onely shoulde bee a lie and a fained humilitie And as Austen pretilie speaketh Humilitas statuta in parte falsitatis perderet praemium veritatis False humilitie should loose y e blessing that truth should haue Non ergo debemus sic laudare creatorem vt cogamur dicere imo verò conuincamur dicere superfluum saluatorèm We must not so prayse our creator as we be compelled yea conuinced to saie that superfluous is a Sauiour And agayne Quia nos creauit ita simus grati vt non simus quia sanat ingrati Let vs so be thankfull to the Lord for creating vs as wee bée not vnthankfull to him for healing vs. With many such like sentēces noting our too true corruption and their most highe pride that think they haue attained to such holynesse as y t they neede not saie Remitte nobis debita nostra Forgiue vs O Lorde our trespasses Is there anie man now a dayes better than the Disciples Yet the Lord teacheth thē we sée to pray this prayer And surely as our garments though dayly brushed yet dayly and still need brushing agayne because euer when they are brushed newe dust and foulenesse lighteth vppon them euen so our soules and bodies though many times altered by a gracious pardon from God in Christ yet daily and still so gathering dust agayne as that dayly and still they neede to bee cleered And therefore euer must all men praie this praier Furthermore euen here also haue the Nouatian heretiques a playne fall with their most vncomfortable assertion or heresie thinking and auouching that there is no pardon for any that after he is baptized committeth any publique sinne For doth our Sauiour here make any distinction of publique or priuat offences of men baptized or vnbaptized of tymes before or after No no to our great comfort he doth not as hath before bene shewed but al men hee biddeth pray thus at all tymes he biddeth pray thus and for all offences hee biddeth pray thus indefinitly And except wee shall make a mocker of the Lord what hee biddeth aske he is ready to giue and a sure comfort by his commaundement to pray may be drawen to my soule that I shal obtayne And therefore litle children these things I write that yee sinne not But if any man doe sinne wee haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sins not for ours onely but also for the sinnes of the whole world Yea let vs adde to his wordes but not to his meaning for sinnes both before and after baptisme Nowe do you put me in mind of a question which I only also will aske you Namely what comfort there is for a frayle creature that after repentance and purpose neuer to offende so any more yet shall fall againe euen into the same fault of frayltie not of malice Surely you name a very notable testimony of our most vile corruption that solemnely professing our repentance for any bad behauiour and vowing to the Lorde and with our selues that no more wee will do so yet contrary both to promise and purpose we fall againe into the selfesame offence and sinne And if the Lord should neuer receyue vs againe after such a transgression we had but what iustly and greatly wee deserued Yet is this mercy more not to imbolden to so great impietie but to comfort grieued ones with so great frailtie Wherefore with desire to stand and al possible indeuour against such second fals let vs heare yet what the Lorde sayth if in our great weakenes wee doe fall I meane into the same offence againe after repentance For we see the Prophets in euerie place exhort men to repentance not which had once offended but which with an obstinate contempt of God had not stayed to runne into all kind of wickednes which after a shewe of repentaunce yet returned to their sinnefull course agayne the Prophet Ieremy of all other is full of places if you list to read any Agayne the Lorde in his law would haue dayly sacrifices offred sometime in the name of the whole people sometimes in the name of a priuat person aswell for offences committed by ignorance as for voluntary transgressions and falles which assuredly shoulde not haue bene done except there had bene mercy euen for second faults For the Lord would not deceiue his people with vaine figures Thirdly in the Psalme we very playnely sée that God was intreated to forgiue most hypocriticall and obstinate sinnes And nowe in the tyme of his Gospell his goodnes is not streyted or diminished but euen nowe also more playnely it is proclaymed to the worlde that at what tyme soeuer a sinner soroweth from his heart there is pardon with the Lorde without exception against often committing of the same offence When the Lord inioyneth vs to forgiue our brethren seuentie times seuen times doth he meane newe offences only such as they neuer committed agaynst vs before or hee meaneth all whatsoeuer or how often soeuer fallen into by their frailtie And if so doth he require more mercy of man than he the God of mercy wil shew or shall the creature excell the creator in any goodnes God forbid Sée it therefore and be with comfort most assured of it that if wee sinne not seuen times but seuentie times seuen times against his maiesty and euen in the same thing and so often with weeping eyes and sobbing soule fall at his feete for mercy to so great frailtie there is mercy with him and pardon to true repentance But take heede wee turne not the grace of God into wantonnes presumption For if I sucke the libertie out of this doctrine be sure I sauoure it to death and not to life and what knew I whether euer I shall haue grace truely to repent what so bouldly and presumptuously I haue dared to commit When the Apostle sayth If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes Doe you thinke wee may tye this to onely such sinnes as were neuer committed before without a very playne and great iniury to that place of scripture No no we cannot therefore a true ground of comfort euen for sins often fallen into so y t frailtie and not loosenes bee the cause and read the 9. of Daniel and see if hee confesse not sinne often committed and as it were in a continued course and yet dispaireth not of mercy What meaneth that article of our fayth I beleeue the forgiuenesse of sinnes shall we glose vpon it thus that is of such sins as I neuer cōmitted but once Surely if wee doe it must bee sayd cursed be the glose that corrupteth the text For that article compriseth al sinne before baptisme after baptisme before repentance after repentance euer through the course of my life in this worlde whatsoeuer it is howe often so euer I haue slyded
