no man heareth them I say and marke the wordes well The Apostle meant not but that the sound of that vnknowne voyce entred into their eares but because it entred without vnderstanding therfore it was in truth then is now and euer shalbe no hearing in deede that is no good hearing no profitable hearing no commanded or alowed hearing And therefore if it bee a duetie inioyned of God that his people shoulde bee made partakers of common prayers by hearing what is sayd then is it also euident that they ought not to be in a strange tongue forasmuch as in this place the Spirit of trueth telleth vs such prayers are not heard at all in déede as are not vnderstood when they are heard Secondly if the pipe or harpe bee not reason 2 vnderstood for want of distinction in the soundes the hearer is without benefite of that sound and the instrument is not vsed as it ought to bee euen so if the tongue wherein prayers are powred foorth to the Lord be not vnderstood the hearer of that sound is without profite and that sounde is not well vsed in that order The Trumpet also vsed to signifie vnto souldiers when howe to prepare themselues to the battaile if it giue an vncertaine sounde there is no preparation made euen so againe is the tongue or speech which we vse in prayer the meanes to stirre vs vp to that spirituall exercise and to performe the same and therefore if it bee not vnderstoode it leaueth vs wronged as did the other and the dutie required of vs is not done Vnlesse we can say that souldiers that heare the trumpet not vnderstanding what it meaneth runne euery man his way from his felow do wel reason 3 Thirdly the holy prayers of the Church ought not to be spoken into the winde that is in vayn But so they are saith the Lord if they bee made in a tongue that is not vnderstood and therefore they ought not to be so Fourthly neither should the minister be reason 4 a Barbarian to his people in the house of God and dutie of prayer that is one that is not vnderstood and therfore might aswell hold his peace as speake neither ought any man or woman priuately be so to themselues But except we knowe the power of the voyce sayth the Scripture that is except we vnderstand what is prayed that is so namely both hee a Barbarian to vs and we to our selues therfore the tongue should not be vnknowen to vs. Fifthly if wee pray in a strange tongue reason 5 our vnderstanding is without profite and fruite saith the Apostle and that ought not to bee so But when we pray we ought to pray with our Spirit and with our vnderstanding also wee ought to sing with our Spirite and with our vnderstanding also Therefore wee may not pray in a straunge tongue Sixtly our prayers ought to be so made reason 6 that all the company may answere Amen but if they be in a strange tongue sayth the same Scripture againe hee that occupieth the place of the vnlearned can not so answere because hee knoweth not what thou sayest Therefore they ought not to bee so reason 7 Seuenthly the Apostle propoundeth him selfe for an example and sayth that notwithstanding hee was able to speake more languages then they all yet had hee rather in the Church speake fiue words with his vnderstanding that hee might also instruct others then ten thousand words in a strange tongue And what care thinke we shall be in vs to folow his practise Shall he be the déere one of the Lord in so doing and we so also in hauing no such care nor conscience but euen flat contrary to speake rather ten thousand wordes that we do not know neither profit others by than fiue that do both Let vs consider it and setting aside all froward wilfulnes and damnable preiudice of a trueth take héede betimes Prayer is a sweete obedience to the Lord if it be aright make it not a disobedience to his will your selfe by doing it wrong Many are the blessings promised to it turne not those blessings into a curse by a stubborne heart that will not be instructed Lastly we edyfie not our selues by such vnknowne prayers which yet wee ought to doe aswell in our priuat exercises as the publicke minister his whole people in a publique place all thinges being commanded of God priuatly and openly to be done to edifying and the reason being all one namely our benefite theirs before the Lord therefore we should not vse them Thus is the Lord against it his word Let vs nowe consider men and in them either their practise or their iudgement and see if this kinde of praying may be warranted that way Concerning the first then may we find any Patriarke or Prophet any seruant of God whatsoeuer either in the olde Testament or newe that vsed thus to pray in a strange tongue No no it is well knowne that from the very creation of mā till the corruption of Rome infected the Church there is not one to bee produced that either being a minister of common prayer made it in a tongue that the people knewe not or being a priuat man prayed priuatly hee wist not what Not one Prophet not one Apostle not one man or woman of holy memorie in the booke of God that euer vsed it And yet they prayed as often as much as Zealously as fruitefully and as commendably as we I trowe yea happy we if we were like them And is it nothing to leaue the example of all these Saynts and to go a course that not one of them euer practised Is there like comfort in a thing neuer vsed and euer vsed of gods chosen Howe then are summe bewitched in small matters to relye vpon examples and euer to bee spying and prying into the wayes workes of weaker men ten thousand parts and yet in this matter so weightie and great to cast behind them the practise of such great ones and neuer to regard it for the publique prayers of the Church it hath euer moued mee since I knewe it what I see recorded by indifferent men in this behalfe Saint Hierom speaking of the Pompe of Paulaes funerall in his Epitaphe he made of her and shewing what cōcurse was to it of people of diuers languages playnely layeth it downe that euery one had the tongue they vnderstood in their common prayers and not a straunge one And yet none of thē was neither Hebrew Greeke nor Latine which some count only holy but the Syriacke Saint Augustine willing the Priests to apply their studies to correct the errors of their Latine speech in those dayes addeth this reason vt populos ad id quod planè intelligit dicat Amen That the people to that which they fully vnderstand may answere Amen Note the custome of the Church then and the faithfull care of this godly father for the
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
