therfor am worthi to fele thee a iudge w t refuse to fele thee a sauior Now y ◠cause of al these things is vnbeliefe the which though it be naturall by reason of the corruption of our nature pet I haue augmented the same maliciously in not laborīg there against and continuing in al synnes and wickednesse by reason whereof I deserue most iustelye thy anger therevpon euen reiection frō thy face for euer Longe hast thou mourned euen w t displeasure anger the incredulity of my heart calling me there from and offering me thy grace which I haue neglected and reiected and therfore am neuer worthi to haue it any more offered vnto me muche more then I am vnworthy to haue grace gyuen me to receiue thy mercy Alas what shall I doe shall I dispraier or as long as I can kepe me vnmindfull of my mysery o sauiour Christ Iesu wilt not thou be mercifull vnto me thou diddest die for me when I deserued it not and nowe is thy mercye shortned wilt not thou geue me thy grace and take frō my hart this horrible vnbeliefe Shall I neuer loue the shall I neuer hath sinne shall I neuer as w t my mouth I say I beleue in Iesus Christ so in hart say the same shall Sathan possesst me for euer o christe Iesus whiche hast led captiuitie captiue what wilt not thou helpe me thoughe I desyre it not as I shuld yet giue me to desyre whan thou wilt Thou diddest appeare to destroye the worke of the deuil thou seest his worke in me good christ destroy his worke but not thy worke saue me for thy great mercies sake Geue me to beleue in thee in thy death resurrection ascension pardone me my sinnes and mortifye now in me my corrupt affections reyse me vp and iustify me regenerat me daily more and more geue me faith of immortalitie resurrectiō of this body geue me faith to ascend into heauen and to be certaine that thou hast already taken possessiō for me there Geue me to loke for thy comming and to be ready in thy cōming to find mercy to euerlasting life c. I beleue in the holy ghost c. O Holy spirite the third person in trinity whiche diddest descend vpon Christ our sauiour in hys baptisme in the likenes of a doue thy children know that with the father and the sonne thou madest and rulest all creatures visible and inuisyble they know thee in their redemption to be no lesse willing louinge then the father and the sonne for y ◠diddest alwaies declare Christ to be the sonne of god gauest testimony in wardly in the harts of thy elect to beleue and embrace the same outwardely by miracles and wonders they know thee to be the comforter and gouernour whom Christe dyd promise in his corporal absēce shuld teach rule kepe comforte and gouerne his church and people Againe as in the former parte of their beleife they cōsider the works of creatyon and redemption so in thys parte they consyder the place where the same is moste effectuall taketh place euen thy holy churche which is catholick that is extēding it selfe to all times to all places to all kinds of people For in this church only they know that as all things were made so the worke of redemption was taken in hand that y ◠blessed trinitye mightest in this church be praysed magnified serued worshipped for euer This church is nothinge ells but a communion and societie of saintes that is not onelye a societye of all such as be haue been or shal be thy people but also a societye or partaking of Christe Iesus whiche is the head of the same yea by him of thee oh blessed father which art y ◠head of Christ and of thee oh holy ghost whiche nowe shadowest and sittest vpon the same to hatch and cherishe it as the hen her chekins by the extending of thy winges not onely to defende them frō their enemies but also to couer their sinnes and to remitte them in this life beginning also here the resurrection of the fleshe and euerlasting life the which thou wilt in the ende of the world consūmate so that they shall not nede to be couered for sinne for then shall they be pure and haue gtoriouse bodies immortall and spirituall the which shal haue the fruition of eternal ieye life euerlasting and glory suche as the eye hathe not sene the eare hath heard nor the hart of man can conceiue For then christ Iesus shall geue vp his kingedome to god the father that god may be al in all concerning the gouernaunce of it by the ministration of his word and other meanes wherby now he gouerneth it that it maye be his fathers kingdome we beig become like vnto him that is as to the manhod of Christ the godhead is vnited and is al in al without any other meanes euen so god shalbe in vs assuminge then not only in the person of christ the humaine nature but also al the humaine nature of his church which be members of Christ the wicked reprobate being separate then from this cōmunion cast into eternall perditiō with Sathan antichrist there to be in tormentes and horrour for euer By reason of this their faith they are thankfull to the o holye spirite whiche hast taught them this gyuen them to beleue it By reason of this faith they singularly praye loue helpe thy church here militāt labour to be holy 〈◊〉 By reason of this faith they cōfesse them selues sinners they desire and beleue pardone of their sinnes they are rysen and ryse daily concerning the inwards man and doe feele the life eternall begone in them more more laboringe praying wishings and desyringe for the same whollye and perfectly Where as oh lorde god and most graciouse holy spirit thou knowest that it is otherwise w t me I doe but bable w t my lippes in saying I beleue in the holy ghost for I am vnthankful for calling me into thy church I doe not liue holely I confesse not I lament not my sinnes I pray not for remission of them I stand in doubte thereof as I fele not my selfe rysen from a sinnefull life as I should be or as I fele not life begone in me as it is in thy deare children so doe I doubt herof whether I haue pardon of my sinnes whether I am regenerate whether I fele truly euerlasting life the which thinge doth most displease thee and yet w t my tonge I saye I beleue in the holye ghost Oh I besech thee good holy spirit for thy loue sake which moued the to agree and be willinge to patifye and open thy goodnes not only in the worke of creation for thou dyddest lye vpon the waters and as the benne her chickins dyddest as it were hatche the worke of creatiō but also in the worke of redemption and therefore diddest descend and abide not onely vpon Christ in his baptisme but
I shoulde so consider them especially in praier that I shuld not doubt but that thou workest rulest gouernest all things euery where in all persons and creatures moste wysely iustelye and mercifully Thirdely that in praier all my peticions shuld tend to the setting forth of thy power of thy kingdome and of thy glorye Laste of all that in prayer I shoulde in no wyse doubte of beinge heard but be assured that thou which hast commaunded me to pray and hast promised to here me doest moste graciousely for thy mercyes sake and truthes sake heare my peticions according to thy good wil throughe Iesus Christe thy deare sonne our lord and onely sauiour By reason whereof I haue greate cause to lament and reioyce To lament because I consider not these thinges in praier in suche sorte as should moue me to admiracion and gratitude because I consider not thy power and wisedome generally in all things because I am so careles for thy kingdome and because I am so full of dubitacion and doubtinge of thy goodnes To reioyce I haue greate cause because thou reuelest these thinges vnto me on this sorte because of thy power kingdome and glory which maketh to the hearing of my praiers and helping of me be cause thou wilt vse me as thine instrument to set forth thy kingdome power glory and because it pleaseth thee to here my praiers and assuredly wilt saue me for euer But alas how farre am I froÌ„ these lamentacions and reioycinges by reason wherof I deserue damnacioÌ„ Oh be mercifull vnto me â–ª forgeue me and of thy 〈◊〉 graunte me thy holy spirit 〈◊〉 reueale to me my blindnes obliuion and contempt of thy kingdome power and glory w t the greatnes of my doubtings that I maye hartely as lament them so haue them pardoned and taken froÌ„ me throughe the merites of Iesus Christ thy sonne Againe geue me thy holy spirit to reueile to me in such sort thy kyngdome power glorye and eternitie that I maye alwaies haue the same before myne eies be moued wyth thadmiration therof labour effectually to set forth y â— same and finallye as to haue the sruicâ—on thereof after this life so encrease â—an assured certain and liuely expectacion of the same that I maye alwaies in all thynges reioyce in thee thorowe Christe and geue lauds thankes praises perpetually vnto thy moste holy name oh blessed father sonne and holye ghost thre persons one god to whom be all honour glory world without ende Here thinke that if the kingdome power glory and eternitie be gods which is our father what our dignitie is whiche be his chyldren yf the power be our fathers of whoÌ„ shuld we be affraies yf the deuell be subiect to the lords power kingdome as he is howe can the subiect haue power ouer vs which be sonnes and heires in that he hath not power ouer porketts w toute the prouidence and permission of god Therfore ful well shuld we pray lead vs not into temptation rather then let vs not be led into tentation For power is the lords and the deuell hath none but that he hathe of gods gifte No he were not of capacitie to receaue power yf god did not make hym of capacitie althoughe the execution of it is rather of gods permission ¶ Geue all thankes praise and glorye to god oure father throughe Christ oure lord and sauiour So be it A meditation vpon the twelue articles of the Christian faith I beleue in god the father c. THy people oh lord god the father of our sauiour Iesus Christe doe here in saieng this article I beleue in god the father almighty c by faith knowe that thou togither with Iesus Christ and the holy ghost diddest create all thinges that be in heauen and in earth for by heauen and earth are vnderstand all thinges therein And as they knowe thys so they by the same faith doe see thee the same god the father the sonne and the holy ghoste to gouerne all thinges after thy great wisedome power rightuousnes and mercy vsing euery creature they see as meanes to put theÌ„ in remembrance of fearing reueren cing trusting louing the for in euery creature they beholde thy presence power wisedome and mercy Againe by this worde Father they declare their beleife how that they are not onely thy creatures and all that euer they haue to be thy graciouse gyftes and blessinges but also how that they are thy childreÌ„ derely beloued cared for of thee through Iesus christ Where throughe notwithstanding theyr vnworthines as they conceyue a sure hope of thy goodnes and fatherly loue towards them in soule and bodye for euer so are they thankfull for their creation for that thou hast made theÌ„ thy excellet creatures lords of al. They are thankfull for the creation of all creatures vse the same w t thankefulnes as visible tokens of thy inuisible loue they are thankefull for thy conseruing and keping them for the gouerning them and all this world lamenting that they are nomore thankfull that they beleue no deper that reason hath so greate a swing with them in these matters But I moste gracious good lorde and father thoughe I say I beleue in thee my father almyghtye maker of heauen and earthe yet thou knoweste that I am full of muche doubtinge not onelye of this whether thou art my good almighty and moste louinge deare father in christ because I fele in my selfe suche a conscience of vnworthines so great want of those thinges which thou requirest of thy children and so transfer the cause of my being thy childe in part to myself where it is due onely and wholy alwaies to thy mercye and grace in Christe but also thou knowest my doubting of my creation and gouernaunce and of the creation and gouernaunce of al this world as I declare by my vnthankfulnes for my creation for mine adoption for my gubernation for thy prouidence for me or ells deare father I could not but hartely with thy childreÌ„ reioyce and praise thy holye name and that continually being hence forth carefull for nothinge but howe to please thee profit thy people that they might praise thy name in all things for ouermore desiringe the sanctification of thy name the comming of thy kingdome the doing of thy will vpon earth as it is in heauen Thou mightest haue made me a dogge but of thy goodnes hast made me a creature after thine Image y â— mightest haue made me a Turcke a Iewe a Sarracen but thou hast made me a christiaÌ„ a member of thy Churche thou after my birth mightest haue lefte me and in all nede haue made no prouidence for me as we sometimes see hath hapned vnto others but yet thou neuer diddest so with me and yet I am of all others most vnthankfull Thy creatures I thankefully vse not thy inuisible loue by thy manifolde visible tokens I consider not as nowe I shoulde by this apparell of