into it through frailtie yet God giuing mee true repentance for it Credo remissionem I beleeue the forgiuenes of it Yea it is the cōfort spirituall that cannot bee spoken of that God woulde haue his children so sure of the pardon of their sinnes euen of all their sinnes without exception whereof hee giueth them a dislike true abhorring as that he would haue it an article of their fayth so that they should not be sound christians if they beleeued it not Lastly euen this petition of the Lordes prayer crauing dayly forgiuenes of dayly trespasses dare you restrayne it to trespasses committed onely before repentance and exempt all second falles after such repentance and purpose to amend the Lord forbid And therefore take it also with the former as a sure proofe of pardon also for these offences So doe you see what answere your question hath out of Gods booke onely therefore beware presumption beware loosenes beware negligence and due care to auoyd these seconde falles say not God is mercifull and therefore I will sinne For as hee is gratious to a sorowfull sinner so is hee dreadfull to a presumptuous offender and frailtie shall finde mercy when boldnes shall find iudgement and wrath for euer Surely I see it is a great comfort to a Christian conscience that the Lord hath put into our daylie prayer this petition and it mightely assureth vs of his mercie In deede it is so but yet this appeareth nothing so much as it would if our eyes sawe or our harts felt what loathsomnesse lodged in vs and what iust matter of eternall confusion wee haue both in bodie and soule if mercy were not For this is it that giueth a feeling of the sweetnesse of this prayer when the Lorde shall graunt vs a true sight of our owne estate and pearcing eyes into our inwarde deepes When the Lorde shall inable vs truely to see what a masse of corruption wee are how vile how miserable how polluted in our thoughtes workes and deedes in bodie and soule in hart and minde within and without and all ouer how filthie how loathsome and how abhominable wee are and when hee shall ioyne vnto this sight a terrour and a trembling at the true view of Gods most fearefull iudgement due vnto this estate and most firmely tyed vnto it euen as God is iust And I say when the Lord granteth it for most assuredly wee haue it not of our selues nay wee flatter and deceiue euery man his owne hart in this point we thinke all is well with vs and wee knowe not our selues But what are we O my beloued my heart vnderstandeth not the sinnes of man and therefore my tongue cannot lay them open before you I say with Dauid myne owne sinnes are secret vnto me and therefore much more all your sinnes and most of all the sinnes of all mankinde Yet somewhat heare you of the meditation of my hart to the better opening of the necessitie and goodnesse of this petition and learne by this little to thinke of more and to wade your selues into the deepes that you knowe and I knowe not when I haue led you the way as farre as I doe knowe I haue before in this petition shewed you the Herauld of heauen blazeth our armes and expresseth our colours namely that we are all become abhominable and there is none y t doth good no not one That no flesh liuing is able to bee iustified in his sight that none can say my hart is cleane I am pure from sinne That the very imaginations of our harts are euill euen from our youth that we are not able to thinke a good thought of our selues with a number such All which places are not so to bee taken as if they charged any of vs with a little euill or fewe sinnes and small but they conuince vs of huge and great sinne and of generall corruption euen in our wayes which will verie well appeare if alyke wee compare our selues with the Lordes choyce children commended to vs in the word Stand before me then I pray thee whose hart quaketh not for any sinne you knowe in your selues and tell mee whether you dare eyther with your tongues say or with your hearts thinke that you are in as great a measure sanctified as Dauid was If you dare not consider well then what Dauid notwithstanding his greate graces giuen him sayth of himselfe in his Psalmes There is no rest in my bones because of my sinne for mine iniquitie is gone ouer mine head and as a waightie burthen they are too heauie for me to beare Had Dauid no rest in his bones for his sin and haue you rest in your selfe and yet dare not compare with him in sanctification How commeth this to passe but because you neyther see nor feele what is in your selfe as hee did Innumerable troubles sayth he agayne haue compassed mee about my sinnes haue taken such holde on me that I am not able to looke vp yea they are mo in number than the haires of my head and my heart hath failed me O the dulnesse of our feeling howe shoulde I laie it before vs better than by such examples If Dauids sinnes were mo than his haires how many are ours thinke you Surely moe