Spirit and we pray wee knowe not what for it is the Spirit that helpeth our infirmities and that maketh request for vs with sighs which cannot bee expressed And he that searcheth the hearts knoweth what is y e meaning of the spirit for hee maketh request for the Saintes according to the will of God Haue not this spirit and be none of Christes for as many as are led by the Spirite of God they are the sonnes of God Want this Spirit feare againe the seuere threatning of the Lawe but haue it and cry in comfort Abba Father the same Spirite bearing witnesse with our Spirits that we are the children of God sealing our adoptiō in our minds and therefore opening our mouthes This blessed Spirite and sweete grace is that heauenly water that our sauiour speaketh of in his dialogue with the woman of Samaria when sitting vpon the wel with her hee sayde whosoeuer drinke of this water shall thirst againe but the water that I shal giue him shall bee in him a well of water springing vp into euerlasting life And O my brethren how differeth all earthly water from this if wee marke it let a man thirst for the honors titles pleasures places and dignities of this paynted world and if he inioy thē euen in great measure do they quench his thirst No truely but if this other water bee away I meane this moderating grace of Gods blessed Spirit whereof we speake they increase his thirst a thousand fold of a sound man before he inioyed such heapes hee is striken into a loathsome and deadly disease euen a spirituall dropsie that the more hee drinketh the more drye he is and neuer satisfied Playing dayly and hourely the parte of Achsah in seeking springs of water to her South countrey that is more to much and still something else to that that is had already But this water of Gods holy spirit springing not out of the veynes of the earth but from the highest heauens runneth about our hearts continually with a diuine vertue most comfortably cooling al our Spiritual heats refreshing vs against all burning temptations quenching the firy dartes of Satan and finally quickning vs to eternall life This water therefore let vs make accompt of pray for a true faith for he that beleeueth in me out of his belly shall flowe riuers of water of life sayth the Scripture Quench not this Spirit then neither grieue him by whome we are sealed vnto the day of redemption But remember the good that commeth by him to this wretched frame of our sinnefull harts the ground is hard if this dewe drop not and vtterly vnfruitefull if this grace blesse not Lende mee therefore not thy tongue and lips only but thy soule heart chiefly to pray with mee to the throne of mercy for our selues and all O Lorde O Lord create a cleane heart renew a right Spirit within vs euermore Cast vs not away from thy presence neither take thy holy Spirit from vs. Giue vs the comfort of thy helpe for euer and establish vs with thy free Spirit Amen What else is concluded in this prayer Another good meanes to further this kingdome is a godly zealous and carefull Magistrate and therefore we praie for him also and the blessing of his seruice This teacheth the Lord vs when hée biddeth vs praie for kings and all that are in authoritie that we may leade a quiet and a peaceable life in all godlinesse and honestie They are the means the Lord giues the blessing The lyke doth the Apostle when he telleth vs that Princes are not to bee feared for good workes but for euill And therefore if we will bee without feare of the power that we must doe wel and so shall we haue praise of the same For hee is the minister of God for our wealth But if we do euill that then we must feare for he beareth not the sword for naught but is the minister of God to take vengeance on him that doth euill Charging vs as well for these good vses of him as also for the author of his office and authoritie which is the Lord for there is no power sayth he but of GOD and the powers y t are be ordained of God that euery soule of vs be subiect to the higher powers and that we resist not for if wee doe we resist the ordinance of God they that so resist receiue to themselues damnation This benefite of a magistrate to the increase of Gods kingdome appeared in Asa who tooke awaie the Sodomites out of the land and put away all the Idols his Father had made displaced his mother for her idolatrie and destroyed her idolls The like appeared in Ezekiah Iosiah and all the rest Read what they did sée what authoritie may do nay ought to doe Vertue flourisheth by iust incouragements vice flieth and dieth by iust punishmentes if the magistrate bee good and then ruleth God when this is so Blessed therefore wel may be said is the lande when the king is the sonne of Nobles and when the Princes eate in time for strength and not for dronkennesse That is when the higher and lower and all powers in a land are famous for vertue and wisedome and with the giftes of God And why so Surely because these being thus the Lord is king in such a place and his heauenly power is more and more dayly spread ouer and into the heartes of men by these meanes Contrariwise Woe to the land whē the king is a childe and the Princes eate in the morning that is when the chiefe of all wanteth wisedome and counsayle and the inferiors are giuen to their lusts and pleasures And why so agayne surely because then for want of so forcible a meanes as carefull magistracie is to represse it Vice floweth vertue flieth and God ruleth not Finally therefore doe we praie here in this petition and aske of the Lorde as a greate mercie that he would giue vs godly carefull and zealous Magistrates to the better setting vp of his blessed kingdome amōgst vs. And truly beloued would God the iust often consideration of these might worke in vs a faithful loue to thē for their pains and a flaming thankfulnesse to the Lorde for them when we haue them O that wee would meditate of it vpon our beddes and and thinke vppon it when wee are waking what Moses felt when he sayd How can I beare your comberance your charge and your strife alone Or what hee felte that sayde to his regall Crowne or Scepter that he which knew the carke and care the woes and griefes the toyles and labours and the infinit perils and feares that are incident to it would not take it vp if he found it in the streete Then woulde wee feele what it is to gouerne and to be alofte Then assuredly would wee honour Magistrates more loue them more obey them more and contend
