudaicall or Popish superstition in any of them confirmed The Iewes for their Iehouah this is no warraunt But the name of GOD signifieth here that maiestie of GOD power and infinite vertue that shyneth sheweth it selfe in euery thing so wonderfully Euen as it is vsually taken in the Scriptures and for the most parte signifieth In the Prophet when he saith From the rising of the Sunne vnto the going downe of the same my name is great amongst the Gentiles and in euerie place incense shall bee offered vnto my name and a pure offering for my name is great among the Heathen saith the Lord of hosts And Father glorifie thy name And Baptize in the name of the Father the sonne and the holie Ghost Whereas I saie the worde signifieth not any letters or sillables in this tongue or that but that power and vertue of God that shineth in all things So againe in the name of Christe the Apostles cast forth diuells that is in the power and strength and vertue of Christ for so Saint Peter expoundeth in the Actes when he sayth it was not theyr power and godlynesse that had made the man go but it was the name of that holy one and iust whom they had betraied that is his power and godlynesse his strength and vertue not theirs So at the name of Iesus shall euery knee bowe that is not when the word is pronounced wee shall make a curtesie but we shall all and euery creature bée subiect to his power authoritie and dominion for by name there of Iesus is meant Dominatio potestas dominion and power genuflectionis vocabulo exprimitur subiectio by bowing there is expressed and meant subiection to that dominion and power But perhaps with more plainnes it may be noted that the name of God heere respecteth three things chiefly to wit Himselfe His workes His word If we consider the Lord himselfe then we see in him euer maiestie and holynesse And this is his name If we consider his workes we see iustice mercie and power in them And this is his name And if wee consider his word there is euer truth wisdome and goodnesse in it and this also his name So that we may conclude this place euen as he that sayd it Nomen Dei dicitur omne id quod de illo praedicatur By
the name of God is here meant whatsoeuer it is that truely of him may bee affirmed as that he is good iust gracious c. And this shall haue warrant euident and plaine euen from the Lord himselfe in that manifestation of himselfe to his seruant Moses were he sayth he will make all his good go before him and proclayme the name of the Lord before him and doing so in deede his name is neyther this word nor that as Iehouah Tetragrammaton or such like either in Hebrew or Greeke this tongue or that but it is this The Lord the Lorde strong mercifull and gracious slowe to anger and abundant in goodnesse and truth reseruing mercie for thousandes forgiuing iniquitie transgression and sinne and not making the wicked innocent visiting the iniquity of the Fathers vppon the children vnto the third and fourth generation See then the greate and glorious name of GOD what it is And what is meant I pray you by Hallowing of that name To hallow or to sanctifie signifieth two things Either to make holy that which before was not so but polluted vncleane In which sorte our Sauiour Christ dooth hallowe and sanctifie vs making vs of the sinful sonnes of Adam the righteous sons of God in himselfe Either else that which of it selfe and in it selfe is alreadie holie so to repute and take so with all reuerence to acknowledge and confesse and so euer to vse and to speake of In which sense again wisedome that of her selfe is most iust is sayd to be iustified of her children that is to be so esteemed iudged and taken And in the third of Iohn He that hath receiued his testimonie saith he hath sealed that God is true That is nothing but this doth cause and bring to passe that God as he is in himself in déede true truth it self so hee is acknowledged of others to bee Now in his latter signification is it taken heere And therfore thus expounded by the learned Sanctificari hîc est reuelari obseruari glorificari honorari verè agnosci To bée hallowed here is to be reuealed obserued glorified honoured and truely acknowledged And againe Sanctificari Dei nomen dicitur cum sacrum venerabile purum augustum esse a nobis agnoscitur et praedicatur et nullo modo contemptim aut irreuerenter cogitetur aut sumatur The name of God is said to be hallowed when it is confessed published as holy reuerend pure and high and such as by no meanes is eyther thought of or taken of vs contemptibly or vnreuerently So that in plaine speech this petition is thus much O Lord let that maiestie and holinesse that is in thy selfe that iustice mercie and power which thou shewest in thy works and that truth wisedome and goodnesse which is in thy word with all thy vertue generally whatsoeuer comprehended in thy nature and fit for the knowledge and vse of man bee more and more dayly knowen of man and receiued amōg vs with that dread honor and reuerence that is fitte for such a name both in word and worke thought deede and euery way A notable request sure and well beseeming the sonnes of God desirous of their Fathers glorie But thus me think you doe not restraine it only to man so that in man only this glory of his name is to appeare No in deede neither ought I. But know it as a fault in Tertullian and Cyprian so to doe For so large is the reach of this petition as that it toucheth not onelie men godly and vngodly reprobate or elect but euen all things in this world whatsoeuer than to be ordayned of the Lorde For in the verie least thing appeareth some maiestie power eternitie and vertue of him which in this petition wee desire as well may appeare and bee seene and celebrated to the praise of him as those greater matters that are in man And therefore cryeth the Prophet of God in his Psalme to all creatures to praise the Lord Sunne and Moone and starres and light heauen and earth dragons deeps fire and water haile and snowe winde and vapours stormes and tempests mountaines and hils trees beasts cattell wormes and all feathered foules and in conclusion euery thing to exalt hallowe and sanctifie the name of the Lord. For his name onely is excellent his praise aboue heauen and earth And to the same end is the 104. Psalme a verie notable song of Dauid also teaching vs plainly that in all the workes of the Lord there is a portion of this his name that is of his maiestie power wisedome and goodnesse which in this petition and by these wordes we ought to begge of him which may appeare be seene noted marked and obserued celebrated in this world to his glorie more and more So that you see prayer dooth not meane onely man but all things in that order that I haue declared Euery thing as it is better and better knowen contayning matter and argument of Gods praise either in respect of workmanship vse nature all or some Yet it respecteth man chieflie as the worke of God wherein he hath shewed himselfe most and layed downe largest arguments to the glorie of his name It doth so and therefore so let vs think of it And first see howe it beggeth for vs knowledge and vnderstanding still more and more of his name and nature because knowledge goeth before obedience Which request of knowledge carieth with it an industrie and endeuour in vs in all diligence euer to obserue the Lord in his workes to marke the power the wisedome the goodnesse of him in creating them and in giuing such nature vse and operation to them in disposing them in such an order in continuing them in such a course and so foorth and condemneth the too too common and damnable dulnesse of the world in so continuall vse and so little a regarde of these things being the maine cause of grieuous vnthankfulnesse and not sanctifying of the name of God in vs. Secondly we begge in it as one saith Non modò vt nomen Dei in intellectu pe◠fidem et noticiam Dei verumetiam ore corpore vitaque tota sanctificetur et glorificetur Not onely that the name of GOD in our vnderstanding by faith and knowledge of GOD but also in mouth bodie and our whole life may bee sanctified and glorified Of which hallowing of the name of God speaketh the Lord himselfe by his Prophet saying I will sanctifie my greate name which was polluted among the Heathen c. How will he do it or what is this sanctification Marke how it followeth I will powre cleane water vpon you and you shall bee cleane yea from all your filthinesse and from all your Idols will I cleanse you A new heart also will I giue you and a newe spirit will I put within you and I will take away the stonie hart out of your body giue you an hart
of flesh And I wil put my spirit within you cause you to walke in my statutes you shall keepe my iudgements and do them So that then is the greate name of the Lord sanctified you see and hallowed when we doe not onely knowe but doe the things that redound vnto his praise For then they that see our good workes are thereby caused to glorifie God in the daie of the visitation And euen contrariwise agayne if we do not we pollute the name of the Lorde in causing it to sounde euill amongst the wicked and the sinne is grieuous Of which complayneth the Lord by his Prophet Esaie when he saith his name all the daie continuallie is blasphemed and by his Apostle to y e Romanes in diuers other places And the same Apostle charging seruaunts that are vnder the yoake to account their maisters worthy of all honor maketh this the reason why Least the name of God and his doctrine bee euill spoken of And therefore thirdly as wee seeke the one so wee desire to bee able to shun the other in this petition beseeching him in the sense of these wordes that all those things may be remoued ouerturned and taken awaie which prophane blemish or blot that glorie of his either in himselfe or in his workes or in his worde and doctrine Such as are these damnable Atheists of these latter dayes which with theyr ieasts scoffes and mockes deriding all goodnesse do not onely discouer the name of God but to their euerlasting woe in the flames of the burning bottomelesse pit affirming it flatlie in their hearts that there is no God at all Such are they that with their censures will correcte the workes of God and speake euill of them complayne of his prouidence murmure at his iudgmentes carpe and cauill at his worde allure vnto loosenesse and dayly worke disdaine of commaunded obedience which al if they be not reformed are prayed agaynst throughout the world by all the children of God dayly in this petition to the vnspeakable terrour of them if they had grace to thinke of it For how certayne is that vengeaunce which hee that sendeth it biddeth aske and how dreadfull must it needes be and euen importable when it commeth which is so often so earnestlie and by such a number as the whole Church of God on earth is in so many places asked begged and cried for O woe not once thought vpon and yet to be trembled at shall it not be remembred in deede Shall these painted dayes so poyson vs quite with the loue of this world and the fading follyes of a most vncertayne estate that all grace and goodnesse shall be contemned of vs. And whereas the Prophet of God sayde One daie in the courtes of the Lordes house is better than a thousand Wee saie the contrarie that but one houre there is too much though it be but once a weeke nay once in many weekes and one daie in the course of this worlde to the which yet the Apostle sayth Fashion not your selues is better and sweeter and more beseeming a man especiallie a greate man than a thousand in the other Is it likely that euer we wil wish our selues with that Prophet rather doore kéepers in this house of GOD than to dwel in great renowm in the tents of the vngodlie when wee either loure or laugh to be tolde we should come in Can it be hoped that eyther now we doe thinke God often punishing such great contempt with lasting blindnes that they are blessed that dwell in the house of the Lord beeing euer praising of God yea that the verie Swallowes and Sparows that are there are as it were happie and blessed O it is to be feared no. And therefore not Dauids prayer not Dauids spirite neither consequently that election to life whereof that spirit is a certaine pledge Which is terririble inough if God were in vs. Thinke of it and thinke of this agayne with it that al the Church of God through the worlde as I haue sayd praie against vs when wee are thus irreligious and prophane saying Halowed be thy name that is O Lord confound with speedie curse of death and woe eternal all those that not liuing in the laws of thy will cause thy name to heare euil and to be blasphemed in this world Let them perish O Lord let them perish in the lusts of their own hearts and giue thy name his glorie Which if hell haue not alreadie taken possession of vs will pearce vs and make vs think of reformatiō of our selues the Lord in mercy grant it Amen Amen And if it do not tyme passeth and tyme commeth the which two times shal differ as mercy iudgement differ fauour and fury loue and loathing And the worde of the Lorde shall not deceiue vs saying vengeaunce is myne and J wil repay but how soone that knowe not we But well we knowe the Lord is not slacke concerning his promise as some men count slackenes but he is patient toward vs and would haue all men come to repentance and one day is with the Lord as a thousand yeeres and a thousand yeres as one day and this day will come But now I pray you let me moue a doubt or two vnto you And first why the Church of God should pray that the Lords name may bee halowed which is already euer was and shalbe most holy pure and glorious Because we do not pray it in respect of him but of our selues and others such as we are for the Lord in deed is holy neither can any thing be added to that holines or glory of him to make it more but wee doe not know it so much as we should do neither speak of it and imitate it as we ought and therfore we pray that as he is in déede so more and more it may appeare and shine out to the world all lettes and hinderances being taken away that his due prayse may bee giuen vnto him of vs that is wee pray not in this petition that any holynes may bee added to his name that already it hath not but that as it is in it selfe in deede and euer so we may haue grace to see and confesse and more and more dayly may be reueiled and manifested to this worlde For the Lord is sayde to sanctifie vs either inwardly or outwardly Inwardly by his spirit outwardly by his word and this againe either by seperating vs from our sinnes quickning vs by his holy Spirit or continuance of them both An other doubt is why it shoulde be sayd in that place And he that is vniust let him be vniust still and he which is filthy let him be filthy still Seeing here we are taught to pray and all men that our liues may be holy and pure euer to the end his glorious name may haue prayse thereby That place you meane is not so
spoken as that wee shoulde continue and delight in filthynes or vnrighteousnesse But it is a declaration of the course that the wicked will take and withall a secret confirmation of the godly notwithstanding the same As if he shoulde haue sayd be not you troubled or hindred in your most godly course of obedience to me either by the continuance and euer increasing of the wicked in their wickednes or by my toleraunce and long forbearing to smite them But folowe you me and my commandements stagger not looke not backe giue not ouer and as for the wicked he that is vniust let him be vniust still and he that is filthy let him be filthy still their punishment they shall bee sure of in their time and for you goe ye on without stop let them bee as they are to their woe The prayer O Mightie GOD looke vppon vs woormes and wretches here at thy feete lying and begging mercy Let vs obtaine of thy fatherly goodnes what thou hast so louingly taught vs to aske that thy name may bee halowed Let our eyes and the eyes of all men lightned by thy grace behold that maiestie and holynes that is in thy selfe more and more that Iustice mercy and power which thou shewest in thy works and that truth wisedome and goodnes which is in thy worde more and more with all thy vertues generally whatsoeuer comprehended in thy nature and fit for the knowledge and vse of man let them be more and more dayly knowne vnto vs. And when in mercy thou hast bestowed as it may seeme good to thine owne wisedome this knowledge vpon vs. O heauenly father let it not be in vs a bare knowledge but ioyne to our knowledge that dread and honour that regard and reuerence in our obedience that is fit for such a name both in word and worke thought and deede and euery way Make vs O Lorde euer more and more to auoyde and shunne what polluteth thy name causeth thy truth to heare euill of the wicked Remoue and ouerturne also good Lorde all those thinges in thy good tyme which prophane blemish and blot this glory of thine shining either in thy selfe in thy word or in thy works Such as are these irreligious Atheists of our sinfull dayes which with their mockes and scoffes tants and iests deride all goodnes out-face all conscience and care to please thee and dayly woorke disdayne where they may haue hearing of obedience to thy blessed will O thou mightie God remoue their seats out of kingdomes countryes Out of Cities and townes and out of priuate houses and families Awake Lorde in thy power and thinke of thy holy name let not these inchaunters and charmers preuaile against thee and glorye that they haue banished out of so many places the feare of thy name They are vnholy and they woulde haue all such they are vncleane and they infect where they come they are grieuous rockes of no small offence and good Lorde remoue them from thy chosen Lessen also for thy holy name sake the cōplayners of thy prouidence the murmurers at thy iudgements carpers and cauillers at thy word allurers to loosenes of life and behauiour and al that polluting thy holy name yet hate to be reformed Finally deere father let not the shames of vngodlines dayly before our faces cary vs away Neither these deepe waterfloods drowne our soules the lewde and loose examples wee beholde with griefe let them neuer preuayle against vs to peruert vs but if thy iust wrath haue sealed their confusion they being vniust let thē bee vniust still they being filthy let them be filthy still to their owne wo not to our stoppe or hinderance to do our dueties in seeking to knowe thy glorious name more and more and to sanctifie and hallow it according to that true knowledge more and more And deerest God begin not only obedience in vs but confirme thy fauour to vs euermore strengthen and establish vs in all goodnes make strong our inward man against all assaults and these seely soules pend vp in sinfull prison during life by welcome change receyue when tyme shall bee with thee to liue till thy day of doome and then receyuing their mates againe but immortal and incorruptible with them to liue conioyned againe for euermore in ioye and comfort But not this for our sakes O mightie Lorde but for Iesus Christ our onely life and Sauiour Amen The second Petition Thy kingdome come HAuing besought the Lord in the former petition that his name might be hallowed that is as then was sayde that that maiestie and holinesse which is in himselfe that iustice mercie and power which hee sheweth in his workes and that truth wisdome and goodnesse which is in his worde with all other vertues generallie whatsoeuer comprehended in his nature and fit for the knowledge and vse of man might be more and more dayly knowen of men and receiue amongst vs that dreade honour and reuerence that is fit for such a name both in word and worke thought and deede and euerie waie it fitly followeth in the second place to beseech the same Lorde to graunt waie and meanes whereby that same shall be effected and brought to passe namelie that his kingdome may come For if the Lord rule and raigne in vs and ouer vs it shal be so And if he do not it shal not be so No we shal be so far from sanctifying his name that for wāt of his kingdome in vs Satan shall erect his kingdome in vs the effects wherof shall be great and grieuous pollutions of his name Wherfore the order is most conuenient and good The wordes of the petition are few and easily vnderstoode if we marke them For the kingdome of GOD is the ruling and raigning of GOD in the heartes of men and the comming of this kingdome is the beginning increasing and continuing of it in vs. So thy kingdome come is in effect thus much as if we should saie O Lorde erect and begin O Lord increase and propagate O Lord establish and euer continue in our hearts thy rule and gouernment to the death of sinne and life of righteousnes the true effects of thy ruling euer Which yet is not so plaine as it will be when wee haue considered of the seuerall members implied in these wordes For we must vnderstand that when we are taught to praie for this kingdome of God all the meanes whereby it is effected in vs are included to be prayed for as also all stops and lets enimies hinderaunces whatsoeuer withstanding this kingdome prayed agaynst that they may bee remooued and taken awaie To bee then as plaine as I can the kingdome of God is sayde to bee of three sortes to witte of power of grace and of glorie The kingdome of power is that soueraigntie which the Lord hath ouer al the things in this worlde directing guiding ruling and disposing of euery one of them as his good pleasure is and causing all the
creatures in the worlde yea all the worldes workes and thoughts of men to serue to his glorie wisedome and will whatsoeuer is intended by man or anie meanes to the contrarie which the Heathens haue called destiny or ineuitable necessity This kingdome is not here meant when wee praie Thy kingdome come For the Lord neuer hath neyther euer will loose this kingdome y t is as I say this authoritie and power ouer al things to make them serue to his pleasure and to bring to passe what he wil haue whereby we should neede to praie for it that it may come Of this kingdome may it bee sayd that is in the Psalme Whatsoeuer pleased the Lord that did he in heauen in earth in the sea and in all deapths For it subiecteth as you see to the Lord al these al their works whatsoeuer And then what is exempted out of this kingdom of power if heauen earth sea and deeps be ruled by it Yet stayeth not the Prophet so but proueth by examples what hee hath sayd and affirmeth it of y e Lorde that he bringeth vp the Clowdes from the endes of the earth and maketh the Lightning with the raine that he draweth foorth the windes out of his treasures that he smiteth the first borne of Egipt both of man and beast that it is he that sendeth tokens and wonders c. Of this Kingdome may it bee meant that is sayd by the Apostle for of him and for him and through him are all things with a number such like places speaking of the prouidence of God And to this kingdome of God it may bee applyed that the wiseman sayth Non est consilium non est prudentia non est fortitudo aduersus Dominum There is no councell there is no wisdome there is no strength against y e Lord. For he hath ruled euer hee doth rule and will rule for euer al things let al the world conspire against it what they can Againe the Lord worketh al things after the counsell of his owne will He giueth raine vppon the earth and powreth water vpon the streates he setteth vp on high them that be lowe that the sorowfull may be exalted to saluation hee scattereth the deuises of the craftie so that their hāds cannot accomplish that which they doe enterprise He taketh the wise in their craftinesse and the counsell of the wicked is made foolish He remoueth the mountaines and they feele not when he ouerthroweth them in his wrath He remoueth the earth out of her place that the pillers thereof doe shake He commaundeth the Sunne and it riseth not he closeth vp the Starres as vnder a signet He himself alone spreadeth out the heauens and walketh vpon the height of the sea All these are sayd of this kingdome Reade Syrach the 17. to the 20. verse and see what a kingdome of power acknowledged ouer al the beastes foules men and matters whatsoeuer Notable is the 4. of Exodus vers 11. For those séeme casuall in the mothers bellie whereof they must needes be vnderstood man being not created so at the first The kingdome of grace shall much better bee vnderstoode if we consider how we were created how by sinne corrupted and how now in mercie daylie by grace renewed The creation of man you know is layd downe to haue bene according to the Image and likenesse of God himselfe For God created man saith the booke of wisedome without corruption at the first and made him after the Image of his owne likenes And he clothed them with strength sayth Sirach as they haue neede and made them according to his Image Which Image of God maketh not GOD like vnto men with legges armes hands a gray head and so forth as not onely other heretikes but euen our holy papists haue imagined and by so paynting him in their Churches windowes made y e ignorant beléeue it but it maketh man like vnto God in holynes righteousnes wisedome and so forth For so expoūdeth the Apostle these words to the Ephesians and there might all Papistes haue seene it if they would Putte on the new man sayeth he which after God that is after the Image of God is created vnto righteousnes and true holynes meaning by these two words all perfection as wisedome will to doe good truth innocency loue of God power and such like See what the Image of God is Now then being thus created and made who ruled in man or what kingdome was he subiect vnto The Lord you see ruled in him and to his Kingdome was he subiect But alas the time this happie estate was quickly lost The Serpent deceiued the woman the woman the man Sinne entred GOD was offended and a fearefull change from al weale to wo in a little time and brought to passe So that now looke on man agayne and his copie is changed Satan ruleth sinne is entred death foloweth and this blessed Kingdome of God in man and ouer man is lost gone and destroyed Yea to speake playner and not so generally familiaritie with GOD is turned into a fearefull flying off from God for they hide themselues from the presence of the Lorde among the trees of the garden Wisedome is turned into folly and they thinke with a fewe Figge leaues to couer their shame Yea such is our wisedome now as Rom. 8.7 Truth is turned into lyes and they deale not plainly with the Lord. The serpent deceiued me the woman deceiued mee and there is not plainly wee haue sinned O Lord forgiue vs. Now is it sayd of man that all the imaginatiōs of the thoughts of his hart is onely euill continually that we are all become as an vncleane thing and that all our righteousnesse is as filthie cloutes that wee all doe fade like a leafe and our iniquities like a winde doe take vs away Now is it sayd of vs that wee are carnall solde vnder sinne that we doe not the good which wee would but the euill which wee would not that doe wee that when we would doe good we are thus yoked that euill is present with vs that there is an other lawe in our members rebelling against the lawe of our minde and leading vs captiue vnto the lawe of sinne which is in our members That the naturall man perceiueth not the things of the Spirite for they are foolishnesse vnto him neither can he knowe them Now is it sayd of vs that by nature we are the childrē of wrath dead in trespasses and sinnes walking in them according to the course of this world and after the Prince that ruleth in the ayre euen the Spirite that worketh in vs the children of disobedience Now is it sayd of man that was so excellent Verely euery man liuing is altogether vanitie Now cryeth the Prophet of men that his soule is amongst Lyons that their teeth are speares and arrowes and their tongue
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