than the sand of the sea if they had taken holde on him what haue ours done on vs If he could not for them looke vp how may we looke downe And finally if his heart began to shake how Lorde may ours but shake and quake if wee knew our selues Iudge euen your selfe anie one that is here if it be not so seeing you grant me you dare not compare with Dauid Wounded then are wee euen to many deaths and yet we knowe it not Ponder it with your selfe also what that great seruant of God Ezra sayth of himselfe in this case O my GOD sayth he I am confounded and ashamed to lifte vp mine eyes vnto thee my God for our iniquities are increased ouer our head our trespasses are growen vp to the heauen and wee cannot stande before thee because of our sinne And Daniel againe We haue sinned wee haue committed iniquitie we haue done wickedly yea wee haue rebelled agaynst thee and departed from thy precepts See how no words can contēt him to expresse his guilt withall Therfore I saie when the Scripture chargeth vs with sinne it is no small sinne that we must dreame of but monsterous corruption and horrible before the Lord if we could see it all Yet doth euery one deceiue his owne heart and being in this most dreadfull and desperate case feeleth it not but thinketh all is wel till euen the last houre ouertake vs then Satan chargeth vs to the full we despaire But trulie if we learn to charge our selues now in the time of health our burthen shall not be so great in the time of sicknesse And therefore I praie you do it either by many times comparing your liues with these great Saintes of
presence inferreth it necessarily with it that there must bee a Mediatour for vs. But who this is and euer was through the malice of Satan working in his members is become a question We say with the truth and his due glorie Christ Iesus our Lord and he onely The Papistes say Christ but not Christ onely Our warrants bee many and strong against them First expresse words There is one God and one Mediatour betwixt God and man the man Christ Iesus Marke the place well and see how first he determineth the number and saith there is but one Secondly the person who that one is euen the man Christ Iesus Thirdly why there is but one and no moe namely because there is but one God and no moe Which is a singular proofe euery one blushing to denye the one and yet daring to auouch the other So then by this place it is got that one GOD and but one Mediatour and that Christ also but mo mediatours mo Gods of necessitie which they will not teach I hope plainly Secondly all those places that appoynt vs to praie in Christ his name making euer mention of him and onely of him without any addition of any other doe they not with a mightie strength vphold our soules in this faith For wanted the Lorde either power or will to adde further trueth if there had bene any such Or is he that saith he will honor them that honor him become enuious towarde his Saints and will not speake of their lawful honor if this were it to pray to them Thirdly can any man bee our mediator with God but he that is iust himselfe fully and perfectly before God And was there euer any such or can be to the worlds ende but only Christ Is not any thing whatsoeuer it bee that commeth not of faith sinne And commeth faith any way but from the word Then either some porofe out of the word against Christ only and for others aswell as Christ or to beleeue it is sinne and a death for euer without repentance Dare we of our owne heades take the honour of Christ ascribed to him so expressely in his worde and giue it to others equally with him without a warrant It is written Gloriam meam alteri non dabo I will not giue my glory to an other and hee that writ it shall iudge vs for breaking it vnlesse wee can shew his dispensation Sanctos defunctos pro nobis orare ex nulla scriptura Canonica edocemur That the Saintes departed pray for vs it appeareth not in any Canonicall Scripture Et quamuis id faterer non tamen ex eo sequeretur nos oportere sanctos defunctos inuocare And although that it should be granted yet follow therevpon it would not that we should pray vnto them for assured by the word of God we cannot be that they heare our prayers And without that assurance what comfort can we pray withal vnto them Wherfore most grieuously doe they offende both against Christ and religion that make mediators beside him We are plainely tolde that hee maketh intercession for vs but wee are not tolde of any others I write vnto you litle children sayth Saint Iohn that you sin not and if any man do sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiatioÌ„ for our sinnes In which place of Scripture Saint Austen noteth two thinges First howe the Apostle doeth not say yee haue an aduocate but we haue an aduocate teaching vs thereby that there was neuer any so holy but that he had neede of Christ to be his mediator aswell as others and therefore he did not separate himselfe from others in that respect secondly that hee did not say ye haue me an aduocate with the father but yee haue Iesus Christ the righteous neque ego exoro pro peccatis vestris neither is it I that intreat for the pardon of your sins but Christ For had the Apostle Iohn sayde otherwise quis â—um ferret bonorum atque sidelium Christianorum what good and faithfull Christian coulde haue abidden it Quis sicut Apostolum Christi non sicut Antichristum intueretur Yea who woulde haue looked vpon him as vpon an Apostle of Christ and not as vpon a very Antichrist What a notable testimonie is this against other mediators beside Christ and how hapneth it that our Papists see it not or thinke better not of it if they see it But I pray you heare the same Father