of Father Whereby ariseth in vs and ought euermore an assurance of his willingnesse and readinesse to help vs. For what will a Father denie vnto his begging childe that may doe him good pater quid negabit filijs qui iam dedit quod pater est What will that Father denie to sonnes which hath alreadie granted this to be their Father Yea such a father as being not our father hath redeemed vs to him his vtter enimies with no lesse price than the precious bloud of his owne and onely deere beloued sonne O how shall he with him not giue vs al things also If we which are euil yet in the nature of fathers giue good giftes to our children how much more shall our Father which is in heauen giue good things to them that aske him Can a woman forget her child and not haue compassion of the sonne of her wombe Though it coulde bee yet will not I forget thee Behold I haue gtauen thee vpon the palmes of my handes thy walles are euer in my sight Iudge then the willingnesse of the Lorde euermore to grant our profitable praiers and be strengthened in fayth by this word Father Primus sermo quantae sit gratiae vide et suauitatis O homo faciem tuam nō audebas ad coelum attollere oculos tuos in terram dirigebas et subitò accepisti gratiam Christi ex malo seruo factus es bonus filius Non ergo hîc arrogantia est sed fides Praedicare quod acceperis non est superbia sed deuotio The first worde of Prayer of what grace and sweetnesse it is O man see and consider Thou durst not lift thy face to heauen but threw thine eyes downe to the earth and sodeinly thou receiuedst mercie in Christe of an euill seruant to be made a good sonne Heere is no arrogancie but faith And to publish abroade what thou hast receiued is no pride but deuotion sayde the godly Father Ambrose A third vse of this worde Father is to put vs in mind also of the dutie of children for we may not thinke that we calling him daily by this tender name of mercy and fauour and expecting at his hands the fruits of such nature as his name importeth wee in the meane time loosely and lewdly may behaue our selues and neyther before God nor man walking as children yet foolishlie feede our selues with the hope of childrens benefites from their Father There is no such matter if we take that course but euen as often as we open our mouths and praie this prayer so often euen of our owne mouthes the Lord shall iudge vs that wee calling him Father yet liue not nor desire to liue in the duties of his children O fearefull chaunge of a sweete name to a dreadfull witnesse of woe vnto vs. Saie then O Father but doe or indeauour to do the office of a childe For it is passed from him and lyeth before vs to stand till heauen and earth perish he expecteth it and we are commaunded it If I bee your Father where is my honor if I be your maister where is my feare And therefore wel said the godly Father Quemadmodum nobii placemus de Deo patre sic sibi placeat et Deus de nobis As we take pleasure of GOD to be our Father so let vs doe as he also may take pleasure of vs to be his children Yea well sayth the worde which wee must neuer forget Gird vp the loynes of your minde bee sober and trust perfectlie on the grace that is brought vnto you by the reuelation of Iesus Christ as obedient children not fashioning your selues vnder the former lust of your ignorāce but as hee which hath called you is holie so be you holy in all manner of conuersatiō And if he cal him father which without respect of persons iudgeth according to euery mans worke passe the time of your dwelling here in feare so forth to the end of the chapter And the Apostle Paule in lyke maner I therfore being prisoner in the Lord praie you that ye walke worthy of the vocation whervnto ye are called With many other such places And certainly it is true our sinfull soules shall one daie rew the proofe of it if it be not warned God heareth not sinners but if a man bee a worshipper of God and doth his will him heareth he Yea therefore marke it with a minde and a conscience carefull to performe the lyke euermore How both Dauid perswadeth y e Lord to heare him and strengtheneth himself in assurāce to be heard by performance of the dutie of a childe to him whom he calleth in his praier his Father eyther before or after Before in these places Saue me for I haue sought thy precepts And againe Let thy hand saue mee for I haue chosen thy precepts And in the last verse of that Psalme Seeke thy seruaunt for I doo not forget thy commaundements With such lyke speeches many Afterwarde as appeareth in the 145. verse Heare me O Lord and I will keepe thy statutes By which practise of the Saint of GOD wee may make this assured but dreadful conclusion that Father in mouth and Sonne without sense in lyfe maketh him of a Father a Iudge and tourneth his fauour into furie his pittie into plagues and our hoped health in heauen into assured woe in hell for euermore Therefore againe and againe let vs take this profit of this word Father euen to reforme vs daily as the Lord shal strengthen into the obedience of children So shall wee saie in comfort with Saint Iohn Whatsoeuer wee aske we receiue of him because we kepe his commaundementes and doo those things which are pleasing in his sight Yet doe we no waie strengthen the errour of merite heereby but testifying hereby our selues in truth not in a lying name and shew only the children of God both please the Lorde with the obedience of faith and comfort our selues in truth of promises altogether free made by a good Father vnto the same A fourth fruite agayne may be of this worde Father in this beginning euen to proue vnto the consciences of the whole world the sufficiencie and perfection of the worke of Christ for vs. For by which God is so fully pacified and pleased so contented and satisfied as that of a Iudge to punish he becommeth a Father to fauour and we of enimies sonnes and fellow heires with Christ that is absolute perfect and euerie waie full But by the worke of Christ for vs this is done and wee in the knowledge thereof bee so euen by the same Christe commaunded not in the spirit of feare but of faith and comfort boldly to call him Father Therefore the worke of Christ for vs most perfect glorious and absolute This giueth faith for feare this giueth hope of safetie from the power of all foes From the strength of the lawe from