spoken as that wee shoulde continue and delight in filthynes or vnrighteousnesse But it is a declaration of the course that the wicked will take and withall a secret confirmation of the godly notwithstanding the same As if he shoulde haue sayd be not you troubled or hindred in your most godly course of obedience to me either by the continuance and euer increasing of the wicked in their wickednes or by my toleraunce and long forbearing to smite them But folowe you me and my commandements stagger not looke not backe giue not ouer and as for the wicked he that is vniust let him be vniust still and he that is filthy let him be filthy still their punishment they shall bee sure of in their time and for you goe ye on without stop let them bee as they are to their woe The prayer O Mightie GOD looke vppon vs woormes and wretches here at thy feete lying and begging mercy Let vs obtaine of thy fatherly goodnes what thou hast so louingly taught vs to aske that thy name may bee halowed Let our eyes and the eyes of all men lightned by thy grace behold that maiestie and holynes that is in thy selfe more and more that Iustice mercy and power which thou shewest in thy works and that truth wisedome and goodnes which is in thy worde more and more with all thy vertues generally whatsoeuer comprehended in thy nature and fit for the knowledge and vse of man let them be more and more dayly knowne vnto vs. And when in mercy thou hast bestowed as it may seeme good to thine owne wisedome this knowledge vpon vs. O heauenly father let it not be in vs a bare knowledge but ioyne to our knowledge that dread and honour that regard and reuerence in our obedience that is fit for such a name both in word and worke thought and deede and euery way Make vs O Lorde euer more and more to auoyde and shunne what polluteth thy name causeth thy truth to heare euill of the wicked Remoue and ouerturne also good Lorde all those thinges in thy good tyme which prophane blemish and blot this glory of thine shining either in thy selfe in thy word or in thy works Such as are these irreligious Atheists of our sinfull dayes which with their mockes and scoffes tants and iests deride all goodnes out-face all conscience and care to please thee and dayly woorke disdayne where they may haue hearing of obedience to thy blessed will O thou mightie God remoue their seats out of kingdomes countryes Out of Cities and townes and out of priuate houses and families Awake Lorde in thy power and thinke of thy holy name let not these inchaunters and charmers preuaile against thee and glorye that they haue banished out of so many places the feare of thy name They are vnholy and they woulde haue all such they are vncleane and they infect where they come they are grieuous rockes of no small offence and good Lorde remoue them from thy chosen Lessen also for thy holy name sake the cōplayners of thy prouidence the murmurers at thy iudgements carpers and cauillers at thy word allurers to loosenes of life and behauiour and al that polluting thy holy name yet hate to be reformed Finally deere father let not the shames of vngodlines dayly before our faces cary vs away Neither these deepe waterfloods drowne our soules the lewde and loose examples wee beholde with griefe let them neuer preuayle against vs to peruert vs but if thy iust wrath haue sealed their confusion they being vniust let thē bee vniust still they being filthy let them be filthy still to their owne wo not to our stoppe or hinderance to do our dueties in seeking to knowe thy glorious name more and more and to sanctifie and hallow it according to that true knowledge more and more And deerest God begin not only obedience in vs but confirme thy fauour to vs euermore strengthen and establish vs in all goodnes make strong our inward man against all assaults and these seely soules pend vp in sinfull prison during life by welcome change receyue when tyme shall bee with thee to liue till thy day of doome and then receyuing their mates againe but immortal and incorruptible with them to liue conioyned againe for euermore in ioye and comfort But not this for our sakes O mightie Lorde but for Iesus Christ our onely life and Sauiour Amen The second Petition Thy kingdome come HAuing besought the Lord in the former petition that his name might be hallowed that is as then was sayde that that maiestie and holinesse which is in himselfe that iustice mercie and power which hee sheweth in his workes and that truth wisdome and goodnesse which is in his worde with all other vertues generallie whatsoeuer comprehended in his nature and fit for the knowledge and vse of man might be more and more dayly knowen of men and receiue amongst vs that dreade honour and reuerence that is fit for such a name both in word and worke thought and deede and euerie waie it fitly followeth in the second place to beseech the same Lorde to graunt waie and meanes whereby that same shall be effected and brought to passe namelie that his kingdome may come For if the Lord rule and raigne in vs and ouer vs it shal be so And if he do not it shal not be so No we shal be so far from sanctifying his name that for wāt of his kingdome in vs Satan shall erect his kingdome in vs the effects wherof shall be great and grieuous pollutions of his name Wherfore the order is most conuenient and good The wordes of the petition are few and easily vnderstoode if we marke them For the kingdome of GOD is the ruling and raigning of GOD in the heartes of men and the comming of this kingdome is the beginning increasing and continuing of it in vs. So thy kingdome come is in effect thus much as if we should saie O Lorde erect and begin O Lord increase and propagate O Lord establish and euer continue in our hearts thy rule and gouernment to the death of sinne and life of righteousnes the true effects of thy ruling euer Which yet is not so plaine as it will be when wee haue considered of the seuerall members implied in these wordes For we must vnderstand that when we are taught to praie for this kingdome of God all the meanes whereby it is effected in vs are included to be prayed for as also all stops and lets enimies hinderaunces whatsoeuer withstanding this kingdome prayed agaynst that they may bee remooued and taken awaie To bee then as plaine as I can the kingdome of God is sayde to bee of three sortes to witte of power of grace and of glorie The kingdome of power is that soueraigntie which the Lord hath ouer al the things in this worlde directing guiding ruling and disposing of euery one of them as his good pleasure is and causing all the