scorning of Bishops against the power of the Pope against the assistance of temporal Princes against all torments by fire by fagot by sword by imprisonment light such a candel as now shineth to all the Countrey of Europe and by the power of man it cannot be put out Wherefore iudge whether the Apostle sayd not true when speaking of this word he sayd it was a weapon not carnall but mightie through God to cast downe holds casting downe the imaginations euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ c. Wherefore we see by this first proofe playne enough that a meanes and a most mightie strong and powreful meanes to erect this kingdom of God in our harts which here we pray for is the word of God For there is no wisedome no Counsell no strength against it But though all the heathen rage most horribly and the people imagine continually yet it is but a vayne thing Though Kings and Princes and all the powers of this earth bande themselues against it yet will it not serue For hee that dwelleth in the heauen shall laugh them to scorne this word of his preuaileth where he will to whom he will when he will and as long as he will Other playne proofes y t this is a meanes to erect this kingdome are these first Saint Iames where it is sayd Of his owne wil he begat vs with the word of truth that we should be as the first fruites of his creatures The authour of all good sayth Saint Iames in generall and of this good in speciall namely our newe birth is the Lorde and the meanes is the word euen the word of truth So sayth our Sauiour himselfe in the Gospel Sanctifie them O Father with thy trueth and what is that thy word is truth So sayth Saint Paul Though ye haue ten thousand instructers in Christ yet haue yee not many Fathers for in Christ Iesus I haue begotten you And by what meanes through the Gospel And againe I beseech thee for my sonne Onesimus whom I haue begottē in my bonds to wit by the word And againe this one thing woulde I learne of you O foolish Galathians receyued ye the Spirit by the works of the lawe or by the hearing of fayth preached vnto you Likewise S. Peter Being borne anew not of mortall seed but immortal by the word of god And lastly father Abraham from heauen They haue Moses and the Prophetes let them heare them c. as if hee shoulde haue sayde if thou wouldst haue thy brethren begotten to the Lord that he ruling in them they may rule heere with him and escape that place of torment where thou now iustly art the meanes truely is Moses and the Prophets that is the worde of God for if that erect not the kingdome of GOD in them it shall not be erected by any dead if they should rise and be sent vnto them For that is the meanes which the Lorde hath ordayned and which to this day hath had power to beget to him so many as he would haue Wherefore when the Lord will promise a blessing to a kingdome Countrey and people that shall bee in deede a great blessing he promiseth this word and this word in plentifull measure and when hee will threaten a plague and a grieuous plague then sayth hee beholde the dayes come that I will send a famine in the land not a famine of breade nor a thirst for water but of hearing the worde of the Lorde And they shall wander from Sea to Sea and from the North euen vnto the East shall they runne too and fro to seeke the woorde of the Lorde and shall not finde it So then see wee that this woorde of our God is his mightie meanes to rayse vp this kingdome of his grace in vs this day when we haue it giuing something so as it were laying one stone to this spirituall building the next day giuing more and so laying as it were an other stone and so on to a perfite man and vnto the measure of the age of the fulnes of Christ that is till he haue wrought his wil in vs in this world and meaneth to translate vs to an other Wherefore as wee pray that the Lorde in mercy woulde erect this kingdome in vs when we pray Thy kingdome come so do we beseech the Lorde in this petition to graunt vs all the meanes appoynted and ordeyned of him to this building and by name this mightie meanes mercy great of his holy worde that wee may haue it amongst vs stil and enioy it in peace if it be his will to the raysing vp of these spiritual walles of a spirituall house of God within vs dayly more and more till it be fully finished to the pleasure of his maiestie here our eternall comfort heere and elsewhere for euer with him in his other kingdome of glory And the God of heauen and all mercy grant this to vs and make vs thankful for it Now beloued is this worde either read vnto vs or of vs without any preaching or preached vnto vs For by these two meanes buildeth it in vs and not by lying in our houses bound in siluer or golde or any costly sort whatsoeuer No mor then the Phisitions prescription confected by the Apothecarie and brought vnto vs profiteth our disease by standing in the windowe and not further touched And therefore as I haue sayd that it was a meanes and proued it to you out of the same word so let me say a little to you of the vsing of this meanes also Of reading the word TWo extremities there are which of all Gods chosen are to be eschewed the one is an estimation of reading so great as that being had wee feele no want neither thinke it a want neuer or seldome to haue any preaching The other is so farre to extoll preaching as that wee vtterly contemne reading yea exclude it from all power in the blessing of God to worke faith in vs or any The meane betwixt both which is a right and true conceipt both of reading and preaching Know we therfore that in the word they are both commended yea commanded and ordained of the Lord as meanes to erect this kingdome of his in our hearts for which wee pray and of which wee now speake And first for reading to name but a fewe places of a number marke what the Lord in his law layd downe for all his people Euery seuenth yeere when the yeere of freedome shall be in the feast of the tabernacles when all Israel shall come to appeare before the Lord thy God in the place which he shall choose thou shalt reade this Lawe before all Israel that they may heare it Garher the people together men women and children and thy straunger that is within thy gates that they may heare and that
they may learne feare the Lord your God and keepe and obserue all the words of the Law c. See a direct commandement to reade the scriptures to the people as well as to preach them and not onely that but euen a mention also of profite that shall come thereby namely learning and fearing and keeping of the waies of the Lord. And therefore reading is not without all blessing The 13. of the Acts telleth vs it was the custome of the Church then to haue the Law and the Prophets read vnto the people For after the lecture of the Lawe and Prophets saith the text the rulers of the Synagogue sent vnto them saying ye men and brethren if ye haue any word of exhortation for the people say on This godly custome our Sauiour was so farre from misliking as that himselfe willingly vsed it In the 15. of the Acts it is sayd that Moses of old time hath in euerie citie them that preach him seeing he is read in the Synagogue euery Sabboth day In the 36. of Ieremy wee reade and see how Baruch was commaunded by Ieremy to write at his mouth or as he did indite and tell him all the words of the Lord which hee had spoken vnto him vppon a rowle or booke and then to take that rowle and to goe into the house of the Lord and to reade it in the audience of all the people In hope that by that reading vppon the booke to them in the absence of Ieremy who was now shut vp the people might be mooued to pray before the Lord and euery one to returne from his euill way And Baruch did so twise See now and marke both the warrant of reading and a profite hoped for by it of the godly So farre were they euer from either contemning this meanes or frō denying it power in Gods blessing to worke faith and repentaunce in the hearers Bullinger goeth further then I now do vpon these words for I alleage them only to shewe the warrant of this our vse in our Churches here in England of reading the Scriptures to the people and sayth he Ne pigeat nos laborum ne pudeat recitationis ex libro si ea destituamur vi memoriae qua sine libro memoriter verbum Domini libere annuntiemus Nemo reiecisse aut aduersatus esse Baruchum legitur propter recitatos ex libro manuscripto sermones Domini Cur ergo tu fidelem ministrum reijceres audire dedignareris qui fideliter ea praelegit quae reuelata sunt a Domino Non dico haec quod non nisi recitari velim ex scripto sermones ad populū sed si magna necessitas idoneorum ministrorum raritas ita flagitet ne fastidiant verbum dei auditores That is Let vs not be wearie of our labours let vs not bee ashamed to reade vpon the booke the worde of the Lord if wee want memorie fully to declare it by hart or without the booke Wee doe not reade here that any man reiected or refused Baruch for his reading vpon the written booke the words of God why therefore shouldest thou reiect or disdayne to heare a faithfull Minister which faithfully readeth those things that the Lord hath reueiled to him This speake I not because I would haue nothing but reading of Sermons written vnto the people but that if great necessitie cōstraine or a want of fit Ministers so require that the hearers may not lothe the worde of God Thus farre was he from the extremitie I speake of and his wisedome grauitie and deepe iudgement is knowne sufficiently to all the learned Socrates in his storie reporteth thus of Atticus Bishop of Constantinople and a good Bishop Primum cum praesbyterij gradum obtinuerit cōciones quas summo studio confecerat ad verbum ediscens in ecclesia recitauit Postea crebro vsu diligentia maiorem audaciam adeptus ex tempore concionari coepit rationemque docendi magis popularem secutus est c. First when he obtayned the degree of a Minister his sermons that with great studie and diligence he had made worde by worde he learned without booke and then recited them in the Church Afterward with often vse and diligence he attained to greater audacitie and began to preach ex tempore and followed a more plaine way of teaching Yet doe we neuer reade that the Church then disdayned this measure neither refused to heare him much lesse exclaymed against his ministerie as to him vnlawfull to vse and to all others to acknowledge and receiue I lay not downe what Theodoret writeth of Flauianus what Possidonius of Valerius and Alipius what later writers say generally of Ministers that they haue their warrant si mediocria dona if they haue meane gifts and in some measure be able to teach c. I mention not as I might the discrete care of some godly and reuerent brethren protesting 〈◊〉 conscience in frequenting their Churches and communicating in prayer and Sacraments when themselues were restrayned a while from their Ministerie and happely the Ministers for the time in their places of farre meaner giftes Neither that diuers vnder their handes haue testified that they iudge it schismaticall thus to doe Yet might these things be considered and well schoole the violence of some But how schoole them to the bolstring vp and bearing with ignorance vnthought vppon a dead conscience in them that should see Farre is it the searcher of harts knoweth from my soule But thus farre to schoole them neuer to disdayne for a lesse measure whom GOD hath blessed with some measure and carefull diligence giueth hope of better measure as GOD will For truely euen in this case it may be sayd with Caluin Cum sub specie studij perfectionis c. When vnder the colour of desire of perfection we can tolerate beare with no imperfection want either in the bodie or in the members of the Church then doth the deuill puffe vs vp with pride and seduce vs with hypocrisie that he may pricke vs forwarde to forsake the flocke of Christ wel knowing that he shall haue the victorie if he can so doe For when as no where els either remission of sinnes or saluation is to bee had although wee make a shewe of a life more then Angel like yet if with such boldnesse we seperate our selues from a Christian congregation wee become deuils Iustine Martyr sayth that in his time the manner was on the Sabboth daie when the people were gathered together to haue the Scriptures read in the publike congregation and in the time of publyke prayer for the space of one whole houre And how common are these speeches with Austen Ye heard when the Gospell was read ye heard ere while when it was read if ye gaue eare to the reading deerely beloued wee haue heard in the lesson that hath bene read vs c. And for the profit of reading the Fathers
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
of the Lord appoynted commaunded sanctified and blessed to the raysing building and creating this kingdome of the Lord in the harts of men for which we praie when we saie Thy kingdome come and to deny eyther of these members that now we haue stood of or to say that they haue no blessing promised and graunted to them but that preaching is all in all and reading is nothing not profitable not able to worke faith c. is to auouch a greate vntruth and of such deniall we may saie as he sayde Archangeli nesciunt Angeli nō audiuerunt Propheta non sensit filius ipse non aedidit The Archangels know it not the Angels haue not heard the Prophet hath not felt it the sonne of God himselfe hath reuealed to vs no such thing What then doe you match reading with preaching or do you say the people if they hearde the Scriptures read vnto them though they had no preaching sustayne no want neyther neede to care for preaching or once to take anie paines to go where it is orderly if i be not at home No no for this is the other extremitie I tolde you of euen now when I said wée must auoyd two Let them both therefore not onely stande but stand with theyr iuste and due commendations Reading is protable but preaching doth profite more than reading doth because it is more apt for the ignoraunt and vnlearned expressing more plainly the meaning of the Scripture and applying the same to their consciences as is thought fit Wherefore with verie fatherlie care hath the Lord in his worde appoynted that this meanes also shoulde bee vsed to his people to the erecting of this his kingdome in them and telleth vs what greate blessing hee hath bestowed vppon it from time to time He therfore gaue some to be Apostles some Prophets some Euangelists and some Pastors and teachers for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ till we all meete together in the vnitie of faith and knowledge of the sonne of GOD vnto a perfect man c. And go and teach all nations baptising them in the name of the Father and the Sonne and holy Ghost teaching them to obserue all things whatsoeuer I haue commaunded you c. In another place The haruest is great the labourers few praie therefore to the Lorde of the haruest that he would send forth labourers into his haruest Our Sauiour himselfe of this meanes saith The spirite of the Lord is vpon mee because hee hath annoynted me that I should preach the Gospell to the poore he hath sent mee that I should heale the broken hearted that I should preach deliuerance to the captiues and recouering of sight to the blinde that I should set at libertie them that are brused that I shoulde preach the acceptable yeere of the Lord. And as he went towardes Emaus with the two that went thether hee preached vnto them to theyr good Peter preached the worde and there were added to the Church about three thousand soules Philip preached to the Eunuch he beleeued Peter preached to Cornelius and his companie and they receiued the holie Ghost and beleeued Paule preached to Sergius Paulus a prudent mā and the Lord gaue it a blessing to confusion of the Sorcerer the ouerthrowe of Satan and the erection of this his kingdome of which now we speake in his heart So did he to Lydia and to the Iaylour and to a number moe By this excellent meanes of preaching he opened theyr heartes and brought them to his folde that he in them might raigne ouer whome Satan so long had ruled before and so begging this his kingdome in them in this life might assure them of his eternall kingdome with him in the lyfe to come And for this singular profite that this meanes hath to this purpose it hath as you haue seene from time to time bene most carefullie prouided by the Lorde for his people The spice when it is whole smelleth sweetly but if it bee broken and brused by the hande of the Apothecarie it smelleth a greate deale more So is the word read of vs or to vs sweete as the honie and bringeth the light of life to manie But if the spirituall Apothecarie breake it and bruse it cut it diuide it as the Lord hath appoynted by preaching then reacheth the sauour of such heauenly sweete to many mo in a fuller measure by reason of the blessing of this meanes as hath beene sayde If the loafe bee whole the children get not euer so full morsells as when it is cut and broken vnto them preaching parteth the bread and maketh vs feede in this fuller measure through the gracious blessing of our God If the fire be couered with anie ashes the heate breaketh not out so greatlie as it would if the ashes were awaie euen so if in the word of God when we reade it any one thing we vnderstande not as we wish to do this meanes of preaching vncouereth that heauenly fire vnto vs that earst wee felte not so much and the Lorde bestowing his grace vppon his owne appoyntment the fire flasheth into our soules and we as men and women rauished with such heauenly good perceyue and see the power of preaching Thus did it to the Eunuch whom wee named before What hee read at the first hee vnderstoode not but when Philip preached vnto him the fire brake out to his lasting good and he vehemently cryed to be baptized And so to the rest whome so lately wee noted O powreful meanes therfore of y e Lord to the erecting of this kingdome in vs the true and plaine preaching of the word Reading profiteth but preaching more and reading therefore is good but preaching is better This blessing pray for euer amongst vs this blessing vse if the Lord vouchsafe it Consider what hath bene sayd and not only sayd but proued that the Lorde hath appoynted this meanes as the most notablest of al others to the erection of his kingdom in vs whereof wee speake that it hath had this blissing to thousands and ten thousand thousands that haue hearkened thereunto that the contempt of it is death and that eternal both of body and soule then waigh with thy self what thou dayly doest If thou wāt it whither thou seeke it If thou haue it whither thou vsest it and shake to thinke of thy shutting out of this kingdome here and for euer for the contempt of the meanes whereby wee are brought into it all of vs. Let neither ignoraunce of so great a good withhold thee any longer neither the deadly suggestions of that tempting so induce thee in pride to make fearefull exceptions against the Lordes ordynance to saue thy soule Either for that the man liketh thee not or his measure or manner or whatsoeuer For truely if he bring the glad tidings of the Gospell his feete are beautifull If
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
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
agaynst them lesse in a verie true coÌ„science to deale vnkindly with a meanes ordayned in heauen of so much good to man God giue vs eyes God giue vs hearts and God giue vs the blessing we speake of still Will you goe anie further in this Petition No in deede this may suffice for my briefe purpose I hope and therefore this onely will I adde that which I told you of in the beginning that as we praie for these mercies when we saie these words so pray we as effectually in sense agaynst the contraries of them For if Gods kingdome come then must bee done awaie whatsoeuer lette eyther hindereth or obscureth the same Contrarie to the vse of the wordes that fearefull famine the Prophet speaketh of contrarie to godly and profitable reading is barbarisme ignoraunce and contempt or neglect of good letters contrarie to carefull hearing is that adderlike stopping of our eares agaynst the charmer contrarie to the sweete melting motions of Gods holy spirite in vs hardnesse dulnesse deadnesse and vnfeelingnesse of hart prophanenesse and whatsoeuer is the propertie of bad grouÌ„d contrary to preaching dumbnesse to playne preaching vnprofitable curiositie to painfull and often neglygent and rare preaching Contrarie to a magistracie is auaricie to a godly a wicked to a good a bad and to a faythfull and carefull a neglygent and an Idoll Magistrate And to conclude contrarie to the kingdome of God in anie of vs is the diuel and all his workes the vaine pompe and glorie of the world with all couetous desires of the same and the carnall desires of the flesh to follow and be lead by them All these therefore we pray as heartely truly against as we 〈◊〉 for the other wheÌ„ we say Thy kingdom come And let al that heare me consider of it what we see to day namely thus much that if we feele no true testimonies in our soules that wee are the children of this kingdome but enimies to it hinderers letters obscurers of it by our workes wordes and thoughts our owne tongues and hearts and all the tongues heartes vnder heauen praying this prayer rise vp agaynst vs and if we will not be reformed desire of the Lorde that hee will take vs away confound vs and destroy vs by his iudgemeÌ„ts that his kingdome may increase and rise And what fearefull thing is this To our owne lippes the Lord wil grant the confusion of our selues the prayer of one shall bee heard of two or three by faithfull promise but the prayer of thousands and ten thousand thousands euen of all the Churches and chosen throughout the worlde yea of whatsoeuer millions in them that praie this prayer what a shrike maketh it in the heauens to the Lorde and how will hee rushe vp in his iust conceiued anger and accomplishe what they aske Therefore with shaking hearts at so great a perill let vs consider of it Wee feeders and Fathers spirituall of the Lordes people let vs thinke vpon it and enter into accountes how wee doe further we or hinder we this kingdome of the Lord speake wee or spare we sound we or sinne wee labour we or loyter wee for Gods sake what doe we Wo to vs if we do not worke blessed is that seruant whoÌ„ when his maister commeth he shall finde so doing Magistrates and powers consider of it put you forward or put you backward Gods kingdome sleep you or wake you are you nurses or none to the Church of Christ to vertue and pietie destroyers diligent of sin and wickednesse iudge you the cause of the afflicted and poore that you may prosper or doe you contrarie that you may perish what doe you Priuate men iudge and euerie particular person one by one consider of it What do you ruleth GOD in you by his holy spirite working faith to God and loue to men with daily and sundrie fruites of them both Doe you set vp in your owne houses places charges this holy kingdome as much as lyeth in you by priuate admonitions by vertuous examples and by such meanes as you may or do you plucke and pull downe hinder and let by the contraries greatly As you loue your selues thinke of it and then shall wee eache of vs see whether wee praie for our selues or agaynst our selues when we saie this praier and what hope we may haue of the rest whatsoeuer throughout this earth Thy kingdome come is sayd often and in many places if it bee well with vs for our measure in our seuerall places then so often is the Lorde sollicited to be good vnto vs and there is a communion of good vnto the godly by theyr praiers if it bee otherwise alas the time we perish as we liue if we change not speedilie and in some fearefull sort to the testimonie of Gods iustice for the prayer of his chosen so many so often making it and with such spirite of desire must be heard at last Thus praie wee for the kingdome of God and for all the meanes that it ariseth by in the heartes of men thus praie we agaynst whatsoeuer hindereth or withholdeth the same when we saie this petition and in stead of much more that might be saide lette this suffice The iniquitie of our times and the feareful loosenesse of these daies if it be considered will tell al Christian hearts how neâ—dfull euen nowe especially is this praiâ—â— to be made often Let vs pray A Prayer O Diuine Maiestie most mightie GOD heare vs we beseech thee thy huÌ„ble seruants heere gathered together and in that mercie that hath no measure subdue all power of Satan sin in vs still more and more and rule thou euer ouer bodie and soule ouer hart and minde ouer word and worke for Christ his sake and not onely ouer vs but ouer many moe euen that number that thou hast appointed to eternall lyfe To this ende giue thee meanes appoynted by thee thy holy blessed and eternall word Make vs carefull readers of it and carefull hearers of it read vnto vs and giue thy blessing as thou hast done of olde to this indeauour Make vs blessed with them that meditate in thy lawe faythful beleeuers as that Eunuch that had his Bible in the Chariot with him and read in it as he trauayled Profiting searchers with those good Beraeans Feede our faith rayse vp our affiance fasten our hope increase godly knowledge in vs as thou hast done by this meanes in thy children euer Increase the number of able teachers to thy Church O gracious GOD and blesse their labors a more mightie meanes to inlarge thy kingdome than reading is Adde to thy Church by them thousands thousands Cast downe by thy mightie power all holdes and imaginations and euerie thing that is exalted agaynst the knowledge of thee and bring into captiuitie euerie thought to the obedience of thee Strengthen thy people that they neuer despise thy appointed meanes to saue theyr
distinction is Tertullians against Martion and receiued vsually That euill which is called the punishment of euill there is no question neither but God willeth and is the author of it he being y e iudge of whose warrant it is done and the punishment it selfe being a worke of iustice against sinne being also good The question is de malo culpae of that euill that is the euill it selfe howe God willeth it or not And concerning this matter see first on the one side what is truth thou art not a God sayth the Prophet Dauid that louest wickednes neither shall any euil dwel with thee No thou louest righteousnesse hatest iniquitie Perditio tua ex te Israel et auxilium a me thy destruction Israel is by thy selfe and of thy selfe and in mee is thy helpe When the deuill speaketh a lye hee speaketh of his owne for hee is a lyar and the father thereof Sée then the true author of euill not God but Satan Furthermore if God be all good how can hee will the thing that is euill euery thing willing but that which is agreeable to the nature thereof This striueth therefore with his goodnes It is contrary also to his power for what good that hee will is not hee able to bring to passe without the meanes of euill and if he be then needeth not he to wil any euil to the end to compasse some good by it that otherwise he could not It is cōtrary to his mercy which extendeth it self vpon them that haue done euill It is contrary to his iustice which promiseth it in others And playnely wee see then that the Lord doth not will any euil Which Saint Austen acknowledged when he said Deus non est author vllius rei qua homo fit deterior God is neuer author of any thing wherby man may be made the worse Now on the otherside heare againe what is truth also The Lorde hardened Pharohs heart The Lord deliuereth men vp into a reprobate mind to do those things which are not conuenient the Lorde sendeth men strong delusions to beleeue lies the Lorde sent a spirit to seduce Achab and put him in the mouth of all Achabs Prophets with many such things testified of the Lorde in the word which in vs were euill and séeme so to be in the Lord also if our knowledge be not better to distinguish and to cleare him in whom there can be no vnrighteousnesse euer Hereupon swell the Libertines in blasphemy against the Lord and excusing themselues charge him with their wicked wayes Hereat also stumbled the Manichees and therfore made duo principia two originals or first causes of actions the one most good from whence came al goodnes the other most euill from whence came all euill and the punishment of all euill And hereat also sticke many saying God suffereth these thinges to bee done but no further But I pray you let vs aske them whether God suffer them willingly or against his will If they say willingly then confesse they that God hath a part in the action and that is more than suffring if they say vnwillingly then make they him not omnipotent for cannot he let any thing that he wil not we know he can and there is none that can resist his will sayth the Apostle Wherfore to helpe this matter and to answere with truth we must vnderstand a fewe thinges and I pray you hearken We must distinguish of sinne and we must distinguish of will Sinne hath two distinctions fit for this purpose to bee knowne For either it is considered simply in it selfe and by it selfe as a thing contrary to the law of God or it is considered as a cause of sinne and euill folowing or thirdly as a iust punishment of sinne that went before The first GOD neuer willeth neither can will the second so also But in the third respect God is sayde to will euill to wit not as it is euil but as it is poena peccati the punishment of euill Which in deede is a iust thing of the Lord. So doth hee punish sinne with sinne as in the place before named hee punished the Gentiles with deliuery vp to a reprobate minde to worke euil because when they knewe God they glorified him not as God neither were thankfull The second distinction is this in sinne and all euill there is the action and the deformitie or euill of and in the action The first God may well for he is in deede the very first efficient cause of euery action according to that saying in him we liue moue haue our being and deus operatur in omnibus 1. Cor. 12.16 and of him for him c. omnia Rom. 11.16 Touching the second we must vnderstand that will is either proper or improper Proper when wee will a thing for it selfe either as a good thing in deede or at least so iudged of vs improper when we will a thing not for it selfe as good of it selfe but for some other good that shal folow it And thus may we will that thing that is euill as a man willeth the cutting of some member for the safety of all y e rest So God willeth euill things not because he alloweth them or loueth that which is properly to will but seeth in his mercy hee so disposing them some good shall followe of them which as I say is to wil improperly and herein we sée howe still the obiect of will is good in the Lord. To apply then all this to God so farre as our question requireth let vs vnderstand that that euil which is a punishment inflicted by God for some former euill we may say that God willeth For so teacheth vs the same God himselfe by his Prophet saying I forme the light and create the darkenes I make peace and create euill I the Lord do al these things Marke howe the Lorde sayth hee createth euill That is the euill that is a iust punishment of some former euil or sinne The like againe by the Prophet Amos shall a trumpet be blowne in a Citie and the Lord hath not done it Out of the mouth of the most high proceedeth not euill and good Is it not a knowne trueth in diuinitie that the Lorde punisheth often sinne with sinne Now all sinne we knowe is euill if we respect it selfe but if we respect it as it commeth from God to punish sinne withal then is in that respect not euill but a iust right and good thing The hardning of Pharohs hart in Pharoh was euill in God it was a iust punishment of his sinne The deceyuing of Achab with a lye in it selfe considered was euill but as God did it for a punishment of his sinne it was not euill but iust That strong delusion whereof Paul speaketh in it selfe is euill but if we marke it inflicted by God as a punishment for want of loue to the trueth so it is a iust thing