his compassion towardes vs then is he sayd to be farre of Thus is it meant in the Prophet Call vppon him while hee is neere that is I haue nowe shewed whilest his arme is stretched out to you and his mercie offered in such sorte as it is This also considered teacheth vs how God may bee sayd to bee more in one man than another and more in one place than in another namely still not in respect of essence which is equally in all places and wholy in all places but in respecte of more or lesse after the gifte of his grace to one person than another or to one place than another Of which it may bee true that Gregorie sayd Deus qui omnia tangit non aequaliter omnia tangit God that toucheth all things yet toucheth not all things alike By this may the third thing partly be vnderstood to wit how GOD is sayde in Scripture to come and goe awaie and yet no breach made of his vbiquitie namely because such speeches are neuer to bee meant of his essence or mutation of place for so departeth hee from none but of inward or outward effects of his holie spirit according to which giuen or taken awaie the Lord is said to come or to go from men and places as hee departed from Dauid when hee lefte him iustly for his grieuous sinnes destitute of the peace of his conscience of the chéerefulnesse of his minde the cleannesse of his heart the quietnesse of his affections and other giftes of his holy spirite which before Dauid had in great measure Wherevpon he was forced to crie O Lord create a cleane heart within mee and renue a right spirit O Lord giue me the comfort of thy spirite againe let the bones which thou hast broken reioyce On the other side hee is sayde to come when againe he beginneth to worke by his holy spirit and to stirre vp faith repentance loue hatred of sinne such like Thus meant our Sauiour when he sayde I and my Father will come vnto him dwell with him And this of inward graces Outwardly also the Lord is sayde to come ergo when either by outward crosses he so humbleth vs as though he had forsaken vs and departed in anger from vs so that we are constrained with Dauid to say My God why hast thou forsaken me or when hee so defendeth vs comforteth vs and blesseth vs that the world that seeth it is driuen to saie and see as Saul did of Dauid that the Lord is with vs. So his absence is the absence of his effects in vs and for vs and his presence or comming is the presence and gift of them either inward or outward Wherefore to goe no further I hope it is playne inough now that though we saie our Father is in heauen yet wee are farre from denying therein or therby his diuine vbiquitie and presence euerie wher But euen as the soule of man which is wholie in the whole and in euerie parte yet is sayde to be in the head or heart more than else where because there more than elswhere it exerciseth his power effects So God though by essence euery where in all places wholy yet by action operation communication of grace gifts not equally in all partes but in heauen more than in earth in the godly more than the wicked and in one of his childrē more than an other in the Saincts in heauen more than in the Saints in earth and in the humane nature of Christe more than in anie creature eyther in heauen or earth as in whome the fulnesse of grace spirite without measure was Howbeit yet in a more excellent maner God dwelt in Christ than by fulnesse of grace and giftes or by manifestation of his vertue and power as might be shewed if the place required it But thus much of this matter Now if you thinke good to the petitions themselues WIth a good will And herein for more plainnes of spéech let vs generally obserue the diuision or number of these petitiōs the order of them and the matter and meaning of them Touching the diuision of thē I will not curiously stand vpon it S. Austen and many after him by his example make 7. diuiding the last into two but their reasons are very insufficient as may bee seene And Austen himself contrary to him selfe confesseth that those words But deliuer vs from euill are an explication of the former Leade vs not into temptation And therfore by consequence vnfitly made a petition of it selfe for in so short a summe of so fewe petitions one to be confounded with an other to be all one is not probable Others make sixe and they rather are to be followed For the order of them this is to be obserued that 3. of them respecting immediatly and chiefly Gods glorie other 3. our necessities wants those that cōcerne the Lord are placed before the other euen as in the lawe of God those 4. commandements that containe mans dutie to God are set before the other 6. that containe his duetie to his neighbour Which being done of purpose in the depth of his vnsearchable wisedome that layd this forme downe for vs Christ Iesus contayneth in it a lesson of great regard to a minde possessed with the feare of God and care of bounden duetie Namely that the honor of God ought to be more deere vnto vs than either bodie or goods or any benefite of ours whatsoeuer in this world yea which is farre more then the very soules within vs the saluation of them in the world to come For so both the Lord God himself the composer of this Prayer and the giuer of bodie goods and soule and all teacheth in the sixt of Mathew And the power of his holy spirite in the practise of his seruants confirmeth and sheweth euidently For principally and aboue all sayth the Lord Iesus seeke the kingdome of God and the righteousnesse thereof and all these other things shalbe cast vpon you Which wordes if a man would demaunde a reason of the order of these 3. petitions before the other of our Sauiour contayned as you see euen a full aunswer to wit Gods glorie is more chiefe therfore ought to be first but these 3. petitions immediatly respect that and therfore ought to be first The power then of Gods spirite in the practise of the godly wee see also in Moses the great seruant of almightie God and in Paule his elect vessell to beare his name vnto the Gentiles who both of them in the flaming heate of a burning zeale to the glorie of the name of God wished the same w t the rasing of them selues out of the booke of life curse of his wrath to y e wo eternal of their owne soules for euer in y e place of perditiō death as is laid doune vnto vs. A fruit in thē of a mightie working