I haue sworne by my self the word is gone out of my mouth in righteousnesse shall not returne that euery knee shall bowe vnto me c. In respect of our selues Prayer is necessarie if either wee consider the manifold woes and sorrowes which at times shall nippe our harts lying there and euen grating and grinding our inwards to pouder by day and by night till we haue eased our selues by Prayer and powred them into the lappe of the Lorde with suite for comfort and redresse or the infinite necessities of this wretched life which albeit the Lord is mercifull and readie to giue euen before wee doe aske yet good reason wee should aske them and euer bound to that gracious God that vpon asking will vouchsafe to giue them What hellish gripes of wringing woe do we thinke the seruant of God Dauid felt when ouer and ouer he mentioneth the sadnesse of his soule What Iob when the arrowes of the Almightie did stick in him the venome wherof did drinke vp his spirit and when the terrors of God did fight against him when he shriked out with mournfull voyce what my shrinking hande doth shake to pen O that I might haue my desire and that GOD would graunt me the thing that I long for And what was that O fearefull It followeth that GOD would destroy me that he would let his hand goe and cut me off What the persecuted Prophet when hee would so gladly dye What Ionas in the bellie of hell as he calleth it what thousands ten thousands of Gods children euer daily whilest the world indureth And how haue they bene eased doe we not see Euen by throwing themselues at the feete of the Lord powring out by Praier their greeuous complaints into the bosome of their gracious GOD whose eare harkened whose heart pitied and whose hande euer in his good time eased their shoulders from the burthen to their comfort Therefore Prayer in this respect wee see most necessary For the other we know the Scriptures also Aske saith God and you shall haue If hauing then be necessarie in respects of wants necessarie is also asking that is praying in respect of hauing So looke we at woes or looke we at wants necessary in respect of our selues is Prayer Goe we lastly to our Brethren and wee are commaunded to let our light shine before them to their example and confirmation Of which light this is a notable parte and braunch our often zealous and religious Prayer and therefore euen in respect of them also necessarie Thirdly the vtilitie and profite of it would very duely and earnestly of Gods children be considered wherein the saying may haue fit and proper place Aeque pauperibus prodest locupletibus aeque Aeque neglectum pueris senibusque nocebit That is It gayneth good to poore and rich if vse thereof be free And hurteth youth aswell as age neglected if it bee The Scripture woonderfully layeth downe the benefite of this holy exercise not in one or two respects but euen in euerie thing that may befall the childe of God in this life In afflictions as partly hath bene shewed it easeth the hart it staieth our steps still readie to slide into impatience it perswadeth the Lord it winneth his mercy and bringeth his gotten comfort at time appoynted to the panting soule all breathlesse almost in the scortching heate of such triall as pleaseth God to send And therefore pray saith our Sauiour Christ continually that ye may be coūted worthy to escape al these things that shal come to passe that ye may stand before the sonne of man But what things are they O reade and consider that singular Chapter see the fruit of Prayer False Christs shall come and deceiue to their endlesse woe thousands and thousands but pray wee to God against this fearefull fall and wee shall escape Warres and seditions shall bee heard of and seene dreadfull and terrible but pray to God and they shall not hurt vs no not once make vs iustly afraid Though it be nation against nation kingdome against kingdome though the earth shake and tremble in diuers places and we see hunger and pestilence and fearefull things and great signes in heauen aboue vs yet pray wee to GOD our guide and strength and we shall escape If hands be layd vpon vs persecuted and taken and deliuered vp to the Sinagogues and Prisons and brought before Kings and Rulers for the Lord Iesus sake pray wee to the same our gracious God and his word is past these shall all turne vnto vs for a testimoniall and not hurt vs. If we want learning knowledge or vtterance so that we feare of a truth any weake defence pray we to him that in weaknesse is strong and the power he hath promised both of speach and knowledge shall binde the very deuill that he cannot stirre and with the head the members with the Captaine the Souldiours with their life all the limmes so that not all the kingdome of perdition if their force could bee ioyned against the poorest man or woman of vs that euer shall professe Iesus shall bee able to resist or speake against vs. Let our deare Parents that brought vs into this world seeke by cruell vyolence in hatred against a truth to throw vs out of the same againe and our owne brethren kinsmen and friends betray vs and kill vs if it please God wee being hated euen of all men for the Lorde Iesus sake pray we still stedfastly vnto our God and if he bee the Lorde that hath made the heauen and earth whose word is truth and abideth for euer there shal not one heare of our heads perish but in patience comfortablie we may possesse our soules Let Hierusalem bee besieged that is our natiue land and countrie our townes and houses in which we dwell a token that desolation is neere let the heauie woman so great with childe begin to sigh for her selfe and weepe with woe for her deare birth within her with shiuering shrinkes to thinke of bloudie Speare to spit her sprauling babe vpon let our nation and people disobeying the Lord in the time of peace fall vpon the edge of the sword and be caried captiue into all Countries and our stately Cities Castles and Towers be troden vnto dust yea let the Sunne and the Moone and all the Starres of Heauen threaten by their fearefull signes the approching dreadfull wrath of God to men trouble and perplexitie bee vpon earth the Sea and the waters rore and mens hearts faile them for feare looking after those things that shall come vpon the worlde the very powers of heauen being shaken and the Sonne of man appearing in the Cloudes with mightie power and glorie yet let vs pray with a chearefull voyce and send out our faith to the Lord of life as we are euer bidden and amidst all
the example of Gods chosen euer with such like and these are great causes to vse it What say you then of the third point concerning the persons to bee prayed vnto I answere that onely God and none but God is to be praied vnto or as the wordes of our faith and Créede hath one GOD in Trinitie and Trinitie in vnitie is to bee worshipped Which answere implying to things as you see to wit that God is to be prayed vnto and onely to bee prayed vnto Let vs see the truth of them both out of the word First then for the former it is mencioned vs in the law Thou shalt feare the Lord thy God serue him swere by his name And in another place Thou shalt feare the Lord thy God and serue him and thou shalt cleaue vnto him swere by his name With a number other proofes in euerie place where the word of seruing the Lord by a figure noteth al duties due vnto him in general so implieth this duty of prayer to him in special Euen as Dauid expoūdeth it in his Psalme saying I will worshippe towardes thy holy Temple then expresseth what one thing he meaneth by that worship I will praise thy name because of thy louing kindnesse truth that is by prayer of thanksgiuing and praise I will doe my dutie So than this is plaine and more plain I trust than that it should need proofe that God is to be prayed vnto If anie would haue reason as well as testimonies the Apostle giueth vs a strong one of contraries when he toucheth the Galathians with it as a fault no lesse than Idolatry that they did seruice vnto them which by nature were