and not euill So the deliuering of the Gentiles into a reprobate mind and all such examples in the woorde Tertullian against Marcian and Augustine against Iulian handle this matter and may further bee read of it This sufficeth to shewe that although wee say that God willeth often that thing that in it selfe considered is euil yet as it proceedeth from him that it should be so and consequeÌ„tly he the author of euil it followeth not For many times euill is the punishment of euill that is iust with the Lord euer Concerning the second distinction how God may bee the author of the action and yet not of the euill any way in the action sée by these similitudes The Sunne lighting with his hote beames vppon a dead carcasse causeth a strong and loathsome sauour yet is not the Sunne either vnswéete it self or the cause of that vnswéetenes but the carion it selfe For if the Sunne were the cause then euer the like cause the like effect but wee see it is not so but contrary when it lighteth vppon sweete hearbes and odoriferous flowers it draweth out of them great sweetenes and pleasaunt smels Againe the earth wee all knowe with her sap and moysture feedeth and nourisheth al the trees plantes and rootes that are yet is not that earth cause why this tree bringeth a bitter fruite and that hearbe or roote a bad tast but the nature seuerall of y e things themselues is the cause of that Thirdly the pure worde of the Lorde is preached or read and one sauoureth and gathereth to life an other to death and destruction is now y e word cause of those seuerall effects or the creatures themselues blessed or not blessed with Gods holy Spirit Thus may the Lorde then bee author of an action and yet not of the euill in the action and so hee séemeth to will euill when yet in trueth he doeth not What is now his reueiled will All that which in the holy booke of his worde hee hath layd downe and declared to be the duetie which he will haue performed of vs towards him And is this that will which here we pray may be done Yea this is it and therefore if wee will vnderstand this petition let vs looke what is required of vs in this worde and all that we begge of the Lord strength and abilitie to doe We beseech him that whereas the mindes of earthly men burning with lustes are commonly caried to desire and to doe those things that most displease God hee of his mercie will with the mouing of his holy Spirit so chaunge and fashion all the willes of vs all to that will of his maiestie that we may will and wish nothing that his diuine will misliketh Praecamur optamus vt non tantum faciat Deus quod vult sed nos facâ—re possimus quod vult We pray that not onely God would doe his will but that wee may doe what is his will sayth Cyprian To runne ouer all the dueties of a Christian required in the word were too long let vs therefore not so doe but for example sake of all the rest consider these three First we knowe it is the Lords will that wee should beleeue in Iesus Christ whome he hath sent and that by faith in his name wee and all the worlde should obtayne remission of our sinnes and eternall life So God loued the worlde that he gaue his onely begotten sonne that whosoeuer beleueth in him should not perish but haue euerlasting life And againe This is the worke of God that is the worke that God requireth of you that ye beleeue in him whome he hath sent Wherefore in this petition wee beseech him that that will of his may be done in vs that is that we may receiue grace so to doe and neuer to looke for saluation in any other Secondly we knowe it is the Lordes will that wee should in a true faith leade a holy and cleane life for so sayth the Apostle haec est voluntas dei sanctificatio vestra This is the wil of God euen your sanctification and that ye should absteyne from fornication that euery one of you should know how to possesse his vessell in holinesse and honour and not in the lust of concupiscence as the Gentils which know not God What do we then in this petition but beseech the Lord that that will may be daylie done of vs and we daylie chaunged by the renewing grace of his blessed spirite into such men and women as he desireth delighteth in namely into holy creatures walking not after the flesh but after the spirit and so consequently sauouring not the things of the flesh but of the spirit That we may be holy as he is holy That our light may so shine before men as they may see our good workes and glorifie our father which is in heauen that wee may keepe iudgement and doe iustice in our callings that being buried with Christ by baptisme into his death as he is risen froÌ„ the dead to the glory of the father so we also might walke in newnes of life That sinne may not rule in our mortall bodies that we should obey it in the lusts thereof or giue our members as weapons of vnrightiousnes vnto sin That fornication and al vncleannes or couetousnes may not once be named amongst vs as becommeth Saynts That we may putte on as the elect of GOD holy and beloued the bowells of mercy kindnes humblenes of mind mekenes long suffring forbearing one another if any man haue a quarrell to an other and forgiuing euen as Christ hath forgiuen vs and what should I saie We beseche the Lord euen that very GOD of peace to sanctifie vs throughout that our whole Spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ And with Dauid we saie in effect Looke if there bee any way of wickednesse in mee and leade mee in the way euerlasting Thus saith Cyprian Voluntas Dei quam stabiliri fieri precamur est quam Christus fecit docuit humilitas in conuersatione stabilitas in fide verecundia in verbis infactis iustitia in operibus misericordia in moribus disciplina The will of God which wee pray to bee established and done is that which Christ both did and taught humilitie in life stabilitie in faith shamefastnes in words iustice in deedes mercie in workes discipline in manners And doe we thus pray then to be holy O my beloued what shall we answer the Lorde then I say not for our vnholinesse but euen for our securitie dulnesse deadnesse and conceiued hartie pleasure in vnholinesse Was it euer counted better than a mockerie to seeme to aske a thing and yet to doe against it To desire a Phisition to helpe vnto health in the meane while our selues with al our might to féede vpon the foes of that wished good Consider then our cases and the cases of
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
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
we not sée the guilty quitte and the halter put ouer the innocents head Shall we not see the wicked aduanced and the godly depressed wreaked and wronged and troad vppon Surely we shall see fooles bid speak and wise men bid peace Yea we shall see euery mans mouth ouer foule with loosenesse and fewe mens liues gouerned with vertue Alasse then againe what a place is this Shall the sinnes of himselfe make the Apostle crie Cupio dissolui I desire to bee loosed and to be with Christ And shall not all the sinnes of so sinfull a world together with our own make vs desire it What pleasure had the good prophet who for the very sinne that he sawe hee desired death Did not our Sauiour say it when time was Non rog◠pro mundo I pray not for the world And shall wee ioy in the place so fearefully excepted in the prayer of Christ If wee thinke heauen to bee our home are we not so long from home as we are heere If to depart here hence be to go to lyfe is not to tarrie heere to abide in death If that life be freedome is not this bondage Finally if to bee with God bee our true felicitie to be absent from GOD is it not our sure miserie But whilest we are at home in the bodie we are absent from God sayth the Apostle and therfore think of it What may you now think you beloued to staie you from a true and Christian lothing of this wretched life in so vil◠a world Truely I knowe not excepte you should vnwisely saie there be few that doe it and many that doe it not Which if you should saie then must I answere you as he did that said it Neque minor erit gloria tua si foelix eris cum paucis neque poena leuior si miser eris cum stultis Neither shal thy glory be lesse if thou be happie with fewe neyther thy punishment lighter if thou be miserable with many But I hope you are far from being holden in euill with so bad arguments and therfore I pray you let vs all remember what is sayde vnto vs Loue not this world neither any thing that is in the world For if wee loue the world the loue of the father is not in vs. And the Lord strengthen vs. Seuenthly we see heere by this petition and forme of praier the verie true nature of a childe of God namely to desire pray heartely that both in himselfe and others Gods wil may be knowen and done Yea so heartely and earnestly doth he wish this that to see the contrarie is a vexation to his soule very vehement and great And he deliuered iust lot sayth Sainct Peter vexed with the vncleanly conuersation of the wicked And I saw the transgressours sayth Dauid and was grieued because they kept not thy word yea mine eyes gush out with teares for this cause But of this some thing was sayde before The Lorde enter not into iudgement with vs euer for the want of this sorrow to see other men doe euill saying nothing of our selues our owne euill For how may we answer not our sorrowing but our laughing euen as wee were tickled to see dronkards to heare rimers and railers and idle counterfaiters tearing their tongues against theyr teeth to the dishonour of God the gauling or slaunder of others and the death of their owne soules for euer without repētance which in many of them God may worke but it is smally to bee hoped of as yet God that shall iudge vs knoweth it and telleth vs now whilst we haue time to leaue it that wee cannot answer it The Lord therefore chaunge vs and wee shall be chaunged and make the breach of his will to touch vs deepely both in our selues and others Lastly wee may note here if there were no other Scriptures to shewe vs what an acceptable thing to the Lord the readie and carefull doing of his wil is by this that our Sauiour placeth this petition amongst the first and chiefe desires of his children wee may see our dulnes that must be taught to pray for this obedience and wee may see Gods rich great goodnesse that wil giue vs strength to obey him and then crowne vs for so doing with an immortall crowne as if wee had done all of our selues The Lord giue vs feeling And let thus much suffice of this petition A Prayer O Sweete and gracious Father how deere both is ought to be to a good child the goodwill of his earthly Father And if so how much more deere to thy child the iust and euer holy will of thee his heauenly father In deede hee should pray with hart soule that it may be done And therefore feeling our onely sweete comfort this that wee are thy children wee againe and againe beseech thy maiestie that it may so be Concerning thy secret will reserued to thy selfe O Lord let vs neuer curiously bee searchers and seekers to knowe aboue that which is meete for vs to knowe Much lesse let vs giue our selues by spirites and deuilles and vile meanes to wring out as it were by force from thee the knowledge of tymes and seasons and matters reserued in thy power but let vs euer concerning this bee thus disposed by thy grace in our selues that whatsoeuer this hidden will of thine shal be concerning vs whether to liue or dye to bee poore or rich to be high or low in this world with the same and in the same wee rest and be contented saying in our harts as obedient children let my God and Father do with mee and dispose of mee at his pleasure And when it shall appeare and be reueiled to vs then euen more if more may bee to be contented giuing true and hartie thankes to thy maiestie as well for wo as well for little as much for lowe degree as high degree if so thy pleasure be taking well in worth as thy seruant Iob at thy hands euill things as good things sower as well as sweet and lowring nightes as well as Sunneshine mornings Deere GOD make vs euer blesse thy name with a single hart when we knowe thy will and till thou shewest it leaue it to thy selfe Concerning next thy reueiled will that is all that which in thy worde thou hast layd downe and declared to bee the duetie which thou wilt haue performed of vs toward thee O Lord of mercie wee beseech thee that whereas our mindes burning with lusts are commonly caried to desire and to doe those things that most displease thee thou of thy gracious goodnesse wouldest vouchsafe so to chaunge vs by the power of thy blessed Spirite that we may wil and wish nothing but what thy holy will alloweth Giue vs faith firme and stedfast in thy Sonne our Sauiour Iesus Christ And to this faith ioyne in mercie a pure and cleane life graunting vs grace to possesse these vessels in holinesse and honour and not in the lust
of concupiscence as the vngodly doe O pardon herein for the bloud of Iesus both words and workes straying from thy will To name them it is vnpossible for we cannot thinke of them yet thou knowest them and with thee is mercie euen for secret faults Giue vs of thy strength also O blessed Lord God that wee may beare and suffer all crosses diseases pouertie cōtempts persecutions and aduersities with al the changes and chaunces of this mortall life not onely with cōtēted but with gladsome harts knowing that it is thy will that wee should crucifie and mortifie our willes And when that appoynted passing hower shall come that earth to earth and ashes to ashes is to returne O Lorde make vs strong to welcome in this also thy will And finally what obedience we owe to thy maiesty giue it vs good God that as thy Angelles and heauenly creatures most willingly without grudging most speedily without delaies and most faithfully without affection and partialitie doe their dueties so wee may performe and doe it to our liues ende and euer as it shall please thee to inable vs for his sake whome thou louest Christ Iesus thy sonne and our most deere and blessed Sauiour Amen The 4. Petition Giue vs this day our daily bread Two thinges I haue to aske you heere touching the order before you come to the words themselues First why these three Petitions concerning our necessities followe vppon the other which concerned Gods glorie Secondly why of the three this is first seeing the other two concerne better things To the first I answer you that being warranted by the Lord after the seeking of his kingdome and the rightuousnes thereof which ought to bee first to seeke also at his hands whatsoeuer we haue neede of to the maintenance and good of this life wee hauing done the former in the petitions before fitly followeth the other now in these three And this is the order that Dauid vseth in his Psalme first crauing the light of the Lords countenaunce to bee lifted vp vpon him and then assuring himselfe next of peace and safetie the benefites of this earthly life Yea sir but doth not our Sauiour saie expressely Bee not carefull for your life what ye shall eate or what ye shall drinke nor yet for your bodie what ye shall put on but seeke ye first the kingdome of God and the rightuousnesse therof and all these things shall be ministred vnto you for your heauenly father knoweth that ye haue need of these things Why then should wee expressely pray for that which both he knoweth wee want and hath in mercie promised vs Although our Sauiour say they shalbe ministred vnto vs in that place yet doth himselfe bid vs pray for them expressely in this place and therefore well we knowe by those words there he meant not to exclude this meanes heere The examples also of his childrē which haue done it and the manifold promises made to all them that shall doe it which will appeare to vs hereafter tell vs the same If you will know the reason why vnderstande you not for that he would not otherwise giue them to his children that séeke his kingdome chiefly except they were by name asked or for that he giueth them for their asking which in deede he giueth fréely or for that he hath néede to bee remembred but in deede that by such prayer wee might witnesse vnto the world that wee acknowledge the Lorde the very fountayne spring head of all these things also that concerne either bodie or minde that we might thus learne to depend vpon him fully and wholly and in all things and whatsoeuer is wanting to vs to flye to him not to trust in our selues or in man or in any arme of flesh whatsoeuer What saie you to my seconde demaund To your seconde demaund I aunswer thus that albeit the things that are contayned in the next petitions bee of more price than those that are contayned in this yet hath the Lorde set this before them not without cause euen to releeue thereby our infirmitie which doe not so easely quickly perceiue or pray for heauenly things as earthly things The fift petition beggeth remission of sinnes the sixt an inuincible constancie and holy fortitude in temptatiō these are great matters concerning our heauenly life and therefore not so neere to our dull conceipts and knowledge The matters of this petition are more easie and better felt of vs and therefore in a most mercifull wisedome our Sauiour beginneth with the easier and so draweth vs to the harder by degrees that hauing had tryall of his goodnesse in the one wee might nothing doubt of his mercie in the other Hauing felt him friendly in matters of lesser good wee might full accompt of fauour in things of greater good to vs. Yet must I needs obiect vnto you the prayer of Agur which proceedeth not in this order but first desiring that God would remoue farre from him vanitie and lies matter belonging to the mind in the second and latter place asketh foode conuenient concerning the body And I haue already answered your obiection sufficiently if you marked it For I haue sayde in respect of the matters themselues things belonging to the mind are to go before things belonging to the body so no doubt woulde our Sauiour haue set them if he had regarded that onely But looking from that to our infirmitie dulnes he hath placed that first that was best knowne to vs and so from the more known draweth vs to the lesse knowne from the easier to the harder and from the earthly to the heauenly Like a good teacher that wishing the profitte of his schollers deliuereth to them the lighter lessons first and milke before meate that is strong for men You satisfie me well proceede therfore now if you please to the words themselues this is inough concerning the order Content if this be noted in a worde before that although wee bee nowe come to matters that concerne our selues and our owne profit and haue passed ouer those that concerne Gods glory yet may wee not thinke that wee haue nowe done with the Lord and his honor quite but this onely is the difference that then wee respected the Lorde onely wholly and immediatly now wee regarde our selues and our necessities with him and him as we vse to speake mediatly For otherwise euen all the thinges we wish and do must regard the Lorde and his holy honour according to the Apostle saying Whether yee eate or drinke or whatsoeuer ye do do all to the glory of God And according to the confession of Saint Austen Sufficiētia vitae rectè appetitur non propter se ipsam quidem sed vt eam habētes commodius Deo seruiamus Things fit for this life are rightly requested but not for themselues but that hauing them we may better serue God The true knowledge of this putteth a notable bitte in the mouth of
rake and rob and pull from many men that which is theirs and not ours How this toucheth many a man I wishe verie hartely may be concluded by priuie feeling of secret guilt not in any broder tearmes layde open by mee Surely beloued it is a grieuous matter to disable my selfe to pray the Lords prayer or anie part of it but so doe all they that are not content with so much bread as is their owne of which they may trulie saie it is ours and therefore beware Thirdly this worde Our truly confirmeth the property of goods wiues children seruants and such like amongst Christians contrary to all prophane and brutish community either by Anabaptists or other heretikes whatsoeuer sought to be establyshed A long and a large matter if it needed a confirmation or a confutation And why doe we saie Dayly Bread or bread for the day The Lord hath pleased so to call it first to note out vnto vs our mortalitie and fading estate if he should not euen dayly feed vs. Secondly to teach vs that it is our dutie dayly to aske what dayly we neede and not to make our praier at once for a yeres or many yeeres prouision because wee woulde take our libertie to praie no more Thirdly that thus hee might bridle somewhat our raging hearts and our endlesse greedie and insatiable desires For many of vs are neuer satisfied neuer pleased with any measure of blessing giuen vs by the Lorde but euer crauing and crying more more This immoderate humour and sinfull vaine the Lord seeketh heere to helpe teaching vs to bee so farre from wishing heaps or any wanton delicates that we are content with dayly bread that is with so much as serueth for that daie and as shall be fit to preserue life honestly not wantonly Knowing it and feeling in the faith of a childe of God that a small thing vnto the iust man is better than greate riches to the wicked and mightie and againe if nothing wanteth to them that feare the Lord that is no profitable and necessarie thing The wise man sayth it The Lord will not famish the soule of the righteous but he casteth away the substaunce of the wicked The King and Prophet sayth I haue bene young c. Cyprian saith Quum Dei sint omnia habenti Deum nihil deerit si Deo non desit And Fides famem non timet That is since all things bee Gods howe shall hee that hath God want any thing except God be wanting to himselfe Faith feares no famine Lastly to assure vs that so well our wants are knowen to the Lorde as that for euerie daie he can tell what is sufficient and what we haue neede of Therefore when it is sayde in the Gospell Your heauenly Father knoweth what yee haue neede of We may adde euerie houre euery day and doe it by warrant of this worde in this petition A most comfortable thing truly to euerie one and especially to them that haue any great carke vpon their hands eyther of children or otherwise For it assureth thē that theyr God is priuie to their estate yea so priuie that he knoweth for euerie day in the weeke and for euery day in their liues what they haue neede of both for themselues and their charges and euen for that cause namely that they should knowe it to be so he hath caused them to praie but for theyr dayly bread not naming anie quantitie but leauing that to himselfe who knoweth better than themselues what will serue the turne and will most assuredlie euer send it them I praie you then thinke of it and so earnestly thinke of it as the knowledge and remembrance of it may euer keepe vs from distrust in such a God and from the effects of distrust namely the vse of anie badde meanes to releeue theyr wāts by For the Lord knoweth our néed and euerie dayes neede yea euerie houres neede and his word is past that he wil not onely knowe it but releeue it as shall bee best I will care for thee I will not fayle thee neyther forsake thee sayth the Lorde And therefore cast thy care in comfort vppon me What an incouragement also may this be euer to vs to goe to our knees and to call vpon our God by prayer when wee heare how priuie he is to our estate If we haue a petition to a man our speeding often lyeth vpon our vtteraunce if we speake well we speede well but if either for feare or bashfulnesse our tongues fayle to tel our case in such full sort as is needfull it should be knowen to the winning of releefe for it then fayle we also often either of all or part of that wee seeke But O happie we it is not so with GOD. If we cannot vtter a word oppressed with some woe or otherwise hindered if we but sigh he heareth he seeth knoweth and knoweth more fully than wee coulde tell him our selues in anie wordes if wee did speake With what a cheere then may we fall before him for any thing we want and saie Lord thou knowest what I would haue though my tongue foulter my want speaketh looke vpon me in thy mercie It seemeth by this that laying vp is vnlawfull You iudge amisse for Ioseph in the cheape yeeres layde vp for deere and so saued his owne his masters and many liues moe and the Lord directed him to this prouidence The Disciples of Antioch sent theyr abilitie to the brethren in Iudaea and it was reserued and layde vp till the famine came that Agabus had prophesied of Act. 11.28 Christ badde gather vp the broken meate and let none of it bee lost the holie Ghost sayth the children lay not vp for the Fathers but the Fathers for the children warranting as you see a laying vp much more proofe if it needed is there Wherefore by praying for daily bread or bread for the daie we are taught to bee content if the Lorde giue no more but wee are not forbidden to reserue it if the Lord doe giue more for the Lordes giftes may not be cast awaie by anie negligence coloured from this place Yet must our reseruation bee voyde of couetousnesse made onely in the reuerence of the Lords giftes to lawfull endes and not to trust in anie store and to robbe the poore and needie when want is What shall wee answere then to those wordes of Christ Care not for to morowe for the morowe shall care for it selfe c. We must aunswere thus and aunswere trulie that our Sauiour there forbiddeth vs to thinke of the morowe with distrustfulnesse but not with prayers and labours How can rich men pray this prayer that haue bread for many dayes and yeeres Because all vse and comfort and safetie of those riches commeth from the Lorde Which except the Lorde giue eyther they loose by some accident their goods or hauing them they haue no power to vse them or vsing them they nourish not as after is proued But
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
Preacher say that he had beheld an euill vnder the sunne and it was a great one much amongst men euē a man to whom God hath giuen riches and treasures honour and hee wanteth nothing for his soule of all that it desireth but God giueth him not power to eat therof but a straunge man shall eate it vp Sée you and marke it howe God is not onely the giuer of riches but euen of the vse also power to eat of them which gift he bestoweth and withholdeth at his pleasure The rich man layd vp for many yeeres but the Lord would not haue him to liue and inioy then the things he had the vse hee had not longer then God gaue it But euen when hee least thought his soule was called for and then like a foole he had heaped too much vp for other men This is that which the wise Syrach sayth Some man is rich by his care and nigardship and this is the portion of his wages meaning his reward is to haue them but not to vse them for when he should beginne to eate of them the time draweth neere that hee must leaue al these things vnto other men and dye him selfe Wherefore I say praying in this petition not onely for the things but euen also for the vse comfort Whē we say giue wee are taught that euen the vse also is of the Lord. And thus do you see what great profite this one worde hath in this petition and what we may learne by it Why do wee say giue vs and not giue me First to teach vs to remember our brethren as well as our selues to bee carefull for them and to wish them all needfull things as to our selues according to the true nature of Christian charitie which seeketh not her owne things onely but euen other mens also as well Which when it is considered what O Lord may those men say for the quiet of their consciences that haue neuer enough themselues but euen as if God and all his blessing belonged only to them and that they only should dwell in the world alone rake and scrape to themselues with might and mayne but of their brethren they neuer thinke No so farre are they from praying for them that God would giue them their daylie bread as that if they haue any part or portion of it they are hartely desirous to haue it from them yea sicke vpon their beddes often as was wicked Achab till they haue gotten Naboths vineyard inheritance do these men pray Da nobis Giue vs good Lorde our daylie bread that is giue my brethren as well as to my owne soule what is néedfull to them giue al thy children as to me their daylie wants No no if they might say it for shame they would say giue mée all and let the rest receiue of me if they will haue ought But what they shame to say they shame not to wish and therefore as often as they say this prayer they abuse the Lord and it is his mercie that presently hée striketh not so great hypocrisie as to say vs with lippes as if they meant many and mee with heart meaning but themselues Learne therefore beloued by a common word to haue a common hart It liketh the Lord that wee loue our brethren and it liketh him not that we loue only our selues We say not giue me but giue vs and let vs doe thereafter euen ioyne them in prayer with our selues and wish them bread as to our selues that is all necessaries Secondly wee are by this maner of speaking taught the true vse of such portion as God giueth vs namely so to haue it as that others haue part with vs. For wee are but Stewards of the Lords gifts And non tibi soli datur quod habes sed per te dat Deus alijs It is not giuen what thou hast to thy selfe alone but by thee GOD giueth the same to others His minde being that thou shouldest so impart them Thy meate is giuen to comfort others as thou mayst and a ioy it will be if thou canst say with Iob I haue not eaten my morsels alone but the fatherlesse hath eaten with me Thy wooll is giuen thée to clothe the naked and a comfort great it is when a man may say with Iob againe I haue seene none perish for want of clothing neither any poore without a couering but their loynes haue blessed me because they were clothed with y e fliece of my sheepe Iob had lodging and he thought it giuen to releeue the straunger he had authoritie and he thought it giuen to helpe the poore in iudgement not to oppresse them And so euer haue others of Gods children possessed for others not onely for themselues what the Lorde bestowed vppon them Wherefore if no other mouth should euer iudge thē their owne mouthes sufficiently charge all miserable wretches and wretched misers of this earth as often as they pray this prayer because they say giue vs in the plurall number and yet where they haue receiued they vse it scarce in the singular number being so farre from releeuing others with any comfort they haue as that they little may finde in their harts often to reléeue themselues Let vs be warned before wee smart for wretchednesse Wee pray not for our selues alone but for others we receiue not for our selues alone but for others and therefore let vs impart the Lords giuen graces both to our selues and to others So shal we shew our selues children of our heauenly father who is bountifull to all and hard to none dealing his gifts in such fauour and fulnesse euer that all tongues may speake of his praise and all harts conceiue of his mercie That God and Father make vs like him in this and all our dueties Amen The Prayer MIghtie GOD most louing Lorde after thinges concerning thy glorie it is thy gracious fauour to vs frayle wretches that we should boldly aske what concerneth our necessities and wants promising euen therein also to be merciful vnto vs and to heare our prayers Wherefore both in obedience to thy commaundement and faith in thy promises wee throw downe our selues here before thee beseech thee to giue vs this day our daily bread that is good Lord as thou hast taught vs all things needfull to the maintenance of this life Giue vs meate drinke and clothing for our bodies Giue vs of the dew of heauen and fatnesse of the earth as thy blessed pleasure shall vouchsafe vs to our good If it please thee to giue more O Lorde make vs thankfull and faithful stewards to dispose thy mercies to our brethren that shall haue neede If it please thee to giue lesse chaunging thy hand to bring vs with thy seruaunt Moses out of the Court to keepe a flock of sheepe and with Dauid from high fauours to many feares O God and father mercifull euen with that portion of bread