GODLIE meditations vpon THE LORDES PRAYER THE beleefe and ten commaundementes with other comfortable meditations praiers and exercises Whereunto is annexed a defence of the doctrine of gods eternall election and predestination gathered by the constant martyr of God Iohn Bradford in the tyme of his imprisonment The contentes wherof appeare in the page nexte folowyng POST TENEBRAS LVX AFTER DARKNES LIGHT Nowe fyrst prynted by Rouland Hall dwellyng in gutter lane at the signe of the halfe Egle and key the. 12. of October 1562. A TABLE OF THE CONTENTS of this boke Instructions concerning praierr A meditation vpon the lordes praier A meditation vpon the beleife A meditation vpon the x. commaundementes A meditation concerning praier A breife paraphrase vpon the lords praier A meditation of the comminge of Christe to Iudgement c A meditation of the sobre vsage of the body and pleasures in this life An other meditation to the same effecte A meditation for the exercise of mortificatiōs A meditation of the prouidence of god A meditation of the presence of god A meditation of gods power c. A meditation of death A meditation vpon the passion A confession of synnes An other confession of synnes A praier for the remission of synnes An other praier for remission of synnes A praier for deliuerance from synne c. A praier for the obtaining of faith A praier for repentance A communication betwene Sathan and oure consience A defence of predestination A treatise of election and freewill A sūme of the doctrine of election and predestination TO THE READER HEre hast thou good reader suche godlye meditations praiers and other exercises of that worthye witnes of god Iohn Bradford as god by his singuler prouidence hath betherto preserued and now at the length broughte to light for thy comsort and commoditie Daylye and howerlye was this his exercise to talke with god by faithfull and hartye meditation and praier with power pearcynge the heauens and many suche godlye exercises dyd he leaue behinde him which either time hath consumed or elles suche as keepe them in store to their owne priuate vse doe little consider what benefite they withold from the church of god whiche if they shall yet brotherly communicate there shall not lacke good will and diligence to set them abroad In the meane season let vs with thankfulnes receyue reade and practise these as meanes to quicken our spirites to stirre vp our dulle hartes to a more feruenre inuocatiō of gods holy name Which howe farre it is frō that it shuld be in vs and what nede we haue thereof if oure deade senses cannot feele here may we see and perceiue Here may we learne to flee vnto god by praier that we runne not on still with this vnthankfull world into forgetfulnes of his great benefites powered vpon vs especially for the libertie of his gospell which we in muche mercye restored nowe vnto vs againe so vnthankfully receaue so vngodly neglect so wickedly abuse God graūt vs his good spirit to work in vs this good work to loke about vs in time to consider our state past and presēt as in deed we haue great cause to do so with hartie praier flee vnto god to preuent the plagues that are at hand lest with double woe we find the later ende worse then the beginning Instructions to be obserued concernynge Prayer There be nyne thynges that pertayne to the knowledge of trew prayer FIrste to knowe what prayer is Secondlye howe manye sortes of praier there be Thirdlye the necessitie of prayer Fourthlye to whom we ought to pray By whom we must pray Where to praye and what to praye The excellencye of prayer What we must do that our prayers may be hearde What prayer is PRaier is a simple vnfained humble and ardent openinge of the heart before God wherein we either aske thīgs nedeful or giue thankes for benefits receaued Paull in y e first to timothe 2. Chap. calleth it by fowre sōdrie names in one sentence to witte praier supplication intercession and thanks geuing In latyn Deprecatio Obsecratio inte recssio et gratiarum actio Wherof the first is for the aduoiding and preuenting of euil the second is an earnest and faruent calling vpō god for any thing y e thirde is an intercession for other the fourth is a praisinge of God for thinges receaued ¶ There be .ii. maner of waies how we shoulde praye 2. First publikly and that is called comō praier and priuatlie as when men praye alone and that is called priuat prayer and howe bothe these two are allowed before god y e scripture beareth testimony by the example of all the holye men and women before and after Christ ¶ Of the necessitie of praier 3. There be .iiii. thinges y e prouoke vs to pray first the commaundemēt of god secondlie sinne in vs whiche driueth vs of necessity to god for succor life mercy thirdlie our weake nature being vnable to doe any good requireth praier to strengthen it euen as a house requireth principal pillers for y e vpholding of it fourthlie the sutteltie of the enemye who priuilie lurketh in y e inwarde parts waitinge to ouerthrowe vs euen in those things which we thinke to be best done styreth vs vehementlye therevnto ¶ To whom we ought to praie 4. Thre thinges pertaine to hym that must be praied vnto first that he haue such eares as may heare al the worlde at ones secondlie that he be in al places at ones thirdlie that he haue such power that he may be able to helpe and such mercie that he wil delyuer By whom we shoulde praye 5. Christ only is the way by whom we haue free accesse vnto the father and for whom our praiers are accepted our infirmites notwithstāding withoute whom al oure prayers are abhominable Where to pray and what to pray 6. As touching the place where we should pray seyng al places are one there is none forbidden onelye the cōmon praier must be made in what place so euer the congregatyon of Christ doth assemble 7. What to praye lyeth in the necessitie of euery man for as muche as we nede both spirituall and corporall things we may bouldly aske thē both For as to aske spiritual giftes it is profitable commaunded so to aske corporall it is necessarie and allowed Of the excellencie of prayer 8. The worthines of praier consisteth in .ii. thinges in the dingnitye of the commaunder who is god the fountayne of all goodnes who also commaundeth onely good thinges and in the effect y e foloweth it which is the obtaininge of whatsoeuer we desire faithfully according to y e will of God What to doe that we may be heard 9. First we muste put of oure owne rightuousnes pride and estimation of our selues and put on christ with his rightuousnes secondlye an earnest faith and faruent loue with the putting of all rancnor malice enuie is required finally trewe repentaūce knitteth vp the knot for in
benefits giuen me in commaundinge men to care for me to praie for me to helpe me c. But alas how farre I am from true lamentacion and reioysing lorde thou knowest Oh be mercifull vnto me and help me forgeue me and graunte me thy holie spirit to reueale to me my nede ignoraunce great ingratitude contempt of thy mercies thy people and that in such sorte that I might hartely lament and bewaile my miserie and throughe thy goodnes be altered with thy people to mourne for the miseries of thy children as for mine owne Againe reueale to me thy goodnes dere father eueÌ„ in corporall things that I maye see thy mercy thy presence power wisedome and righteousnes in euery creature and corporall benefites and that in such sort that I maye be throughly affected truly to reuerence feare loue obey thee hange vpon thee to be thankfull to thee in all my nede to come vnto the not only when I haue ordinarie meanes by the which thou coÌ„monly workest but also when I haue none yea when al meanes and helpes are cleane against me Here remeÌ„ber the state of your children and familie also your parents neighbours kinse folkes also your frendes contrey and magistrates c as you shall haue tyme thereto and by goddes good Spirite shalbe prouoked ¶ Forgeue vs oure debtes as we forgeue them that are debtours vnto vs. BY oure Debtes are vnderstande not onely things we haue done â—ut the omissioÌ„ and leauing vndone of the good things we ought to doe By oure is not onely vnderstande the particular sinnes of one but also generally the sinnes of al and euery one of thy church By forgyuenes is vnderstande free pardon and remission of synnes by the merites and desertes of thy dere sonne Iesus Christe who gaue him self a raunsome for vs. By oure forgeuing of other mens offences to vs warde is vnderstand thy good wyll not onelye that it pleaseth thee that we shoulde liue in lone and amytye but also that thou wouldeste haue vs to be certayne of thy pardonynge vs of our synnes For as certayne as we are that we pardone them that offende vs so certayne shoulde we be that thou doeste pardone vs whereof the forgeuing our trespassers is as it were a sacrament vnto vs. So that by this petitioÌ„ I am taught to se that thy children althoughe by imputation they be pure from sinne yet they acknowledge sinne to be remaine in them and therefore doe they pray for the remissioÌ„ forgeuenes of the same Againe I am taught hereby to see how thy children doe consider take to hart not only the euells they doe but also the good thy leaue vndone And therfore they praye thee hartely for pardon Moreouer I am here taught to see that thy children are carefull for other meÌ„ and for their trespases and therefore praye that they mighte be pardoned in saing oure sinnes and not my synnes Besides this I am taught here to see how thy children not onely forgeue all that offende them but also pray for the pardoning of the offences of their enemies and such as offende them So farre are they from malicousnes pride reuengemeÌ„t c. Last of all I am taught to see howe mercifull thou art which wilt haue me to aske pardon wherof thou woldest that we shuld iÌ„ no point doubt but be most assured that for Christs sake thou herest vs and that not only for our selues but also for manie others for y â— doest not commaunde vs to aske for anye thinge thou wilt not geue vs. By reason whereof I haue greate cause to lament and reioyse To lameÌ„t because of my miserable estate which am so farre from these affections that are in thy children which am so ignoraunt careles of sinne not onely in leauing good vndone but also in doing euel and that dailie in thought worde and dede c. I speake not of my carelesnes for other folkes sinnes as of my pareÌ„ts children familie magestrats c neither of the sinnes of them to whom I haue geuen occasion to sinne To reioyse I haue great cause because of thy mercy in opening to me these things in coÌ„maundinge me to praye for pardon in promisinge me pardon and in coÌ„maundinge others to pray for me I ought surely to be perswaded of thy mercy though my sinnes be innumerable For I se not onely in this but in euerye petition howe that euery one of thy churche praieth for me yea christ thy sonne who sitteth on thy right haÌ„d praieth for me c. Oh deare father be mercifull vnto me and forgyue me al my sinnes and of thy goodnes geue me thy holy spirit to opeÌ„ mine eies that I may se sinne y â— better to know it y â— more truly to hate it most earnestly to striue agaist it that effectually both in my selfe and others Again graunt me the same thy holy spirit to reuele vnto me the remedie of sinne by christ only to worke in me faith to embrace the same thy Christ and mercies in him that I may henseforth be endued with thy holy spirite more more to beginne and obey thy good wil continually to encrease in the same for euer Here call to mind the special sinnes you haue committed heretofore Remember if you haue occasioned any to sinne to praye for them by name remeÌ„ber that gods lawe shuld be so dere vnto vs y â— the breaking thereof in others shoulde be an occasion to make vs to lament with teares c. Leade vs not into tentacion BEcause of our continuall great infirmities because of the greate diligence subtilties of our enemies and because y â— art wont to punishe sinne w t sinne which of all punishmeÌ„tes is y â— greatest most to be feared In this peticion y â— wouldest haue thy children to haue y â— same in remeÌ„beraunce for a remedy hereof y â— hast appointed praier So that y â— only cause why anie are ouercome led into tentation is for y â— they forget what they desire in y â— peticion going before this which shuld be neuer out of their memorie to prouoke theÌ„ to be more thaÌ„kful to thee more vigilant heedie herafter for falling into like perills For which to be auoided y â— doest most graciously set forth a remedy in coÌ„mauÌ„dinge vs to pray after pardon for oure sinnes past for thy grace to guide vs so that we be not ledde into tentacion but might be delyuered from euyll And because thou wouldeste haue all thy childreÌ„ to hange wholye vpon thee to feare thee onely and only to loue thee thou doest not teache them to praye suffer vs not to be ledde but leade vs not into tentation that I say they might onely feare thee certainly know that Sathan hathe no power ouer so much as a pigge but what soeuer thou geueste vnto him and of thy secret but most iuste iudgement doest appoint