no Gods For it inferreth plainly our not offending but most right doing when we doe seruice vnto him that is by nature God But praier is a seruice and a great seruice therefore due and most due to the Lord for euer But it is not this that anie man doubteth of and therefore as I sayde not to bee stoode vpon It is the other that is a question to wit whether God onely is to be praied vnto or no and therefore let vs looke to that rather and see the truth Concerning this then is not the Scripture as plaine if wee will not wilfully bee blinde as in the other And doth not our Sauiour Christ put it quite out of doubt when he saith him only shalt thou serue Onely to God auouched by Christ should stand against not only to God affirmed by tenne thousand worldes if there were so many to doe it But the Lorde affirmeth further that he will not giue his glorie to any other and it is a parte of Gods glorie in any Christian iudgemēt I hope to praie vnto him and to make him the fountaine and welspring of all our good For Call vppon me saith the Lorde in the day of thy trouble and I will heare thee and thou shalt glorifie me The lawe of God saith Thou shalt haue no other Gods but me which is an exclusion of all creatures in heauen and earth from partaking with the Lord in any worship we owe vnto him as our God The 17. Chapter of the second booke of Kings is a notable testimonie of the Lordes abhorring any partners in this behalfe For there we may see and heare him witnesse it vnto our soules who must one day come to iudge them in glorie dreadfull if wee haue not harkned that not to feare him onely is not to feare him at all and not onely to doe after his lawes and commaundements is not at all to doe after them For our additions to the wil of him ouerthroweth vtterly that which wee doe thereof because it is not as wee should doe it that is onely My couenant and charge with the Israelites saith the Lord there was euer this that they should feare no other Gods nor bowe themselues to them nor serue them nor sacrifice to them but onely mee which brought them out of the land of Egipt with great power and a stretched out arme And marke the emphasis Him feare That is as we may see plainly him onely him euer and none but him And therefore ouer and ouer he saith it there no other no other and againe the third time no other Which is proofe sufficient if wee bee the Lordes yet is the Scripture fuller and teacheth vs plainly that they euer were and euer shall bee blasphemous Idolaters iniurious to the Lord that call vppon any in their prayer but the same Lord alone whether it be in heauen or in earth or in the waters vnder the earth whether it bee of golde siluer or whatsoeuer The places are knowne and you may reade them It teacheth vs also that God hath made vs in his great mercie Lordes of all his creatures here and euen the Angels in heauen ministring Spirits to our good as shall please him to appoynt But whatsoeuer we pray vnto we make it superiour to vs and hauing rule and power ouer vs and therefore if it bee a creature we offende greeuously peruerting the Lordes appoynted course and seruilely submitting our selues to that which he in mercie hath put vnder vs not ouer vs in his maner and order Againe that we cannot pray to any thing without beleefe in the same but beleefe must onely be in God and therefore prayer to no other Wherefore it standeth true by the Iudge of trueth the eternall worde of God wee now well see that both God with his worship of prayer is to bée serued and honored and onely God also with exclusion for euer of all others whatsoeuer they may bee and so wee ende this question Your next is through whome or by whome wee must present and offer our Prayers to God It is so And it may bee that in the former question you expected some fuller spéech of Angels and Saints that be dead which many are of opinion may bee called vppon that yet greatly mislike that other folly or rather madnesse of praying to inferiour creatures And if you did it shal now be supplied God willing for I did referre it of purpose hether because no man iustifieth it amongst vs if he haue any cunning that they are simply to bee praied vnto as helpers themselues of themselues but as mediatours to him that is able to helpe that is God the Lorde Let vs see then this if euen but thus much may bee giuen vnto them And to begin at the beginning we know it true that betwixt God and vs a mediatour must needes bee For so sayth the Scripture No man commeth to the father but by me And as there is a God so there is a mediatour betwixt God and man The high Priest in the lawe by God assigned a figure and shadowe of Christ euen in his office taught the same And conscience in vs of our owne vnworthines to appeare before God in our selues and for our selues driuing vs away from his
that which our teachers themselues refuse for their owne partes to ioyne with vs as in a course that is neither comfortable nor safe Let vs hearken rather to the Apostle truely aduertising vs to suffer none such as these neither any man liuing at his pleasure to beare rule ouer vs by humblenes of mind and worshipping of Angels aduauncing himselfe in these thinges which hee neuer saw rashly puft vp with his fleshly minde and holdeth not the head c. For assuredly if the consciences of all thē were examined y e delight in other mediators beside Christ to offer vp their prayers to GOD and to speake for them and true confession made of what they finde it would appeare to vs all that this sinne springeth of none other roote than of a persuasion that Christ is not so pitifull and mercifull and willing to bée spoken vnto as other Saints and creatures be Which how blasphemous it is against him to giue his creatures preeminence aboue him in any goodnesse let euery feeling hart discerne and iudge Farre was the godly father from such opinion of our Sauiour when he made him all in all and with truth sayd of him what all true Christians firmely beleeue and holde Ipse os nostrum est per quod patri loquimur oculus noster per quem patrem videmus dextra nostra per quam nos patri offerimus He is our mouth wherewith wee speake vnto God our eye wherewith wee see GOD and our right hande wherewith wee offer our selues vnto GOD. Quo nisi intercedente nec nobis nec Sanctis omnibus quicquam cū deo est But by whose intercession neyther we nor all the Saints in heauen haue any thing to do with the Lord. And y t there remaine no scruple of feare in vs to goe to this gratious mediator euer when we pray consider it in the Scriptures and consider it earnestly that that glistering reason which they vse of our indignitie to goe to him at the first for so I call it because it seemeth so faire at the first vewe neuer discoraged any of the godly mencioned in the worde euer but euen then when they haue seene and thought of their vnworthynes most they haue yet gone vnto God and to no others for helpe Dauid when hee sawe that multitude of offences in him and himselfe so horribly defiled as that there remained almost nothing