make vs wel content thankfull also euer to thee for it Remēbring well with our selues how thou caredst for these thy seruants and others many in their estate hast euen by this word bread taught vs to bee content with a little Thy mercies O Lord we beseech thee giue vs according to our charges thou knowest our number and our needes and thou feedest the very Rauens that call vpon thee The eyes of all things wayt vpon thee O God thou giuest them meate in due season Thou openest thy hande and fillest all things liuing with plenteousnesse To these fauours O Lord graunt peace and quietnesse priuate at home and publique abroade Let there bee no going out no leading into captiuitie nor any complayning in our streates Peace be within the walles of Hierusalem O Lord to thy good pleasure and plenteousnesse in her Palaces that is to thy Church mercie and fauour we beseech thee To this end giue vs O heauenly father the blessing of prudent and godly gouernours Confirme their harts in zeale and loue to thee and make them euer carefull of thy glorie Confirme our obedience and truth agayne to them in thee and both one and other make vs thankfull greatly for thy present mercy in this behalfe vpon vs. If euer people found fauour at thy maiesties hands O Lord our portion hath bene great must wee say and this daylie bread with a liberall hande aboue other nations now many yeeres giuen vnto vs. O deare father touch vs with the feeling of it and make vs thankfull and continue this mercie and louing kindnesse still vppon vs giuing vs still these cōforts of thine What wee haue neede of denie vs not and what wee haue with thy fauour O Lord and to our good let vs euer haue it not to our harme and iudgement So we that be thy people and sheepe of thy pasture shall giue thee thankes for euer Heare vs O Lord O God father gracious not for our sakes but for Iesus Christ his sake our onely Lord and Sauiour Amen The fifth petition And forgiue vs our trespasses c. Now are you come to a petition as our estate standeth most sweete comfortable most necessary and profitable wherefore I pray you euen as fully as you shall thinke conuenient speake of it and first of the order as you haue done in the former Touching the order of it Tertullian saith very well Quid alimenta proderunt si illis reputamur re vera quasi taurus ad victimam what will any nourishments in this life profit vs if with them we be accompted as Oxen to the slaughter Cyprian more playnely Post subsidium cibi petitur venia delicti vt qui a deo pascitur in deo viuat nec tantum praesenti et temporali vitae sed aeternae consulatur ad quam veniri potest si peccata dimittātur after the ayd of meat is begged pardon of offence that he which of God is fed in God may liue and care had aswell of eternall life as of temporall vnto which eternall life then is the way open when all sins be forgiuen Wherefore since in the former we haue craued of the Lorde what concerneth this life in these two latter we begge what concerneth that hereafter In the former desiring him to forgiue what is past in the latter to strengthen against what is to come Both which our requests haue grounde vpon his owne promise and are directed thereby For the Lorde in the couenaunt which it pleased him to make with his Church hath promised both saying their iniquitie will I forgiue and remember their sinnes no more which is the thing we now begge And I will put my lawe in their inward parts and write it in their hearts and will be their God and they shalbe my people c. that is I will assist them with a newe power of Spirit confirme them with a further strength to stand hereafter which is the matter of our next question It might seeme to some by the order of the former petition and this that the remission of our sinnes were a matter lesse to be cared for than our dayly breade because it is set after in this prayer If it had not bene sayd before in the beginning of the former petition that this order is obserued of the Lord in regard of our rudenes that he might lead vs from a matter better known to a matter lesse known yet truely should they bee very rawe in religion that would thinke thinges onely respecting this life to bee preferred before things touching life eternall God forbid therefore but this order of these petitions notwithstanding euery Christian man and woman should make it their chiefe care to finde mercy with the Lorde for their transgressions rather then to inioye ten thousande worlds with all the glory that might be in them for what would al these worlds profite them when they had lost their owne soules in them all not able to finde what to giue for the recompence of the same again But without remission of sinne there can be no saluation God not so much as hearing sinners much lesse sauing them And therfore iustly our chiefe care to haue sinne pardoned that we may be saued If you would conclude any thing of the order of this petition following the other conclude this and that you may doe both truely and profitably namely that true religion is not the cause of want of daily bread but our sinnes And therefore presently after request to the Lord for that we adioyne the other as the true stoppe and let of the former if it be not taken away by his mercy as if wee shoulde say we request Lord the comforts of this life the fruites of the ground and the fruites of our Cattell butter of Kyne and milke of sheepe with fat of Lambes and Rammes fed in Bashan the blessing of wheate and the red licour of the grape but neither these nor any such may we looke for except in mercy thou take away our sinne the very stay of all thy goodnes from vs if thou deale in iustice And therefore Lord forgiue vs our trepasses Let no man then accuse religion for dearth and scarsetie for famine and hunger but consider his owne desertes and the desertes of thousandes more and remember euer both howe these petitions lye and what also for more playnnes the Lorde himselfe hath spoken by his Prophet Ieremy saying Your iniquities haue turned away these earthly blessings from you as rayne both earely and late in due season with a pleasant haruest such like yea your sinnes haue hindred good things from you Againe by Esay Behold the Lordes hād is not shortned that it cannot saue neither is his eare heauy that it cannot heare but your iniquities haue separated betwixt you and your God and your sinnes haue hid his face from you that he will not heare For your handes are defiled with
bloud and your fingers with iniquitie c. Nowe then to the wordes themselues if you thinke good and of them in order for that is playne The first word is Forgiue of it selfe so playne that it needeth not any explication and therefore not standing in that sort vpon it let vs consider the conclusions that arise thereof to a Christian mind that carefully weigheth what GOD hath spoken First then it containeth a playne confession of our miserable estate vnto the Lorde and so teacheth vs that before pardon and forgiuenes ought to goe a true faithfull and vnfayned acknowledging of our euill whatsoeuer For why shoulde God vouchsafe to pardon what we not able in truth to hyde from him as being God yet in the strong corruption of our vntamed hearts indeuor to cloke and doe not lay open in woe and godly sorrow before him Very mortal maÌ„ looketh for confession of a faulte and wee vse to say that halfe the amendes is made when it is so done yet may we couer from man very great offences howe much more may the Lord our God iustly require that being notable to blind him we seeke not to do it but in al reuerence of his maiesty and all vehement dislike of our selues and our sinnes we lay them at his foote and begge his mercy It is a notable place in the Psame of Dauid teacheth vs this When he sayth Whilst I helde my tongue my bones consumed or when I roared al the day long for thy hand is heauy vpon me day and night and my moysture is turned into the drought of Summer then I acknowledged my sinne neither hid I mine iniquitie For I thought I wil confesse against my selfe my wickednes vnto the Lord and thou forgauest the punishment of my sinne See howe before he confessed he found no comfort and after confession howe hee found no punishment Looke in the Law of the Lord and marke these wordes to Moses When a man or woman shall commit any sinne that meÌ„ commit and transgresse against the Lord when that person shall trespasse then they shall confesse their sin which they haue done and shall restore the damage c. Confession God required and confession they performed Although the Lord should kill me sayth faythfull Iob yet will I put my trust in him but I will reprooue my wayes for all that in his sight that is I will confesse my euil freely and fully with a single heart as a wretched sinner should do He that hydeth his sinne sayth the wise Salomon shall not prosper but he that confesseth them forsaketh them shall haue mercy If wee say we haue no sinne then wee deceiue our selues and there is no trueth in vs but if wee acknowledge and confesse our sinne God is faithfull to forgiue vs our sinne and the blood of Iesus Christ clenseth vs from all sinne This is not that filthy shrift in the eare of a filthy liuer inuented in Rome and throwne downe in Constantinople vppon iust experience of vggly pollution by it but this is the Lords ordynaunce performed euer of the Lordes people to the Lorde himselfe Dauid a sinner hydeth it not when the Prophet spake but cryed peccaui with a feeling heart and a grieued mind that he had so fallen That Dauid when hee had numbred the people and the Lord offended had sent a plague amongst them cryed in his wo. It is I it is I Lorde that haue offended and these seely sheepe what haue they done and againe in an other place Therfore I said Lorde 〈◊〉 mercy vpon mee and heale my souâ—â—â—r I haue sinned against thee The straying sonne returning to himselfe and to the estate of sonne seeth and sigheth for passed folly and confesseth it freely as his bounden duetie Father Father I haue sinned against heauen and against thee and I am no more worthy to bee called thy sonne The humble publicane beseecheth God to be mercifull to him not a iust proud Pharisie but a poore sinnefull and wretched Publicane Wee are here iustly sayd the thiefe on the crosse wee receiue things worthie of y t wee haue done but this maÌ„ hath done nothing amisse a very plaine confession of a féeling hart WheÌ„ Paul had preached against coniuring and sorcery as we read in that place what was the fruite of his speaking their hearing but this Many that beleeued came and confessed shewed their workes Iohn also baptized in the wildernes but whom such as confessed their sinnes against the Lorde Euer therefore before pardon must goe confession for so euer hath it done as by all these proofes is now plaine Priuat to God if the sinne be priuat Publique to the Church if the sinne bee such as shall more appeare hereafter in an other place Wherefore let vs end this note vpon this first word Forgiue and knowe it euer that wee are taught if wee seeke mercy not to hide sinne For the Lords pardon requireth the sinners confession Couers and clokes they do but couer the light of Gods countenance that it shyne not vpon vs and yet do what we can wee can couer nothing in deede from his eyes Wee shewe our will and wee want our wish sinne vnto sinne we grieuously adde and we deale with our soules as some sory ones with their bodies concealing their sore till the time bee past the body perished Wherfore euen as often as we shal euer hereafter say this prayer let vs adde this confession to it O Lord our grieuous trespasses our many great transgressions this blot of our bodies or spot of our soules whatsoeuer it is in that mercy that hath no measure forgiue it dash it and wash it out that it neuer appeare againe before thee What Secondly Secondly it teacheth vs the long suffering of the Lord wonderfull and vnspeakable towards mankind Whereby hee beareth and beareth with vs wretched creatures and although we daily and hourely euer and continually sinne against him yet casteth hee not away so vnprofitable seruants but deferreth his anger spareth his iudgements and if we turne to him he turneth most mercifully to vs and forgiueth heapes of vggly sinne against him If we wormes and dust should be vsed of any as he is vsed of many we would shew our corruption quickly and recken vp the faultes committed and pardoned by vs thinking we had shewed great fauour done much for our brethren if wee had twise or thrise bene intreated by them to forgiue them we would deny at the last and say playnely to them we might not euer forgiue if they so euer would offende Yet what are we as bad as they If not to them yet to others and therefore no such cause we should be so strickt in measure When often our selues must neede the same curtesie and request a fauourable hand to strike but softly But sée the Lorde His puritie blotteth both Sunne and Moone the heauen
the earth and all the creatures in them both he offendeth neuer neither needeth that any should forgiue him and yet is he more fauourable to his very enemies than we are to our liked and loued friends For he spareth the woorst more than we the best and though they sinne often yet forgiueth he stil They aske and he graunteth they knocke and he openeth they cry hee spareth yea though they haue cryed it ten thousand times forgiue vs our trespasses and hee euer hath forgiuen very great and grieuous ones yet is he not weary when we cry agayne and casteth vs of but he is patient toward vs sayth Saint Peter and woulde haue no man perish but al to come to repentance and to be saued O deerest GOD what fauour is this what goodnes is this to so great offenders Yea marke it here howe we are commaunded whilest we liue and breath to pray this prayer forgiue vs Lord and therefore playnely taught that euen so long there is mercy with GOD without wearynes a gracious open eare to a sinfull suter and pardon for that sinne that frailtie hath fallen into and nowe seeketh in a better grace to haue done away This is great patience that indureth till death being so often prouoked to deny such fauour with rauished harts for the swéetnes of it may wee heare and learne it yet let vs not abuse it as some haue done but remember wel what the Apostle sayd when it was obiected shal wee sinne that grace may abound God forbid Howe shall wee which are deade to sinne liue yet therein and so forth as followeth there at large The riches of his bountifulnes patience and long sufferaunce leadeth to repentance sayth the same Apostle If to repentance then not to presumption if to amendment then not to continuance in the euill and therefore take heede Punit Deus serò quidem sed duriter Long doeth the Lord stay ere he smite but hee smiteth home when hee doth smite Conclude wee then with wise Syrach Say not I haue sinned and what euill hath come vnto mee For the almightie is a patient rewarder but hee will not leaue thee vnpunished Because thy sinne is forgiuen be not without feare to heape sinne vpon sinne And say not the mercy of God is great hee will forgiue me my manifold sinnes for mercy and wrath come from him and his indignation commeth downe vpon sinners Make no tarying to turne vnto the Lord and put not off from day to day For suddenly shal the wrath of the Lord break forth and in thy securitie thou shalt bee destroyed and thou shalt perish in time of vengeance That houre that the wicked hope for is often denyed and suddenly they perish without repentance Therefore presume not Thirdly what Thirdly wee learne by this first worde that the remission of our sinnes is of meere mercie and fauour not for any merite of ours For marke I pray you how wee are taught to say not as the debtor sayd in the Gospel Lord refrayne thine anger toward vs and wee will pay thee all but absolutely and plainly Lord forgiue that is quite rased out and pardon without any recompence or satisfaction from vs or by vs. So that euen this petition if there were no more Scripture assureth the truth of that doctrine to vs that by grace wee liue and are saued Mercie pardoneth mercie healeth and mercy doth whatsoeuer God doth for vs. Merite dare not péepe to speake vnto the Lord. Iust as the Apostle sayth We are iustified freely by his grace not of works nay if of grace therefore not of works els were grace no grace Againe wee haue the forgiuenesse of our sinnes according to his rich grace And againe By grace are ye saued through faith that not of your selues it is the gift of God with a number such like places Iust also as the Father sayd Meritum meum miseratio Domini My merite is the onely and free mercie of God and so long aboūd I with merits as he aboundeth with mercies but take the one from him and take the other from me For my merite I say is his meere mercie Wherfore most greeuously doth that doctrine of Poperie robbe the Lord of his true and due honour when it teacheth satisfaction by man to God for his sinne For who can satisfie GOD but his onely Sonne in whom only he is pleased And of whom flatly it is sayd that he is the propitiation that is the full whole perfite and all the satisfaction that GOD requireth or can like of in this sense Mary knewe no other the Publican knewe no other Peter knewe no other nor the olde father when he sayd of Peter Lachrimas lego satisfactionem non lego Peters teares I read of but of any satisfaction that hee made himself to purge his sinne to please God with I reade of none but of this also more in his proper place if God will Let vs see the truth stand in the truth thanke the God of heauen for it and detest these Popish blasphemies against the Lord and his deare Sonne In that precious bloud is the father pleased and satisfied for al our sinnes if wee lay holde of it and for our workes they carie greater corruption in their bones and bowels than that so pure a God should bee pleased with them or so vggly sinnes euer purged by them Why is it said forgiue vs and not forgiue me To teach vs that which wee are dull to learne namely not to bestowe our whole loue and care vpon our selues but to deuide it also to our brethren and euen as hartely and earnestly to beseech the Lorde to blot out all their offences as our owne and to be mercifull to thē as to our selues But alas beloued where is this affection amongst vs where is this care of the spirituall good of our neighbours Truely it is most rare yea much more rare than can stand with right and true profession of Iesus Christ If wee doe thinke of our brethren at any time wish them well surely that reacheth but to earthly blessings to riches to honors to fauour and friends in this sinfull worlde and so wee might see them magnified and exalted in this respect our desire were answered and wee fully contented The pardon of their sinnes and fauour with God by his beloued Sonne their future ioye in a place of ioye endlesse and eternall alas we thinke not of we care not for God knoweth we seldome if euer pray for Yet is this all in all for how sodenly fadeth all worldly pompe if it be obtayned and how often fayle we and neuer do obtayne it Wherefore euen in this and euery petition of this daylie prayer the Lord hath quickned our earthly mindes to loue in a better sorte our neighbours and brethren and I pray you let vs learne it Remember how vehemently Moses felt the miserie of the Iewes if God forgaue
into it through frailtie yet God giuing mee true repentance for it Credo remissionem I beleeue the forgiuenes of it Yea it is the cōfort spirituall that cannot bee spoken of that God woulde haue his children so sure of the pardon of their sinnes euen of all their sinnes without exception whereof hee giueth them a dislike true abhorring as that he would haue it an article of their fayth so that they should not be sound christians if they beleeued it not Lastly euen this petition of the Lordes prayer crauing dayly forgiuenes of dayly trespasses dare you restrayne it to trespasses committed onely before repentance and exempt all second falles after such repentance and purpose to amend the Lord forbid And therefore take it also with the former as a sure proofe of pardon also for these offences So doe you see what answere your question hath out of Gods booke onely therefore beware presumption beware loosenes beware negligence and due care to auoyd these seconde falles say not God is mercifull and therefore I will sinne For as hee is gratious to a sorowfull sinner so is hee dreadfull to a presumptuous offender and frailtie shall finde mercy when boldnes shall find iudgement and wrath for euer Surely I see it is a great comfort to a Christian conscience that the Lord hath put into our daylie prayer this petition and it mightely assureth vs of his mercie In deede it is so but yet this appeareth nothing so much as it would if our eyes sawe or our harts felt what loathsomnesse lodged in vs and what iust matter of eternall confusion wee haue both in bodie and soule if mercy were not For this is it that giueth a feeling of the sweetnesse of this prayer when the Lorde shall graunt vs a true sight of our owne estate and pearcing eyes into our inwarde deepes When the Lorde shall inable vs truely to see what a masse of corruption wee are how vile how miserable how polluted in our thoughtes workes and deedes in bodie and soule in hart and minde within and without and all ouer how filthie how loathsome and how abhominable wee are and when hee shall ioyne vnto this sight a terrour and a trembling at the true view of Gods most fearefull iudgement due vnto this estate and most firmely tyed vnto it euen as God is iust And I say when the Lord granteth it for most assuredly wee haue it not of our selues nay wee flatter and deceiue euery man his owne hart in this point we thinke all is well with vs and wee knowe not our selues But what are we O my beloued my heart vnderstandeth not the sinnes of man and therefore my tongue cannot lay them open before you I say with Dauid myne owne sinnes are secret vnto me and therefore much more all your sinnes and most of all the sinnes of all mankinde Yet somewhat heare you of the meditation of my hart to the better opening of the necessitie and goodnesse of this petition and learne by this little to thinke of more and to wade your selues into the deepes that you knowe and I knowe not when I haue led you the way as farre as I doe knowe I haue before in this petition shewed you the Herauld of heauen blazeth our armes and expresseth our colours namely that we are all become abhominable and there is none y t doth good no not one That no flesh liuing is able to bee iustified in his sight that none can say my hart is cleane I am pure from sinne That the very imaginations of our harts are euill euen from our youth that we are not able to thinke a good thought of our selues with a number such All which places are not so to bee taken as if they charged any of vs with a little euill or fewe sinnes and small but they conuince vs of huge and great sinne and of generall corruption euen in our wayes which will verie well appeare if alyke wee compare our selues with the Lordes choyce children commended to vs in the word Stand before me then I pray thee whose hart quaketh not for any sinne you knowe in your selues and tell mee whether you dare eyther with your tongues say or with your hearts thinke that you are in as great a measure sanctified as Dauid was If you dare not consider well then what Dauid notwithstanding his greate graces giuen him sayth of himselfe in his Psalmes There is no rest in my bones because of my sinne for mine iniquitie is gone ouer mine head and as a waightie burthen they are too heauie for me to beare Had Dauid no rest in his bones for his sin and haue you rest in your selfe and yet dare not compare with him in sanctification How commeth this to passe but because you neyther see nor feele what is in your selfe as hee did Innumerable troubles sayth he agayne haue compassed mee about my sinnes haue taken such holde on me that I am not able to looke vp yea they are mo in number than the haires of my head and my heart hath failed me O the dulnesse of our feeling howe shoulde I laie it before vs better than by such examples If Dauids sinnes were mo than his haires how many are ours thinke you Surely moe than the sand of the sea if they had taken holde on him what haue ours done on vs If he could not for them looke vp how may we looke downe And finally if his heart began to shake how Lorde may ours but shake and quake if wee knew our selues Iudge euen your selfe anie one that is here if it be not so seeing you grant me you dare not compare with Dauid Wounded then are wee euen to many deaths and yet we knowe it not Ponder it with your selfe also what that great seruant of God Ezra sayth of himselfe in this case O my GOD sayth he I am confounded and ashamed to lifte vp mine eyes vnto thee my God for our iniquities are increased ouer our head our trespasses are growen vp to the heauen and wee cannot stande before thee because of our sinne And Daniel againe We haue sinned wee haue committed iniquitie we haue done wickedly yea wee haue rebelled agaynst thee and departed from thy precepts See how no words can contēt him to expresse his guilt withall Therfore I saie when the Scripture chargeth vs with sinne it is no small sinne that we must dreame of but monsterous corruption and horrible before the Lord if we could see it all Yet doth euery one deceiue his owne heart and being in this most dreadfull and desperate case feeleth it not but thinketh all is wel till euen the last houre ouertake vs then Satan chargeth vs to the full we despaire But trulie if we learn to charge our selues now in the time of health our burthen shall not be so great in the time of sicknesse And therefore I praie you do it either by many times comparing your liues with these great Saintes of
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