againe in an other place Quem inuenirem qui me reconciliaret tibi An eunduÌ„ mihi fuit ad angelos At qua prece quibus sacramentis Whom should I finde to reconcile me to thee Should I goe to the Angels with what prayer with what sacraments Haue not many done thus and bin deluded with the ill Angell transforming himselfe into an Angell of light Verax ergo mediator Christus the true mediator therefore is Christ Iesus And much more in those two good Chapters to this purpose These proofes may suffice in this briefe treatise yet are there many moe Themselues haue had euen by the mightie power of an able God to giue his trueth passage a true féeling of the safetie of the one and the danger of the other their witnes of it should truely work both with them and vs. With them to drawe them to a sweete trueth and with vs to strengthen vs where wee stand since the Lord hath made his enemies confesse the soundnes of our fayth Cassander sayde it of his owne practise Ego in meis precibus non soleo Sanctos inuocare sed inuocationem dirigo ad Deum ipsum idque in nomine Christi Hoc enim tutius existimo I sayth he do not vse to pray to any of the Saints my selfe but I direct my prayers to God himselfe and that in the name of Christ for that I iudge more safe An other of them againe Tutius iucundius loquor ad meum Iesum quà m ad aliquem Sanctorum spirituum Both with more safetie and comfort doe I speake vnto my Iesus than to any of the holy spirites Is not this strange that our enemies shoulde confesse our maner of praying to God alone by the mediation of his beloued sonne both more safe and more comfortable and for the same causes vse it so themselues and yet teach others otherwise Should faithful teachers seeke to saue themselues and make no conscience to kill others And is this to deale faithfully with the Lordes inheritance the price of his sonnes blood to teach them to do what not onely by knowledge in iudgement but by inward feeling of conscience they find neither so safe nor comfortable as the way we vse themselues also is Wo and woe againe must needes be to such as euen agninst their owne feeling direct the people committed to them And what madnes is this in vs if wee suffer our selues by any subtill perswasions to bee led vnto
and not euill So the deliuering of the Gentiles into a reprobate mind and all such examples in the woorde Tertullian against Marcian and Augustine against Iulian handle this matter and may further bee read of it This sufficeth to shewe that although wee say that God willeth often that thing that in it selfe considered is euil yet as it proceedeth from him that it should be so and consequeÌ„tly he the author of euil it followeth not For many times euill is the punishment of euill that is iust with the Lord euer Concerning the second distinction how God may bee the author of the action and yet not of the euill any way in the action sée by these similitudes The Sunne lighting with his hote beames vppon a dead carcasse causeth a strong and loathsome sauour yet is not the Sunne either vnswéete it self or the cause of that vnswéetenes but the carion it selfe For if the Sunne were the cause then euer the like cause the like effect but wee see it is not so but contrary when it lighteth vppon sweete hearbes and odoriferous flowers it draweth out of them great sweetenes and pleasaunt smels Againe the earth wee all knowe with her sap and moysture feedeth and nourisheth al the trees plantes and rootes that are yet is not that earth cause why this tree bringeth a bitter fruite and that hearbe or roote a bad tast but the nature seuerall of y e things themselues is the cause of that Thirdly the pure worde of the Lorde is preached or read and one sauoureth and gathereth to life an other to death and destruction is now y e word cause of those seuerall effects or the creatures themselues blessed or not blessed with Gods holy Spirit Thus may the Lorde then bee author of an action and yet not of the euill in the action and so hee séemeth to will euill when yet in trueth he doeth not What is now his reueiled will All that which in the holy booke of his worde hee hath layd downe and declared to be the duetie which he will haue performed of vs towards him And is this that will which here we pray may be done Yea this is it and therefore if wee will vnderstand this petition let vs looke what is required of vs in this worde and all that we begge of the Lord strength and abilitie to doe We beseech him that whereas the mindes of earthly men burning with lustes are commonly caried to desire and to doe those things that most displease God hee of his mercie will with the mouing of his holy Spirit so chaunge and fashion all the willes of vs all to that will of his maiestie that we may will and wish nothing that his diuine will misliketh Praecamur optamus vt non tantum faciat Deus quod vult sed nos facâ—re possimus quod vult We pray that not onely God would doe his will but that wee may doe what is his will sayth Cyprian To runne ouer all the dueties of a Christian required in the word were too long let vs therefore not so doe but for example sake of all the rest consider these three First we knowe it is the Lords will that wee should beleeue in Iesus Christ whome he hath sent and that by faith in his name wee and all the worlde should obtayne remission of our sinnes and eternall life So God loued the worlde that he gaue his onely begotten sonne that whosoeuer beleueth in him should not perish but haue euerlasting life And againe This is the worke of God that is the worke that God requireth of you that ye beleeue in him whome he hath sent Wherefore in this petition wee beseech him that that will of his may