of olde Dauid in him that is of a good seruant of God neuer yet cried to Abraham Isaac and Iacob nor to any of all the godly departed or Angels in heauen but Miserere mei deus haue mercy vpon me O God and according to the multitude of thy mercies do away mine iniquitie Iohn Baptist though hee sawe himselfe vnworthy to loose the very latchet of Christ his shoone yet taught he no other Mediatour to God neither had any other himself but only him The good Centuriō that in so true feeling both of himselfe and Christ confessed he was not worthie vnder whose roofe the Lord should come yet with all that vnworthinesse was not feared from him to aske his helpe euen for his seruaunt The poore Publican vnworthie in his owne eies to looke vpon the heauens yet feareth not to loke vpon his God and to say God be mercifull vnto me a sinner when he might haue called vppon Saints and Angels for mercie if it had béene as good or better as these mad men affirme And so farre was this his doing from presumption displeasaunt to God and vnséeming an vnworthie sinner as that sentence is giuen by the Lord himselfe of it it was pleasant acceptable to God and he iustified more than the other Finally the Prodigall Sonne with the same mouth that confesseth his indignitie euer to be counted a Sonne any more yet calleth vpon his Father for pittie and not vpon any of his Fathers seruaunts Wherfore let vs open our eyes and sée the truth let vs not harden our hartes to day when we heare his voyce the mediator betwixt God and man is thr man Christ Iesus none but he it is he that sitteth on the right hand of God and maketh intercession for vs and there is no other And if any man sinne wee haue him our aduocate and wee must know no other Yea Sir but you knowe their answere in this matter if they bee charged they doe not denie they saie but Christ and onely Christ is mediatour of redemption but not of intercession and that which they ascribe to holy spirites it is onely to make intercession for them Indeede they so answere but alasse in vaine For it is but a shifte deuised of Satan to deceiue our soules by if wee receiue it and that may appeare both to them and vs if we haue care to see the truth For hath it first anie warrant in the worde If it haue let them produce it if not let them knowe that euen for this cause it faulteth and we reiect it For if this bee graunted that men may frame distinctions at theyr pleasures there is not the truth to bee named but it may be ouerthrowen Wherefore this is one reason agaynst it it hath no warrant in the worde Secondly was not the high Priest in the lawe mediator in figure both of expiation by sacrifices and of intercession by prayers That is more plainly did not he both offer the sacrifice make prayer And what was this but in shadow to shew that so in the new Testament both these things should bee conioyned in one man also euen the man Christ Iesus he that was mediator of redemption should also be mediatour of intercession To diuide these thē is to make the bodie not answere to the shadowe neither the truth to the figure which may not be For looke whatsoeuer was typically shewed Christ should do that hath he truelie done and performed and to affirme otherwise is great impietie Thirdly these two are both duties of the mediatour and in truth none can be a mediator vnlesse he performe both these things namely both redemption and intercession Now of two duties or partes of the office of a mediatour shall we make two sorts of mediators Truely it is euen all one as if because man consisteth of bodie and soule as of two partes that make but one whole we should say there are two sortes of men one consisting of bodie another of soule which were a trimme speech Or agayne because the Prince hath power ouer body and goods and they both are incident to the prerogatiue of his kinglie office therfore of two things belonging to one person we should make a distinction of persons say there are two sorts of Princes one hauing power ouer body and an other hauing authoritie ouer goods For euen so it is in this matter of a mediator whose office consisteth in both these duties as parts of the same to redeeme the people and to make intercession for them Remember also in the
come at the publique places we may pray and comfortably pray assured that euen in all these places and others whatsoeuer our prayers made in faith come before the Lord as incense and the lifting vp of our handes is as an euening sacrifice Of publique place and praiers all those appoyntments of God of assemblies both in the lawe and the Gospell and his childrens carefull and diligent kéeping of the same This publique place the Lorde calleth his house and the house of prayer And the old father is not afrayde to say thus of them Non aequè exoras cùm solus Dom. obsecras atque cum fratribus tuis Est enim in hoc plus aliquid videlicet concordia conspiratio copula aemoris charitatis Sacerdotum clamores Praesunt enim ob eam rem sacerdotes vt populi orationes quae infirmiores per se sunt validiores illas complexae simul in coelos euehantur Thou doest not so soone obtaine thy desire when thou prayest alone vnto the Lord as when thou prayest with thy brethren For herein there is somewhat more the concorde the consent the ioyning of loue and charitie the crye of the Priests For to that end the Priestes are made ouerseers that they being the stronger sort may take with them the weake prayers of the people and carie them vp into heauen Againe Quod quis apud se ipsum precatus accipere non poterit hoc cum multitudine precatus accipiet quare quia etiam si non propria virtus tamen concordia multum potest The thing that ae man can not obtaine praying by himselfe alone praying together with the multitud he shall obtaine And why so for although not his owne worthines yet the concorde vnitie preuaileth much This concorde and vnitie in prayer is a goodly thing and make a shrill shrike in the Lordes eare S. Hierom did liken it to a thunderclap Basil to the roaring of the Sea And by playne experience we knowe that if one string of an instrument make a sounde many stringes make a greater sound if one sticke make a fire many stickes make a greater and an hoater fire This true and good consideration made euer the godly haue a speciall care to frequent the publique places of prayer that if themselues were dull yet euen the company of others might stirre them vp and they in common place might receyue the blessing of common prayer Peter and Iohn went together into the Temple to pray And Dauid remembring howe hee had wont to lead the people to the house of God and haue a multitude followe by his good example when he was banished from that comfort and wanted that helpe so good against wants he sayd his heart was ready to breake within him and the griefe was very great A most notable place for al men to thinke of to stirre them vp to frequent places of prayer and especially for great men whose examples preuaile so mightily either to good or euill The companies wil assemble if they come