although God tempt and leade into temptation yet neuer tempteth he any man to euill And why S. Iames giueth the reason for God can not be tempted with euill neither teÌ„pteth he any man to witte vnto euill that is he desireth not euill and therefore he can not be the author of euill doing in vs. Non de exploratione sed de incitatione ad peccandum loquitur Jacobus S Sames speaketh not of the temptations of tryall but of stirrings vp vnto euill sayth an interpreter And it is apparant enough Nowe of the next worde if you will to wit temptation It is a woorde that will minister much matter profitable for the Lords children to bee stil better and better acquainted withall whilst they liue And I coulde happely wish to speake so of it as most of this company might most bee benefited and euery man at one time or an other in one thing or an other feele mee in his bosome But such grace is the Lordes to giue and not mine nor any mans to take and therefore with humble commending both my spéech and your profitte to his most mercifull direction let vs set vpon this treatise It is therefore sayd of the learned that tentatio est opus diaboli qua homines pios vel per instillationem cogitationum malarum aut per obiectorum occasionem vel per vitiosae naturae inclinationem affectus vel per res secundas aut aduersas solicitat impellit ad peccata calamitates deo permittente vt aut certo iudicio propter peccata puniantur aut explorata probata fide eorum constantia coronam vitae accipiant That is temptation is a worke of the deuil whereby he soliciteth and driueth men vnto sins and miseries either by infusion of vile thoughtes into them or by meanes of obiects layd before them or by inclination of their corrupt nature and affections GOD suffering him either that their sinnes by iust iudgements may haue their due punishments or else their fayth and constancie a due crowne of life after that it hath bene tried made manifest This distinction or description rather will fully by all his partes appeare either by the story of Iob of Dauid or by diuers others in this treatise if you marke it Agayne it is sayd of them also that temptations bee of two sorts generally Tentatio probationis tentatio perditionis The temptation of tryall and the temptation of perdition according to which diuision Cyprian may be thought to haue spoken when he sayd Potestas dupliciter Satanae aduersus nos datur vel ad poenam cùm delinquimus vel ad gloriam cum probamur Power is giuen to Satan against vs after two sorts to wit either for punishment when wee offend or for glory when wee are tryed But desiring altogether a very great playnnes in this matter for diuers causes I choose rather an other diuision obserued also of sâ—â—ne to say that temptations are of three sortes to wit either of God of man or of Satan For all these are sayd to tempt And according to these seuerall authors as it were of temptations the word is diuersly and in seuerall significations taken When God in the Scripture is sayd to tempt then is the word taken and commonly translated in English to prooue or to trye because that the drift of the Lord is thereby not to hurt by leading to euill for so GOD tempteth not Iam. 1. but to make open knowne by tryall either to our selues or to the world or to both either our corruption and malice against him or else our faith and patience and many vertues Thus is it sayd of Abraham in Genesis After these things God did prooue Abraham c. What was this proouing or tempting of Abraham but a mercifull opening both to Abraham himselfe and to all other euen to vs at this day what a wonderfull measure of fayth loue and zeale to his God he had vouchsafed vnto Abraham So that both he sawe then and we see now what neithâ—r we nor happely he himselfe knew till after this tryal or temptation had had his place This reade we againe in the lawe Then sayd the Lorde to Moses Beholde I will cause breade to rayne from heauen to you and the people shal go out and gather that that is sufficieÌ„t for euery day that I may proue them whether they will walke in my lawe or no. That is that it may appeare both to themselues and others whether receiuing but that which is sufficient only for one day at once they will patiently depend vpon my prouidence from day to day Probat enim Deus homines noÌ„ quasi ipse experimento indigeat sed quò magis seipsos norint posita omni arrogantia inani persuasione humiliter se in posterum Deo submittaÌ„t For God proueth not sayth one as though he had need of any tryall to knowe any of vs all but that men may themselues thereby knowe better what is in them and laying aside al arrogancie and vayne perswasion humbly submit themselues afterwarde to God Againe when at the giuing of the lawe the people sawe the thunders and lightnings the sounde of the trumpet the mountayne smoking and for feare thereof fled c. then Moses sayd to the people Feare not for God is come to proue you and that his feare may be before you that yee sinne not Again in Deutronomy Thou shalt remember all the way which the Lord thy God lead thee this fortie yeeres in the wildernes for to humble thee and to proue thee to know what was in thy heart whether thou wouldest keepe his commaundements or no. For in affliction either by patiently abyding or by vngodly grudging and repyning wee shewe what was in vs though hiddeÌ„ before Most playnely agayne in the thirteenth chapter If there arise among you a Prophet a dreamer of dreams giue thee a signe or wonder and the signe or the wonder come to passe which he hath told thee saying let vs go after other Gods which thou hast not knowne and let vs serue them Thou shalt not hearken vnto the woordes of the Prophet or vnto that dreamer of dreames for the Lord your God proueth you to know whether ye loue the Lord your God with all your heart and with all your soule Last of all in the booke of Iudges I will no more sayth the Lord cast out before them any of the nations which Ioshua left when he dyed and why it followeth in the next verse That through them I may proue Israel whether they will keepe the way of the Lorde to walke therein as their fathers kept it or not Thus doe we see then howe the Lord is sayd to tempt man namely when by such meanes as pleaseth him hee tryeth and prooueth man not to winne any knowledge to himselfe that hee had not before for how should he that made the heart bee ignorant of any thing
kindnes worke in him whilst the spirit preuailed O my God what shall I render againe vnto thee for al the mercies that thou hast bestowed vpon me What I say shall I render render againe as if he should say I know these blessings require a duetie of mee a loue a zeale a heart a soule a mind a life to the glory and prayse of such a God And in trueth it is so For we our selues for our petite benefites require men to be ours in all lawfull sort faithfully firmely with tongue and heart and hand with body and goods and al. And what comparison with the Lord O louing God what can man do for vs like thee and yet howe care we to please them and forget thee O Lorde awake Remember also what the Prophet complaineth of saying But this people hath an vnfaythful and rebellious heart they are departed and gone And why for they say not in their heart let vs nowe feare the Lorde our God that giueth rayne both earely late in due season hee reserueth vnto vs the appoynted weekes of the haruest As if he should haue sayd this effect shoulde Gods blessings vpon them haue euen earnestly and hartely to make them seeke the Lorde and serue him and with many a feruent motion to thinke of so good a GOD as in mercy poureth so many comforts vppon vnworthy wretches And especially marke it that because they did not thus therefore he saith they had rebellious harts and were gone away A fearefull sentence of a true iudge concerning all vnthankfull vsers of prosperitie Againe the same Prophet in an other place They shal come reioyce in the light of Sion shal come to the bountifulnes of the Lord why euen for the wheate and for the wyne and for the oyle and for the increase of sheepe and bullockes and their soule shall be as a watered garden c. Sée still what Gods mercies should woorke in vs euen a reioysing in so deare a Father and not a going but a running to his seruice worship that is so kind vnto vs. Knowest thou not saith the Apostle that the riches of his bountifulnes and patience and long suffering leadeth thee vnto repentance In effect knowest thou not that if God be thy deare sweete and tender Father that thou againe art bound to bee his louing carefull and obedient childe In trueth it should be so And if the Lord were not in his goodnesse past the reach of any mortall braine he might say also his benefites had caught a goodly reward or catch of my goodnes for alas what are wee or what is our loue yet since it is his mercy vnmeasurable and vnsearchable to stande so contented and to seeke no more pardoning in his deare Iesus all imperfections O my bleloued fathers and brethren what soeuer that vouchsafe your eyes to reade these papers let vs not deny him what if he were not such a God as he is were not worth hauing when wee gaue it namely our poore hearts our weake loue our harty obedience our care and diligence to bee what with so many mighty mercies receiued we are bound to bee For truely if giuing man must haue of all honest receiuers not the words onely of mouth but the sincere affection of the soule our giuing God must haue the very soule of our soule and all that is within vs for his goodnes to vs. And blessed is that man and woman that loued of the Lord aboue all measure by his giuen grace loue him againe in their measure as they can Truely to such shall be euen a continuance of mercy as shalbe good For then shalt thou prosper if thou obserue his statuts sayth Dauid to his sonne Salomon and therefore my sonne the Lord giue thee only wisedome and vnderstanding to do this Vzziah sought y e Lord the Lord made him prosper sayth y e text Iotham became mightie because hee directed his way before the Lord his God What man is he that feareth the Lord him will he teach the way that hee shall choose His soule shal dwel at ease his seede shall inherite the land If ye consent and obey yee shall eate the good things of the lande but if ye refuse and bee rebellious you shall bee deuoured with the swoorde for the mouth of the Lorde hath spoken it With a number such places in the Scripture Finally there is no good thing saith the Prophet that he shall with-hold from them that liue a godly life But I will euen mary thee vnto me for euer sayth the Lorde yea I will mary thee vnto me in righteousnes in iudgement in mercy compassion I will euen mary thee vnto me in faithfulnes and thou shalt know the Lord and I will heare the heauens and they shall heare the earth and the earth shall heare the corne and the wyne the oyle and they shall heare Israel c. But if prosperitie and the Lords blessings haue not this effect in vs then are they the Lordes gagers to discouer worse matter than happely either the worlde or wee our selues did thinke before to bee in vs or at least so much to bee in vs as pride enuye disdayne spite malice crueltie vnthankefulnes wantonnes vncleannes with a number such So that still our ground-worke standeth fast that prosperitie is one of Gods temptations that is one of Gods tryers and teachers of man what he is and will be that way It discouered in Dauid both to the world and to Dauids own eies his great wickednes For in his prosperitie he sayd tush tush this wealth weale shall not decay in his prosperitie peace and rest from many former griefes he looked from his turresse vpō Bersabe Vriahs wife with a sinful thought and deede in the end It discouered in Salomon ouermuch loosenes weakenes of minde vnkindnes to God For his wiues were not as they shoulde haue bene they were chosen amisse of him he made an Idolater by thē c. Manasses exalted to a kingdome bewrayed manners farre vnseemely for the meanest in the worlde The Israelites in their prosperitie how euer euer forgat they God and waxed wantons yea grieuous sinners against his maiestie Howe sad was that yong man that was so wealthie when hee was bidden sell all So that what shoulde haue lift vp both heart and soule to a good God that pressed downe mightily and reueyled a secret both to himselfe and others euen an vnwillingnes to forgoe for God what God in mercy had lent vpon that condition what bewrayed that rich glutton in his prosperity but pride couetousnes wanton delicacie contempt of the poore such like Those vnkind guestes bidden to the wedding what bewrayed they in their prosperitie the rich farmer the wealthie marchant they would not come and the maried man drowned in his pleasures he could not come Herod in his robes and chayre of estate
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
and that is thus not to meditate of sinne but still with an eye to the salue of sinne Christ Iesus and then though it be neuer so terrible by his foule shape seeme neuer so strong to giue vs a fearefull fall yet shall it bee founde too weake and wee receiue after a mazing feare true comfort agaynst it and the deadly sting thereof If a man were vppon the top of a high tower without battlements it would seeme fearefull vnto him to looke downe but if he haue high strong battlements that he may take holde on not so Euen so it is with sinne looke vppon it without our strength agaynst it and it astonisheth to death but with him it vanisheth as too weake to condemne Gods chosen Dauids adulterie and murder were great sinnes yet repentance found mercie and they were pardoned Peters denyals were great sinnes yet in Christ rased out when he wept bitterly for them Paules persecuting and making hauocke of the congregation was no smal offence yet a wounded hart found a forgiuing God when opened eyes sawe what was done Those murmuring Iewes after so many strange workes and wonders wrought of the Lord for their deliuerance making a question whether he were amongst them or no did they lightly offend Or doth not the Scripture euery where speake of it as a most horrible and dreadfull offence Yet was there mercie with God and pardon to repentance But this course might bee long if I should note all particulars Let vs stay therefore with those murdring Iewes not of a malefactor but of a iust one not of the sonne of a man but of the sonne of God Christ Iesus and consider well whether the earth hath yeelded since her first creation a greater indignitie or whether the heauens haue behelde a more vggly transgression Surely no neither any whit comparable yet in Christ was this pardonable and euen then when their handes were red with the innocent bloud of Christ Iesus the speare scarse washed that pearced his holy heart euen then I say preached Peter pardon to repentance and as many as repented had mercie To the greatnesse of their sinne adde the vnfeelingnesse of their heart that had no remorse for any thing they had done And then consider will the Lord offer mercie before it be sought and shut vp mercie when it is sought Will he so graciously seeke to drawe men to repentance and shewe no pitie when we repent Will the Lorde forgiue the death of his deere sonne to the bloudie murderers of him and neuer be intreated for sinnes though greeuous yet not comparable O God forbid that after this example of mercie to these crucifiers of the Sonne of GOD Satan should euer shake our faith by feare of any sinne to be vnpardonable which with waiâ—ing harts wee lament that euer wee committed agaynst our deare God Therefore take fast holde of it and print it deepely in your memorie I omit Iacobs children I omit Manasses I omit many that might be named peruse their sinnes and beholde with ioye in a gracious God their full remission When the Spirit of truth sayth were thy sinnes as red as scarlet doth he meane to comfort agaynst small and fewe offences or against great and many Truly euen against all must you needes confesse And if you will not S. Iohn will reprooue you who sayth that bloud shall cleanse vs from all sinne making no distinction of fewe or many great or little Some not all And if the Lord distinguish not that must shewe mee mercie I defie a distinguishing deuill of whom I seeke no mercie Consider it often that the same Apostle saith If we acknowledge our sinne God is faithfull to forgiue vs. Making the assurance of pardon to a confessing sinner no lesse sure than it is that GOD is faithfull O beloued can God bee vnfaithfull if he can then feare if not be of good comfort for so certaine is mercie to a bleeding hart as he is faithfull that can bee no other O sweete foundation of our wished ioy the essence of our God Agayne is it not an article of our faith that our sinnes shalbe pardoned Will you say little sins God forbid restrayne not Gods mercie deny not your faith and then must you bée comfortable Remember agayne what the Lord Iesus sayth All that the Father giueth me shall come to me and him that commeth to me I cast not away What a speech is this if wee marke it And what a comfort and ioy is there in it if wee haue but euen a peece of an heart to receiue it For to let passe the former part so plainly taking away distinction of Iewe or Gentill of bond or free in affirming that al that the father giueth him shall come to Christ what nation or language soeuer they bée of how sweet is the second part to a sinfull soule groaning and sighing vnder the burden of iniquitie sore laden and euen pressed downe with thoughts words and deedes in the sight of the Lorde damnable For what might be your case looke at your self Haue you read in the lawe that if God enter into iudgement with you sinne is so great that you are but gone Doe your transgressions pricke you and loose course of life begin to sting you What then are you dead and wil you not liue are you ill and will you be no better Smarteth your soule within through the deepe wounde of sinne and will you haue no ease O yes full faine say you but my sinnes my sinnes are so out of measure great and horrible that I feare the Lord hath cast me off and hath no mercie for me Ah deuell auant Doth my Sauiour say here he that commeth to me and is not a very great sinner I cast not away No no Satan my God and Lord my Christ and ioy speaketh indefinitely of any man of any woman in any case he that commeth vnto mee bee he Iewe be he Gentill be he bond be he frée Greeke or Barbarian and what sinne or sinnes so euer hee bee troubled for how weake and fraile so euer how poore vile so euer yea be his sinnes mo than y e heares of his head mo than the sand of the sea so that his heart fayle him with Dauid for them yet if he come to him he is welcome he is accepted and hee will not cast him away O soule awake then be of good cheare within me cast away the mourning wéede and hearken to thy most gracious GOD may you say Sorrowing and sighing for that which is past as my duetie is to him will I go knowing that he is the same yesterday to day and for euer His pitie decreaseth not his mercie fadeth not others haue found it and why should I doubt of it Neuer came sinner with sorrowe and faith but hee was accepted and his owne mouth in this place sayth it No man that commeth to me will I cast away Nay see further comfort here
by these wordes Were it so that my heart were as it were closed vp for a time the Lords will being in this sort to exercise me humble mée and trie me that I could not beléeue nor pray nor sorrowe nor feele any comfort yet if euer there was a time wherein I could doo these things and did them in and with a feeling of sweet assurance of Gods fauour in Christ to my poore soule that time doth tell mee that the Father hath giuen me to Christ and that I did come to him then and nowe I heare that he that commeth to him hée casteth not awaye neuer neuer Therefore bee of good comfort his spirite is not gone it is but hidden and with-held for a time as fire couered with ashes it wil come agayne doubled and increased For hee that is once giuen to Christe of his father is neuer cast away finally but reuiueth agayne though many times humbled very greatly for a season You haue had examples before And thus in the Lordes helpe and blessing may this assaulte of the greatnesse of sinne bee salued Much and much agayn is the strength in Gods word that may be brought to lay in this breache if I intended volumes But by this example goe further your selfe as you neede These are large fields to walke in blessed be God for his comforts Sometimes agayne I know the Lord humbleth his deere ones with this cogitation beating in their inwards surely I shal not continue I shall haue a fall I do but flatter my selfe with a perswasion of Gods fauour For albeit I nowe doe well heare the word read it pray and so forth yet in deede I am not setled and grounded in the feare of God for these things will away Many haue had as much as I for a tyme and yet haue fallen away and so I feare me shall I. Truely a dangerous temptation I must needs confesse yet no other than appertayneth to man and be of good comfort the worde is stronger than this also And first againe it serueth that short praier of the Apostles Lord increase our fayth and that of Dauid giue mee the comfort of thy helpe and establish me establish me with thy spirit Then those places following with such like which you may find by your owne reading and partly haue bene quoted before when this temptation almost was in speech I am perswaded sayth the Apostle of this same thing that hee that hath begun this good woorke in you will perfourme it vntil the day of our Lord Iesus Christ Cōsider wel of the place and of the Spirit that directed Paul to say it the spirite of God and see what a powrefull comfort this may bee that that Spirit should set it downe that where the graces of God and fruites of righteousnes once appeare in truth that is without fayning in man or woman there is an immoueable assurance of continuance in the same the meanes being vsed Why should we rather then beleeue the father of lyes saying we shall continue Or why shoulde we more bee throwne downe with the one than lifted vp with the other Yet see more comfort For what newe thing is spoken here that is not often beat vpon elsewhere also When Saul told Dauid hee was but a boye and therefore not able or meete to ioyne with that great Goliah so strong a giant howe did hee ouerthrowe this bone cast against his fayth and establish his hart against that temptation was not his strength this I haue O King found God heretofore my deliuerer when I was in danger and therefore I doubt him not but he will euen nowe also be to me as he hath bene And what if Satan should haue whispered in his eare Dauid thou deceiuest thy self by thinking that if God once do for thee he will euer do for thee it is no good argument Would Dauid haue beleeued him No out of doubt hee woulde haue bidden him auant Satan my argument is good For a very chiefe ende of Gods benefites to man is to make him still in assured trust to hang vppon his gouernement and prouidence And therefore as I haue founde him so will I take him my deliuerer hath he bene from the Beare and the Lion and my deliuerer will he be I feare not from this vncircumcised Philistine Againe when the Apostles began to thinke that Christ was angry because they had forgotten to bring bread with thē what sayth Christ O ye of litle fayth do ye not remember the fiue loaues when there were 5000. men howe many baskets full tooke ye vp teaching them and al the world that the consideratiō of Gods goodnes already shewed shoulde mightily assure vs for the time to come euer For as he hath bene so will hee be if wee beléeue him This was one cause also why hee instituted the Sacrament of his Supper to keepe his former goodnes in continual remembrance with vs Because that such remembrance is ought to be most effectual euer to establish our fayth as touching the continuance of his fauour towards vs still Marke therfore meditate of this drift of the Lord often and think with your selfe y t if a mortal man looke for his benefits that I should accompt him not my fickle but my firme friend that as he hath bene so he wil be O how much more may the God of heauen looke for it at my handes and if my doubting of an earthly friends constancie who hath by many testimonies giuen me notice of his loue be in trueth a foule fault in me how infecteth it heauen earth with noisome sauour to mistrust a mighty God nay a merciful God a kinde God deare louing father that with milions of mercies testified his loue and fauour without desert in me and to make him as a fickle changing man farre be it therfore from vs euer but let passed grace assure our soules of future goodnes for so would he haue it so in truth should it I cannot omit it I pray you marke it with me How whē Dauid sheweth y t the Israelites forsooke God and his wayes he addeth for a reason as it were of such a fall They forgat his actes and his wonderfull workes that he had shewed them As if hee should haue sayde had they looked backe stil to receiued mercy and kept that diligently in minde they would neuer haue fallen Nowe this could bee no reason if this were not a certaine course with our liuing God that where he beginneth there he continueth if the fault be not ours Looke therefore at this thing and be of good comfort your God hath no ioy in changing he hath sworne hee would not our fall his worde is past that whome he loueth to the end he loueth them that his gifts and calling are without repentance that is without change Dauid thus reasoned Paul thus reasoned Christ thus reasoned that passed mercy should assure vs future mercy
euer and therfore you shal continue if you continue to pray to beleeue to obey and to serue him Let all the feends in hell goe shake their eares Humblings are good for the Lords chosen and he knoweth what is best for euery sonne or daughter Welcome his schoolings when he sendeth them indure them patiently tary the Lordes leasure for your lightning Yet euer know his word what it assureth Hee that commeth vnto mee I neuer cast away the Lord support our weaknes Thus might I in this treatise of inward aduersities touches trials run a great course for the field is wonderful wide but I must content my selfe These may serue to shew that the worde is a salue for our grieuous sores and to lead such as shall be desirous of further Phisike into the greene pastures where is plentie of helpe Sée and gather apply and vse the Lord will blesse his holy ordinance euer as shalbe best Your order leadeth you next to particular aduersities outward And if I or any man shoulde speake of them as we might when or where should we find an end For howe many are the troubles of the righteous Yet the Lord deliuereth them out of all For myne owne part I haue found in two righteous men so much as iustly maketh me to thinke that the troubles of all Gods children bee in déed very many I meane Iob Dauid whose troubles and tryals if they be perused carefully obserued and often thought vppon they may strengthen and comfort most men euen in their particulars For what might it be that the Lord layeth vpon vs which he layed not vpon these his deere ones before and may be found in them besides numbers mo both in Scripture and other histories recorded to vs. Many will say O my life is vncomfortable and full of sorrow and heauines griefe and vexation one after an other When as others haue their pleasures and heartes ease and more ioy in a day than I haue in a yeere And what if it please God so doth hee deale any otherwise with you than he doth with those whome hee loueth truely and euen to the ende doeth not Iob complayne that his soule was euen powred out vpon him and the dayes of affliction had taken holde of him That sorowe pearced his very bones in the night and his sinewes tooke no rest that for the great vehemency his very garmēt was changed c. That his harpe was turned to mourning and his Organs into the voyce of them that wept Yet I hope you know God hated not his seruant Iob for all this I pray you also remember Dauid with heauy heart and mournfull voyce making his mone to his sweetest God in these words O Lord heare my prayer let my cry come vnto thee Hide not thy face from mee in the tyme of my trouble incline thine eares vnto mee when I cal make hast to heare me Why Dauid what is the matter or what doeth vrge this wofull crye O Lorde my dayes are consumed like smoke my bones are burnt like an hearth Myne heart is smitten and withereth like grasse because I forget to eate my bread for the voyce of my groning my bones doe cleaue to my skin Surely I haue eaten ashes as breade and haue mingled my drinke with weeping And so forth reade more of the Psalme your selfe And remēber euer Dauid was a man according to Gods own hart for al this humiliatiō layd vppon him at tymes Forget it not also when you sit and say litle what was answered to that pamperling of the worlde when he was in it Sonne remember that thou in thy life time receyuedst thy pleasures and likewise Lazarus paynes nowe therefore is hee comforted and thou art tormented It is not the best meat euer that hath so sowre a sawce commonly Neither that light affliction so greatly to be abhorred which being but for a moment in comparison causeth vnto vs farre most excellent and an eternal waight of glory Wo be to you that now laugh sayth our Sauiour Christ for yee shall wayle and weepe and blessed are yee that weepe nowe for you shall laugh what sweeter speech can my soule wish to bee my comfort if my life bee not so comfortable Had I rather nowe laugh hereafter weepe then nowe weepe hereafter laugh not for dayes or yeeres but for euer and euer I will let the Phisition of my body a sinfull man mingle my cup as best pleaseth him for my health and drink that sowre sup in hope of ease thereafter but my God and father my Christ and Sauiuiour the life of my soule shall not doe so for the good thereof but full wantonly I will make my choyse my selfe and sweete sweete all must bee or else I will weepe to drinke it Alas this is not well Be it vnto vs as he will And great is his fauour euer when wee drinke of no worse cup than his owne selfe hath begun of to vs. If you read the 21. of Iob you shall see y t this florishing estate in this world that so many wish and some in weakenes and ignorance wayle to want is not so comfortable to the conscience desiring hope of future good as that we should be so greedy of it And therefore if the Lord deale otherwise with vs rest vppon his wisedome vpon his loue testified by the greatest gift that euer was giuen the death of his onely and deare Sonne Christ Iesus vppon his practise with his children euer and be content Christ dipped the soppe that he gaue to Iudas and did loue him therefore God giue vs dry breade with his fauour rather then dipped and daintie soppes with his yre As many as hee loueth he rebuketh and chastiseth and loued Lazarus had neuer a sop at all but would haue bene glad of the crummes that fell from the rich mans table Some againe are disdayned contemned in their places where they liue dwell or serue and they cannot beare it Contempt is bitter and soking themselues in this sowre meditation they thinke O Lord why shoulde I be thus vsed more than others what do I or say I that ought not or might not receiue as fauorable face as other men find surely the Lord loueth me not c. But god forbid say I to this conclusion For it followeth not vpon the premisses and therefore the argument a subtill deuils and not a true Gods And I prooue it to my comfort by these two seruants of God agayne Iob and Dauid The first complayning that they that were yonger than hee mocked him yea they whose fathers he refused to set with the dogges of his flockes that is to bee his shepheardes or to keepe his dogges They abhorred him fled far from him and spared not to spit in his face Yea sayth he I am their byword and as it were a Tabret before them Surely a great contempt and greater I thinke