my bodye by this corporall helth by this light by this my hearinge seinge feelinge memorye vnderstandinge time place companye creatures and benefites aswell in keping innumerable euils from me bothe in soule and bodye which ells could not but come to me as also in gyuinge to me presently so manye thinges as w tout thy especiall grace working I neuer could haue had or presently could kepe them In thy creatures I see not thy power for I feare the not I see not thy presence for I reuerence thee not I see not thy wisdome for I adore the not I see not thy mercy for I loue the not I praise the not but in lipps tonge and therfore in that al thy creatures doe teache me crie out vpon me to be thankefull to the to loue feare serue thee and trust in the and that coÌ„tinually in that I doe not so they cannot but crie out vpon me and against me in thy sight in the day of Iudgement wyll weapon themselues against me Oh that I did nowe consider this Oh that my blinde eyes my deafe eares were opened oh that my miserable and folyshe harte were made wyse and conuerted This onelye thou canste doe whyche haste all mennes heartes in thy handes to bowe â–ª them as pleaseth the bowe my hearte good Lorde into thy testymonyes open my eyes make me to here for thi mercies sake that I maye beleue and so loue the be thankefull to thee amende in all things and serue the though not as thy deare seruantes doe yet at the least as other brute creatures doe that is to obey the and to be profitable to others Now for asmuch as my sinnes let this and all good thinges from me I besech the pardon me al my sinnes accordinge to thy gracious promyse for our lord Iesus Christ sake AmeÌ„ I beleue in Iesus Christe hys onelye sonne c. THy seruantes O Christe Iesu and people doe know by faith that as thou art almighty and god wyth the father by whom all things were made and are ruled for thou art god eternall coequall and consubstanciall with the father and the holy ghost so thou art man and haste taken oure nature vpon thee by the operation of the holy ghost in the wombe of the virgin mary and arte become the blessed sede whiche hast brused y â— serpeÌ„ts head the blessed sede in whoÌ„ all nations are blessed the prophet whom Moises dyde prophecpe of the samplare he sawe in the mount the truth and body of al the types figures and shadowes of the olde lawe the Messias Christ and sauiour of thy people the aduocat and redemer the pacifier of gods wrath for sinnes the opener of heanen and geuer of euerlasting life This they knowe thou broughtest to passe in thy humane nature by thy incarnation and natiuitye by thy beinge here on earth by thy lyning teaching fastinge praieng especially by thy suffering vnder Pontius Pilate by thy death buriall resurrection ascension vnto the heauens and raygning on the righte hand of the father from whence thou shalte come to iudge bothe the quicke the dead and as they knowe this so by faithe they applye it also to themselues that for their sake thou waste made man didest praye faste wast tempted didest die rosest againe diddest ascend into heauen and there art set their aduocate bishoppe and high prieste alwaies appearinge in gods sighte for them from whence they looke for thee knowige that 〈◊〉 wilt not enter into iudgement with them to damne them which wouldest damne thy selfe for them By this faith they felt these affections in them selues namely the batred of sinne the feare of god the loue of god trust in thee and loue to thy church The hatred of sinne thei felt because it is so foule a thiÌ„g as wold not be washed away with any other thing then with thy preciouse bloud shedinge the feare of god because his anger is so greate against sinne that no lesse pryce coulde pacifie his wrath then thy most painful death the loue of god because he hathe so loued them that he would not spare thee his deare sonne for them euer whaÌ„ they were his enemyes trust in thee because thou haddest no respect to thy selfe but most willingly didest geue thy self wholly to be our sauiour and seruant loue to thy people and church because generally particularly in euery meÌ„ber of the same they see howe deare they are to thee and therefore they can not but be so to them Oh howe doe they imitate and folowe thy foote steppes how doe they reioyce when they are in anye thinge by afflection made lyke to thee Oh howe doe they lament their sinnes ingratitude vnbeliefe loue thee and wholly yelde themselues vnto thee where as I o graciouse god deare sauiour Iesus Christ though I saie I beleue in thee which was conceyued by the holy ghost yet alas I doe but bable this for nothinge is ells in me but vnbeliefe Of thy power loue of thine anger mercy I haue but an opinion as my insensiblenes and vnthankfulnes doth declare If a man should shewe me frendship but in a trifle or suffer anye thinge at all for me I could not but be thaÌ„full and thou besides my creation hast redemed me and brought me into the number of gods childreÌ„ then which thinge nothinge is greater and loe I am vnthankfull Thou hast suffred much for me froÌ„ heauen thou cammest into earthe to fetch me into heauen but I regarde it not Thou barest my sinnes on thy back suffering a most bitter death but I am so farre from thankefulnes that I stil more and more loth the. Thou woldest enter into a coÌ„munioÌ„ w t me taking my nature vnto thee coÌ„cerning the substance thereof that I might enter into a coÌ„mnuioÌ„ with thee coÌ„cerning the qualities wher â–ª in thy self thou hast endued it but I consider it not Thou diddest die to delyuer me from death but I still more and more geuâ— thee cause to die so ingrate ful am I. Thou diddest arise to iustifye me but I with the Iewes wold stil kept thee down because I wold not leaue my wickednes Thou ascendedst to heauen to take possession for me there to be alwaies in the syght of thy father for me to send me downe giftes to praye for me but I daielye am pullinge theâ— downe againe as muche as in me â—ieth I am altogether earthly I hide my self out of thy sight by forgettiÌ„g thee I reiecte and abuse thy gifts I neglecte praier Thou art nowe in a redynesse to come to iudge hoth quick and dead but I tremble not at this geare nor beseche thee before thou come to be merciful vnto me not to enter into iudgement with me yea I thinke nothing at al of thy comming maliâ—oÌ„ cogitant iudicium the wicked consyder not the ende they thinke not on thy iudgement Thou woldst bring me to thy father y â— I might find grace but I put this of
also on the apostles church in fyerye tonges visibly the fyfte daye after Christes resurrection as now thou doest inuisybly generally and particularly sitte vpon thy Church and children beinge the consolator the coÌ„forter the teacher and leader the guider and gouernour of vs all For this thy loues sake I saye I besech thee to be mercifull vnto me and forgeue me my doubting vnbeliefe ingratitude and horrible monstrous vncleanes and synne and vtterly take them from me Bring me vnto thy church which thou guidest that is guide me make me holy and by faith couple me to christ by charitie to thy people that is geue me the communion of saints w t thy saincts ouer shadowe my synnes reyse me vp to rightuousnes beginne in me euerlasting life and nowe more and more to expert and loke for all these great mercies and at length to possesse eternal felicity w t thee o blessed trenitie the father the sonne and the holy ghost thre persons and one almightie eternal most iuste wise and good god to whom be all glory power and dominion now and for euer A meditation vpon the ten commaundementes ¶ I am the lord thy god which brought thee oute of the land of Egipt c. O Good lord and deare father here y â— woldest I should knowe that thou which broughtest thy people of Israell out of Egypt with a mightie hand and a stretched out power whiche gauest thy lawe vpon mounte Sinai in great thundering lighting fier which spakest by the prophetes and diddest sende thy dearelye beloued sonne Iesus Christ coequall and consubstantiall with thee in power maiestie glory to take vpon him our nature by the operatioÌ„ of the holy ghost in the wombe of y â— virgin Marie of whose substaunce he was made and borne man but pure without synne that we by byrth children of wrath by hym myghte be made thy chyldren children of grace communicatinge with him rightuousnes bolines immortality by the working of the spirit as he communicated wyth vs fleshe and bloude but not infected w t synne as is ours by the working of the same holy spirit which spirit after his bitter death resurrectioÌ„ and ascension into the heauens he sent plentifully and by a visible signe vnto his Apostles and Disciples by whom he published the gospell thorowe out the whole worlde and so continually hathe done from age to age doth and will doe vnto the end of the worlde by the mynysterie of preaching Thou woldest I say that we shoulde knowe and beleue that thou this Almightye lord and god which on this sorte hast reueled and opened thy selfe art the one alone very true and eternall almighty god which madest and rulest heaueÌ„ and earth and all things visyble and inuisyble together with this thy dearly beloued sonne Iesus Christ and with the holy spirit consubstantiall and coeternall with thee deare father Not onelye this but also thou woldest that I shuld knowe and beleue that by the same thy dearly beloued sonne thou hast broughte me from the tirannie and captiuitie of Sathan this sinfull world wherof the captiuity of Egipt vnder pharao was a figure and in his blonde shedde vpon the crosse y â— hast made a couenaunt with me whiche thou wilt neuer forget that thou art and wilt be my lord and my god that is thou wilt forgeue me my sinnes and be wholy mine with all thy power wisedome rightuousnes treweth glory mercy Wherfore although I might coÌ„firme my faith by the innumerable mercies hither to powred vpon me moste aboundantly as thy children of Israel might haue done and did confirme their faith by the manifolde benefites powred vpon them in the desert yet specially the seale of thy couenaunt I meane thy holy Sacrament of baptisme wherin thy holye name was not in vaine called vpoÌ„ me O deare father swet sonne and sauiour Iesus Christ and most graciouse good holy gost shuld most assuredly confirme and euen on all sides seale vp my faith of this thy couenaunt that y â— art my lorde and my god euen as Abraham and thy people of Israell did by the Sacrament of Circumcision which as the Apostell calleth the seale or signacle of rightuousnes so doest thou call it being but the signe of thy couenaunt in dede yet thy very couenaunt because as thy word is moste true and caÌ„not lye as thy couenauÌ„t is a couenaunt of peare vnfallible and euerlasting euen so the Sacrament and seale of the same is a most true testimonial and witnes therof In consideracion therfore of this that thou the almighty god of thine owne goodnes hast vouched safe not onelye to make me a creature after shine owne Image likenes which mightest haue made me a beaste to geue vnto me a reasonable soule endewed with memorie iudgemeÌ„t c which mightest haue made me an â—â—fote without witte or discretioÌ„ c to endue me with a body be wetifyed with right shape limmes health c which mightest haue made me a ceeple lame blind c gratiously to enrich me concerning fortune frends liuinge name c whiche mightest haue made me a slaue destitute of al frendes and helpes for this life but also hast vouchedsafe that I being a a miser borne in sinne conceiued in iniquitie to whom nothing is dewe more then to a Turcke Iewe or Saracen but eternall damnation should be called into the number of thy people enroledde in thy boke now in thy couenaunt so that thou w t all that euer thou hast arte mine for which causes sake hitherto thou hast kepte me cherished defended spared fatherly chastised me and now graciously doest kepe me and care for me geuing me to liue be moue in thee expecting also waiting how thou mightest shewe mercy vpon me In consideration I say of this most iustely and reasonably thou requirest that as thou arte my lord god so I should be thy seruaunt and one of thy people As thou haste giuen thy self wholy vnto me to be mine with all thy power wisedome c For he that geueth him self geueth all he hath so shuld I be wholy thine and geue ouer my self vnto thee to be guided w t thy wisedome defended with thy power holpeÌ„ releiued and comforted by thy mercy First therfore to beginne with al thou commauÌ„dest that I shuld haue none other gods in thy sight that is to say as I should haue thee for my lord god to loke for all good thiÌ„gs moste assuredly at thy handes and therfore I should put all my trust in thee be thankefull vnto thee loue thee feare thee obey thee and call vpon thy holy name in al my nedes so shuld I geue this faith loue feare obedience thankfulnes and inuocation or praier to none other no not in my hart but onely to thee or for thee where thou commaundest All this to doe oh lorde god and that w t most ioieful hart I haue great cause For what a thing is it that thou Iehouah woldest uouchesalfe