spirit cōmended to vs in the world for euer to tell vs what ought to be See then euen at our beginning when we pray like Saincts and sonnes of God like duetifull children affected rightly to their father euen then when we fall before him with harts mindes nothing so carefull to gaine our owne good as to winne the glorie and honor of his name and the content of his holy blessed and most good will And therfore looke into our petitions earnestly how and which way they serue to that before we make them and then begge them specially for that end And euen then I say whē we do féele in the secret testimony of an inward cōscience such a flame of loue wrought by a gracious spirite beyond power of sinful nature to our God in vs as that if any preferment of ours benefite and good in the course of this world shoulde be found of vs to fight against his glory by by we find content nay not a content only but euen a restles posting hast and burning heat to renounce it to defie it and to spit at it yea were it such glory of vs in this world as euer Prince inioyed and not onely so againe but euen a most willing minde together with the want of that worldly glory or good whatsoeuer to wit also as hath beene shewed eternall glory and good in heauen so that our God and Father might thereby bee honoured But O where are we where are we in this affection Woe to our weakenes and alas our want Yet let vs see what shoulde bee let vs confesse what is not and God for his Christes sake graunt vs mercy Something is something and euer comfortable nothing is sinfull and euer damnable This loue to the Lorde and zeale to his glory it is his gift and where hee will hee giueth it Though we be weake hee is strong and there is no flesh but he can aide it neither anie heart but he can change it onely let vs see our want and seeke our good and certainly we shal finde y e same with him This world endeth and God knoweth how soone and euē this night before the next may my soule be taken from me and then all my care for the causes of this world where is it or whose is it it cannot goe with me it shall not followe after me but straungers perhappes shall enter vpon my labours and my cares shall make them mightie that will ioy in the lacke and losse of me If I haue followed then this and neglected the other woe is begun and it shall neuer end with me But if I haue cared but competently for this with the other and euer in the power of giuen grace more for the other thā for this be it vnto me an end when it pleaseth God his mercie shall driue my labours to the good of those that I heere loued and that my loue of him and zeale to his glory shall folow me remayne with me and weare the crowne of Gods mercy for euer more in heauen Thus is it a blessed thing to loue Gods glory and to seeke his kingdome with conscience of duetie and feeling of a future state and it is as cursed a thing only to seeke our selues and care for euer a kingdome in this world if it were we could get it much lesse for farre inferior preferments and so whereby with the loue of thē to be deuoured eaten vp as that all spéech and talke and thoughts of the other is very odious to vs and a mockery with vs. You see the world the daies and times and you knowe my meaning Remember the place of these three petitions before the other and remember God in Samuel They that honour me them wil I honor and they that despise me they shalbe despised I end with them Iesus Christ in the benefite of his bloud giue vs care and feeling The diuision then of them and number as also the order of these three before the other you thus obserue now for the matter and meaning of this first if you will Halowed be thy name This shall wee then vnderstande when wee knowe what is comprised and meant by the two wordes in it Name and Halowed And therefore concerning the first wee are to bee aduertised that although no one name wherewith the Lorde is called in the Scripture as Iehouah Eloim Shaddai or such like should either in mind bee conceyued and thought or in voyce with woordes expressed and spoken without most high reuerence as duetie is yet are none of those names in this place meant and much lesse any Iudaicall or Popish superstition in any of them confirmed The Iewes for their Iehouah this is no warraunt But the name of GOD signifieth here that maiestie of GOD power and infinite vertue that shyneth sheweth it selfe in euery thing so wonderfully Euen as it is vsually taken in the Scriptures and for the most parte signifieth In the Prophet when he saith From the rising of the Sunne vnto the going downe of the same my name is great amongst the Gentiles and in euerie place incense shall bee offered vnto my name and a pure offering for my name is great among the Heathen saith the Lord of hosts And Father glorifie thy name And Baptize in the name of the Father the sonne and the holie Ghost Whereas I saie the worde signifieth not any letters or sillables in this tongue or that but that power and vertue of God that shineth in all things So againe in the name of Christe the Apostles cast forth diuells that is in the power and strength and vertue of Christ for so Saint Peter expoundeth in the Actes when he sayth it was not theyr power and godlynesse that had made the man go but it was the name of that holy one and iust whom they had betraied that is his power and godlynesse his strength and vertue not theirs So at the name of Iesus shall euery knee bowe that is not when the word is pronounced wee shall make a curtesie but we shall all and euery creature bée subiect to his power authoritie and dominion for by name there of Iesus is meant Dominatio potestas dominion and power genuflectionis vocabulo exprimitur subiectio by bowing there is expressed and meant subiection to that dominion and power But perhaps with more plainnes it may be noted that the name of God heere respecteth three things chiefly to wit Himselfe His workes His word If we consider the Lord himselfe then we see in him euer maiestie and holynesse And this is his name If we consider his workes we see iustice mercie and power in them And this is his name And if wee consider his word there is euer truth wisdome and goodnesse in it and this also his name So that we may conclude this place euen as he that sayd it Nomen Dei dicitur omne id quod de illo praedicatur By