than you can shewe me any whosoeuer you are that coÌ„playne of contempt and yet Iob was Iob still before his God for all these abuses in a wretched world that is beloued accepted regarded and in the end when the Lordes good pleasure was finished honoured and exalted that these mocking mates couched and hid their foule faces for shame And shall I not intreate you to consider it Againe the other what sayth hee I am a worme and no man O Lorde a shame of men and the contempt of the people Al they that see me haue mee in derision they make a mowe at mee and nod their heads What vile contempt is this Yet must not Dauid giue vp the ioy of his life for it But passe on his course in his troublesome Sea and sayle cheerfully towards the Hauen where hee would bee breaking these waues and surges by a true fayth knowledge of the Lords dealings with his most deere chosen Imagine you see Herod and that rushing route hoysing their heades like forehorses ouer our deere Sauiour when Pilate sent him thither and looking ouer him and vnder him and on eche side him but not vppon him for feare his basenes should hurt their siluer sights O deere Sauiour shall he bee contemned and disdayned excepted and reiected as a seely man a simple man one that hath no great stuffe in him to win him grace with the paynted Peacocks of this worlde and shall any man or woman take it to hart to folow him with this crosse if it be a crosse and not rather a true and great blessing in some respects to vs vpon his backe Fie fie of this desire to please men ouermuch in this world it is not good Thinke again you see through the casement of her windowe the payre of eyes that mocking Michol so scornfully cast vpon her owne Lord and husband king Dauid when shee sawe him come dauÌ„cing before the arke of God Remember her reprochfull speech to him and what was Dauid worse for all this See and reade agayne and agayne what courage he tooke to himself for al this contempt of so neere a friend and how hee answered her and let it bee your example and comfort euer Michol was the worse that disdained Dauid not a whit the worse that was disdained She plagued with barrennesse for euer Dauid blessed for his true heart and zeale to God And it is inough Others obserue themselues forsaken dayly of such as they tooke to bee theyr friends and to haue beene faster knit in affection to them than as that they woulde haue so slunke awaie They see a chaunge in their faces that haue fawned in theyr wordes in theyr deedes and in all circumstaunces And this grieueth them they wonder at it and thinke what haue they done to deserue this alteration Forgetting quite that euen this also is one of the Lordes exercises that hee trayneth vp his children in till they grow to a true knowledge how fickle and tickle this world and all his shewes be and that it hath bene laid vpon his chosen in greate measure For what a pittifull complaynt maketh Iob of this matter if you mark it The Lord hath remooued sayth hee my brethren farre from mee and also myne acquaintance were strangers vnto me My neighbours haue forsaken mee and my familiars haue forgotten me They that dwell in my house and my maydes tooke mee for a stranger in their sight I called my seruant but hee woulde not answere though I prayed him with my mouth Yea my breath was straunge to myne owne wife though I prayed her for the childrens sake of myne owne body All my secret friends abhorred mee and they whome I loued are turned against mee Hath any man tasted of a greater change than this man did Or may a man tast of a greater Surely this was a great one and it should be a sure prop to hold vp our sliding feete for any alteration of men from vs. Dauid complayned of the like that the Lord had hid his acquaintance out of his sight that they that did see him without in the streetes conueyed themselues from him And what then Such hath bene the world such is it for such take it if you be wise To day a friend to morow none to day in my bosome with sugred wordes to morow in my face with sharp arrowes Iosephs owne brethren changed vpon him with a great change when he least thought it and lesse maruell if his master so changed for no iust cause Putiphar I meane that made so much of him Moses Aaron found great alterations of mens minds if you marke the storie and O Lorde sayth Moses they are ready to stone me that eâ—rst had bowed downe and worshipped at their first coÌ„ming To cut downe palmes and strowe them in the way and to cry Hosanna blessed be hee that commeth in the name of the Lord is an other note than crucifie him crucifie him his blood be vpon vs and our children Of these experiences the world is full and the word of God hath store cast them together for your stay when you read them and take the world and all the faces and fawnes of the same as they are and euer haue bene that is for fickle and most slippery Your master Christ and your fellow seruants haue found it so and for Gods sake seeke not to bee singular your selfe it is inough for the seruant to be like his master seeke not to be aboue him If Iob find his owne wife changed shall hee wonder at others No no Vse them and take them as Subiect to changes when GOD will And his will bee done Many are bitten behinde their backes and priuily slandered yea gnawed to the very bones with the teeth of the vngodly and it grieueth them sore But forget they not then that this also is the lot of the righteous of Ioseph of Iob of Dauid of thousands Forget they not Paul approuing himselfe by honour and dishonor by euell report and good report as a deceyuer yet true And in an other place We are euel spoken of and yet we pray we are made as the filth of the worlde the of â—kowring of all thinges vnto this tyme. There was neuer man could escape this yet neither euer any shall if hee please God For euen of Christ himselfe some sayd he was a deceyuer and many prittle prattles had they of him in their méetings Woe bee to you sayth the Lorde himselfe when all men speake well of you for so did their fathers to the false Prophets And it is a speech of weight against this temptation if it bee often thought of If I should yet please men sayth the Apostle I were not the seruant of Christ It is a dayntines vnfit for a Christian to be able to beare no backbiters Some will to the deuell for their priuie pratling to the hurt of their neighbours though we sweare
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
angeli non audiuerunt prophaeta non sensit filius ipse non edidit The Archangels knowe it not the Angels haue not heard it the prophet hath not felt it the sonne of God himselfe hath reueiled no such thing to vs. For was not Iudas a wicked theefe in the company of the Apostles and yet they for all that the flocke of Christ Hath not the Lorde described the estate of this true Church militant here on earth by the similitudes of a drawe net cast into the sea that incloseth compasseth fish of al sorts yea stickes stones slime and mudde without any separation till it come to the shore Of a field wherin with the good wheate sowen by the husbandman come vp tares sowen by the enuious man and so intermingled that no cleere seperation can bee made but with daunger of plucking vp the wheate also till the haruest come Of a floore whereon lyeth much good wheate but couered almost and hid in an heape of chaffe intermingled with it till the fanner come with his fanne in his hande to purge the same and make cleane his flowre Of a great wedding whereunto as good and bad are bidden so come there some and take their places that yet haue no wedding garments sitting with the best till the King come in to sée the guestes displace them And are not these plaine proofes what maner of Church we must content our selues withall here on earth till the day of perfection come namely euen with such an one as though considered in Christ it be cleane and without spot and wrincle yet considered in it selfe it is not so before it come to the marke it shooteth at but in this life runneth in a race and after two sortes is stayned and impure First with the manifolde imperfections frailties and wants which her very best children are burdened withall euer feeling with the Apostle that in their flesh dwelleth no good thing that they are yoked as he was and farre worse that when they would do good euill is present with them and secondly with a greeuous mixture of many false hipocrites and counterfet pratlers amongst her true children whom though she sigh to be deliuered of and doe by her authoritie as she may disburden her selfe of them yet can she neuer doe it so cleane but that many vilde weedes will remayne till the haruest to be then plucked vp and till then in patience to be indured Let vs consider the Church from her very cradle and wee shall finde the state of it after this sorte Adam in his familie had Caine with his wicked behauiour and yet a Church Noah had Cham and yet a Church Abraham had Ismael a mocker and derider of Gods promises a maÌ„ borne after the flesh that is after the common course of nature and persecuting him that was borne after the Spirit that is by the vertue of Gods promise and after a spirituall maner and yet a Church Isaac had Esau and yet a Church Iacob had great misdemeanours committed still in his faâ—milie by all his sonnes enuying and malicing and most vnbrotherly vsing Ioseph By Ruben defiling his bed by Simeon and Leui brethren in euill instruments of crueltie and in their wrath staying so many by Dinah his daughter by Rachel his wife stealing her fathers Idols and but ouer much deceiued with them and by many other meanes if we fully peruse the storie and yet a Church Neither did euer either Adam or Noah or Abraham or the rest forsake these Churches in their seuerall families or refuse to pray and to doe all other dueties inioyned theÌ„ of the Lord for any vnworthie ones among them TheÌ„ when it came into Egipt was it without wrincles When it was deliuered therehence remember wee not what falles and faults what blots and blemishes still still and euer appeared in that chosen companie out of all the Nations of the world Néede I to repeate their murmurings their reuilings their faintings their many and great impieties mentioned in the storie vnder Moses vnder Iosua vnder Iudges Step to the Kings and to the Prophets what a state is mentioned of this Church militant vnder them also euer Were all things holy and perfect then Let Esay Ieremy Ioel Abacuc and the rest speake In the Priestes in the Magistrates in the people al things were then so corrupt that the Prophet Esay is not afraid to compare Hierusalem to Sodome and Gomorrha Religion was theÌ„ partly contemned partly defiled and many greeuous enormities in manners abounded so that from the sole of the foote to the top of the head there was nothing whole but woundes and swellings and sores full of corruptions sayth the Prophet Yet for all this neuer did the Prophets all or any of them erect newe Churches for themselues wherein they might haue their seperated sacrifices from the rest offred vpon any newe Altars builded to that ende as more holy But what maner of men soeuer they were because the word was there and a course of seruice warranted in the thicke of the wicked and in the middest of misdoers they lifted vp pure hands to the Lord and came together euen with the wicked to pray to sacrifice to heare the word and to doe their dueties in the place appoynted Truely wee must thinke this of those holy Prophets that if they had iudged other mens sinnes could haue defiled their holy dueties or that any infection and contagion might haue come to theÌ„ by meeting in those places of Gods seruice with the wicked they would haue dyed an hundred times rather than haue suffered themselues to bée drawne thether But they knewe it could not and hauing a singular care of peace and vnitie in the Church they therefore abhorred to make any schisme in the same by seperating them selues from the Church Now if those worthies of the Lorde for so many and so great euilles not of one or two men but euen almost of the whole people made a conscience yet not to estraunge themselues from the Church shall not you and I arrogate too much to our selues if wee presume to doe it in these daies Will not that saying of S. Austen be layd vpon vs spoken to the Donatistes vpon like occasion Finxerunt se nimis iustos cùm totum vellent perturbare They made themselues too holy when they would thus trouble all Therefore a sweéee moderation of all good desires according to these true presidents and holy examples assuredly would bee most acceptable to the Lord himselfe as it was in these Come wee from the Prophets to our Sauiour Christ himselfe that if any man make lesse accompt of the former than hee should this later may moue him and satisfie him further What maner of Church was then the Gospell teacheth at large and wee are not ignorant when Christ liued and preached among the Iewes A most corrupt estate it was and ful of sores that Christ sharply reproued in
his times Yet neither that desperate impietie of the Pharisies nor that loose libertie that ouerflowed as it were the Church then could hinder Christ either from vsing the same forme of seruing God with the people or from comming into the same temple with the multitude to the publique exercises of Religion there appoynted But he would bee circumcised with the rest and presented in the temple as others were when the time came and doe all things with them appoynted by the lawe for him to doe If any man doubt of it let him consider the Scripture well that sayth When the fulnes of time was come God sent foorth his sonne made of a woman and made vnder the lawe that hee might redeeme theÌ„ which were vnder the lawe that we might receiue the adoption of sonnes Hee speaketh of the Ceremoniall lawe by name and therfore no question but he performed whatsoeuer therein was commanded and of man whom he was to redéeme ought to be performed Let him consider also Christes owne wordes when he sayd Wee worship what wee knowe ioyning himselfe not with a fewe picked and choyse Christians but with the whole multitude of the people of the Iewes and adding a reason that proueth so much for saluation commeth from the Iewes Which is as much as if he should haue sayd for the Religion not of some certaine but of the whole people or bodie of the Iewes is a seruice that pleaseth God for his owne appoyntment of it and therefore I communicate with them therein my selfe and we worship what we knowe together Musculus considering asmuch therefore noteth by our Sauiours example what care and conscience ought to bee in euery Christian to obserue the forme of his owne nation in seruing God if it may be warranted And it is not vnnoted of many others that our Sauiour notwithstanding the great corruptions of that Church communicated with it in all holy exercises and made not an other Church by himselfe of some certayne better people and yet there wanted not such euen in those euil daies diuers as Zachary Elizabeth Mary Simeon and others besides his disciples So that our Sauiours example is playne against this deceiuing error that we speake of namely that any man communicating in the publique exercises of religion according to the word of God appoynted with the wicked should by their companie there bee polluted he himselfe hauing a good conscience and doing his duetie as he ought From our Sauiour Christ let vs next come to his disciples tyme and see if they followed not the very same course and trod not in the very same steps of their masters practise Let vs remember the Church of Corinth which the Apostle in the Spirite of trueth calleth the Church of God sanctified beloued and abounding with the gifts of God And yet in it were many imperfections and sundry great and foule enormities There was enuying and strife and diuisions one holding of Paul an other of Apollos an other of Cephas in so much that the Apostle telleth them they are carnall and he could not speake vnto them as vnto spirituall men but as vnto carnall There was puffing and swelling pride in such order that the Apostle asketh shall I come vnto you with a rod or in loue There was fornication and euen such as is not named among the Gentiles one had his Fathers wife and they that sawe it and knewe it were puffed vp and sorowed not neither punished as they ought so foule a wickednes There was quarelling brabling and busie going to lawe one with an other and that vnder infidels Men and women that were maried together made separations and diuorses of themselues one from an other of their owne authorities and when themselues listed without word and warrant without right and conscience which the Apostle rebuketh and telleth them might not be so There was going to the prophane bankets of the Gentiles and eating of thinges sacrificed to Idols with great offence to the weake The vâ—ry Sacrament of the Lords Supper was greatly prophaned Those Spirituall giftes which the Lorde gaue them they abused bragging ambitiously of them and so robbing God of his prayse for them hauing no consideration of their brethren to edifie theÌ„ by an humble mind submitting it selfe to the capacitie of the weakest On the other side they that were inferiors in gifts enuyed the superiors and went about to make a departure so that all that body was as it were skattered and rent in pieces That notable gift of tongues and languages they greatly abused neglecting prophecie And what should I say the very resurrection that great Article of a christians faith was called in question in that Church and yet for all that and al these that I haue thus named it ceased not to bee a Church and the Church of God and Sanctified and beloued and blessed and made rich with many graces neither for these blots might any man haue bene iustified then to haue giuen it the blacke stone of condemnation and to haue separated himselfe from it as from no Church Let vs remember the GalathiaÌ„s of whom the Apostle complaineth that they were so soone remoued away vnto an other Gospell from him that had called them in the grace of Christ that they were bewitched not to obey the trueth but to turne againe vnto impotent and beggerly rudiments seeking to be in bondage to them againe as at the beginning that they obserued dayes moneths tymes and yeres and so foorth euery of which was a great blot and spot and all together a very great declyning from a right course yet neuerthelesse doth the Apostle in the Spirit of trueth salute them as the Church of God and so nameth them and so taketh them To the playne prouing of this truth that imperfections in a Church where the worde is preached truely and the Sacraments administred according to the institution of Christ taketh not away the name of a Church And marke it in Paul because we seeke not nowe other examples howe notwithstanding these great blemishes in Corinth Galatia and other places that he came to yet he euer without any scruple â—ntered into their Churches into y e Iewes Synagogues and into all places to pray and to interpret the Scriptures Yea hee made no doubt to exhibite himselfe in the Temple to call vpon God and to vse other lawfull ceremonies together with others that vsed them although the wickednes impietie of the Scribes Pharises which were there then was exceeding foule and great Neither doth he euer perswade any of the better sort when hee speaketh of the faults either in Corinth or Galatia or other Churches to forbeare all communion with those Churches till thinges were better reformed but onely exhorteth them to beware the vices and euils he speaketh of and neuer mencioneth any separation Which assuredly he would haue done if it had bene as satan
by this temptation that now we handle seeketh to perswade Therfore I pray you let vs all note it and thinke of it And as hee did not forbid others such communion so himself did not breake that felowship as already hath appeared and more may if wee marke his practise For hee sayth to the Philippians that he had no body like Timotheus but al did séeke their own and not that which is Iesus Christs Yet neuer do we find that he separated him selfe from their company for feare of partaking with their sinnes And diuers such other places there are What might be added of those famous Churches in the Reuelation Ephesus Pergamus Thyatira and others Doth not the Spirit of God lay downe their blemishes and sheweth what he had against them and those no litle things some of them and yet yeldeth them the names and titles of Churches and calleth their ministers angels What then if a man in those dayes shoulde haue taken offence at these wants of these Churches weakenesses of men and haue sayde they haue preaching but they are not reformed as they should be and therefore I will cut my selfe from them and communicate no longer with them would it haue bene alowed Consider the Lord Iesus his preaching with more holynes and power than euer any else could or shall Were all reformed that heard him nay were his owne disciples reformed wholy How then were they so often rebuked of the Lorde and that iustly Consider the Prophets that were hidden prophesie and did it carefully and yet were told that the people would not obey them Consider the Apostle that sayth we are a sweete sauour to God in some that perish Consider that hee which willeth Paul to plant and Apollo to water reserueth the gift of increase to himselfe and giueth it where when and so farre as he pleaseth So that if the Lords ministers in very great heauines and continuall sorow of heart would wish themselues euen separated from Christ for their brethrens winning yet shall no moe come to the father than Christ will drawe and this happy change must bee at his good pleasure not at their desire How then may we safely fall out with the preaching and preacher and with the Church and her children for want of that which onely GOD must giue and the best preachers haue fayled to obtaine though faithfully doing their dueties namely a full reformation as wee would Shall that holy worde not reforme me because it reformeth not others shall it not be a sauour to me of life to life because to others it is a sauour of death to death If hee offer mee a penny shall I bid him keepe it except hee will giue others as much at my direction May not the Lorde doe with his owne as it pleaseth him for mee or shall I grudge to the Spirite his blowing where he listeth O fearefull falling out with the Lord and his offred goodnes if it bee considered earnestly Wee should remember againe when wee looke so after the fruites of amendment in a Church and stumble so dangerously for wāt of what we wish that Pharisees make greater shewes to some mens eyes than poore Publicanes doe and yet the one iustified more than the other with a righteous God We should remember that Elias was deceyued when hee thought that there were no mo that were reformed but himselfe Our eyes cannot see all men neither can we euer know the worke of the worde preached Inward graces are often where we thought not and outwarde carie more then we know Some iudged lead proues fined golde and glistring gold that seemed to bee proues drossie lead A tender conscience sweete feeling an hope in Christ and his promises inward cryings by faythfull prayer holy thoughtes and meditations sweete prickes and melting motions remorse for sinne and spirituall fights humilitie of heart and peace of mind patience ioy and a number such they bee secret graces not alwayes knowne and discerned of euery man where in truth they are at least not in such measure as in deede they are And therefore since we cannot knowe all either people or graces wrought by the worde preached and there may bee a want aswell in our not seeing all with Elias as in mens misdoings greatly should we feare to condemne and iudge the Churches of GOD for not answering their teaching with any reformation It is an earnest charge and of a mightie God See that ye despise not one of these litle ones For I say vnto you that in heauen their Angels alwayes behold the face of my Father which is in heauen What greater contempt than to thinke that Publicane is not like me I am reformed I am sanctified I haue receyued the holy Ghost others haue not and these by name haue not so O take heede Iudge not thus rashly an other mans seruant All is not gold that glistereth neither all bowers of their knees to Baal that are yet so thought to be euen of a Prophet Lastly wee should lift vp our heads and open our eyes in a louing heart a little wider that we may see the profites of the worde and the gracious mercies of the Lorde to any Church euer and with as hungrie a heart delight to discerne the graces of men as the faults of men Yea much more And if wee see many superstitions banished many abuses amended many snared consciences and fettered soules inlarged true loue of diuers good things and true hatred of diuers euil things wrought Ougly and often othes in many decayed knowledge both in youth and age increased the hearing of the word with Prayers and Sacraments diligently frequented priuate regarde of families in the gouernours of them greatly amended diet and apparell tempred the poore reléeued Princes obeyed peace maintayned c. to confesse then to the due glorie of a gracious God that this is something and this measure some although not all Loue spieth any good wher it loueth loue couereth many things that are not well Surely it doth not for wants denie the good neither for some condemne all And thus if we would looke at Churches children of the Churches no doubt no doubt Satans combe would be cut touching this temptation If any man will say shewe me these reformed ones and good ones in a Church what answereth a learned father Quid hac re opus est Annon satis est eos in ecclesia esse Quāobrem cùm ipsa communionem habetote manete in ecclesia ad sacros coetus sacramenta quemadmodum oportet accedite Etiamsi enim multi impuri publici peccatores non mundati in ea sint tamen vos ab illis non polluemini non magis quam Apostolos Iudaei polluerunt Quin potiùs videte ne à vobis ipsis polluamini propterea quòd multum vobis tribuitis iudicatis omnes plurimum vobis placetis Itaque spiritualis superbia contemptus nimium vestris animis insidet
receyueth the Sacraments in their times administred hee must euer regard and cary his mind to the Lord himselfe and his institution and not to thâ— minister Which Lorde secretly worketh in the heartes of his chosen what manâ—er of men soeuer the ministers bee For who is Paul saith y e Apostle or who is Apollos but the ministers by whom ye beleeued and as the Lord gaue to euery man I haue planted Apollos watered but God gaue the increase So theÌ„ neither is he that plaÌ„teth any thing neither he that watereth but God that giueth the increase If the minister bee good it is best for himselfe and it is thus farre good to the people that they haue a good example who for their weakenes are very hardly drawen without it as Austen sayth but the Lordes ordinance receyueth no increase of goodnes from him if he be good neither yet decrease of holynes iâ— he be bad for it is true euen in this case also that the Apostle said What though some did not beleeue shall their vnbeliefe make the fayth of GOD of no effect God forbid Yea let God be true and euery man a lyar as it is written â—hat thou mightest bee iustified in thy â—ayings and cleere when thou art iudâ—ed The ministers badnes may not makâ— the Lord vntrue in his promises neither â—ans corruption most holy things of none eâ—fect The Lordes is all honour vertue power grace and saluation the ministers is only the outwarde action and ministerie In which respect they are called the disposers of Gods mysteries If the disposer bee euil God is good that so vouchsafeth man is not worse that so receyueth They are the Lords messengers and the truth of the message neuer hangeth vpon the bearers qualitie Mens personages differ that cary messages and yet the message for al that is the same Our fathers before vs in this case considered the similitudes of waxe and water Of waxe that taketh his print as well of a leaden Seale as a golden of water that is the same whether the conduite piâ—e be wood or copper And thereby they coâ—sidered that Gods holy mysteries much mâ—re are the same to the faithful by whom soeuer deliuered For it is possible y t liquor maâ— bee chaunged by a vessell but neuer theâ—e thinges by a minister The Scribes and Pharises that sit in Moses seat sayth our Sauiour whatsoeuer they bid you doâ— doe But after their works doe not Foâ— they say and do not Which wordes ouâ— Sauiour would neuer haue spoken if eitâ—er the minister might haue defiled the word or any man be alowed for the faultes of the minister to haue reiected and refused the Lords mysteries There raigned at this present amongst this order many grieuous iniquities as insatiable auarice turning al Religion to lucre and gayne intollerable ambition and pride shamelesse hypocrisie grosse interpretations of the word of God and what not They sayde and did not a most grieuous thing in a minister further than humane frayltie forceth whereof all are ful and the very greatest haue complained yet would not the Lorde haue the offence of all these to make vile his holy woorde that is euer precious or to hinder the hearing of it euen at their mouthes Let vs take heede then howe we stubburâ—ly crosse the Lord Iesus He sayth receiâ—e their wordes refraine their deedes let not vs say wee will none of their wordes for their deedes Hee sayth you may receyue their words and bee cleere of their deedes let vs not say wee cannot receyue their wordes except we approue their euell and bee partakers of their sinnes This is not reuerence to God nor obedience to his trueth Were it not grosse madnes if traueling on the way and shewed by some that wee went the very right way to our iourneies ende yet we would go out of the same because he that shewed vs goeth not with vs but goeth an other way No earthly iourney may bee matched with our spirituall iourney to heauen For the places we go to the good we get if we keepe the way the daungers if we doe not doe all greatly differ And therfore if his example that hath truely told vs a way on earth to an earthly good shoulde not cary vs out of the same much lesse shoulde his that hath told vs the way to heauen an euerlasting good doe the same Let him goe his owne course at his owne perill if he haue truely toâ—d vs our right way wee shoulde take it constantly not only without company but euen against all example whatsoeuer to the contrary being priuate men The Magistrate hath a further authoritie in his hande euen sharply to punish such offence giuen by them that say and do not Againe were it not as grosse to reiect the foode of our bodies and to dye for hunger because he that setteth good meate before vs will eate none with vs himselfe To refuse good gold because the ground is bad wherhence it was digged Iudge then what madnesse for the wants of man to refuse farre greater matters than all these Remember furthermore what our Sauiour Christ sayth in the 6. of Iohn Haue not I chosen you twelue and one of you is a deuell And there are some among you that beleeue not And yet euen then wheÌ„ Christ thus called him a deuill was Iudas an Apostle and preached and baptized as the rest did and neither worde nor Sacrament lost their dignitie to the true receâ—uers for his great indignitie that deliuerâ—d them Malus seruus praedicabat sed Christis erat in fide An euell seruant preached saiâ—h Austen but Christ was in the fayth Tâ—e Apostle to the Philippians we knowe aâ—â—o hath this testimony Some preach Chrâ—st sayth he euen through enuy and strife some also of good will The one pâ—rt preacheth Christ of coÌ„tention and â—ot purely that is not with pure minde for otherwise their doctrine was pure Supposing to add more afflictioÌ„ to my banâ—s But the other of loue knowing thâ—t I am set for the defence of the Gospâ—ll What then Yet Christ is preached all maner of wayes whether it be vnder a pretence or sincerely and I therein ioy and will ioy What playner proofe coulde wee haue if wee woulde wish one that for the faults of the minister the worde and ministerie may not be reiected It was Austens true iudgement many a yeere ago Omnia sacramenta cum obsint indignè tractantibus prosunt tamen per eos dignè sumentibâ—s sicut verbuÌ„ testatur Quae dicunt facitâ— quae autem faciunt facere nolite All Sacâ—aments though they hurt them that hanâ—â—e them vnworthely yet profit they them â—hat by such receyue them worthely euen â—s the word proueth that sayth all thinges â—hey bid you do do but do not as theÌ„selues â—o And a litle after that againe Although â—he Spirit of God be wanting to the saluaâ—ion of the minister ministerium tamen eâ—â—s non deserit quò