folow them carefully As they did Dauid and that obedience of many shalbe their crowne and true comfort euen as it was Dauids What thinke you if in his exile so grieuous bitter Dauids cōscience had cried also against him and said Thou neuer when thou hadst peace and libertie caredst for publique méetings at prayer and Sacraments thou neuer gauest any good example this way to the multitude that watched what thou diddest and depended vpon thée but if thou diddest pray it was secrete by thy selfe when thou shouldest haue beene with the congregation and therefore since God gat no honour by thee nor obedience of his people by thy zealous forwardnes to goe before them and to leade them to the house of praier therfore now the Lord hath layd thy honour in the dust and raysed vp euill against thee Doe you thinke it woulde not nippe yes truely more then all his wo beside for there is no torment to a conscience iustly accusing Wherefore nowe it shoulde bee thought of by all nobles and gentlemen women the markes that ignoraunt people frame themselues vnto that if euer the Lord should do with vs as with Dauid or cast vs in the bed of sicknes or any way let vs that we could not go yet with Dauid wee might testifie with great comfort what had bene although then grieued as he that it was not so still Austen was rauished with the songs of the Church and congregation met together and euen wept in spirituall comfort conceiued by that sweete consent and heauenly matter so ioyntly and with such order and power made and vttered to God in publique meetings And who hath not felt his heart moued in a congregation Wherefore once againe let these thinges work to a great regard of publique Church assemblies at times appoynted For the sanctifying of the Sabboth requireth it if there were no more And take heede of exceptions for they are most dangerous against a thing so renowmed in the woorde and so carefully obserued euer of the godly It is easie to deceiue our selues with a shew of truth if there be not euen a conscience to suspect a plea before that is made against the trueth Many thinges might bee here touched but who is wise will consider what is openly touched and beware Yet one thing more I pray you aunswer me in this matter and that is concerning the dead may they bee prayed for of vs after they are departed No in deede vnlesse we will presume in zeale and affection aboue any warrant of the worde of God and so pull vpon vs as wee haue heard before both sinne and the rewarde therof For we haue no commandement any where to doe it being yet expressely commanded to pray for the liuing and to doe such dueties also for the dead as are fit and allowable as to burie them to mourne moderatly for them and so as may become men and women that haue hope of their resurrection and life eternall to bee faithfull performers of their last willes and such like Wee haue no example of any in the Canonicall Scripture that euer did it wee haue no promise to be heard if we doe it no punishment threatned if wee doe it not And is not this a great nakednesse of an action to haue none of all these yea such a nakednesse as should touch and presse any man or woman liuing that desire to please God by true and right obedience Truely it is And we are not able to name any one thing that God hath in good liking to haue his children doe but it either hath all or the most of these It hath a commaundement it hath a promise it hath example it hath punishment threatned if not done c. Wherefore let vs consider it and not be caried away with vayne shiftes We vse to say we doe it for good will and if it doe them no good it doth them no harme But is
isto Patre sunt dominus seruus imperator miles diues pauper All faithfull Christians here in earth sayth S. Austen haue diuers fathers some noble some vnnoble but they make their prayers but to one father in heauen and vnder this father is Master and seruant Emperour and Souldier rich and poore Trueth it is and sweete it is to vs poore wretches in this world vpon whom the magnificous of this earth looke so bigge as if wee neuer shoulde bee worthy to wipe their shooes much lesse accepted as their fellowes yea peraduēture before them in a place of greater honor than this sea of glasse here can euer bee Wherefore let vs ioy in it and remember it to schoole our selues in our places euery one to shew fauour fit due regarde to euery man in this present world the prince to the subiect the Master to seruant euery man womā one to another If I did contemne the iudgement of my seruant sayth holy Iob or of my mayde when they did contend with mee what then shall I doe when God standeth vp and when he shall visite me what shall I answer He that made me in the womb hath he not made him hath not hee alone fashioned vs in the womb And receiue him now sayth the Apostle Paul not as a seruant but aboue a seruant euen as a brother beloued so forth Thus we sée the christian humility towards al our brethren in this world y t is noted vnto vs as a thing fit for vs euer in this word Our father But it seemeth by this forme that we may not at any time say in our prayers My God or my father neither yet pray particularly either for our selues or any other But in common euer No you mistake it For as this communitie of affection is taught vs this prayer that extendeth the desire to the good of others so is the Scripture full of warrants also for both the particular application of God vnto a mans selfe by the terme of my God and Lord and Father and also for particular praier for our selues and others Our sauiour sayth my father the Apostle my God the Prophet Dauid in euery Psalme almost and the prayers of Gods children for themselues priuatly are extant Dauids Pauls Annaes with many moe But the matter is this we should not neither euer did any of these so particularly pray for themselues or any but that there was euer in them although not expressed an eye to commit by the fruit of their action that thing either tending to the inabling of thē better to serue in gods church which is a common good or els as willingly wished though not in words yet in truth of meaning to all to whome it may stande in like steed and for as much vse and good So are wee but spoyled of all filthy selfe-loue without care for others not forbidden to regard our selues with like wish to others Why say we next which art in heauen Two things in God our fayth ought euer to be assured of or els we pray not wel to wit will to helpe vs and power The one hath beene sufficiently declared in the word Father the other now in these is confirmed vnto vs. For by his being in heauen appeareth his maiestie might and power his rule dominion ouer all things whereby he is able to goe through with the purpose of his good will towardes vs that in nothing our hope of being hearde may bee hindered I haue sworne by my selfe the worde is gone out of my mouth in righteousnes and shall not returne that euery knee shall bow vnto mee and euery tongue shall sweare by mee This Lorde of ours reigneth let the people