of thy goodnes hitherto spared me traÌ„sgressing this thy holy precept so of thy goddnes forgeue me as well mine Idolatrie done in times paste as that whiche of late time I haue coÌ„mitted doe comitte And as y u by this commaundement hast deliuered me from the one y t is bowiÌ„g my self to stocks stones so dere father deliuer me froÌ„ al other bowiÌ„g my self after mine owne will to mine owne affections that I may haue non other god iÌ„ hart but thee nor doe seruice to any other but only to thee for thee after thy word as thou coÌ„maundest Oh open mine eies to see thy wil in this thy gracious precept Geue me a will to loue it hartely an hart to obey it faithfully for thy deare sonnes sake iesê° Christ our lord Amen Thou shalt not take the name of the lord thy god in vaine By this commaundement I perceaue oh lord that as in the first thou woldest in the exterior seruice of thee I shuld vtterly abandoÌ„mine owne will and reason and all the reasons or good enteÌ„tes of maÌ„ and wholy geue my self to serue thee after thy wil and word so here doest thou beginne to tell me howe thou wilte haue my tongue to be exercised in thy seruice and therfore thou byddest me not to take thy name in vayne as by temeraryouse or vayne swearynge by cursynge praying without sense as those boe that pray in a tonge they know not praying without faith or attent coÌ„sideracion of the thing desired with out harty desire and certaine expectacion of obtaining that which is to thy glory and my saluation also by gesting or folishe abusing or negligent readinge or hearing of thy holy worde by the whiche thou as by thy name arte knowen and in lyke maner by deniynge thy trueth and worde or conceiling it when occasion is offered to promote thy glorye and confirme thy trueth By reason wherof I may well see that y â— woldest haue me to vse my tonge in humble coÌ„fessing thee and thy word and trueth after my vocacion in prayinge hartely and callinge vpon thy name in readinge and hearinge thy worde and speaking therof withall reuerence diligence and attencion in thanks geuing and praising thee for thy great mercy in instructinge my brother and admonishinge him when he erreth after my calling and vocation withall humblenes gentlenes and loue Thus woldest thou haue me to exercise my tongue and not to thynke that the exercising of it in this sort is a vaine and vnprofitable thing but a thinge that pleaseth thee and profiteth my self and other And for asmuch as thou knowest that our tongue is a slipperie member and we very negligent ouer it and of the greate commoditie that might thereby come to vs and other by vsyng it in thy seruice accordingly thou hast added a fearfull most true coÌ„municacioÌ„ that though men will find no fault or punishe vs therfore yet wilt not thou hold him gilt les that taketh thy name in vaine As by many exaÌ„ples we are taught as in thy holye worde so by dayelye experience yf we woulde consyder the same And therfore I haue great cause to geue praise and thankes to thy most holy name for many great benefits which by this commaundemente I receyue and ought with thankefulnes to consider First that it wolde please thee not onelye to geue me a tounge where thou mightest haue made me speachles but also that y â— woldest haue it santified to thy seruice Againe that thou woldest not onely reuele thy name vnto vs but also woldest geue me leaue to cal vp on it praise and publishe it yea thou hast commaunded me so to doe and not onely commaunded but hast promised that thou wilt here my praier and that my praising of thee and coÌ„fessinge thy word and trueth shall not be in vaine Thirdly that thou woldest al men shoulde vse theyr tounge so that therby I might be the better instructed admonished and occasyoned to vse my selfe well and in the obedience of thys thy holye precept But what goe I about to recken by tale the causes of thankes for thys commaundemente seing that they be innumerable yf a man shoulde but loke euen vpon thy verye worde by the whyche as by thy name thou arte moste truelye knowen the whyche worde thou commaundest vnto vs in this commaundemente c as thou doest preachinge pryuate admonishynge thankes geuynge and prayer then the whych nothynge is more profytable to vs in thys vale of miserye But gracyouse good lorde I acknowledge my selfe not onelye to be a most vnthankeful wretche for thys thy holye precepte and the greate mercyes whyche here throughe I perceaue thou haste moste gracyouselye powerd vppon me and doest yet styll offer vnto me but also that I am a myserable transgressour of this thy most holye good and blessed cammaundemente as alwayes I haue ben in times past Horribly haue I abused thy name in swearynge cursing and iestyng wyckedlye I haue called vppon other names then thine as the names of peter Paule Mary c yea of some whose saluatioÌ„ is to be doubted of I haue folishly praied in such a touÌ„ge as I knew not what I praied saied w t many other traÌ„sgresiions of this precept wherin yet I am coÌ„uersant as in seldome praying and when I praye I am not attent nor very desirous of the thinge I aske with my tounge After praier I do not earnestly loke for the good thinges asked and praied for therfore when I obtaine my request I am most vnthankefull thy worde I rede litle and most negligently forgetting for with what I rede I admonishe not others when I here them abuse thy holy worde I am affraied for feare of losse of freÌ„ds name or life to confesse thy trueth gospel and name whiche was called vpon me in baptisme and not in vaine if I did not thus make it in vayne But alas I caÌ„ in no wise compreheÌ„d the multitude of my transgressions coÌ„cerninge this thy lawe But this is a synne aboue other synnes that vnder thy name word and gospel I play the hipocrite hauing more care for min owne name then for thine For yf my name were euel spoken of it would greue me and I would defend it but alas I heare thine daily euel spokeÌ„ of se it prophaned by false doctrine and euell lyuing but it greueth me not After my vocation I â—â—ke not nor doe not goe about to redresse these thinges in my selfe in others And why because good lord I loue my self better then thee and not thee with my whole harte Thye first commaundemente hathe no place with me as it should haue it possesseth not my hart mind and will as thou requirest most to mine owne commoditie By reason wher of I am worthy of eternall damnation Oh what shal I doe graciouse god which not only haue ben so greuouse and filthy a swerer cursâ—er c so greate a callour vpon deade creatures so heynouse a
transgressor of this lawe but also at this present doe so horriblye and hipocriticallye offende thee in takinge thy name in vaine that so many waies in praying and not praying in reading and not readinge in speakinge and not speaking not coÌ„fessig simply froÌ„ my hart thy doctrine trueth name but regardinge mine owne name farre aboue it Shall I file froÌ„ thee then vndoubtedly I am more gilty and more shall disobey this thy holy precept adding sinne to sinne where as y â— woldest I should call vpon thy holy name deare lord which hast geuen thy deare sonne Iesus Christ to be a mediatour for vs that thorowe him we might finde not onely grace for the pardone of our sinnes paste but also for the obtaining of thy holy spirit as well the better to vnder stande as also the better and more frankely to obey this thy holye precept for euer For his sake therfore dere god pardone my sinnes paste present wherof this law doth accuse me and graunt moste graciouse father that I may be endued with thy holy spirit to know and loue thy holy name word and trueth in Iesus Christ that I maie be zelouse wise and constaunt and that my tounge maye be sanctified henceforth guyded with thy holye spirite and grace to publishe confesse and teache after my vocation to others as occasion is offered thy trueth and gospel to call vpon thy name in al my nede to geue thankes vnto thee prayse thee magnifye thee and to sanctifie thy holy name as a vessel of thy mercy for euer and euer Remember that thou kepe holye the Saboth day c. AFter thou hast told me howe in the external seruice of thee graciouse lord thou wilte haue my tonge vsed so doest thou now teach me how thou wilt haue min eares all my whole body occupied namly in sanctificacion and holines that is in those thinges which thou pecularly hast appointed to be meanes immeditately to helpe to that ende As in hearing thy word preached vsing the ceremonies of thee appointed eueÌ„ as y â— hast commaunded For the which thinges to be exercised of thy people thou at the firste dyddest appoint a certaine daye namely the seuenth daye whiche therefore thou calledst thy Sabboth that thereby they with their childreÌ„ and family resting froÌ„ all exerior labour which hindreth the meditacioÌ„ of the mind might not onely be more able to goe on throughe with their trauell and labour for withoute some reste nothing can endure in respect whereof thou woldest the very beastes which in laboure were exercised shoulde haue the priuelege of this Saboth but also and muche rather that thy people might with their family and children be instructed and taught first by the miuistery of thy word in preaching and catecchising secondly by the vsyng of thy sacramentes appointed after thy commaundement and institution they might be assured of thy promises thirdly by praiyng they might be augmented in al godlines and last of all by their metting together exercisinge all these thy workes of sanctification they might increase in loue and charity one towards another as members of one body and fellowes of one inheretaunce and thus by meeting together praying and vsing thy sacramentes they might be instructed in thy lawe and of that Saboth wherinto thou thy selfe dyddest enter after thou hadst made the world ceasing from thy workes not of conseruation but of creatioÌ„ into the which as after this life and the workes of this time they should enter so now they beginne spiritually to enter in restinge from their owne workes whiche the olde man moueth thom vnto not that good lord thou woldest these workes appointed for the Saboth day should not be exersised at any other time but onely on the seuenth day but because y u dydst as wel ordaine theÌ„ for a pollicie to endure till the comming of Christ as also according to the reuelacion or thee in that time didst open thy self beginning then in figures and shadowes whose verifieÌ„s in thy tyme were to be opened therefore it pleased thee to appoint then the seuenth day which seuenth day although by reason of the policie being by thee be streied and by reason of Christ the veritie and body of all shadowes if be abrogate from vs yet standeth this commaundemeÌ„t in force aswell for the workes of santificacion that is for preaching thy word comming to heare it for praying vsynge thy sacramentes and coming together to that ende as also for those dayes which by commoÌ„ order and on good grounde are ordained and receyued howbeit with this libertie that necessitie of our faith and sanctificacioÌ„ and charitie may dispeÌ„se therwith occasion of wilfull and wittinge offence being aduoided c. So that hereby I perceyue thy will and pleasure to be that I shuld at al times as much as charite and necessitye wyll permytte geue ouer my self and cause all other ouer whoÌ„ I haue charge so to doe especially on the sondaies and other holye dayes being receyued and to that ende appointed to the resorting to the temple and places appointed to praier to here with meknes thy holy word and vse thy sacraments and ceremonies as thou hast commaunded and to exercise all thinges which might be to the confirmacion propogacion of thy holy religioÌ„ or make to the encrease of loue and charite as geuing to the pore reconciling such as be in variaunce visiting theficke eueÌ„ as it were beginning that â—abboth wherof Esay speaketh By reason whereof I haue greate cause to thanke thee most gracious father that thou woldst appoint me to be in this time wherin thou hast more plentifully reueiled thy selfe then thou dyddest not onelye before Christes comminge but also synce Christs assensioÌ„ Neuer synce England was England dyddest thou so manifestlye reueile thy trueth as y u hast done in these daies Great cause I haue to thanke thee that y u woldst institute the ministery of thy worde and sacramentes as meanes wherby thy holye spirite is effectuall to worke in oure hartes sanctification Great cause haue I to thanke thee that thou woldest kepe the bokes of the prophetes Apostells vntil this time Greate cause haue I to praise thee that thou woldst geue me such knowledge in them as y u hast done of thy greate mercye Greate cause haue I to thaÌ„ke thee for the good true ministers and preachers of thy worde which thou hast sent amongs vs and geneÌ„ me grace to here them Great cause haue I to thanke thee that in this religion thou hast geuen so longe quietnes and harboroughe to thy church Great cause haue I to thanke thee for that thou woldeste make me suche a man in whom thy holye spirite mighte worke Greate cause I haue to thanke thee whiche woldeste call me into thine eteruall Saboth and rest full of all ioye such as the eye hathe not sene the pare hath not harde Greate cause haue I to thanke thee that so manye dayes are