scorning of Bishops against the power of the Pope against the assistance of temporal Princes against all torments by fire by fagot by sword by imprisonment light such a candel as now shineth to all the Countrey of Europe and by the power of man it cannot be put out Wherefore iudge whether the Apostle sayd not true when speaking of this word he sayd it was a weapon not carnall but mightie through God to cast downe holds casting downe the imaginations euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ c. Wherefore we see by this first proofe playne enough that a meanes and a most mightie strong and powreful meanes to erect this kingdom of God in our harts which here we pray for is the word of God For there is no wisedome no Counsell no strength against it But though all the heathen rage most horribly and the people imagine continually yet it is but a vayne thing Though Kings and Princes and all the powers of this earth bande themselues against it yet will it not serue For hee that dwelleth in the heauen shall laugh them to scorne this word of his preuaileth where he will to whom he will when he will and as long as he will Other playne proofes y t this is a meanes to erect this kingdome are these first Saint Iames where it is sayd Of his owne wil he begat vs with the word of truth that we should be as the first fruites of his creatures The authour of all good sayth Saint Iames in generall and of this good in speciall namely our newe birth is the Lorde and the meanes is the word euen the word of truth So sayth our Sauiour himselfe in the Gospel Sanctifie them O Father with thy trueth and what is that thy word is truth So sayth Saint Paul Though ye haue ten thousand instructers in Christ yet haue yee not many Fathers for in Christ Iesus I haue begotten you And by what meanes through the Gospel And againe I beseech thee for my sonne Onesimus whom I haue begottē in my bonds to wit by the word And againe this one thing woulde I learne of you O foolish Galathians receyued ye the Spirit by the works of the lawe or by the hearing of fayth preached vnto you Likewise S. Peter Being borne anew not of mortall seed but immortal by the word of god And lastly father Abraham from heauen They haue Moses and the Prophetes let them heare them c. as if hee shoulde haue sayde if thou wouldst haue thy brethren begotten to the Lord that he ruling in them they may rule heere with him and escape that place of torment where thou now iustly art the meanes truely is Moses and the Prophets that is the worde of God for if that erect not the kingdome of GOD in them it shall not be erected by any dead if they should rise and be sent vnto them For that is the meanes which the Lorde hath ordayned and which to this day hath had power to beget to him so many as he would haue Wherefore when the Lord will promise a blessing to a kingdome Countrey and people that shall bee in deede a great blessing he promiseth this word and this word in plentifull measure and when hee will threaten a plague and a grieuous plague then sayth hee beholde the dayes come that I will send a famine in the land not a famine of breade nor a thirst for water but of hearing the worde of the Lorde And they shall wander from Sea to Sea and from the North euen vnto the East shall they runne too and fro to seeke the woorde of the Lorde and shall not finde it So then see wee that this woorde of our God is his mightie meanes to rayse vp this kingdome of his grace in vs this day when we haue it giuing something so as it were laying one stone to this spirituall building the next day giuing more and so laying as it were an other stone and so on to a perfite man and vnto the measure of the age of the fulnes of Christ that is till he haue wrought his wil in vs in this world and meaneth to translate vs to an other Wherefore as wee pray that the Lorde in mercy woulde erect this kingdome in vs when we pray Thy kingdome come so do we beseech the Lorde in this petition to graunt vs all the meanes appoynted and ordeyned of him to this building and by name this mightie meanes mercy great of his holy worde that wee may haue it amongst vs stil and enioy it in peace if it be his will to the raysing vp of these spiritual walles of a spirituall house of God within vs dayly more and more till it be fully finished to the pleasure of his maiestie here our eternall comfort heere and elsewhere for euer with him in his other kingdome of glory And the God of heauen and all mercy grant this to vs and make vs thankful for it Now beloued is this worde either read vnto vs or of vs without any preaching or preached vnto vs For by these two meanes buildeth it in vs and not by lying in our houses bound in siluer or golde or any costly sort whatsoeuer No mor then the Phisitions prescription confected by the Apothecarie and brought vnto vs profiteth our disease by standing in the windowe and not further touched And therefore as I haue sayd that it was a meanes and proued it to you out of the same word so let me say a little to you of the vsing of this meanes also Of reading the word TWo extremities there are which of all Gods chosen are to be eschewed the one is an estimation of reading so great as that being had wee feele no want neither thinke it a want neuer or seldome to haue any preaching The other is so farre to extoll preaching as that wee vtterly contemne reading yea exclude it from all power in the blessing of God to worke faith in vs or any The meane betwixt both which is a right and true conceipt both of reading and preaching Know we therfore that in the word they are both commended yea commanded and ordained of the Lord as meanes to erect this kingdome of his in our hearts for which wee pray and of which wee now speake And first for reading to name but a fewe places of a number marke what the Lord in his law layd downe for all his people Euery seuenth yeere when the yeere of freedome shall be in the feast of the tabernacles when all Israel shall come to appeare before the Lord thy God in the place which he shall choose thou shalt reade this Lawe before all Israel that they may heare it Garher the people together men women and children and thy straunger that is within thy gates that they may heare and that