be done in vs that is that we may receiue grace so to doe and neuer to looke for saluation in any other Secondly we knowe it is the Lordes will that wee should in a true faith leade a holy and cleane life for so sayth the Apostle haec est voluntas dei sanctificatio vestra This is the wil of God euen your sanctification and that ye should absteyne from fornication that euery one of you should know how to possesse his vessell in holinesse and honour and not in the lust of concupiscence as the Gentils which know not God What do we then in this petition but beseech the Lord that that will may be daylie done of vs and we daylie chaunged by the renewing grace of his blessed spirite into such men and women as he desireth delighteth in namely into holy creatures walking not after the flesh but after the spirit and so consequently sauouring not the things of the flesh but of the spirit That we may be holy as he is holy That our light may so shine before men as they may see our good workes and glorifie our father which is in heauen that wee may keepe iudgement and doe iustice in our callings that being buried with Christ by baptisme into his death as he is risen froÌ„ the dead to the glory of the father so we also might walke in newnes of life That sinne may not rule in our mortall bodies that we should obey it in the lusts thereof or giue our members as weapons of vnrightiousnes vnto sin That fornication and al vncleannes or couetousnes may not once be named amongst vs as becommeth Saynts That we may putte on as the elect of GOD holy and beloued the bowells of mercy kindnes humblenes of mind mekenes long suffring forbearing one another if any man haue a quarrell to an other and forgiuing euen as Christ hath forgiuen vs and what should I saie We beseche the Lord euen that very GOD of peace to sanctifie vs throughout that our whole Spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ And with Dauid we saie in effect Looke if there bee any way of wickednesse in mee and leade mee in the way euerlasting Thus saith Cyprian Voluntas Dei quam stabiliri fieri precamur est quam Christus fecit docuit humilitas in conuersatione stabilitas in fide verecundia in verbis infactis iustitia in operibus misericordia in moribus disciplina The will of God which wee pray to bee established and done is that which Christ both did and taught humilitie in life stabilitie in faith shamefastnes in words iustice in deedes mercie in workes discipline in manners And doe we thus pray then to be holy O my beloued what shall we answer the Lorde then I say not for our vnholinesse but euen for our securitie dulnesse deadnesse and conceiued hartie pleasure in vnholinesse Was it euer counted better than a mockerie to seeme to aske a thing and yet to doe against it To desire a Phisition to helpe vnto health in the meane while our selues with al our might to féede vpon the foes of that wished good Consider then our cases and the cases of
bloud and your fingers with iniquitie c. Nowe then to the wordes themselues if you thinke good and of them in order for that is playne The first word is Forgiue of it selfe so playne that it needeth not any explication and therefore not standing in that sort vpon it let vs consider the conclusions that arise thereof to a Christian mind that carefully weigheth what GOD hath spoken First then it containeth a playne confession of our miserable estate vnto the Lorde and so teacheth vs that before pardon and forgiuenes ought to goe a true faithfull and vnfayned acknowledging of our euill whatsoeuer For why shoulde God vouchsafe to pardon what we not able in truth to hyde from him as being God yet in the strong corruption of our vntamed hearts indeuor to cloke and doe not lay open in woe and godly sorrow before him Very mortal maÌ„ looketh for confession of a faulte and wee vse to say that halfe the amendes is made when it is so done yet may we couer from man very great offences howe much more may the Lord our God iustly require that being notable to blind him we seeke not to do it but in al reuerence of his maiesty and all vehement dislike of our selues and our sinnes we lay them at his foote and begge his mercy It is a notable place in the Psame of Dauid teacheth vs this When he sayth Whilst I helde my tongue my bones consumed or when I roared al the day long for thy hand is heauy vpon me day and night and my moysture is turned into the drought of Summer then I acknowledged my sinne neither hid I mine iniquitie For I thought I wil confesse against my selfe my wickednes vnto the Lord and thou forgauest the punishment of my sinne See howe before he confessed he found no comfort and after confession howe hee found no punishment Looke in the Law of the Lord and marke these wordes to Moses When a man or woman shall commit any sinne that meÌ„ commit and transgresse against the Lord when that person shall trespasse then they shall confesse their sin which they haue done and shall restore the damage c. Confession God required and confession they performed Although the Lord should kill me sayth faythfull Iob yet will I put my trust in him but I will reprooue my wayes for all that in his sight that is I will confesse my euil freely and fully with a single heart as a wretched sinner should do He that hydeth his sinne sayth the wise Salomon shall not prosper but he that confesseth them forsaketh them shall haue mercy If wee say we haue no sinne then wee deceiue our selues and there is no trueth in vs but if wee acknowledge and confesse our sinne God is faithfull to forgiue vs our sinne and the blood of Iesus Christ clenseth vs from all sinne This is not that filthy shrift in the eare of a filthy liuer inuented