semelye quietnes and order and by this order so couple vs that none shuld contemne or despise another but euen highe lowe to be and accompt thē selues as parentes children Particularly for my parte I cannot but say that I haue most cause to thank thee for my parētes scholemasters and others vnder whose tuitiō thou hast put me No pen is able to write y e particular benifites w c I haue her by receyued in my infancie childhod youth midle age and alwais hether to Oh how good a lord hast y u declared thy self to me which in them and by thē hast norrished fedde instructed corrected defended and most gratiously kept me I coulde recken innumerable behind me but fewe before me so much made of cared for as I haue bene hetherto No smalle token of thy loue to me warde is it that thou woldest engraue in theyr hartes and commaunde them vnder paine of damnation to be carefull ouer me to doe me good and prouide for me as they haue done or rather thou by thē publickly Also for the cōmen wealth suche as thou hast placed in aucthorie ouer me in bothe thy regeniētes if I considered them that haue bene and them that be I coulde not but praise thee good lord For no lesse praise worthy art thou for this chastening vs and admonishing vs now presētly by them that be in aucthoritie of our vngratitude and vnthankfulnes then by such as haue bene for all kyndes of good things But infinite are the causes of thankfulnes which this cōmaundement considered shoulde stirre vp in me But alas most mercifull father as I acknowlege my self most vnthankfull vnto thee for al thy benifites powred vpō me in this lyfe by my parents nources tutoures maysters magistrates bishoppes pastours and good frindes euen frō my cradell vnto this hower so vnto them haue I alwaies been am in not louing them as my coldenes in praiynge for them and to my power in helping them declareth and also my not reuerencing them my cōtemning them temerariousnes in my mistrusting or to narrowly to straightly loking at them their dewties showeth and not obeynge them as by my cōtumacy appereth not onely when anye thinge to me vnpleasant or vnprofitable but also profitable conuenient is required And yet I speake not of y e euel muttering reportes of y e offences ī trāsgressing y e politilie lawes for apparrel meates other no smalle offences which I haue cōmytted geuē Oh this is a sinne deare father that I alwaies haue ben a priuate more then a common weale mā alwaies I seke for myn owen cōmeditie cōtemning that whiche maketh to the conmmoditie of others As for my disobedience and wicked behauiour towards my owne parentes and all others whom thou hast set ouer me deare father no toūge can expresse it and therfore I am worthy of dāynation But gratious good lord and deare father I beseche thee for thy Christes sake to haue mercye vpon me pardon me as of thy goodnes it pleased the to pardone the patriarkes Thou hast geuen this commaundement as thy holy lawe to open to vs howe corrupte we are and howe much we swarue frō the patterne wherafter we were first made once agreed thereto before Adams fall that we might loth our selues and euen thereby be dryuen to seke and set by thy swete mercyes in Iesus Christ whom therfore thou diddest sende to fullfyll the lawe in hys fleshe that we myght borowe of him the same by trewe faithe whiche of thy goodnes worke in vs by thy holy spirit and open this lawe vnto vs that we maye more more increase in the knowledge loue obedience of it to thy glory and our saluation Amen Deare father be mercifull to our magestrats especially y e quenes highnes whose hart with the residue of her counsellers tourne into thy testimonies geue them thy wisdome and a zeale to the trueth according to knowledge that they maye vse the power they haue receyued of thee to the cherishing of thy church that w c vs here thy worde may haue free passage and thy true worshippe may be maintained and not onclye here but also euery where amonges those whom thou woldest we should pray for Be mercifull to my poore parentes gratious lorde with my bretheren systers wife childrē family seruantes kinsfolkes neighboures as thou knowest they haue all nede Geue vnto the hartes of all parentes magestrates and suche as be in aurtherite here or ells where that they maye accordinge to that y u hast put them in trust w tall be faithfull deligent carefull and happye Graunt vnto children seruauntes and subiectes that euerye one maye render loue obedience thankfulnes and reuerēce to al such as thou hast put in aucthorite ouer them blesse the church and send it peace and har borough here or els where blesse the common weale and sende vs peace blesse the diocesses and shieres and send them good bisshops and iustices blesse euery housholde and family that thy peace may be in the same cōtinually Fynally write this law all thy lawes in oure hartes we be sech thee y t we may kepe them Amē Thou shalte doe no murder c. AS in the commaundement goeinge nexte before thou settests before me the personages of all such as thou for the commodytie order and peace of mā in this life hast placed in aucthoritie accordingly of vs for thy sake to be estemed so dost thou in this commaundement set before vs to loke on the personages of all men generally high and lowe ouer whom thou geuest vs a charge that we shal not kil or murther thē In which word thou comprehendest all kind of hatred or malice in word thoughte or dede as thy dearely beloued sonne expoundinge this commaundement dothe teache Yea because thou woldest all men shuld be deare vnto vs beyng all of one substaunce of one similitude comming of the same parents Adam and Eue made of one God redemed of one Christ in whom we should be coupled as members of one body and liue to the aide succour and cōfort one of another because of this I say easlie we may see that not onely y u forbiddest here to beware of all kindes of displeasures but also thou commaūdest vs to beare and exercise al kinde of loue and fauoure in harte worde and dede and that for thy commaūdementes sake for els towards oure enemies our hartes wolde arise and be great in that they contemnynge their dueties towards vs seme to deserue the like at oure handes By reasō hereof I haue great cause to thanke thee dere father For here by I see how that thou doest muche loue my soule which arte so carefull ouer my body so that he which hurteth it displeaseth thee and he that doth it good pleaseth thee if so be he doe it for thy sake By this commaūdement now I se that it is thou that hast kept me frō doing many euels which els
I shuld haue outragiously done hast stirred me vp to do good to my brethrē if at any time I haue done any euen as thou hast also kept and dost kepe presently others from doing me hurt hast and dost stirre vp those that do me good to do so vn to me Oh how great is y e multitud of thy benifits good lord wherwith thou hast ouerwhelmed me and the which through this cōmaundement I perceaue my self to haue receiued presently do receiue so longe as I liue am like to receiue for thou commaundest al men euery where to do me good loue me defend me cherishe me suche is thy loue to me in this present life that for my body oh how great is thy loue then to me in euerlasting life y t for my soule If in a straūg cōtrey so great is thy protection how great is it at home But alas dere lord how vnthākful haue I ben am yet stil for these thy fatherli benifits oh min ingratitud yea lord horribly haue I trāsgressed still doe transgresse this thy gracious precept in pride enuie disdaine malice hardnes of hart vnmercifulnes contēnīg thy childrē saints seruāts Self loue all together raigneth in me and desire of praise rule fame I am so farre frō loue mercy in hart good lord that no man cā here it in my tonge nor see it in my works but rather cleane contrary and y t generally and to thē to whom I am most bound perticularly By reason wherof I haue deserued euer lastinge damnnation and to be cast awaye from thy presence for euer Oh moste gratious father forgeue me for Chrystes sake I beseche the. For to this ende diddest thou geue this commaundement that I seyng my corruptiō and deprauate nature by synne might come to thy mercye deserued by christ and through faith in him might finde not onelye pardone of that which is paste but also thy grace and holy spirit to beginne in me the obedience to this and al other thi holy precepts for euer more so be it For this thy Christes sake deare father I besech thee therfore to take from me and all other for whom thou woldest that we should praye all enupe pryde arrogancye dysdaine hatred and all suspitiousnes and graunt vnto vs bowells of mercy humilitie pacience mekenes longe sufferinge gentillnes peace charitie and al kinde of brotherly loue cōfort the feble releue the poore help the fatherlesse heale the sycke blesse the afflicted shewe thy great mercy vpō all poore prisoners deliuer thē in thy good time remember thy pitye toward straungers captiues wydowes and suche as be oppressed ¶ Thou shalte not commytte adulterye HEre good lord thou gost about to commaunde vnto me as loue in the other so purenes and chastite in this and therfore thou saiest I shoulde not commite adultrye in the which word thy sonne oure sauiour Iesus Christ doth comprehende al vncleannes yea the very concupiscence and abusing of the hart in lusting after any mans wife or otherwise vnchastly By the which in that thou woldest haue vs to loue in our selues and others purite cleanes that we might be holy as thou oure god art holy and our bodies beynge temples of thy holy spirit mighte be kept pure and accordinglye easelye we maye see that as thou forbiddest all vncleane dedes wordes lokes and thoughtes so doest thou commaunde vs to loue and exercyse all puritie chastitie cleannes sobryety temperancye c. By reason whereof I haue greate cause to be thankefull vnto thee which not onely for the helpe commoditie of man but also for remedie of mans infirmitie hast made womā kind and ordained the state of matrimony which in thy sight is so holye and pure that thou accomptest the bedde and acte of generaciō betwene man and wife in this state of matrimonye to be an vndefyled thynge and such care thou hast ouer the personages marryed and their condition that vnto damnation they sinne which not onely goe about to defyle that bed but within there harts doe wishe or desire it yea which doe not indeuer thēselues w t thought word and dede to helpe that purite cleanes betwene married folks be kept But the greate causes thou geuest vs to thanke thee for this state and ordinaunce and for thy defendynge vs by thys commaundemente are innumerable Full wel I see that it is thou whiche by thys commaundemente not onely refraynest me but also kepest my wyfe from impurytye whyche ells we might bothe commyte Greate is thy lous Oh good lord and more then I am able to cōsider whych declarest thy selfe to be thus carefull ouer me concernynge the benefyttes whyche come vnto me bothe for the mynde bodye and goodes by sobryetye and tem perauncie whyche here thou requirest Onely thys I cannot but see that I haue greate cause to thanke thee whiche arte so carefull ouer me as by thys commaundemente I well see But alas good lorde what shall I saye whiche am and haue bene so farre from thankefullnesse that I am to be accompted amongest the most vnthankfull yea y u knowest it good lorde Fylthely haue I broken thys lawe caused other so to doe of whose repentaunce I am vncertain as also my tonge alas hath oftē ben to shamfully exercised mynetes my thoughts to wickedly abused All this geare I haue encreased by myne intemperauncye in catynge drinkinge cherishingemy bodye c. I haue also hurt my bodyly health minished that whiche I and others should lyue on and horribly hindred all good prayers and meditations wherin though I haue time place yet alas I nothing exercise my selfe as I should doe By reason whereof I haue deserued euerlasting damnatiō Oh good lorde and gratious father doe thou for thy names sake and in Christes bloud pardon me and forgeue me I besech thee as thou hast most mercifully hitherto spared me so of thy mercy put awaye my trespasses the transgressions of those whom I haue caused to synne let that loue which moued thee to pardon Iudas with Thamar Dauid Berthsabe and the greate synner of whom we reade in S. Luke moue thee to pardone and forgeue me also Thou gauest this commaundemente to thys ende that I might knowe my sinne and sinnefull nature and so thereby be driuen to thy Christ crucified for whose sake I aske mercy also that thy good spirit maye be geuen vnto me to purifie me and worke so in me and with me that I may trewelye know hartly loue faithfully obey this thy holy precept inwardly and outwardly now and for euer Amen Gracious good lord graunt to me my wife that we may dwel together accordinge to knowledge and maye kepe our vessells in holines graunt Oh lord that we may be pure and vndestled and graunt the same to al that be married and to them which be vnmarried graunt that they may liue a pure chast and vndefyled life and if they haue not the