soules but that thankfull to thy maiestie for the thing they may hate the persons in singular loue for their work sake obeying them and submitting themselues to them as their appointed ouerseers of them that they may giue their accountes with ioy and not with griefe If it fall out otherwise thy iust purpose being to slay those disobedient scorners O Lord O Lorde make strong thy seruants to indure this griefe and not fearing the face of anie whose harts feare nothing nor weighing the godlesse loue of them that loue not the cheerfulnesse to go on through all pikes of worldly vnthankfulnesse through good report and ill report and all snubbes knowing in a sweet feeling that they are vnto thee a sweete sauour of Christ in them that perish as well as in them that are saued And let it neuer be said of vs O heauenly Father as once it was of others that these things beeing done for vs and we professors of thy great mercyes yet thou hast not giuen vs an heart to perceiue and eyes to see and eares to heare vnto this daie but giue vs heart eyes eares for thy mercie sake Circumcise our hearts and the harts of our seed that we may loue thee much our Lord and God and liue with thee for euer Reuiue the spirites of the humble and giue lyfe to them that are of a contrite hart Take awaie our stony harts out of our bodies giue vs harts of flesh Open our vnderstāding as thou didst thy disciples that wee may vnderstand both by reading and preaching to our cōfort Giue vs merciful father that heauēly spirit that leadeth into al truth that happy annointing that teacheth al things that spirit of wisdōe reuelatiō that the eies of our minds may be lightned that wee may know what y e hope of our calling is the riches of that glorious inheritāce prepared for thy Saints That wee may bee strengthened by thy Spirite in the inner man that Christ thy sonne may dwell in our hearts by fayth we able in some measure to comprehend thy louing kindnesse to all penitent weeping and wayling sinners For O Father we haue sinned and darknesse hath entred to rule both bodie and soule if thou helpe not Lord in that mercie that hath no measure looke vppon vs let not his malice destroy the workes that thy mercie hath made His kingdom is death thy kingdom is life ioy for euermore O heauenly God thē let thy kingdome come that wee ruled here by that sauing hand of thine may tast and feele inioy and haue for euer the reward that foloweth such subiectiō in thy glorious kingdome not for our sakes but for Iesus Christ his sake with thee and the holy spirite one maiestie mightie and glorious euer blessed and praised from generation to generation eternally Amen The third Petition Thy will be done c. why followeth this next THE order if we marke it is most fit and good for in the former we prayed that the Lord might rule in vs but that cannot he do if we euer remaine vnwilling stirring and wresting against him and his will inter inuitos enim reluctantes nemo commodè regnare potest therefore very rightly doe wee pray now in the next place that his will may be done And truely very duetie bindeth al children to frame their life according to the will of their fathers and not contrariwise the parents to conforme themselues to the will of their children In the volume of thy booke sayth Dauid it is written of me that I should doe thy will So is it of vs all for this is a matter that concerneth not Dauid only but euery man that hopeth and looketh for the place that Dauid now hath and therefore with Dauid we must all and euery one say most hartely O my God I am content to doe it yea thy law is within my hart that is not ordinarily or superficially thought vpon by me but it is euen my earnest and vehement meditation and desire continually I seeke not mine owne will sayth our Sauiour Christ but the will of the father who hath sent me And let vs thinke that if he did thus that was subiect to no sinne but had receiued all power of God and himselfe was Lord of all what excuse may we haue before his gloriouse face in that high Court of his at the latter day if called into the Kingdom of God and receiued into the adoption of the Sonnes of God we doe not as good children the will of our father but as rebellious wretches euery one his owne will Agayne I came downe from heauen not to doe mine owne will but his will which hath sent me Thus did he as a sonne to his father and thus must we doe if we be sonnes with him And therfore pray we euer and pray we hartely to our heauenly father as here wee are taught Thy will be done For not euery one that saith vnto me Lord Lord shall enter into the Kingdome of heauen but he that doth the will of my father which is in heauen Why pray wee that Gods will may bee done and not ours may be done Because our wickednesse is still great in the earth and all the imaginations of the thoughts of our harts by nature are onely euill continually And because the natural man as saith the Apostle perceiueth not the things of the spirit of God For they are foolishnesse vnto him neither can hee knowe them because they are spiritually discerned That is because in truth we are so fallen by our first sinne and our will so corrupted thereby that of our selues wee cannot will the thing that is good no not thinke it but both the will and deede if it be good yea and all our sufficiencie is of him But on the other side the Lords will is all holie and euer holie yea holinesse it selfe and the rule of right for euer Wherfore by good reason we pray as we do Thy will bee done And this being the true ground in deede of our doing let vs by the way consider whether euen this petition assureth not our consciences of their error that say it and of our truth that deny it that in vs or any is left by nature a free will to doe good For are wee not there taught to pray that his will may bee done and not ours We see it And may we contrary to this order pray that our will may bee done that is our owne proper and naturall will Who will say it But I will say it that if I were by nature and of my selfe able to will the thing that is good then might I lawfully and rightly pray that my will might be done Wherefore we see and the world may see how euen this prayer if there were no further proofe yet satisfieth the consciences of men as touching this losse in vs namely of freewill to do or wish good of our selues till the Lord
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