in Rome and throwne downe in Constantinople vppon iust experience of vggly pollution by it but this is the Lords ordynaunce performed euer of the Lordes people to the Lorde himselfe Dauid a sinner hydeth it not when the Prophet spake but cryed peccaui with a feeling heart and a grieued mind that he had so fallen That Dauid when hee had numbred the people and the Lord offended had sent a plague amongst them cryed in his wo. It is I it is I Lorde that haue offended and these seely sheepe what haue they done and againe in an other place Therfore I said Lorde 〈◊〉 mercy vpon mee and heale my souâ—â—â—r I haue sinned against thee The straying sonne returning to himselfe and to the estate of sonne seeth and sigheth for passed folly and confesseth it freely as his bounden duetie Father Father I haue sinned against heauen and against thee and I am no more worthy to bee called thy sonne The humble publicane beseecheth God to be mercifull to him not a iust proud Pharisie but a poore sinnefull and wretched Publicane Wee are here iustly sayd the thiefe on the crosse wee receiue things worthie of y t wee haue done but this maÌ„ hath done nothing amisse a very plaine confession of a féeling hart WheÌ„ Paul had preached against coniuring and sorcery as we read in that place what was the fruite of his speaking their hearing but this Many that beleeued came and confessed shewed their workes Iohn also baptized in the wildernes but whom such as confessed their sinnes against the Lorde Euer therefore before pardon must goe confession for so euer hath it done as by all these proofes is now plaine Priuat to God if the sinne be priuat Publique to the Church if the sinne bee such as shall more appeare hereafter in an other place Wherefore let vs end this note vpon this first word Forgiue and knowe it euer that wee are taught if wee seeke mercy not to hide sinne For the Lords pardon requireth the sinners confession Couers and clokes they do but couer the light of Gods countenance that it shyne not vpon vs and yet do what we can wee can couer nothing in deede from his eyes Wee shewe our will and wee want our wish sinne vnto sinne we grieuously adde and we deale with our soules as some sory ones with their bodies concealing their sore till the time bee past the body perished Wherfore euen as often as we shal euer hereafter say this prayer let vs adde this confession to it O Lord our grieuous trespasses our many great transgressions this blot of our bodies or spot of our soules whatsoeuer it is in that mercy that hath no measure forgiue it dash it and wash it out that it neuer appeare againe before thee What Secondly Secondly it teacheth vs the long suffering of the Lord wonderfull and vnspeakable towards mankind Whereby hee beareth and beareth with vs wretched creatures and although we daily and hourely euer and continually sinne against him yet casteth hee not away so vnprofitable seruants but deferreth his anger spareth his iudgements and if we turne to him he turneth most mercifully to vs and forgiueth heapes of vggly sinne against him If we wormes and dust should be vsed of any as he is vsed of many we would shew our corruption quickly and recken vp the faultes committed and pardoned by vs thinking we had shewed great fauour done much for our brethren if wee had twise or thrise bene intreated by them to forgiue them we would deny at the last and say playnely to them we might not euer forgiue if they so euer would offende Yet what are we as bad as they If not to them yet to others and therefore no such cause we should be so strickt in measure When often our selues must neede the same curtesie and request a fauourable hand to strike but softly But sée the Lorde His puritie blotteth both Sunne and Moone the heauen
brokē from the tree which if it were it could not beare It is a meruaylous proofe to vs of this good and therefore marke it well The Apostle againe sayth There is no condemnation to them that are in Christ Iesus Yea but who bee those See what followeth Which walke not after the flesh but after the spirite So then if I would know whether I bee in Christ Iesus or no I must looke how I walke that is still how I am sanctified And if I finde that the God of mercie by his perpetual spirit hath wrought in me a chaunge that whereas once I walked after the flesh that is was ruled guided and gouerned by my corrupt nature now it is not so but the holy Ghost leadeth me into a feruent loue of God and a true hatred of euill then is the conclusion inferred by the very spirit of truth himselfe I am in Christ Iesus and there is no condemnation to me nor for me So that Sanctification the lowest step leadeth mée surely to election the highest of the ladder Giue rather diligence sayth Saint Peter my brethren to make your calling and election sure Yea but how might they say shal we do it Peter telleth them If yee doo these things you shall neuer fall And what be those things Hee also sheweth them namely If you ioyne vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance patience with patience godlynesse with godlynesse brotherly kindnes and with brotherly kindnes loue c. Now what is al this but sanctification of life So that still our rule is proued that if wee woulde know whether we be elected to liue in heauen we must euer looke how we leade our liues in earth And if there the Lorde hath chaunged vs from carelesse to careful men and women to please him in holynesse and righteousnesse all the daies of our life then is this Sanctification a note of Iustification Iustification of Vocation Vocation of Election and so heauen is ours But now take heed that in this search for holynesse of life we bee not carryed away with