so thy children I say which hartely loue thet in that they know thy wisdome and wil is best hawe can they but often talke with thes and desyre thee to 〈◊〉 that which they know is best which they knowe also thou woldest doe 〈◊〉 none shuld aske or praye for y â— same Thy children vse praier as a meane by which they se plainly thy power thy presence thy prouideÌ„ce mercy 〈◊〉 goodnes towardes them in granntinge their petitions and by praier they are confirmed of them all Yea thy children vse praier to admonishe them how that all things are in thy hands In praier they are as it were of thee put in mind of those thinges they haue done agaynst thee theyr good lord By reason wherof repentaunce ensueth and they conceyue a purpose to liue more purely euer afterwards and more hartelye to applye themselues to all innocencye goodnes Who now consideryng so manye greate commodities to come by reason of prayer would maruell why thy chyldren are much in praier and in labouring to prouoke others there vnto For as none that is a suter to any other wit vse any thing which might offend or hinder his sute so no man that vseth praier will flatter himself in any thinge that shoulde desplease thee to whom by praier he moueth sute whensoeuer he prayeth so that nothing is a more prouocacion to al kind of godlynes then praier is And therefore not wythout cause we may see thyne Apostles and seruauntes to laboure so dilygentlye and desyre that others myghte vse prayers for themselues and others As concerning outward thynges which thy childreÌ„ pray for although they know thy wil decree is not variable thy purpose must neds come to passe yet doe they receiue by their praier no small commoditie For either they obtaine their requestes or no. If they do obtain theÌ„ then proue they by experience that thou doeste the will of them that feare thee so they are more kindled to loue serue thee And in deed for this purpose 〈◊〉 art wont when thou wilt doe good to any to styrre vp their mindes to desire y â— same good of thee to thende that both thou and thy gifts may be so muche more magnisted and set by of them by how much they haue ben ernest suters and peticioners for the same For howe can it but enâ— a 〈◊〉 them with loue towards thee to per ceiue and fele thee so to care for theÌ„ heare them and loue them If they doe not obtaine that they praye for yet vndoubtedly they receiue greate comforte to see that the euyls which presse them and whereof they complaine stil doe not oppresse and ouer come them therfore they receyue strength to beare y â— same the better O good father help me that I might hartely loue thee complaine to thee in all my nedes and alwaies by prayer to power oute my heart before thee Amen AN OTHER paraphrase or meditation vpon the lords praser O Almighty eternal god of whoÌ„ all fatherhode in heauen and in earth is named whose seate is the heauen whose foote stoole is the earth which of thy great clemency vnspeakable loue hast not waighed nor considered our great vnkindnes and wilfull disobedience but according to the good pleasure of thy eternall purpose hast in thy welbeloued sonne Iesus Christ chosen vs out of the worlde and doest accept vs farre other wise then we be in dede to be called yea and to be in dede thyne adopted sonnes and doest vouchesafe oh louinge father that we as it were heauenly children shuld euery one of vs confesse declare and call thee oure heauenlye father graunt deare father that amonge vs thy poore children by purenes of mynds and couscience by singlenes of hart by vncorrupt and innocent life and example of vertue and godlines thy most holy name maye be sanctified and that so many of al other nations as thou hast ther vnto choseÌ„ and predestinate beholding our godlines vertuous dedes that thou workest in vs may be the more styrred to halow and gloryfy thy blessed name Oh faithfull father we beseech thee that the kingdome of thy holy spirit of grace and prayer of thy louinge kindnes and mercy and of all other thy holy vertues and of thy holye most blessed word may continually raygne in our heartes so that thou woldest vouchesafe therby to make vs worthye to be partakers of the realme kingdome of thy gloriouse and blessed presence Oh deare god and heauenly father we humblye desyre thy goodnes to bowe our hartes vnto thee to make vs humble of mind to make vs low in our owne fight and obedient that like as thy deare sonne our only sauiour Iesê° Christ couÌ„ted his meate workes prayse and life to be onely in obeyng to thy most blessed wyl where in for our sakes he became obedient to the death of the crosse so we may eueÌ„ vnto the very death in lowlines in mekenes pacience and thankefulnes ohey vnto thy holye wil and not to murmur and grudge norrefuse whatsoeuer thy fatherlye pietie shal thinke good to lay on vs be it pouertie hunger nakednes slcknes slaunders oppressions verations persequutions yea or deathe it self for well doing but in all thinges seke and laboure to make these our earthly bodies seruiseable to do thy wil and to refuse that thou wilt not neuer to stryue nor wrastell against thy holye will but with thy heauenly citizens and houshold bull ded vpon the foundation of thy holy prophetes and apostelles thy sonne Iesus Christ being the heade corner stone all selfwill and controuersye in opinious secluded the lustes desieres affections of the fleshe mortified the flatering assaultes of the vaine world y â— cruel and subtyl layings a waite of y â— deuil ouercome agreing together quietly and vnited in spirit we may frely obey vnto thy most blessed will therein to walke all the daies of oure life Oh deare god geue vnto our nedefull bodies necessatie sustenaunce take from vs all loue of worldelye things all carefulnes and couetousnes that we may the more frely worshippe serue thee Oh mercyful father we besech thee to geue vnto vs that heaueÌ„ly bread to strenghteÌ„ our harts I meane y â— bodye of thy deare soÌ„ne Iesê° christ y â— very foode health of our soules that we may alwaies w t thankfulnes firmely feede on him by faith vtterly forsake abhorre al false doctrine perswasioÌ„s of meÌ„ and all lying spirites that shall perswade vs any other wise of him then thy holy word doth teache assure vs satisfie our hungrie soules deare father with y â— mary fatnes of thy riche mercy promised to vs in y â— same thy sonne and of our eternall election redcmption iustificatioÌ„ glorification in him Make vs Oh gratious god to contempne and despise this world with the vaine thinges and pleasures therof and inwardly to hunger for thy blessed kingdome and presence
although we accustome oure selues in y â— pleasant things of this life to a mortificatioÌ„ denyal of our selues yet we shal find enough to doe when more bitter weighty crosses come For if thy sonne oure sauiour euer woÌ„t to obey thy good wil praied so hartely ofteÌ„ not my wil but thy wil be don whereby he declareth himself to be veri maÌ„ how caÌ„ it be but we whose nature is corrupt not only in natiuity but in y â— rest of oure whole life also shal find both our haÌ„ds ful iÌ„ great greuoê° teÌ„ptations wholy to resigne our selues vnto thee GrauÌ„t therfore dere father for thy Christs sake to me a most miserable wretch thi grace holy spirit to be effectual in me y â— daily I maye accustome my self to deny my wil in more easye pleasant things of this life y â— when nede shal be I may come w t christ to thee w t a resigned wil alwaies stedfastly expecting thy mercye in the meane season continually obeyng thee with readines and willingnes doyng what so euer may most please thee through christ our lord whiche liueth with thee c. A GODLYE MEDITATION and instruction of the prouidence of god towards mankind THis ought to be vnto vs moste certaine y â— nothing is done without thi prouidence oh lord that is that not nothynge is done be it good or bad swete or sower but by thy knowledge that is by thy wyl wisedome and ordinaÌ„ce for al these knowledge doth comprehend in it as by thy holy word we are taught in many places that eueÌ„ the life of a sparow is not w tout thy wil nor any liberty or power vpon a porket haue all the deuils in hell but by thy appointment wil w t wil we alwaies muste beleue moste assuredlye to be al iust good how soeuer otherwise it seme vnto vs. For y u art merueloê° not comprehensyble in thy wayes and holy in all thy workes But herevnto it is necessarie also for vs to knowe no lesse certainely that thoughe al thynges be done by thy prouidence yet the same prouidence hath manye diuers meanes to worke by which meanes beinge coÌ„temned thy prouidence is contemned also As for example meate is a meane to serue thy prouidence for y â— preseruation of health and life here so that he which contemneth to eate because thy prouidence is certaine vnfallible the same contemneth thy prouidence In deede if y â— it were so y â— meate could not be had then shuld we not tye thy prouidence to thys meane but make it free as y u art free that is that withoute meate y u canst help and geue health and life for it is not of any nede that thou vsest anye instrumente or meane to serue thy prouidence thy power and wisedome is infinite and therfore should we hangon thy prouidence euen when all is cleane agaist vs. But for our erudition and infirmities sake it hath pleased thee by meanes to worke and deale with vs here to ex exercise vs in obedieÌ„ce because we cannot els so great is our corruption sustaine thy naked and bare presence Graunt me therfore deare father I humbly besech thee for Christs sake y â— as I somthing now know these thigs so I may vse this know ledge to my comfort commodity in thee y â— is grauÌ„t y t in what state so euer I be I may not dout but y â— same doth come to me by thy most iust ordinaÌ„ce yea by thy merciful ordinaÌ„ce for as y u art iust so art y u merciful yea thy mercie is aboue al thy workes And by this knowledge grauÌ„t me that I may humble my selfe to obey thee and loke for thy helpe in tyme conuenient not onely when I haue meanes by which thou maist worke art so accustomed to doe but also when I haue no meanes but am destitute ryea when that al meanes be directly cleane against me graunt I saye yet that I maye still hange vpon the and thy prouidence not doubtinge of a fatherly ende in thy good time Againe lest I shuld contempne thy prouidence or presume vpon it by vncouplinge those thinges whiche thou hast coupled together preserue me from negleating thy ordinarye lawefull meanes in al my nedes yt so be I may haue them and w t good conscience vse theÌ„ although I know thy prouidence be not tyed to them further then pleaseth thee but grauÌ„t that I may with diligeÌ„ce reuerence and thankfulnes vse them and ther to my diligence wisedome and industrie in all thinges lawful to serue therby thy prouidence if it so please thee howbeit so that I hange in no part on y â— meanes or on my diligence wisdome industry but only on thy prouidence which more more perswade me to be altogether father ly and good how farre so euer other wise it appeare seme yea is feltâ— of me By this I being preserued froÌ„ negligence on my behalf and dispair or murmuring towards thee shal be come diligent and pacient through thy mere and alone grace whiche geue and encrease in me to prayse thy holy name for euer through Iesus Christ oure lorde and onelye sauiour Amen A MEDITATION of the presence of god THERE is nothinge that maketh more to trewe godlynes of life then the persuasion of thy presence deare father that nothinge is hid from thee but all to thee is open naked eueÌ„ y â— very thoughtes which one daie thou wilt reuele and open either to our praise or punishement in this life As thou didst Dauids faultes which he did secretly 2 Reg 12. or in y t life to come Mat 25 For nothing is so hid that shall not be reueiled Therfore doth the prophet saye woe to them that kepe secret their thoughts to hide their couÌ„sell from the lord doe their works in darkenes sayinge who seeth vs graunt to me therfore dere god mercy for al my sinnes especially my hid close sinnes enter not into iudgemeÌ„t with me I humbly besech the geue me to beleue truly in thy christ that I neuer come into Iudgement for them that with Dauid I mighte so reueile them and coÌ„fesse them vnto thee that y u woldest couer them And graunt further that hence forth I alwaies thinke my self continually conuersant before thee so that yf I do wel I passe not of the publishig of it as hipocrites doe yf I doe or thinke any euell I maye forth with know that y â— same shall not alwaies be hidde from meÌ„ Graunt me that I may alwaies haue in mind that day wherin hid workes of darknes shalbe illumined also y â— senteÌ„ce of thy sonne that nothinge is so secrete which shal not be reueiled So iÌ„ trouble and wrong I shal find comfort and otherwise be kept throughe thy grace from euil which doe y u worke I humblye beseche thee for Christes sake Amen A