by these wordes Were it so that my heart were as it were closed vp for a time the Lords will being in this sort to exercise me humble mée and trie me that I could not beléeue nor pray nor sorrowe nor feele any comfort yet if euer there was a time wherein I could doo these things and did them in and with a feeling of sweet assurance of Gods fauour in Christ to my poore soule that time doth tell mee that the Father hath giuen me to Christ and that I did come to him then and nowe I heare that he that commeth to him hée casteth not awaye neuer neuer Therefore bee of good comfort his spirite is not gone it is but hidden and with-held for a time as fire couered with ashes it wil come agayne doubled and increased For hee that is once giuen to Christe of his father is neuer cast away finally but reuiueth agayne though many times humbled very greatly for a season You haue had examples before And thus in the Lordes helpe and blessing may this assaulte of the greatnesse of sinne bee salued Much and much agayn is the strength in Gods word that may be brought to lay in this breache if I intended volumes But by this example goe further your selfe as you neede These are large fields to walke in blessed be God for his comforts Sometimes agayne I know the Lord humbleth his deere ones with this cogitation beating in their inwards surely I shal not continue I shall haue a fall I do but flatter my selfe with a perswasion of Gods fauour For albeit I nowe doe well heare the word read it pray and so forth yet in deede I am not setled and grounded in the feare of God for these things will away Many haue had as much as I for a tyme and yet haue fallen away and so I feare me shall I. Truely a dangerous temptation I must needs confesse yet no other than appertayneth to man and be of good comfort the worde is stronger than this also And first againe it serueth that short praier of the Apostles Lord increase our fayth and that of Dauid giue mee the comfort of thy helpe and establish me establish me with thy spirit Then those places following with such like which you may find by your owne reading and partly haue bene quoted before when this temptation almost was in speech I am perswaded sayth the Apostle of this same thing that hee that hath begun this good woorke in you will perfourme it vntil the day of our Lord Iesus Christ Cōsider wel of the place and of the Spirit that directed Paul to say it the spirite of God and see what a powrefull comfort this may bee that that Spirit should set it downe that where the graces of God and fruites of righteousnes once appeare in truth that is without fayning in man or woman there is an immoueable assurance of continuance in the same the meanes being vsed Why should we rather then beleeue the father of lyes saying we shall continue Or why shoulde we more bee throwne downe with the one than lifted vp with the other Yet see more comfort For what newe thing is spoken here that is not often beat vpon elsewhere also When Saul told Dauid hee was but a boye and therefore not able or meete to ioyne with that great Goliah so strong a giant howe did hee ouerthrowe this bone cast against his fayth and establish his hart against that temptation was not his strength this I haue O King found God heretofore my deliuerer when I was in danger and therefore I doubt him not but he will euen nowe also be to me as he hath bene And what if Satan should haue whispered in his eare Dauid thou deceiuest thy self by thinking that if God once do for thee he will euer do for thee it is no good argument Would Dauid haue beleeued him No out of doubt hee woulde haue bidden him auant Satan my argument is good For a very chiefe ende of Gods benefites to man is to make him still in assured trust to hang vppon his gouernement and prouidence And therefore as I haue founde him so will I take him my deliuerer hath he bene from the Beare and the Lion and my deliuerer will he be I feare not from this vncircumcised Philistine Againe when the Apostles began to thinke that Christ was angry because they had forgotten to bring bread with thē what sayth Christ O ye of litle fayth do ye not remember the fiue loaues when there were 5000. men howe many baskets full tooke ye vp teaching them and al the world that the consideratiō of Gods goodnes already shewed shoulde mightily assure vs for the time to come euer For as he hath bene so will hee be if wee beléeue him This was one cause also why hee instituted the Sacrament of his Supper to keepe his former goodnes in continual remembrance with vs Because that such remembrance is ought to be most effectual euer to establish our fayth as touching the continuance of his fauour towards vs still Marke therfore meditate of this drift of the Lord often and think with your selfe y t if a mortal man looke for his benefits that I should accompt him not my fickle but my firme friend that as he hath bene so he wil be O how much more may the God of heauen looke for it at my handes and if my doubting of an earthly friends constancie who hath by many testimonies giuen me notice of his loue be in trueth a foule fault in me how infecteth it heauen earth with noisome sauour to mistrust a mighty God nay a merciful God a kinde God deare louing father that with milions of mercies testified his loue and fauour without desert in me and to make him as a fickle changing man farre be it therfore from vs euer but let passed grace assure our soules of future goodnes for so would he haue it so in truth should it I cannot omit it I pray you marke it with me How whē Dauid sheweth y t the Israelites forsooke God and his wayes he addeth for a reason as it were of such a fall They forgat his actes and his wonderfull workes that he had shewed them As if hee should haue sayde had they looked backe stil to receiued mercy and kept that diligently in minde they would neuer haue fallen Nowe this could bee no reason if this were not a certaine course with our liuing God that where he beginneth there he continueth if the fault be not ours Looke therefore at this thing and be of good comfort your God hath no ioy in changing he hath sworne hee would not our fall his worde is past that whome he loueth to the end he loueth them that his gifts and calling are without repentance that is without change Dauid thus reasoned Paul thus reasoned Christ thus reasoned that passed mercy should assure vs future mercy