outward shewes For such holynesse holdeth not either in promisses or conclusion of our former argument The Lorde abhorreth approching lippes and reproching hearts And Except your righteousnesse sayth hee exceede the righteousnesse of the Scribes and Pharesies you shall neuer enter into the kingdome of GOD. That is except you haue more thā a painted visard which they had most glorious and a counterfait hypocriticall shew of holynesse your reckoning of heauen will bee without your host and you will fayle of it Write sayth the Lord to the Angell of the Church of Sardis I knowe thy workes for thou hast a name that thou liuest but thou art dead It is not then a name only y t wil serue the turne Hauing a shew sayth Paule of godlynesse but haue denyed the power thereof As if hée should saie vaine thrice vaine is the shew without the power and truth when this search of our election is in hand O beloued consider then of this earnestly and think with your selues if there be no comfort to be had in our heartes that we are the Lordes appointed to life and blisse in the worlde to come but onely by a true espiall of sanctification of life in our selues how carefull should we bee by hearing of the worde by praying by reading and by all appoynted good meanes to haue this change wrought in vs that our light shining forth may not onely make others glorifie our heauenlie Father for his graces in vs but euen vnto our selues as Saint Peter sayth Make our election and future state in the glorious kingdome of God sure Truly there should be no cares greater than this neyther anie diligence as the Apostle speaketh more faythfull whilest we liue And see with your selues in your secrete meditations often this difference of holynesse and vnholynes of sanctification and prophanenesse the one proueth vnto me my euerlasting ioy with GOD when this course is ended and the other my assured woe with the deuill and his Angels in the blacknesse of darknesse for euer O what are the pleasures of sinne then for a season when swéet meate shall haue so soure a sauce Could the Lord with a more pearcing argument pricke vs forwarde to holy life or with a sharper knife cut in sunder the cords of vanitie iniquitie and sinne wherewith thousandes of vs are so fettered and tempered than to teach vs that the one assureth vs of lasting life and the other of lasting death in the world to come Truly he could not And therefore euerie one laie his hand vppon his soule betimes Beleeue the Lorde and we shall not be confounded Had I wist sayth the olde Prouerbe commeth euer too late Nowe liue like a Christian amongst men and euer liue like a Saint among the Angels of heauen For the Lord hath spoken it But now soake in sin with the bit in thy teeth vnrestrainable and then rot in the reward of it an euerlasting curse from God and all his ioyes for the Lorde hath also sayd it And if this sanctification beloued may not be in shew onely as hath bene said but in truth and veritie how desperate how woful how wretched and miserable is the estate of that man and woman that hath not so much as a shew If there bee no comfort gotte by a glistering outward appearaunce what comfort may be in the soule if the Lord awake to thinke of it where euen this also vtterly wanteth and the contrarie to wit all libertie loosenesse and sinne aboundeth meruailouslie Shall we forget the curse of our Sauiour Christ in the Gospell vppon the figge trée that yet had goodly leaues fresh greene because also with y e leaues it had no fruit If so fearefull a curse light vpon that O curses of curses how many of them shalbe vpon those trees that haue not so much as leaues no not one greene leafe but are altogether withered twice dead and plucked vp by y e rootes Wherfore I pray you euen again as you loue your life w t god another day desire any assurāce of it to your soule in this worlde Giue your bodies dayly a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God And fashion not your selues like vnto this world but be you chaunged by the renuing of your minde that you may proue what that good and acceptable and perfect will of GOD is And Whatsoeuer things are true whatsoeuer thinges are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer thinges are worthie loue whatsoeuer things are of good report if there be anie vertue or if there be any praise thinke of these things For as you haue hearde and seene trulie proued these thinges shall assure vs that we are the Lordes cared for here and chosen else where to be with him for euer and
and serue thee here whilst life indureth fast cleaue vnto thee when life departeth and euer liue with thee when once it is ended for that sweete and deere Christ Iesus sake that with thee O Father and the holie Ghost wee blesse and praise honor and magnifie for euer and euer one GOD and Lorde world without ende Amen Amen FINIS ⧠The Table A AFfection required in prayer 20 Affection how helped 22 Atheists 137 Apostles powrefull ministery 162 Al may read the scriptures 179 All sortes bound to serue God aswell as Monkes Friers or Nunnes or such like 259 All men bound to pray forgiue vs our trespasses 373 Aduersity a sowre teÌ„ptatioÌ„ 426 Aduersitie often misconstred 431 Afflictions inward or outward 433 Alteration of friends 480 Affliction without an example in scripture may not discomfort vs. 488 B BVllingers iudgement of the ministers reading 173 Bad Bookes 238 Bread hath Diuers significatioÌ„s in the word 279 Bread in this PetitioÌ„ what 280 C CAuses of prayer 46 Church abuses 108 Creation how 151 Corruption or fall 15â— Corrupted in vs what 154 Contraries to Gods kingdome prayed against 208 Communion of good by prayer 211 Crosses to be indured 