this good worke with a pure and cleane mynde wyth an humble and lowelye harte wyth grace to waie and consyder the nede and greatnes of that we doe desyre and wyth an assured fayth and trust that thou wilte graunte vs oure requestes because thou arte good and gracious euen to yonge rauens catling vppon thee muche more then to vs for whom thou haste made all thinges yea hast not spared thyne owne dere sonne because thou hast commaunded vs to call vpon thee because thy throne wherevnto we come is a throne of grace mercye because thou hast geuen vs a mediatour Christ to bringe vs vnto thee being the waye by whom we come being the dore by whom we enter and being our head on whoÌ„ we hang and hope that oure poore petitions shal not be in vaine through and for his names sake We besech thee therfore of thy rich mercy wherin thou art plentiful to all them that call vpon thee to forgeue vs our synnes namelye oure vnthankefullnes vnbeleife selfe loue neglect of thy word securitye hipocrisie contempt of thy long suffringe omissyon of prayer doubting of thy power presence mercy and good will towardes vs vnsensyblenes of thy grace impaciencye c and to thys thy benefytte of corrcaynge vs adde these thy gratious gifts repentaÌ„ce faith the spirit of prayer y â— contempte of thys world and harty desiring for euerlastinge lyfe indue vs wyth thy holie spirit according to thy couenant and mercy aswell to assure vs of pardon and that thou doest accepte vs into thy fauour as thy deare children in Christ and for his sake as to write thy law in our hartes so to worke in vs that we maye now begyn and goe forwardes in beleuing liuing fearing obeyng praying hoping seruinge thee as thou doest requyre most fatherly and most iustly of vs acceptinge vs as perfecte throughe Christ and by imputation And moreoner when it shal be thy good pleasure most to thy glorye deliner vs we besech thee out of y â— handes of thine aduersaries by such meanes be it death or life as maye make to our comfort most in Christ In the meane season and for euer saue vs and gouerne vs with thy holy spiryte and hys eternall consolation And concerning thine aduersaries whiche for thy sake are become ours aduersaries so many of them as are to be conuerted we beseche thee to shewe thy mercye vpon them and to conuerte theÌ„ but those that are not to be conuerted whiche thou onelye doest knowe most mightye god and terrible lord confounde and get thy name a glory ouer them abate their pride aswage their malice bring to naught their deuelishe deuises and graunt that we and al thine afflicted children may be armes with thy defence weaponed with thy wisdome and gyded with thy grace and holye spirite to be preserued for euer from all geuing of offences to thy people and from all perilles to glorifie thee whiche art the onely geuer of al victorie through the merits of thy onelye sonne Iesus Christe oure lorde Amen AN OTHER CONFESSION of sinnes AS Dauid seing thyne angell with his sword readye drawen moste righteous lorde to plague IerusaleÌ„ cried out vnto thee it is I lord that haue sinned I that haue done wickedly thyne hand lorde be on me and not on thy poore sheepe wherthrough thou waste moued to mercy and baddest thine Angel put vp his sword thou haddest taken punishment enough Euen so we gratious lord seyng thy fearfull sword of vengeaunce readye drawen and presentlye strikynge againste thys common weale and thy Churche in the same we I saye are occasyoned euerye man nowe to caste of oure eyes from beholdinge and narrowly spieng out other mennes faltes and to set oure owne onely in fight that with the same Dauide thy seruant and with Ionas in the shippe we may crie it is we o lord which haue synned and procured this thy greuous wrath And this we nowe gathered together in Christs name doe acknowledge confessing oure selues giltye of horrible ingratitude for our good king for thy gospell and pure religion and for the peace of thy church quietnes of the coÌ„moÌ„ weale besides our negligences many other oure greuous sinnes where throughe we haue deserued not onelye these but much more greuous plages if that euen presentlye thou diddest not as thou art wonte remember thy mercye Herevpon that thou in thine angre remembreste thy mercye before we seeke sue for it we take bouldnes as thou commaundeste vs to doe in oure trouble to come and call vppon thee to be mercyefull vnto vs and of thy goodnes nowe we humblie in Christes name pray thee to holde thy hande and ceasse thy wrath or at y â— least so to mitigate it that this realme may be quietly gouerned and the same eftesâ—nes to be a harborowe for thy church and true religion which do thou restore to vs againe accordinge to thy greate power and mercye and we shall prayse thy name for euer throughe Iesus Christ our onely mediatour and sauiour Amen A PRAIER FOR THE REMISsion of finnes OH lord god and deare father what shall I say that feele al thinges to be in maner with me as in y â— wicked blynde is my minde croked is my wyll and peruerse concupiscence is in me as a spring or stinking puddle Oh howe fainte is faithe in me howe litle is loue to thee or thi people how great is self loue how hard is my hart c. By the reason whereof I am moued to doubte of thy goodnes towardes me whether thou arte my father or noe and whether I be thy childe or noe In dede worthely might I dout yf that the hauing of these were the causes and not the fruites rather of thy children The cause why thou art my father is thi mercy goodnes grace and trueth in christ Iesus the which cannot but remayne for euer In respecte whereof thou hast borne me thys good wil to accept me into the number of thy children that I might be holy faithful obedient innocent c. And therfore thou woldst not onely make me a creature after thy Image enduing me with ryght limmes shape forme memorie wisdome c where thou mightest haue made me a beast a maimed creature lame blind fraÌ„tike c but also thou wouldest that I shoulde be borne of Christen parentes brought into thy Church by baptisme and called dyuers times by the ministerye of thy worde into thy kingdome besydes the innumerable other benefites alwaies hither to powred vpon me Al whiche thou haste done of thys thy good wil that y u of thyne owne mercy barest to me in Christ for Christ before the worlde was made The which thinge as y u requirest straitly that I shuld beleue w tout doubting so in all my nedes that I shuld come vnto thee as to a father make my mone w tout mistrust of being hard in thy good time as most shal make to my coÌ„sort Loe
therfore to thee dere father I come through thy sonne our lord mediatour and aduocate Iesus christ who sitteth on thy right hand making intercession for me praye thee of thy great goodnes mercye in christ to be merciful vnto me that I may feele in dede thy swete mercy as thy childe The time oh deare father I appoint not but I pray thee that I may w t hope stil expect loke for thy help I hope that as for a litle while y u hast left me thou wilt come and visite me and that in thy great mercie whereof I haue nede by reason of my great miserie Thou arte wont for a litle season in thine anger to hyde thy face from them whom thou louest but suerly oâ— redemer in eternal mercies y u wilt shewe thy compassions For when thou leauest vs oh lord y u doest not leaue vs very long neither doest y u leaue vs to our losse but to our lucre aduantage eueÌ„ that thy holy spirit with bigger porcion of thy power vertue maye lighten and cheare vs that y â— want of feeling to our sorow maye be recompenced plentifully with the liuely sense of hauiÌ„g thee to our eternal Ioy and therfore thou swarest that in thine euerlastiÌ„g mercy thou wilt haue coÌ„passioÌ„ on vs. Of which thiÌ„g to thende we might be most assured thin oâ—he is to be marked for y u saist as I haue sworne y â— I will not bring any more the waters to drowne the world so haue I sworne y â— I wil neuer more be angry with thee nor reproue thee The mouÌ„tains shal remoue y â— hils shal fal downe but my louing kindnes shall not moue y â— bond of my peace shal not faile thee thus saiest y u y â— lord our merciful redemer Dere father therfor I pray thee remeÌ„ber eueÌ„ for thine owne trueth mercies sake this promise euerlasting couenaÌ„t w t in thy good time I thee to write in my hart that I may know thee to be the only true god and Iesus Christe whom thou haste sent that I maye loue thee with all my harte for euer y t I may loue thy people for thy sake that I may be holy in thi sight through Christ that I may always not only striue against sinne but also ouercome the same daily more and more as thy children doe aboue all thinges desiringe the sanctification of thy name the comming of thy kingdome the doyng of thy will here on earth as it is in heauen c through Iesus Christ our redemer mediatour aduocate Amen AN OTHER PRAIER FOR remission of sinnes O Gracious god which sekest all meanes possible how to bring thy children into the feeling and sure sense of thy mercy therfore wheÌ„ prosperitie will not serue then sendeste thou aduersitie graciouslye correcting them here whoÌ„ y â— wilt shal with thee ells where lyue for euer we poore misers geue humble praises and thankes vnto thee deare father that thou hast vouched vs worthy of thy correction at this present hereby to worke that whiche we in prosperity liberty did neglect For the which neglecting and manye other our greuous sinnes wherof we nowe accuse oure selues before thee most mercifull lorde thou mightest most iustely haue geuen vs ouer and destroied vs bothe in soules and bodies But suche is thy goodnes towardes vs in Christe that thou semest to forget all our offences and as though we were farre otherwise then we be in deed thou wilte that we shuld suffer this crosse now laied vpon vs for thy trueth and gospelles sake and so be thy witnesses wyth the prophets apostles martyrs and confessours yea with thy dearly beloued sonne Iesus Christe to whoÌ„ thou doest now here beginne to fashion vs like that in his glorye we may be like him also Oh good god what are we on whoÌ„ thou shouldest she we this great mercy Oh louing lorde forgiue vs oure vnthankfullnes sinnes Oh faithfull father geue vs thyne holy spirit now to crie in our harts Abba dere father to assure vs of our eternal elections in Christ to reueile more more thi trueth vnto vs to coÌ„firme strengthen and stablishe vs so in the same that we may liue and die in it as vessells of thy mercy to thy glory and to the comoditie of thy churche Indue vs with the spirit of thy wisdome that with good conscience we maye alwaies so answere y â— enemies in thy cause as maye turne to their conuersion or confusion and our vnspeakable consolatioÌ„ in Iesê° christ for whose sake we besech thee hence forth to kepe vs to geue vs pacieÌ„ce and to will none otherwise for delyneraunce or mitigation of our miserye then maye stande alwaye wyth thy good pleasure and mercyful wil towardes vs. Graunt this deare father not onely to vs in this place but also to all other ells where afflicted for thy names sake through the death and merites of Iesus Christ our lord AmeÌ„ A PRAIER FOR DELIVERANCE from sinne and to be restored to goddes grace and fauour againé OH almightie and euer lasting lord god which hast made heauen earth c oh incoÌ„prebensible vnitie oh alwaies to be worshipped most blessed Trinitie I humbly beseth thee and pray thee by the assumption crucifyed humanitie of our lord Iesus Christe that thou wouldest enclyne and bowe downe the great depth of thy deitie to the botomeles pitte of my vilitie driue froÌ„ me al kynde of vice wickednes and synne and make in me a newe and cleane harte and renewe in me a right spirit for thy holy names sake Oh lord Iesu I besech thy goodnes for y â— excedig great loue which drew thee out of thy fathers bosome into the wombe of the holye virgin and for the assumptioÌ„ of maÌ„nes nature wherin it pleased thee to saue me to deliuer me from eternall death I besech thee I say that thou woldest drawe me out of my selfe into thee my lorde god and graunte this thy loue maye recouer againe to me thy grace to increase and make perfecte in me that which is wantinge to raise vp in me that which is fallen to restore to me that whiche I haue lost to quicken in me that whiche is dead shuld liue that so I may be come conformable vnto thee in all my life and conuersation thou dwelling in me and I in thee my hart being soupled with thy grace settled in thy faith for euer Oh y u my god lose set at libertie my spirit from al inferriour things gouerne my soule so worke that both in soule and body I may be holy and lyue to thy glory world with out ende Amen A PRAIER FOR THE OBTAIning of faith O Mercifull god and dere father of our lord sauiour Iesus christ In whom as thou art wel pleased so hast thou commaunded vs to heare him for as muche as he often biddeth vs to aske of thee and therto promiseth that thou wilt