per eum salutem opereâ—â—r aliorum Yet is hee not wanting to his â—inisterie thereby to worke the saluation â—â—others The Apostle himself confirming a much when hee sayth If I preach the Gospel willingly I haue a reward but if I doe it against my will notwithstanding the dispensation is committed vnto mee That is my office and calling vrgeth mee to do it and it shall profit others that I doe so vnwillingly but not my selfe Agayne the same father speaking of Christs being baptized by Iohn saith thus Voluit Dominus a seruo ille per quem facta sunt omnia ab illo qui factus est inter omnia baptizari vt doceret humilitatem ostenderet non interesse quis a quo baptizetur dum eo baptismo quo baptizandus est baptizetur The master woulde bee baptized of his seruant and he that made al of him that was made amongst all to teach humilitie to shewe that it preiudiceth not what maner of minister baptizeth so that the baptisme â—e as it ought to be that he baptizeth with Neither would Christ saith he haue refused to be baptized of the Pharisees if they had vsed to baptize for when he was cirumcised Iohn was not sought for neither refused hee that temple that was a dâ—nne of theeues Quapropter siue a fideli siue a perfido dispensatore sacramentuÌ„ baptismi quisque percipiat spes ei omnis in Christo sit ne sit maledictus qui spem ponit in homine Wherefore whether of a faythfull or vnfaythfull or vnfaythfull steward a man receiue the sacrament of baptisme let his hope be stedfastly fixed vpon Christ least it be sayde Cursed bee hee that trusteth in man If he depend vpon the goodnesse of the minister against Cresconius thus Baptizant quantum attinet ad visibile ministerium boni mali Inuisibiliter autem per eos baptizat cuius est visibile captisma inuisibilis gratia Here baptize in respect of the visible ministerie both good and bad But inuisibly by them baptiseth he whose is both the visible baptisme and the inuisible grace Afterward againe in the third booke but thou wilt aske me sayth he whether is better a good minister or a bad And I must needes answere thee that in respect of example to the people that depend so much theron that without it they thinke euery thing painfull and hard that God commaundeth a good minister is best But in respect of the baptisme and sacrament it selfe Si tantò est melius quod accipitur quantò est melior per quem traditur tanta est in accipientibus baptismorum varietas quaÌ„ta in ministris diuersitas meritorum If that should be so much better by how much he was better that ministred it then must there be as great differences betwixt mens baptismes as betwixt their giftes graces and qualities that did baptize which were horrible to affirm Paul was better than Apollos in respect of grace giuen Was therefore his baptisme better God forbid Per ministros enim dispares dei munus aequale est quia non illorum sed Dei est For by ministers farre vnlike the giuen gift of God is like because it is his not theirs concludeth Austen truely Els wo was to them that Iudas baptized And they had need to lament such baptisme Remember master Caluins iudgement and similitude As it is sayth he amongest men if a letter be sent so the hand and seal be knowen it skilleth not what qualities he was of that brought it so must it suffice vs in the sacraments to acknowledge the hand and seale of our God what manner of man soeuer the bearer be that deliuereth them For it hurt the Iewes nothing that they were circumcised of those impure Priestes and Apostataes that then were neither needed they to be circumcised againe For indeede saith an other the Sacramentes take not their excellencie and worthinesse of him y t ministreth them though he be neuer so holy neither be they disgraced or weakened thogh the minister be wicked and euill The hand of the receiuer being without fayth maketh the Sacraments that of themselues be good to be vnto him of no force because of his vnbeleefe but a wicked minister cannot in any wise make frustrate or deceiue the faith of the vngodly receiuer Our Sauiour Christ baptized none whilste he was vpon earth but onely preached and his disciples baptized sayth the Gospell And S. Paul continuing in Corinth a yeere and sixe moneths where God sayd vnto him in the night by a visioÌ„ he had much people taught the worde of God among them and preached but baptized none sauing Crispus Gaius and the householde of Stephanus and thanketh God that he had not when he saw what diuision fell out one saying I am Pauls another I am Apollos c. And Musculus with others agree with Ambrose that Peter baptized not Cornelius and his company but commaunded them to be baptized Nowe none of all these woulde haue thus done wee must needes thinke if better ministers had made better Sacraments to the receiuers But euen the contrary with all indeuour and paine in a zeale to the Lordes people that they might haue that holy ordinance with greatest good Howe shoulde Paul haue thanked God with a conscience that hee baptized no mo when it should haue bin a very greeuous sin in him not to haue done it if his excellency aboue other ministers could haue giuen grace to the Lordes sacrament Therefore this very one thing if there were no mo setleth vs fully and firmly touching this poynt Yet in deede it is a great deale more that our Sauiour baptized neuer an one who was of all ministers the best without comparison most kindly and carefully addicted to mans good euery way For why was it may we with most great probabilitie thinke but least his most excellent dignitie aboue all men should worke in the receiuers of that baptisme some conceit of their baptisme aboue others baptized by farre inferiour ministers and so cause dissention in the Church among them Wherefore we see euen in this omissioÌ„ of our sauiour Christ his diuine wisdome foreseeing the venom of this error to measure the word and sacraments by the worthinesse of the minister and carefully cutting the throte of it in his time It was truly euer a wrong to the Lord and his holy mysteries euer condemned of the Church of God and wee must abhorre it Si malus sacerdos deponendus erat si noÌ„ possit deponi tolerandus intra rete If the minister be naught sayth S. Austen he should be displaced if he cannot be displaced he must be indured within the nâ—t For vpon our dislikings of men to refuse the Lord and the meanes of our saluation it is a more fearful impietie than y t it needeth amplification The very thought of it striketh a terror into my soule that I dust and wormes should except against the
graces of my creator vnlesse the officer of them to me from him be qualified to my liking For as wee liue the Lord wil bee a swift iudge and euen a very consuming fire one day against this hainouse contempt of himselfe and his mercies and the hauing of them in respect of persons O beloued our time is now to be wise learned and to kisse the Sonne in his graces least he be angry and wee perish off from the earth If we doe not mercie passeth iudgement commeth and warned people must both dye in their sinne and cary their bloud themselues for euer The third temptation concerning Communicants SOme againe are tempted and troubled with scruples and doubtes concerning such as are admitted to the Lordes table and whome satan cannot otherwise win to despise that holy Sacrament by this meanes hee most mightily vndermineth and causeth them to forbeare both their great comfort bounden duetie For whersoeuer sayth hee to them the vncleane are not put apart and the euill separated from the good by ecclesiasticall censure there if a Christian communicate hee is defiled with other mens sinnes And therefore to the ende yee may not be polluted with the company of such you must forbeare nay refuse and vtterly abhorre al receyuing of the Supper of the Lord but with a choyce company of select and holy ones But is this true nowe that other mens sinnes neuer consented to by me do defile mee if I receyue with them God forbid The flat contrary is a ruled case in diuinitie was ere wee were borne amongst the learned and godly of al times And as it were with one voyce they haue affirmed it in this and such like sort That a Christian man should be sory and grieued if he see that most holy Sacrament abused of any wicked and bad ones which are admitted vnto it and indeuour as much as in him lieth y t if may not be so but yet may he not himselfe depriue himselfe of the Sacrament nor withdrawe himselfe from the Church but both take it for a true Church notwithstanding this blemish and continue in her societie and felowshippe so long as the worde is preached and the Sacraments administred therein without any separation from it for this cause And the proofes hereof haue partly beene aledged before in the examples of the godly Patriarches Prophetes Apostles and Christ himselfe In the Church of Corinth Galatia Ephesus and others wherein though there were great blemishes as hath beene shewed yet were they neuer commaunded one to auoyd an others company at those exercises that the Lorde in common inioyned all and left not to their libertie to vse or not vse They separated themselues carefully from those crimes and faultes that they rebuked and disliked in others but from their Churches and holy exercises they separated not themselues but entred into their Synagogues at al times wheresoeuer they came and when they were at prayers prayed with them preached to them and partaked with them in commaunded dueties neither were they once hurt by their so doing Then further may we adde in this matter of communicants that which truly we should not lightly weigh or consider but very earnestly thinke of Namely that wee are bidden to examine our selues when we come to that table If the Lord had pleased he could as easily haue bidden vs examine one on other or euery man the whole Church And certainly he would haue done it if other mens sinnes might haue defiled vs and the company of the vnworthy ones haue polluted them that come with the very best preparation of themselues vnto it Yea and with what diligence in deede ought wee all to doe it if this doctrine were true Surely my conscience coulde neuer receiue that Sacrament in peace except I knewe all men as well as my selfe since their euell may as well hurt mee as myne owne But nowe that he requireth only of euery man the proofe of themselues he teacheth therby playnely that it nothing hurteth vs if any vnworthy doe thrust themselues in amongest vs so that wee bee prepared the same do these other wordes also Sibi iudicium manducat Hee eateth and drinketh his owne damnation Sibi non tibi His owne damnation not thyne saith Austen Ergo tolera malos bonus vt venias ad praemia bonorum ne mittaris in penam malorum Therefore thou being good indure the euell that thou mayest come to the rewards of the good and not be sent vnto the punishment of the euell Caluin thought this a strong place against this temptation therefore he vrgeth both these members against it fully In these wordes of Saint Paul sayth he two things are to be noted First that to eate the bread of the Lord vnworthyly is not to communicate in their company that are vnworthy but not rightly to prepare our selues and to weigh our owne faith and repentance Secondly that when we will receyue this Sacrament we beginne not with others and fall in examining them but that we trye our selues set our eyes that way For truely if all things bee considered well they that haue so much leasure to examine others in them selues they are most negligent and forgetfull For vppon mine owne experience sayth hee I know one yet aliue that caried headlong with this nicenes that hee would not receyue with vs for some mens faults that pleased him not he separated himselfe quite from our company And yet in the meane tyme had them in his owne house of most lewde behauiour When I knewe it I got one to admonish him for of my selfe sayth Master Caluin hee woulde take nothing and to aske what he meant to be so strict in the Church a house not in his gouernement and so faultie in his owne house where hee had gouernement Must hee needes bee defiled in the Church by vnworthy communicants and cleere at home from so neere euill And it pleased God to worke with him sayth he that he sawe his folly and afterwarde reconciled himselfe both to the Church and mee confessing at last that our chiefe and first care must bee of our selues and our familie next and secondly of others And howe Not for dislike of thē or hatred because they do not so well as they ought to separate our selues from the Church but to correct them and amend them and to bring them into the way or according to our places to procure their remouing if they will not Or if wee cannot effect that then to leaue all to the Lord to performe and make better Thus farre Master Caluin not vnworthy our earnest noting though it be very long And truely marke it againe that in saying his owne damnation he tyeth the harme that commeth by his vnworthy receyuing to himselfe and stretcheth it not to others which yet needes he must haue done if the company of any at that table did defile the godly Hee must haue sayd hee eateth and drinketh to his owne damnation and
all others that receiue with him knowe him But God forbid Then was euer the Sacrament more holy purely administred than Christ Iesus him-selfe did with his disciples Yet euen there and then sayth Ambrose Chrysostome Austen others was wicked Iudas For the Euangelistes say he sate downe with the twelue and Luke maketh mention that Christ admonished him partly before and partly after Supper which the Lord Iesus would neuer haue suffered if his company might haue defiled the other worthy receyuers there present And concerning Iudas I pray you consider what the scripture saith First it was sayde of him before the Supper that he was a thiefe and caried the bag and for that cause grudged the expence of the oyntment and sayd it might haue bene sold and giuen to the poore not in deede trueth caring for the poore In regarde wherof Austen sayth Iudas was not then first euell when hee made his match to betray him for so much money but before euen from the first beginning neuer folowing Christ corde sed corpore with heart but with body Secondly it is testified in Luke that before the Supper the Deuill was entred into him and that hee had beene with the high Priestes and Captaines and made his matche with them communing with them howe hee might betray Christe vnto them Thirdly euen to the Disciples them-selues openly at table was manifested by giuing of a soppe that hee was a Traytor and should shewe it vpon his owne master Therefore it was not altogether hid what manner of man Iudas was Yet saith S. Austen Talis Iudas cū sanctis discipulis vndecim intrabat exibat ad ipsam dominicā coenā pariter accessit de vno pane Petrus Iudas accepit Such a Iudas went in and came out with the eleuen came to the same supper of the Lord with them and of the one breade receiued both Peter and Iudas Quid ergo voluit Dominus noster Iesus Christus fratres mei admonere ecclesiam suam quando vnum perditum inter duodecim habere voluit nisi vt malos toleremus ne corpus Christi diuidamus What therefore would the Lord Iesus Christ my Brethren admonish and teach his Church when amongst his twelue he would haue one lost and bad one but that in the Church militant heere we must indure some euil ones least in not doing it wee should rent asunder and deuide the body of Christe Conuersari enim cum eis potuit Judas eos inquinare non potuit For be in theyr company Iudas might but defile them he coulde not Wee see therefore this fathers iudgement touching this matter plainly and to it may be added this question howe the faythfull wife may abide with an vnfaythfull husband all the dayes of her life and not bee the worse and we may not come to Gods table or to prayers for an hower in y e company of vnreformed ones but their sinnes shal cleaue to vs. The companyings together differeth most greatly if wee marke the seuerall circumstances of a wife with her husband and of two men in the church together How then may we be warranted to refrayne that most holy comfortable sacrament for their sakes who thogh they be trespassers yet ask they mercy at Gods hands Et hoc testantur eo ipso quod accedunt ad coenā And testify as much euen by their very comming and offering themselues to the Lordes table To iudge rightly of our Brethren our corruption assuredly is great and we should often thinke of it and feare it greatly By nature we are full of suspition and aswell where no cause in trueth is as where cause is Wee beleeue euill too fast and good too slowly We amplify things and make smal matters great matters iudging men many times worse through our corruption than indeede they are before God by their transgression And how dangerous a rule then is this to measure them by that must bee alowed to the Lords table if we receiue with them Whē this temptation was strong in the minds of the Anabaptistes remember how crookedly this line guided them in the choyse of worthy receiuers If any man sayth Bullinger hang down his head and counterfet humilitie although in minde hee bee most polluted filthy and foule and despise the word yet shall he bee accounted a most holy and good one and worthy to receiue the sacrament But if he be more open and mery and subiect to the common faults of humane frayltie yet farre from any dissimulation trusting in his heart and soule firmely to the Lords mercy single and sincere towardes God that that he is confessing his sinnes such an one forasmuch as hee hath not yet satisfied the Anabaptistes for his faults neither is alowed of them thought as yet worthy ynough shal bee seperated from the Lords table And yet the sinful publican smiting his brest was better alowed of the Lord Iesus than the iust Pharisie with all his righteousnes When many vncleane did eate of the passeouer which Ezekias the king caused to be kept did their Brethren refuse to eate because they did eat also or did their company pollute them that were clean any thing Consider it wel and see if you can finde either yet the parties themselues that were not sanctified and cleansed faulted and were prayed for Wherefore we may say with Saint Austen Non propter malos bonos deseramus sed propter bonos malos sufferamus Let vs not forsake the good for the euil but let vs indure the euill for the good Yet must we thinke Saint Austen and all good men wisheth their seperation as farre as may be without plucking vp the wheat also renting a sunder the body of Christ And so playnely shewe those woordes Si non possunt excludi excludantur vel de corde If they cannot bee excluded exclude them at least in thy heart that is approue not in heart and iudgement their fault Cyprianus alia frumenta dominica cum auaris rapacibus cum his qui regnū Dei non possidebunt non laicis vel quibuscunque clericis sed ipsis episcopis panem Domini manducabant Cyprian and others of the Lordes wheate did eate the breade of the Lord and drinke his cuppe with the couetous and raueners with them that shal not possesse Gods kingdome not lay men or common Clergie men but euen with the Bishops themselues And it sufficed them to bee separated from such in heart in life and manners in a great regarde to keepe peace and vnitie for the good of the weake least they should teare the members of the body of Christ by sacrilegious schismes Caluin writeth to Farellus in an Epistle that being asked this question whether it was lawfull to receiue the communion at a bad ministers handes and with bad company admitted thereunto hee answered to both in effect as followeth Tantum debere inter Christianos esse odium schismatis
vt semper quoad licet refugiant Tantam ministerij ac sacramentorum reuerentiam esse oportere vt vbicunque extare haec cernant ecclesiam esse censeant c. That there ought to be in Christians such a detestation of Schisme that as neere as they may they euer flye it Again that there ought to bee such a reuerence of the ministerie and of the sacraments that where so euer they see these extant there they acknowledge the Church to bee For as much therefore as by Gods permission the Church is gouerned by these men what manner of persons soeuer they bee if they see the notes of the Church there it shall bee better not to separate themselues from the communion Neither hurteth it that some vntrue doctrine is there deliuered For there is hardly any Church that hath not some reliques of ignorance It sufficeth vs if the doctrine wheron the Church is founded haue his place and be kept Neither stoppe wee at this that hee cannot bee accompted a lawefull Pastour which hath not onely crept but most wickedly broken into the place of a true minister For it is not fit that euery priuate man should trouble himselfe with these scruples Sacramenta cum ecclesia communicant The Sacraments they receiue with the Church Per eorum manus sibi dispensari sustinent Only by their handes they indure them to be deliuered For whō they see to haue the places whether lawfully or vnlawfully they haue them although the matter somwhat appertayne to them yet may they suspend their iudgement thereof till a full knowledge bee had Therefore if they vse their ministerie yet is there no daunger least they shoulde seeme either to acknowledge or allowe or confirme the same for good But by this meanes they giue a testimonie of their patience whilst they are content to indure those whom they iudge worthy of condemnation euen by a solemne iudgement Thus farre master Caluin Somewhat long but truely very materiall to the poynt wee nowe speake of if humilitie woorke a reuerence of other mens iudgments especially that haue abounded with the great graces of God to the profiting of the Church and puffing pride doth not dangerously perswade vs that no man seeth the trueth of GOD but our selues which God forbid Bullinger agayne deliuered it boldly to the people of God in his time and after that qui saepe admonitus dolo vtitur non ecclesiam Dominum aut ministrum decipit sed se ipsum ipsi iudicium manducat Whosoeuer admonished often yet dissembleth and vseth guile hee deceyueth not the Church hee deceyueth not the Lorde nor the minister but hee deceyueth himselfe and to his owne damnation hee eateth Meaning that none could bee hurt by the company of any that communicate with them themselues being right And therefore meaning to prosecute this question no further in a comfortable hope I neede not I conclude both with the iudgement and very wordes of Master Caluin in his institutions remembred before Fixum igitur vtrumque istorum maneat Therfore let both these thinges remaine firmely fixed first that he hath no excuse that of his owne will forsaketh the outward communion of the Church where the worde of God is preached and the Sacraments administred then that the faultes of a few or many are no hinderance but that we may therein rightly professe our fayth by the ceremonies instituted by God Because a godly conscience is not hurt by the vnworthynes of any other either Pastor or priuat man and the mysteries are to a holy vpright man neuertheles pure and holesome though they bee together handled of vncleane men The fourth temptation concerning compulsion to good LAstly there haue bin and to this day are that thinke men shoulde not bee compelled to fayth and religion The Donatistes Pelagians and Anabaptistes in their seuerall times the Papists still dayly in their printed pamphlets But as the rest so is this also a subtile sleight of a tempting deuill to animate men vnto euill boldly An vntrueth in the word plainly refelled and of the Church and Children of God truely instructed euer abhorred The noble kings Asa and Iosia did constrayne and compell the people by seueritie of their Lawes punishments to serue the Lorde For whosoeuer will not seeke the God of Israel shall be slain whether he be smal or great man or woman saith the text Nebuchadnezzar made a decree that euery people nation and language which spake any blasphemy against the God of Sydrach Mysach and Abednago should be drawne in peeces and their houses put to the most base vse that might be A very sharpe law I trowe we will confesse to compell men to a dutie iust and godly And if this heathen king moued by Gods spirite did this and might doe it may not they that professe religion do it Nay shall they not as their knowledge and charge is greater so suffer double punishment if they do it not Surely the trueth is playne they shall King Darius did the like in the same Prophet And I make a decree sayth he that in all the dominion of my kingdome men tremble and feare before the God of Daniel For hee is the liuing God and remaineth for euer and his kingdome shall not perish c. The King of Niniueh againe forced by his authoritie all men in the City to humble them selues before God yea sayth he Let man and beast put on sackcloth and cry mightely vnto God Which example Austen vrged in his time against the Donatists and sayth the King of Niniuie did God good seruice by compelling the whole Citie to serue God In the Gospel the master sayd to the seruant Go out into the high wayes and hedges compell thē to come in that my house may be filled Neque absque causa sic loquitur Dominus Quia enim diuersi hominum mores ingenia item diuersa sunt non eadem docendi aut praedicandi ratio omnibus conuenit Sunt enim quibus simplicem institutionem doctrinam adhibuisse sufficit aliis admonitione seueriore multis adhortatione imo correptione obiurgatione acriore opus est Et ideo suprà verbi ministros exactorum similes dixit Neither did the Lord without good cause sayth a learned interpreter speake after this sort For diuers men being of diuers manners and dispositions one and the same way of preaching agreeeth not to them all Some it sufficeth to haue doctrine plainely deliuered to them others must haue earnest admonition also many must haue exhortation yea sharpe rebukes and chidinges or else they profite not And therefore the Ministers of God were compared before to Stewardes or Baylifes that sharply and roughly require their masters rent for his Vineyarde if it be wanting Fit etiam saepenumero vt magistratus suam authoritatem interponere oporteat quando multorum peruicacia tanta est vt aliter vinci non possit And many times it commeth to passe