thy good liking it may be for our good since we are thy subiects whoÌ„ it hath pleased thee to take care of euen since we hanged vpoÌ„ our mothers breasts The second reason is drawne from his power which as it is infinite so is it able to giue vs whatsoeuer we want There is nothing too hard nothing to great which he cannot giue Thine is the power euen all power might and strength ioyned with goodnesse and therefore I faint not The third reason is taken from the end or final cause For thine is the glorie that is wee desire these things for thy glory Of thée alone the true God and soueraine King we desire and expect all good thinges and so we yeelde vnto thee this thy glory and this thine honour and professe thee to bee the honour and fountain of al good things And verily because this glory is due vnto thee therefore doe wee desire them of thee Heare vs therefore for thy glory and especially because thou wilt also for thy glory sake giue those thinges which we desire For what thinges serue for thy glory the same wilt thou performe and do but those things which we desire serue for thy glory therefore thou wilt giue them vs. Giue vs therefore these thinges that we desire and the glory shall returne and redounde vnto thee if thou deliuer vs. For so shall thy kingdome and power and glory be manifested See then beloued a sweete comfort If your request that you make to your God may be good for you to receiue aswell may the Lord loose his kingdome loose his power and loose his glorie as you fayle of your fruite and harts desire For so teacheth this conclusion as you see And if it bee not good for you to haue in the wisedome of a mightie God so knowne who can better tel than you your self what is fit for you would you haue it God forbid Strengthen your harts then in your prayers alwaies with this There is no King can bee like minded to his subiect as the Lord is to you there is no power like the Lords and his glorie euer was and euer shall be deare vnto him And therfore what may be his glorie to giue and your good to receiue his power can reach it his loue shall graunt it and you shall neuer want it For no good thing shal he withhold froÌ„ his Children sayth the Prophet Dauid Stockes and stones cannot do this Idols and Images cannot doe this no the Angels of heauen cannot doe this much lesse inferiour creatures therfore know what it is to leaue the right to take the wrong to dishonor your GOD and to hurt your selues by praying to these things The word Amen is added not as a part of the Prayer but as a particle noting our wish of hart to be heard and to obtayne As if we should say O Lord thus be it vnto me what my tongue or soule hath begged so be it Amen Amen so Lord so Lord and then euen in a sweete rest of hart and content of minde that I haue vttered my selfe to my God I rise vp and go my way leauing all to him And thus much of this heauenly Prayer the patterne of all Prayers according as the Lord hath inabled me Blessed be the name of the Lord from this time foorth for euermore Amen A Prayer O Most tender GOD and deere father looke vpon vs heare vs and hearken to vs in that mercie of thine that hath no measure when euer it shall please thyne owne selfe to trie vs by any temptation doe it in mercie according to our strength and for our good And suffer vs neuer to be tempted aboue our power but giue the issue with the temptation that we may be able to beare it Let it open vnto vs our want and weaknes to reforme vs but neuer cause feare aboue faith to ouercome vs. Come wel come woe either outwarde or inwarde make vs contented and strengthen our steps in both estates to thy blessed liking that prosperitie puffe not vp nor aduersitie plucke vs downe aboue that is fit for thy true children If men assault vs and tempt vs vnto euill O Lord giue wisedome to discerne them feare to followe them and zeale to defie them And let not the pleasures of sinne for a season preuayle aboue thy fauour and our eternall good That hellish feend so raging and roaring and euer so greedie to deuour vs deere father let him want his will and all his temptations come to naught Increase our knowledge to bewray his sleights and support our faith to quench his darts Let sinne appeare sinne and euer damnable let it neuer seeme good and very tollerable But plucke off those maskes O heauenly God that it often commeth disguised withall and let our eyes through thy mercie bewray both nature ende of such delicates as thy seruant Dauid prayed he might neuer taste of O blessed father helpe vs agaynst our owne corruption our owne concupiscence and sinne Our flesh our flesh O Lord let it not preuayle to the working of our woe and euerlasting fall The Spirit is willing but the flesh is frayle full of gaynsayings striuings and struglings against thy wil. And we know with thine Apostle that in vs that is in our flesh dwelleth no good thing So that vnlesse thou helpe most deere father it will rebell and wee shall dye Deliuer vs from euill euen from all euill eternall God as if we should name them one by one so farre as may stand with thy blessed pleasure and our obedience to thee And finally deere God though we bee vnworthie to goe vpon this ground because it is thy obedient creature more than wee much lesse to lift vp our eyes to heauen where thou dwellest and to receiue any comfort that wee aske yet for that redâ—bloud and hartâ—bloud of Iesus Christ that neuer sinned agaynst thee but obeyed thee fullie for vs and in whom thou art perfitly pleased haue mercie vpon vs haue mercie vpon vs pardon and deliuer vs from all our sins and so guide the course of this earthly pilgrimage here amongst men that we may spend it and end it in thy feare and in thy fauour afflicted howsoeuer according to thy will yet not in distresse in doubt if so thou wilt haue it yet not dispayring persecuted but not forsaken cast downe at thy pleasure but not perishing through good report and ill report with thy holy Apostle passing our daies and doing our dueties with singlenes and simplicitie of hart Those infinite temptations that abound in this life there being no calling so holy nor place so solitarie but that men shal finde both troubles to trie them and aduersitie to disquiet them so rule and gouerne so moderate and temper with thy hand of mercie that wee may euer conquer and neuer bee conquered to our finall hurt But as birds limed and yet not ouerlimed escape those twigges that would haue caught vs