tremble hee sitteth betwixt the Cherubins let the earth bee moued This Lorde is great in Sion and he is high aboue al people Let the kinges of the earth band themselues and the Princes assemble together against this Lorde and against his anoynted Let them purpose to breake his bands asunder and to cast away his coards from them Hee that dwelleth in the heauens shall laugh them to scorne and this powrefull Lord of ours shall haue them in derision When hee purposed to doe his Church and children good who or what could euer resist y t will Blesse he or curse prosper or punish giue he or take whatsoeuer he will that doth he in heauen earth and none can let him His power is almightie and therefore able euer to performe his will This is one the doctrine deliuered vs in these words and the vse of it is great For many are the assultes of this life the troubles of the flesh and the griefes of our minds dangerous are the darts of Satan against vs often and wee haue no way to win reliefe but from the Lorde by prayer then steppeth in the greatnes of the matter the multitude of enemies against it the weakenes of our selues in faith in friendes in Counsell and meanes and in conclusion a very impossibilitie as it were in reason of the thing appeareth But oh feare auant fayth bee strong for what will wantes in a tender father or what power to him that dwelleth in the heauens And wee are purposely by Christ remembred of both those in this prayer that wee might neuer doubt of either he is our father and hee is in heauen that is he is most willing and euer able thē feare away This comforted Christ in the pride of power against him that euen then his father was able if it pleased him to giue him more then twelue legions of Angels to fight for him against them And this is written for vs whilest the world indureth to be our comfort God would deliuer Ioseph his innocent seruant and hee could doe it though the credit of false report in respect of the accuser were neuer so great God woulde defend his Daniel and he could doe it against all the spite of man and power of roaring beastes so great and terrible God would giue passage through the mayne sea on foote and hee could in the moment of time performe his will What should we say Many haue beene the troubles of the righteous and euer the Lorde able to deliuer them out of all Hee is the same yeasterday and to day and for euer And therefore whatsoeuer befalleth vs in this world pray in the comfort of this sweet conceit that hee is in heauen that is God and Lorde of all able as willing and willing as able euer both to do vs any good if we pray for feare not the deuill nor death nor hell nor man nor matter euer in this earth but looke to the power of thy God to defend thee to helpe and succour thee in all distresses and that power ioyned with the will of a Father whose bowelles melt vpon his childe O God and father sweete and strong increase our faith increase our feeling and
the name of God is here meant whatsoeuer it is that truely of him may bee affirmed as that he is good iust gracious c. And this shall haue warrant euident and plaine euen from the Lord himselfe in that manifestation of himselfe to his seruant Moses were he sayth he will make all his good go before him and proclayme the name of the Lord before him and doing so in deede his name is neyther this word nor that as Iehouah Tetragrammaton or such like either in Hebrew or Greeke this tongue or that but it is this The Lord the Lorde strong mercifull and gracious slowe to anger and abundant in goodnesse and truth reseruing mercie for thousandes forgiuing iniquitie transgression and sinne and not making the wicked innocent visiting the iniquity of the Fathers vppon the children vnto the third and fourth generation See then the greate and glorious name of GOD what it is And what is meant I pray you by Hallowing of that name To hallow or to sanctifie signifieth two things Either to make holy that which before was not so but polluted vncleane In which sorte our Sauiour Christ dooth hallowe and sanctifie vs making vs of the sinful sonnes of Adam the righteous sons of God in himselfe Either else that which of it selfe and in it selfe is alreadie holie so to repute and take so with all reuerence to acknowledge and confesse and so euer to vse and to speake of In which sense again wisedome that of her selfe is most iust is sayd to be iustified of her children that is to be so esteemed iudged and taken And in the third of Iohn He that hath receiued his testimonie saith he hath sealed that God is true That is nothing but this doth cause and bring to passe that God as he is in himself in déede true truth it self so hee is acknowledged of others to bee Now in his latter signification is it taken heere And therfore thus expounded by the learned Sanctificari hîc est reuelari obseruari glorificari honorari verè agnosci To bée hallowed here is to be reuealed obserued glorified honoured and truely acknowledged And againe Sanctificari Dei nomen dicitur cum sacrum venerabile purum augustum esse a nobis agnoscitur et praedicatur et nullo modo contemptim aut irreuerenter cogitetur aut sumatur The name of God is said to be hallowed when it is confessed published as holy reuerend pure and high and such as by no meanes is eyther thought of or taken of vs contemptibly or vnreuerently So that in plaine speech this petition is thus much O Lord let that maiestie and holinesse that is in thy selfe that iustice mercie and power which thou shewest in thy works and that truth wisedome and goodnesse which is in thy word with all thy vertue generally whatsoeuer comprehended in thy nature and fit for the knowledge and vse of man bee more and more dayly knowen of man and receiued amōg vs with that dread honor and reuerence that is fitte for such a name both in word and worke thought deede and euery way A notable request sure and well beseeming the sonnes of God desirous of their Fathers glorie But thus me think you doe not restraine it only to man so that in man only this glory of his name is to appeare No in deede neither ought I. But know it as a fault in Tertullian and Cyprian so to doe For so large is the reach of this petition as that it toucheth not onelie men godly and vngodly reprobate or elect but euen all things in this world whatsoeuer than to be ordayned of the Lorde For in the verie least thing appeareth some maiestie power eternitie and vertue of him which in this petition wee desire as well may appeare and bee seene and celebrated to the praise of him as those greater matters that are in man And therefore cryeth the Prophet of God in his Psalme to all creatures to praise the Lord Sunne and Moone and starres and light heauen and earth dragons deeps fire and water haile and snowe winde and vapours stormes and tempests mountaines and hils trees beasts cattell wormes and all feathered foules and in conclusion euery thing to exalt hallowe and sanctifie the name of the Lord. For his name onely is excellent his praise aboue heauen and earth And