pro veritate quis pro iniquitate quis nocendi causa quis emendandi For in all men that punish execute lawes vpon any what is to bee considered but which of them doth it for the maintenance of truth which of them for the maintenance of euill which of them with a mind to hurt which of them with a minde to refourme Vides itaque non esse considerandū quod quisque cogitur sed quale sit illud quo cogitur vtrum bonum an malū You see therfore that this must not only be marked that a man is cōpelled but the thing also must be looked wherunto he is cōpelled whether it be good or bad And if it be good it will euer iustifie the actiō howsoeuer y e suffrer be offended The Phisition offends many times his patiēt y e scholemaster his scholler the father his wilde wanton child But this offence shall haue a iust warrant if it be cōplayned of the carefull hart of eche one to do good in their places If horses and mules must be ruled with bits and bridles to take a liked course we should make lesse accompt of our selues than of these beastes if we should seeke both immunitie and impunitie whatsoeuer wee do And let this suffice for some satisfaction to a causelesse cry and most vnworthy complaint when so euer it is made I very well see these temptations in iudgement are many and therefore your speech might bee long if you would followe them but these may suffice for a tast of Satans malice in respect and you may nowe if your selfe will proceede to his temptations in life and behauiour They also as hath bene said are in number moe and in nature more vnknowne than that of any one man they may bee either named or vnderstood For there is no commandement the breaches whereof in euery branch hee tempteth not some vnto and what a field were this to runne a very long course in Hee tempteth to adulterie fornication vncleannes wantonnes Idolatrie witchcraft hatred debate emulations wrath contentions seditions enuy murthers drunkennes gluttony and ten thousand such like So that to followe the temptations in life and behauiour and to lay downe what might bee sayde eyther in description of their manner or as helpe against their strength and venom were to take in hand to write many volumes This is certaine he is our enemy and so firme a friend as he is a fo were worth much gold euen of the gold of Ophir In which enmitie and immortall malice of his hee goeth about like a roaring Lion seeking whome he may deuoure But if wee resist him stedfast in fayth he flyeth from vs. With which shield of fayth together with the sworde of the spirite the word of God we shal quench al his fierie darts and become conquerors And the best meanes to helpe vs in these many thousand spirituall onsettes and to strengthen body and soule against the killing poyson of them after auoyding of all occasions so much as euer we may stil truly discharging our seuerall places both towards God man is to print in our harts and sinke into our soules a true an often and earnest meditation of the ende of the thing or thinges whatsoeuer that we shall in this respect be tempted solicited vnto For the wise Syrach vpō deepe experience hath sayd it Whatsoeuer thou takest in hand remember the end thou shalt neuer do amisse The end of sin is death the reward of sinne is death death of body many a tyme by a shamefull ende in this world and death of both body and soule in a bottomelesse pit for euer where is weeping and wayling and gnashing of teeth Sweete meate will haue a sower sawse sayde the prouerbe then and sweete sinne bringeth smarting payne sayth the trueth now What wo to themselues and to their seede for euer brought that faire fruit with pleasure eaten when time was of our first parents Would God no posteritie might rue the falles of them whome they loued Surely if the end preuailed in the thought before sinne preuailed in act they shoulde rue them lesse O deed done howe bitterly biteth it when it is done that was thought full sweete before it was done and nowe sore lamented that euer done or that again it cannot bee vndone But had I knowne commeth euer behind too late to comfort too soone to wring and euer sinne rubbeth vppon the rawe Before these our parents should sinne honour preferment glory and ioy were brought by a hellish serpent to muster themselues before their eyes and Gods shall you be if you will do this But O woful Gods when the deede was done Then mustred as fast before their minde death hell damnation the wrath of God and all terrour and torture And so is it euer that deuill that pleadeth all mercie and goodnes patience and long suffering in the Lord towardes sinners before they offend vpon boldnes thereof to make them offende that deuill as fast thundreth damnation and death iustice and wrath in the same Lorde when once we haue offended Especially if wee begin to slacke our diligent seruing of his filthy humor O Dauid speake and instruct a litle What thoughtest thou when Ioab must go number all Israel and Iudah Of wisedome pollicie to know my power What feltest thou when the deede was done Securitie for a time and all was well But when God awaked what O aske mee not that For the remembrance of it as yet is grieuous vnto me But if you wil needs know I was smitten I was bittē I was wounded and wroung with the very furies of hel My flesh quaked my heart aked and my soule admitted feares vppon feares My conscience cried my Spirit groned and the worlde knewe not what I felt within Were mine eyes open or were they shut the eyes of my minde still sawe my sinne and the face of Iustice in a mightie God against it The rest I found was to accuse my selfe and with sobbing sighes and brinish teares to vtter my fall as I could for woe in words of griefe to a gracious God I haue sinned I haue sinned O my God and deere in that I haue done exceedingly nowe Lorde I beseech thee take away the trespasse of thy seruaunt for I haue done very foolishly And what shoulde I say the end was mercie yet mingled with Iustice I was brought into a wonderfull streyt by an offer that was made And whosoeuer sinneth streyt in the ende either lesse or more as God appoynteth is the flower that bloweth vpon such a stalke and so I leaue you Well then wee heare what we were better to heare then euer to feele as hee felt it For his heart smote him smote him sayth the text and the woorde importeth a twitching smart Dauid felt the fruites of other falles also if we remēber them and preacheth vnto vs to take heede of the pleasures of sinne for a season But I speake
thy good liking it may be for our good since we are thy subiects whoÌ„ it hath pleased thee to take care of euen since we hanged vpoÌ„ our mothers breasts The second reason is drawne from his power which as it is infinite so is it able to giue vs whatsoeuer we want There is nothing too hard nothing to great which he cannot giue Thine is the power euen all power might and strength ioyned with goodnesse and therefore I faint not The third reason is taken from the end or final cause For thine is the glorie that is wee desire these things for thy glory Of thée alone the true God and soueraine King we desire and expect all good thinges and so we yeelde vnto thee this thy glory and this thine honour and professe thee to bee the honour and fountain of al good things And verily because this glory is due vnto thee therefore doe wee desire them of thee Heare vs therefore for thy glory and especially because thou wilt also for thy glory sake giue those thinges which we desire For what thinges serue for thy glory the same wilt thou performe and do but those things which we desire serue for thy glory therefore thou wilt giue them vs. Giue vs therefore these thinges that we desire and the glory shall returne and redounde vnto thee if thou deliuer vs. For so shall thy kingdome and power and glory be manifested See then beloued a sweete comfort If your request that you make to your God may be good for you to receiue aswell may the Lord loose his kingdome loose his power and loose his glorie as you fayle of your fruite and harts desire For so teacheth this conclusion as you see And if it bee not good for you to haue in the wisedome of a mightie God so knowne who can better tel than you your self what is fit for you would you haue it God forbid Strengthen your harts then in your prayers alwaies with this There is no King can bee like minded to his subiect as the Lord is to you there is no power like the Lords and his glorie euer was and euer shall be deare vnto him And therfore what may be his glorie to giue and your good to receiue his power can reach it his loue shall graunt it and you shall neuer want it For no good thing shal he withhold froÌ„ his Children sayth the Prophet Dauid Stockes and stones cannot do this Idols and Images cannot doe this no the Angels of heauen cannot doe this much lesse inferiour creatures therfore know what it is to leaue the right to take the wrong to dishonor your GOD and to hurt your selues by praying to these things The word Amen is added not as a part of the Prayer but as a particle noting our wish of hart to be heard and to obtayne As if we should say O Lord thus be it vnto me what my tongue or soule hath begged so be it Amen Amen so Lord so Lord and then euen in a sweete rest of hart and content of minde that I haue vttered my selfe to my God I rise vp and go my way leauing all to him And thus much of this heauenly Prayer the patterne of all Prayers according as the Lord hath inabled me Blessed be the name of the Lord from this time foorth for euermore Amen A Prayer O Most tender GOD and deere father looke vpon vs heare vs and hearken to vs in that mercie of thine that hath no measure when euer it shall please thyne owne selfe to trie vs by any temptation doe it in mercie according to our strength and for our good And suffer vs neuer to be tempted aboue our power but giue the issue with the temptation that we may be able to beare it Let it open vnto vs our want and weaknes to reforme vs but neuer cause feare aboue faith to ouercome vs. Come wel come woe either outwarde or inwarde make vs contented and strengthen our steps in both estates to thy blessed liking that prosperitie puffe not vp nor aduersitie plucke vs downe aboue that is fit for thy true children If men assault vs and tempt vs vnto euill O Lord giue wisedome to discerne them feare to followe them and zeale to defie them And let not the pleasures of sinne for a season preuayle aboue thy fauour and our eternall good That hellish feend so raging and roaring and euer so greedie to deuour vs deere father let him want his will and all his temptations come to naught Increase our knowledge to bewray his sleights and support our faith to quench his darts Let sinne appeare sinne and euer damnable let it neuer seeme good and very tollerable But plucke off those maskes O heauenly God that it often commeth disguised withall and let our eyes through thy mercie bewray both nature ende of such delicates as thy seruant Dauid prayed he might neuer taste of O blessed father helpe vs agaynst our owne corruption our owne concupiscence and sinne Our flesh our flesh O Lord let it not preuayle to the working of our woe and euerlasting fall The Spirit is willing but the flesh is frayle full of gaynsayings striuings and struglings against thy wil. And we know with thine Apostle that in vs that is in our flesh dwelleth no good thing So that vnlesse thou helpe most deere father it will rebell and wee shall dye Deliuer vs from euill euen from all euill eternall God as if we should name them one by one so farre as may stand with thy blessed pleasure and our obedience to thee And finally deere God though we bee vnworthie to goe vpon this ground because it is thy obedient creature more than wee much lesse to lift vp our eyes to heauen where thou dwellest and to receiue any comfort that wee aske yet for that redâ—bloud and hartâ—bloud of Iesus Christ that neuer sinned agaynst thee but obeyed thee fullie for vs and in whom thou art perfitly pleased haue mercie vpon vs haue mercie vpon vs pardon and deliuer vs from all our sins and so guide the course of this earthly pilgrimage here amongst men that we may spend it and end it in thy feare and in thy fauour afflicted howsoeuer according to thy will yet not in distresse in doubt if so thou wilt haue it yet not dispayring persecuted but not forsaken cast downe at thy pleasure but not perishing through good report and ill report with thy holy Apostle passing our daies and doing our dueties with singlenes and simplicitie of hart Those infinite temptations that abound in this life there being no calling so holy nor place so solitarie but that men shal finde both troubles to trie them and aduersitie to disquiet them so rule and gouerne so moderate and temper with thy hand of mercie that wee may euer conquer and neuer bee conquered to our finall hurt But as birds limed and yet not ouerlimed escape those twigges that would haue caught vs
our vntamed desires and draweth them euer in these worldly commodities to that measure and maner that may stand with the Lords honour Whereas otherwise when it is forgotten or not known there is no measure in our coueting no honestie in our vsing no credit in our leauing them Panem Nowe come wee to the woorde and the first as you see is this word Bread Which both in Scripture and in godly writers is taken diuersly In the sixt of Iohn it signifieth Christ himself because as breade and flesh meat and drinke are to the vse of this transitorie life so is Christ sent from the Father to vs for the getting and keeping of euerlasting life Iosua sayde feare not the people of the Land for they are but bread for vs that is a thing that wee shall ouercome and deuoure The preacher saith Cast thy breade vpon the waters that is be liberall to the poore Stolne waters are sweete sayth the harlot in the Prouerbes and hid bread is pleasant By bread there meaning adulterie pollution of the flesh In the Prophet Esay it is called the breade of aduersity in an other place breade of affliction Sometimes againe it signifieth the benefites of Christ as when he sayde It is not lawfull to take the childrens bread and to giue it to dogges that is the benefites principally appoynted for the Iewes which are children to giue them to you Gentiles which be dogges Sometymes it signifieth doctrine and instruction out of the worde whereby our soules are nourished as with spirituall bread no lesse than our bodies with materiall breade and thereupon the want of the word called a famine as you haue heard With many moe sundry significations if it needed to repeate them but let these suffice Here in this petition it is taken in his owne proper sence and signification for such bread as we eate and are nourished withall Yet figuratiuely it stretcheth it self further than to bread only and includeth whatsoeuer is necessary to the sustentation of this life So sayth Saint Austen Necessariam corporis exhibitionem petimus aperte in pane significantes quicquid est nobis necessarium All needfull maintenance of the body wee aske in this petition playnly in the word bread signifiing whatsoeuer is necessary Nay so saith the scripture in many places shewing this largenesse of the word Jn sudore vultus tui vesceris pane tuo In the sweate of thy browes shalt thou eat thy bread That is whatsoeuer thou inioyest in this worlde of these earthly things thou shalt come by it by labour and trauell and not by breade onely When Elizeus bad the king set breade before them you see what the king did hee made them very good intertaynement All Iobs kinred came to eate breade with him that is to reioyce and be mery in all good sort with him when Abraham prayed the Angels to stay and hee woulde set a morsell of bread before them he meant by bread more than bare breade When Dauid sayd he that did eat of his bread lift vp his heele against him he meant by bread familiaritie trust and credite and a very neere coniunction of friendship So was it vsuall you see with the Hebrewes in this word to cōprehend all necessary sustenance of the life And why thinke you Happely because bread is most vsual and most necessary For many haue bread that haue no meat and they that haue both may yet better spare the one than the other although neither well As I remember the Duke of Saxonie Frederike is sayde to haue caused his people to sée when going to hawke one day in the fieldes and séeing his seruants so carelesly and badly to ride ouer the corne and to spoyle it when hee came home commaunded that their meate shoulde bee set before them as plentifully as euer yea and better if it might bee but neuer a morsell of bread all that day The seruice being straunge and no man knowing the cause at last the good Duke sent them woorde that if they sawe any vse of breade to their comfort let them learne to take more care of corne hereafter and not for any pleasure or pastime to ride ouer it and spoyle it as they had done that day A worthy example sure for all Princes and Nobles to follow euer making conscience of the Lords blessings to spoyle them for any vayne delight and pastime Some other reason may be giuen also of frugalitie as that we are thus admonished to be content with a litle and to say with the Apostle cheerefully and heartely I speake not because of want For I haue learned in whatsoeuer estate I am therewith to bee content I can bee abased and I can abound euery where in all thinges I am instructed both to bee full and to bee hungry and to abound to haue want I am able to doe all things through the helpe of Christ which strengthneth me Wee are not taught to pray for gorgeous clothes for stately houses or for great liuings and honours but for bread bread and that but for the day and therefore a stint made assuredly of our immoderate desires If the Lord giue more be thankefull and vse it well but if he giue but bread that is a litle bee very hartely well content euen with that also for therfore is it only named here to teach vs so Sit oratio quae pro temporalibus est circa solas necessitates restricta Let thy prayer which thou makest for temporall matters be restrained euer to things necessary saith Bernard For he y t would say in his prayer for example sayth Augustine Doie multiplica diuitias meas aut da mihi tantas quantas illi vel illi dedisti puto eum non inuenire in oratione Dominica quo possit haec vota coaptare That is Lorde increase my riches or giue mee so much as thou hast giuen such an one and such an one I thinke that man in the Lords prayer will find no such direction When we haue foode and rayment let vs therewith be content saith the Apostle for we brought nothing into this world nether shall we cary any thing out And they that wil be rich fall into temptation and snares into many foolish and noysome lustes which drowne men in perdition and destruction for the desire of money is the roote of al euil which while some lusted after they erred from the faith and perced them-selues through with many sorowes And most swéetly in y e Epistle to the Hebrewes Let your conuersation be without couetousnes and bee content with those things that ye haue for hee hath sayd I will not fayle thee neither forsake thee So that we may boldly say The Lorde is my helper neither will I feare what man can do vnto me Finally take no thought for the flesh sayth the word againe to fulfil the lusts of it Thus do you
sée then very fitly may we learne by the Lords naming of bread only barely by it selfe and neither of gold nor siluer nor other statelynes to be content with any litle that the same Lorde shall thinke good to giue vs euer and not greedely to wish for any wanton aboundance Pray this prayer then beloued with your heart and thinke of this note For the Lorde knoweth howe fraile flesh misliketh litle séeketh much that walowing in wealth it might walow in woe an other day rechlessely ouertaken with the pleasures of this life through abilitie to haue them further than GOD wil warrant when he falleth to recken Why Sir is it not lawfull to pray for wealth and riches You haue hearde before that whatsoeuer is needefull to the life of man is included in this word bread and prayed for here And you must know also that this needefull is measured according to mens seuerall callings charges for great men haue néede of more than meane men and of both sorts they that haue more charge either of children or other necessary seruants about theÌ„ haue neede also of more Wherefore if their necessaries be great abundance euen that great abundance is lawfully prayed for by warrant both of this petition and much other Scripture But if we go from necessaries to superfluities as in deede the desire of man is to the ende hee might bathe himselfe in pleasures that flesh feedeth vpon most greedely be clothed in purple and fine linnen and fare most deliciously euery day though wofully he cry when that folly is faded for one drop of water to coole his tongue in the burning lake then must wee remember that a wise man prayed not so but euen flat contrary saying Lorde giue me not riches hee meaneth superfluitie aboue neede and addeth this reason least I bee full and deny thee and say who is the Lord. Which reason the more we meditate vpon the more strong shall we sée it this vsually being a fruite of wanton superfluitie to forget our God Beholde sayth the Lord to his people Israel I will bring thee into a good lande a lande in the which are riuers of water fountaines and depths that spring out of valleyes and mountaines A lande of wheate and barley and of vineyardes and figgetrees and pomgranats a lande of oyle oliue and hony A lande wherein thou shalt eat bread without scarsety neither shalt thou lacke any thing therein a lande whose stones are yron out of whose mountains thou shalt digge brasse But beware least when thou hast eaten and filled thy selfe and hast built goodly houses and dwelt therin and thy beasts and thy sheepe are increased and thy siluer and gold is multiplied and all that thou hast increased beware I say againe lest then thy hart bee lifted vp thou forget the Lorde thy God which brought thee out of the land of Egypt out of the house of bondage c. Beware least thou say in thyne heart My power and the strength of myne owne hande hath gotten me this abundance but remember the Lorde thy God For it is he which giueth the power to get substaÌ„ce c. You see what a daunger the holy Ghost hath here discouered in abundance of earthly things to lift our heele against the Lord what a vehement caueat he hath giuen and as sure as wee liue it is a thousand to one we do it If riches increase sayth he againe by his Prophet set not thy heart vppon them as if he shoulde say thy nature is to do it And charge theÌ„ that be rich in this world sayth the Apostle that they be not high minded and that they trust not in vncertaine riches but in the liuing god Why should men be charged if there were no daunger What sayde proude Pharaoh puft vp with his princely pompe but Quis est Dominê° Who is the Lord What said Nabuchad-nezzar when his greatnesse was so growne that it reached to the heauen and his dominion to the ende of the earth when hee walked in the royall place of Babel I say what sayde hee But in the pride of his heart against the Lorde thus Is not this great Babell that I haue built for the house of the kingdome by the might of my power and for the honor of my maiestie And by and by the hande of the Lord was vpon him reade it reade many times it is a great example What a damnable dreame was proude Haman in by reason of his grace in Court forgetting God hating his Saintes and so caried in the smokie cloude of his fauour with the Prince and his great estate that he neuer knew where hee was till he was ready to climbe the tree himselfe that hee had set vp for holy Mardocheus Can our soules wish a better example to tell vs the danger of earthly greatnes if the Lorde assist not slyding nature But these were straungers all from God you wil say and therefore no proofes but that wee which knowe more may doe better though we swim neuer so much in all abundance well sée you then the fault of better euen by the same Hezekias a good one and yet thus deceiued Dauid a good one and yet so puft vp that he numbred his people with a proud conceite and boasted in his wealth that it would neuer decay Whereupon Iob glorieth of it as of a speciall grace vpon him beyond the course of any whom the Lord assisteth not that hee neuer made gold his hope neither said to the wedge of gold thou art my confidence that he neuer reioyced because his substance was great and so forth The heathen knewe the danger and therefore vsually handled it as a tryed trueth that prosperitie is hardlier wel indured thaÌ„ aduersitie Saint Austen sayde it and knewe it true Diuitiarum morbus superbia The disease of riches is pride and would God we knewe not to much experience to inferre agaynst all denyals this wofull conclusion in our dayes And to tell vs all that honors and ease and abilitie to haue what either wanton will can wish or our owne or other wild heads deuise banisheth too often religion and all his exercises priuate or publique cooleth and quencheth all heauenly heates forceth away as too melancholike fooes all sweete meditations of Spiritual causes and giueth the bridle to all damnable pleasure and dreadfull securitie But they shal know one day and let vs sée now that if the Lorde giue vs but dayly breade that is thinges needefull not needelesse a moderate a competent or sufficient portion to passe this life along withall assuredly he hee doth that which is safest for vs in respect of our great propension to abuse his plentie and good cause we should without any muttering for more be contented with it Yet should greater plentie cause greater pietie greater zeale greater thankfulnes and all good but alas it is
That is What needeth this Sufficeth it not y t they are in the Church Wherefore with the Church do you communicate abide ye in her and come ye as you ought vnto the assemblies and Sacraments For although there bee many impure ones and publique offenders not reformed in the same yet shall not you bée defiled by them no more than the Apostles were defiled of the Iewes Rather take you heede that ye bee not defiled of your selues because ye attribut so much to your selues ye iudge all men and very much please your selues Therefore spirituall pride and contempt ouermuch resteth in your mindes Thus doe we see the worde of God against this temptation teaching strength If I should adioyne the witnesses of this truth froÌ„ time to time I might be long A little let mée doe it though not much because I haue bene so long alreadie Cyprian spake thus in his time full earnestly Et si videntur in ecclesia zizania c. Although there be tares seene in the Church and impure vessels of dishonor yet is there no cause why wee should depart from the Church onely let vs indeuour that we may be wheate our selues vessels of golde or siluer vnto honor And as for the earthen vessels it is the Lordes proper office and prerogatiue to breake them that hath only the non barre neither may any man chalenge to himselfe that which is peculiar to the Sonne onely namely to be able to make cleane the floore and to purge away the chaffe and all tares by mans iudgement For proude is this obstinacie and sacrilegious is this presumption which wicked madnes taketh to it selfe Austen in his time thus There were many good men in the olde Church before Christ Dic mihi quis tunc iustorum separauit sibi altare Tell me what one of all these iust men in those daies made a seperated Altar for himselfe from the rest Yet multa scelera admittebat iniquus populus ille Many wicked things committed then that wicked people They sacrificed to Idols they killed the Prophets nemo tamen iustorum recessit ab vnitate and yet none of the godly departed from the vnitie Vno templo miscebantur sed mixti non erant corde They were mingled or ioyned together in one temple but they were not of one minde meaning they approued not any euill that was done Si hoc est consentire malefacientibus esse cum eis in ecclesia consentiebat etiam ipse c. If this bee to consent to euill to bee with euill men in the Church then consented he to false brethreÌ„ that sayth he was with them in perill of them and that suffred those impure preachers amongst the Philippians Zizania ergo vel paleam Catholicae segetis nobiscum copiosissimè accusent sed nobiscum ferre patientissime non recusent Wherfore let them with vs find fault with the tares chaffe as they please fréely but theÌ„ let them with vs agayne indure them patiently Et propter malos filios non separemur a matre And for other euill sonnes let vs not shake of and say farewell to our mother For we do not for the chaffe forsake the Lords floore we doe not breake out of the Lords Nette for any bad fish inclosed therein with vs wee doe not runne away from the Lordes flock for the Gotes that are there to be seperated in the ende finally we doe not goe out of y e house of God for the vessels therein made vnto dishonor And a number such like sayings hath Austen in these bookes and diuers other places of his workes if this were my purposed course but they neede not Consider what Maister Caluin sayth and let both you and me marke his iudgement Let vs learne sayth he to giue this honour to the worde of God and his holy Sacraments that wheresoeuer wee see theÌ„ there we acknowledge a Church And let both these poynts remayne established as most certaine truths first that he is without all iust excuse that willingly forsaketh the outwarde Communion of the Church where the worde of God is preached and the Sacraments administred Secondly that the faults neither of fewe nor many can any whit hinder vs from testifying our faith rightly by vse of such ceremonies as God hath ordayned Because that by no other mans vnworthines whether he bee Pastor or priuate man a godly conscience can be hurt neither are the holy misteries lesse pure or profitable to a godly man because together with him the wicked also handle them Finally if all things in the Church be not so wel as they should bee concerning correction of faults yet let neither priuate men therefore departe by and by from the Church nor the Pastors themselues if they cannot according to their harts desire purge al things that néed amendment therefore throwe away their ministerie or with vnwonted rigorousnes trouble the whole Church Many other places hath this man to this end very worthie reading if I might both note all and be briefe too But it cannot be and therfore I followe him no further Only I request that wee may diligently obserue it how Satan hath euer tempted the children of God to receiue this error and how faithfull teachers withstood it still And if euer he deceiue any what holdeth them in and hindreth their reformation Surely quia vanam gloriam hominum attendunt insensatorum non contemnunt opprobrium qui dicturi sunt quare modò Because they regarde the vayne praise of men and doe not contemne the speech of the foolish which will say Why now or is he now câ—me home c. And with that heauenly counsell of the spirit of God I conclude this matter Let vs not forsake that fellowship that we haue one with an other as the maner of some is The Lord make it sinke in eiery mans hart to his good The second temptation concerning the Ministers OThers he perswadeth that the whole matter of the woorde and Sacraments dependeth vpon the â—olynes and goodnes of thâ— minister so y t if he haue any spot or crime theÌ„ may there be no receyuing of these things at his haÌ„ds A most poysoned dart also of a destroying deuil whersoeuer he throweth it and worthy to be carefully knowne of vs al how hurtful and preiudiciall to the glory of God it is Not that ministers shoulde not be good for the word is playne there is no heart seasoned with one corne of the Spirit of God but it wisheth that all offences were drowned in the depth of the Sea that come this way and that ministers as they are called in the worde Angels so euen with Angels purity if it were possible they might walke in this worlde before all men but that Gods mysteries maâ— not fall by mans miseries and his holy ordinaunces cease to be holy for vnholy dispâ—sers Knowe we therefore touching this temptation that whosoeuer heareth the word preached and