241 Cause of euill what 260 Contents though many ouerthrowne with one discontent 265 Couetous men what they may consider 329 Confession of sin to God 321 Comfort against feare of punishment when sinne is pardoned 348 Conditions to bee obserued in going to Law 367 Crosses not euer tokens of anger 432 Conditions of true sanctification 444 Cheerefulnesse and mirth required 459 ConteÌ„pt a bitter teÌ„ptation 477 Change of friends another 480 Children a Crosse 488 Crosses with example in the Scripture may not discomfort vs. 488 Church militant of what sort euer in this world 495 Communicating in Prayer c with the wicked 500 Communion may be receiued with bad company 533 Compulsion to good lawfull 548 Correction called persecution 559 D DEad not to bee prayed for 73 Discontents dash contents 265 Duke of Saxonie made his trayne see the benefite of bread 282 Dayly bread why sayde 297 Dulnes in Gods children now and then yet feare not 451. E EDessa professors howe zealous 163 Exceptions against hearing some Ministers 189 Euill of two sorts 225 Examination of our selues profitable 257 Exchange of our freight with Satan a rouer 337 Exceptions made against our forgiuing of our Brethren 262 Effect of Prosperitie 417 Election how knowne 434 Euil children to Godly parents 488 Euill seruants also 488 Euill in the last petition what it meaneth 611 F FOr what we may pray 68 Form of praier a great good to be taught vs. 84 Forme vsed of Heathens 85 Father a sweet word and how 87. Fatum 148 Fearefull exceptions againste hearing the word 189 Free-will confuted 219 Flesh pampered 237 Forgiuenesse of others by vs. 335.355 Forgiuenesse with God both of the crime and punishment 345 Forgiuenesse fayned 355 Friends to alter a sharpe temptation 480 G GOD what he would he euer could 104 God how absent 116 God neere or a farre how 117 God howe more in one place then in another 118 God howe sayde to goe and come 118 Gods glorie how deere 123 God no author of euill 224.396 Good thinges of three sortes 225 Giue What it teacheth in this petition 303 God giueth and not any industrie of man 325 God giueth the vse also 326 Gods mercie long suffering 326 Grace proued and satisfaction improued 329 Good fellowship of the world 335 Gods roddes are sometimes punishmentes sometimes but chastisements 350 Greatnesse of mans corruption 382 God leadeth into temptation yet no authour of sinne 396 Greatnesse of sinne a greeuous temptation how helped 460 Godlie ones rimed vpon by drunkards 488 H HElpes of affection in prayer 20 Humilitie taught 99 Heauen what it signifieth 102 Halowing of Gods name what it is 131 Hypocriticall forgiuenesse 355 Halfe forgiuenesse 557 Howe Christians may goe to Lawe 366 Howe man is sayde to forgiue sinne 370 How man tempteth man 406 How we pray against temptations 410 Heauinesse of heart a temptation 459 I IRreligious men and women prayed against through all Churches 137 Iames expounded 399 Iudgementes rash vpon aduersities of men 431 Imperfection of our obedience taketh not away our comfort 447 Imprisonment wrongfull a triall of the Godly 488 K KIngdome of God of three sortes 148 Kingdome of God howe erected in vs. 16â— Kingdome come what iâ— is 160 Kingdom what it is in the conclusion of the L. prayer 615 L LIbertines 137 Laughing at other mens faults how sinfull 268 Laying vp howe it is lawfull 301 Loue to our Brethren described 332 Law may be taken against offenders 365 Life vncomfortable 474 M MEdiator who and howe many of our prayers 51 Masse how wicked 95 Meanes to erect Gods Kingdome in men 161 Ministers reading not contemned 173 Ministers of meaner gifts 175 Magistrates great meanes to builde or pluck down Gods Kingdome 204 Malum culpae poenae 225 Merit ouerthrowne 258 Magistracie not taken away by the petition of forgiuenesse of trespasses 363 Man tempteth man 406 Mâ—th required of the Godly 459 Mariage and match often bitter 488 Measure of aduersitie a subtil temptation to the godly 490 Ministers caÌ„not hurt the Lords Sacramentes 519 N NAme of God what it is 129 Nature of a true childe of God 268 Nouatians confuted 376 Necessitie of prayer againste temptation 392 O OBiections against Prayer 13 Our Father not my Father why 96 Obedience in heauen to Gods will 249 Outward thinges may be prayed for 292 Our what it teacheth 295 Obedience though but little yet accepted of God 454 Obiections against compelling to religion 552 P PRayer naturall 2 Prayer necessary and how 4 Prayer how profitable 7 Prayer obiected against 13 Praying in Latin 39 Persons to be prayed vnto 47 Prayer by whome heard 51 Place of prayer 69 Prayer for the dead 73 Parts of the Lords prayer 86 Petitions how many 121 Preaching aboue reading 185 Pampering of the flesh 237 Panis whence deriued 280 Peace to be prayed for 291 Popish shrift 323 Presumption fearefull 228 Popes pardons 371 Prosperitie one of Gods trials 412 Prosperitie iâ— of God ibid. Prosperity what it should work in the godly 417 Prayer not euer heard by and by and yet feare not 458 Perseuerance feared sometimes of the godly and how comforted 467 Priuy slaunder a great triall of the godly how helped 483 Preaching without reformation 509 R REdemption perfect by Christ 94 Regeneration 158 Reading the word how profitable 171 Reading alowed to all 179 Religion is no cause of scarsity but sinne 339 Remitting fault maketh man like God 360 Rash iudgemente vpon mens aduersitie often 432 Reward of euil for good tempteth sore how hâ—â—ped 484 Rimes a triall of the gâ—dly 488 Reformation how it foâ—oweth preaching how no 509 S SChisme how dangerous â—8 Sanctification of God 〈◊〉 vs. 14 SaÌ„ctificatioÌ„ of vs by God ibid. Scriptures to be read of all 179 Similitudes expressing the