heare vs and graunte vs that whiche in hys name we shall aske of thee loe gratious father I am bolde to begge of thy mercy through thy sonne Iesus Christ one sparcle of true faith and certaine perswasion of thy goodnes and loue towardes me in Christe wherthrough I being assured of the pardone of all my sinnes by the mercyes of Christe thy sonne maye be thankfull to thee loue thee and serue thee in holynes and righteousnes all the daies of my life Amen A PRAIER FOR REPENTANCE MOst gratious god and merciful father of oure sauiour Iesus Christ because I haue synned and done wickedly and through thy goodnes haue receiued a desire of repentance wherto this longe suffering doth drawe my hard harte I besech thee for thy great mercies sake in Christ to worke the same repentance in me and by thy spirite power and grace to humble mortifye and feare my conscience for my sinnes to saluation that in thy good time thou maist comfort and quickē me through Iesus Christ thy derely beloued senne So be it A DIALOGE OR COMMVNIcation betvvene Sathan and our conscience Sathan THOU hast synned agaynst god therefore thou must dye Conscience Why then died Christ Sa. For sinners but how knowst thou he died for thee Con. Because I am a sinner and he is bothe able and willinge to forgeue me Sa. I graunt that he is able to forgeue thee but how knoweste thou he will Con. He wold not surely haue dyed if he wold not forgeue Sa. But howe knowest thou that he will forgeue thee Con. Because I wold sayne be forgeuen Sa. So would Iudas as wel as y ◠and preuayled not Con. The scriptures wente vppon Iudas facte which must nedes be fulfylled they neuer went vpon myne Agayne Iudas bare a fygure of the people of thee Iewes whiche trybe onelye fell from Christ when all other eleuen tribes of the world dyd styeke faste vnto him I am a poore sinner of the gentils of whom it is written I wilbe eraited in the gentiles Sa. If thou be a sinner of the gentiles yet thou muste consyder thy synne is great Con. I graunt but Christes passion is greater Sa. Oh but y ◠hast sinned very oftē Con. Tell me not Sathan what I haue done but what I wil do Sa. Why what wilt thou doe Con. By goddes grace my full purpose is here after to take better hede and to amend my former life Sa. Is that enough thinkst thou Con. What lacketh Sa. The fauour of God whiche hath cleane forsaken thee Con. So God fauoured loued the world that he gaue his owne dere sonne that whosoeuer seeth him as the Israelites did the brasen serpent they shall not perysh but haue lyfe euerlastinge A short and pithie defence of the doctrine of the holy election and predestination of God gathered out of the first Chapter of S. Paules Epistle to the Ephesians By I. bradford THere is neyther vertue nor vice to be consydered accordinge to any outwarde action nor accordinge to the will and wisedome of man but accordynge to the wyll of god Whatsoeuer is conformable therto the same is vertue and the action that springeth thereof is laudable good howsoeuer it appaere otherwise to the eyes and reason of man as was the lifting vp of Abrahams hand to haue staine his sonne Whatsoeuer is not conformable to the will of god that same is vice the action springing thereof is to be disalowed taken for euell that so much the more and greater euell by howe much it is not consonaunt and agreeing to gods wil although it seme faire otherwise to mans wisdome as was Peters wishe of makinge three tabernacles and the request of some which wold haue had fyer to haue come downe from heauen vpon a zeale to god c. Nowe the wyll of God is not so knowen as in his worde Therfore accordinge to it muste vice and vertue good and euell be iudged and not accordinge to the Iudgemente wysedome reason and collection of anye man or of all the whole world if all the Angelles in heauen shuld take their part But thys worde of god whiche is writen in the canonicall bookes of the byble dothe playnelye set surth vnto vs that god hath of his owne mercye and good will and to the prayse 〈◊〉 hys grace and glorye in Chryste elected some and not all whome he hathe predestinate vnto euerlastyng lyfe in the same Christ and in hys tyme calleth them iustifyeth them and gloryfyeth them so that they shall neuer perishe and erre to dampnation finally Therefore to affyrme teach and preache thys doctrine hath in it no hurte no vice no euell muche lesse then hathe it anye enormityes as some doe affyrme to the eyes and spyryte of them whiche are guyded and wylbe by the worde of god That god the eternall father of mercyes before the begynnynge of the worlde hathe of hys owne mercye and good wyll and to the praise of hys grace and glorye elected in Christe some and not all of the posterytye of Adam whom he hathe predestynate vnto eternall life and callethe them in hys tyme iustyfyeth them and gloryfyeth them so that they shall neuer peryshe or erre to dampnatiou fynallye that thys proposytyon is trewe and accordinge to goddes plaine and manifeste worde by the helpe of hys holye spyryte whyche in the name of Iesus Chryst I humbly beseche hys mercy plenteously to geue to me at this present and for euer to the sanc tification of his holye name by the helpe I say of his holy spirit I trust so euidently to declare that no man of god shalbe able b◠the word of god euer to impugne it muche lesse to confute it In the first chapter of the epistle to the Ephesians y ◠apostle saith thus Blessed be God the father of our Lorde Iesus Christ whiche hath blessed vs with all maner of blessinges in heauenlye thinges by Christ according as he hath elect or chosen vs in him before the foundation of the worlde was layed that we shoulde be holye and without blame before him through loue hath predestinat vs or ordeyned vs thorough Iesus Christ to be heires vnto him self accordynge to the good pleasure of hys wyll to the praise of the glorye of his grace where with he hathe made vs accepted in the beloued by whome we haue receyued redemption thoroughe his blood and the forgeuenes of our synnes accordyng to the ryches of his grace which grace he hath shed on vs abundauntly in al wysedom vnderstāding and hath opened vnto vs the mysterie of his wil according to his good pleasure whiche he purposed in him selfe to haue it declared when the tyme was full come that he might gather together all thinges by or in Christ as well the things that be in heauen as the thynges that be in earth euen in or by hym by or in whome we are made heyres being thereto predestinat according to
the purpose of hym whyche worketh al things according to the decree or counsaile of his owne wyll that we whiche hoped before you in Christ shoulde be vnto the prayse of his glorye in whom ye also hoped after that ye heard the worde of trueth the gospell of your saluation wherein ye also beleuing were sealed with the holy spirite of promise whiche is the earnest of our inheritaunce vntill the redemption or full fruition of the purchased possession vnto the praise of hys glorye These be y â— words of Paull which I haue faithefully translated according to the very texte in the greeke as by the iudgement of all y â— be learned I desire herein to be tried oute of the which words of Paul we may well perceyue euery thing affirmed in my proposition as I will geue occasion plainly to them that will to see it First that y â— cause of gods election is of his good will the Apostle sheweth in sayig that it is through his loue wherby we are holy and without blame also according to y â— good pleasure of his wil according to his good pleasure purposed in him selfe according to his purpose which worketh all things after the counsell of his owne will Secondly that electioÌ„ was before the beginning of the world the apostle plainly sheweth in saying that we were chosen before the foundatios the worlde was layed and afterwards in calling it the misterye of his will purposed wyth him self in time to be declared Thridly that election is in christ the Apostle dothe so flatly and plainly set it fourth that I nede not here to repete it We sayeth he are chosen in hym we are heyres by hym we are accepted by hym we are gathered together in him c. Fourthelye that electyon is of some of Adams posterytye and not of all we maye playnelye see it yf we consyder that he makethe the trewe demonstratyon of it beleuinge hopinge and hauynge the earneste of the spyryte In whom yea hoped sayeth he after ye hard the worde c in whom ye beleued were sealed vp c. Agayne in attrybutynge to the electe forgeuenesse of synnes holynesse blamelesse lyuynge beinge in Christ c. That we shoulde bee holye saieth he c we haue receyued forgeuenesse of synnes c. Whoe seeth not that these are not common to all men All menne haue not saythe sayeth Paulle elles where None beleued sayeth â—ake but suche as were ordayned to eiernail lyfe None beleue but suche as be borne of god None beleue treewlye but suche as haue good heartes and keepe gooddes seede to brynge forth frutes by patience So that it is plaine faith being a demonstration of goddes election to them that be of yeres of distretion that all men are not elect because all meÌ„ beleue not For he that beleueth in the lord shalbe as mounte Sion that is he shall neuer be remoued For if he be remoued that is finally perishe suerly he neuer truely beleued But what goe I about to lighten a candel in the cleare soÌ„ne light when our sauiour plainly saith y â— all be not chosen but fewe Many be called saith he but fewe be chosen And in the second chapter to the eph the Apostle plainly saith that the great riches of gods mercy through his exceding greate loue hath saued them before their parentes manye other gentils which were excluded from Christ and straungers from the promise hoples godles c. Whertherough we may be occasioned to crie Oh the depth of the Iudgements of god which is iuste in al his doinges and holy in all his workes exteÌ„ding his mercy after his good pleasure will aboue al his workes Fyftly that god hath predeffinate these thus elect vnto euerlasting life in Christ the apostle doth also in the words before writen declare in saying hath predestinate vs through Iesus Christ to be heires vnto hym selfe Againe by him saith he ye are made heires and predestinate to the praise of his glorye So saith the Apostle els where whom he hath predestinate them he hath predestinate to be like fashioned vnto the shape of his sonne And Christe therefore saithe reioyce in this y â— your names are writen in heauen Sirtly that the ende of election is to the prayse of goddes glorye and grace the Apostle sheweth here in saing we are predestinate to be holy and without blame before god c in saying we are predestinate to y â— glorye of his grace and in saying also vnto the praise of his glorye so that nothing can be more manifest Seuenthly that predestination is not without vocation in gods time and iustification the Apostle here doth teach in bringing vs to the consideration of hearinge the worde of truth beleuing and receiuing the holy spirite remission of sinnes c. In whom saith he ye haue hoped after that ye heard the word of trueth c. Againe by whom ye haue redemytion that is remission of sinnes thorough the sheeding of his bloude c Also he hathe in his full time declared the misterie of his will c. Unto the Rom. the apostle shewth it most manifestly in saying whom he hath predestinate them he calleth whom he calleth theÌ„ he iustifieth Wherby we may se that predestination or election is not vniuersalle of all for all be not iustified Eyghtly and laste of al that election is so certaine that the elect and predestinate to eternall life shall neuer finally perishe or erre to damnation the apostle doth here also very playnely shewe in saying that they are predestinate to the praise of goddes grace he saith not to the prayse of has Iustice to the prayse of hys wysedome to the prayse of his power although he might most truely saye so but he saith to the praise of his grace whiche were not grace yf there were any respect at all of workes on oure behalfe for then were grace not grace If there shoulde be any condemnation of the electe and predestinate to eternall life it must nedes be because of their sinnes but where were the praise of gods grace then which is the ende of gods election Shall we not by this meanes make gods electioÌ„ without an ende and so without a heade and so no election at all as some would haue further then they elect themselues Let suche feare they shall not fynde the benyfyte of gods electioÌ„ because they seke it as the Israelites did and not as the elect whiche not onelye find it but also obtaine it The other are blinded as it is writen god hath geueÌ„ them the spirit of vnquietnes eyes that they shoulde not see and eares that they should not heare eeuen to thys daye c. Agayne he shewethe the certayntye of saluation to them that be elected in saying that they be accepted iÌ„ the beloued once accepted and beloued in Christ and euer beloued for whom he loueth he loueth