to the same end is the 104. Psalme a verie notable song of Dauid also teaching vs plainly that in all the workes of the Lord there is a portion of this his name that is of his maiestie power wisedome and goodnesse which in this petition and by these wordes we ought to begge of him which may appeare be seene noted marked and obserued celebrated in this world to his glorie more and more So that you see prayer dooth not meane onely man but all things in that order that I haue declared Euery thing as it is better and better knowen contayning matter and argument of Gods praise either in respect of workmanship vse nature all or some Yet it respecteth man chieflie as the worke of God wherein he hath shewed himselfe most and layed downe largest arguments to the glorie of his name It doth so and therefore so let vs think of it And first see howe it beggeth for vs knowledge and vnderstanding still more and more of his name and nature because knowledge goeth before obedience Which request of knowledge carieth with it an industrie and endeuour in vs in all diligence euer to obserue the Lord in his workes to marke the power the wisedome the goodnesse of him in creating them and in giuing such nature vse and operation to them in disposing them in such an order in continuing them in such a course and so foorth and condemneth the too too common and damnable dulnesse of the world in so continuall vse and so little a regarde of these things being the maine cause of grieuous vnthankfulnesse and not sanctifying of the name of God in vs. Secondly we begge in it as one saith Non modò vt nomen Dei in intellectu pe◠fidem et noticiam Dei verumetiam ore corpore vitaque tota sanctificetur et glorificetur Not onely that the name of GOD in our vnderstanding by faith and knowledge of GOD but also in mouth bodie and our whole life may bee sanctified and glorified Of which hallowing of the name of God speaketh the Lord himselfe by his Prophet saying I will sanctifie my greate name which was polluted among the Heathen c. How will he do it or what is this sanctification Marke how it followeth I will powre cleane water vpon you and you shall bee cleane yea from all your filthinesse and from all your Idols will I cleanse you A new heart also will I giue you and a newe spirit will I put within you and I will take away the stonie hart out of your body giue you an hart
creatures in the worlde yea all the worldes workes and thoughts of men to serue to his glorie wisedome and will whatsoeuer is intended by man or anie meanes to the contrarie which the Heathens haue called destiny or ineuitable necessity This kingdome is not here meant when wee praie Thy kingdome come For the Lord neuer hath neyther euer will loose this kingdome y t is as I say this authoritie and power ouer al things to make them serue to his pleasure and to bring to passe what he wil haue whereby we should neede to praie for it that it may come Of this kingdome may it bee sayd that is in the Psalme Whatsoeuer pleased the Lord that did he in heauen in earth in the sea and in all deapths For it subiecteth as you see to the Lord al these al their works whatsoeuer And then what is exempted out of this kingdom of power if heauen earth sea and deeps be ruled by it Yet stayeth not the Prophet so but proueth by examples what hee hath sayd and affirmeth it of y e Lorde that he bringeth vp the Clowdes from the endes of the earth and maketh the Lightning with the raine that he draweth foorth the windes out of his treasures that he smiteth the first borne of Egipt both of man and beast that it is he that sendeth tokens and wonders c. Of this Kingdome may it bee meant that is sayd by the Apostle for of him and for him and through him are all things with a number such like places speaking of the prouidence of God And to this kingdome of God it may bee applyed that the wiseman sayth Non est consilium non est prudentia non est fortitudo aduersus Dominum There is no councell there is no wisdome there is no strength against y e Lord. For he hath ruled euer hee doth rule and will rule for euer al things let al the world conspire against it what they can Againe the Lord worketh al things after the counsell of his owne will He giueth raine vppon the earth and powreth water vpon the streates he setteth vp on high them that be lowe that the sorowfull may be exalted to saluation hee scattereth the deuises of the craftie so that their hāds cannot accomplish that which they doe enterprise He taketh the wise in their craftinesse and the counsell of the wicked is made foolish He remoueth the mountaines and they feele not when he ouerthroweth them in his wrath He remoueth the earth out of her place that the pillers thereof doe shake He commaundeth the Sunne and it riseth not he closeth vp the Starres as vnder a signet He himself alone spreadeth out the heauens and walketh vpon the height of the sea All these are sayd of this kingdome Reade Syrach the 17. to the 20. verse and see what a kingdome of power acknowledged ouer al the beastes foules men and matters whatsoeuer Notable is the 4. of Exodus vers 11. For those séeme casuall in the mothers bellie whereof they must needes be vnderstood man being not created so at the first The kingdome of grace shall much better bee vnderstoode if we consider how we were created how by sinne corrupted and how now in mercie daylie by grace renewed The creation of man you know is layd downe to haue bene according to the Image and likenesse of God himselfe For God created man saith the booke of wisedome without corruption at the first and made him after the Image of his owne likenes And he clothed them with strength sayth Sirach as they haue neede and made them according to his Image Which Image of God maketh not GOD like vnto men with legges armes hands a gray head and so forth as not onely other heretikes but euen our holy papists haue imagined and by so paynting him in their Churches windowes made y e ignorant beléeue it but it maketh man like vnto God in holynes righteousnes wisedome and so forth For so expoūdeth the Apostle these words to the Ephesians and there might all Papistes haue seene it if they would Putte on the new man sayeth he which after God that is after the Image of God is created vnto righteousnes and true holynes meaning by these two words all perfection as wisedome will to doe good truth innocency loue of God power and such like See what the Image of God is Now then being thus created and made who ruled in man or what kingdome was he subiect vnto The Lord you see ruled in him and to his Kingdome was he subiect But alas the time this happie estate was quickly lost The Serpent deceiued the woman the woman the man Sinne entred GOD was offended and a fearefull change from al weale to wo in a little time and brought to passe So that now looke on man agayne and his copie is changed Satan ruleth sinne is entred death foloweth and this blessed Kingdome of God in man and ouer man is lost gone and destroyed Yea to speake playner and not so generally familiaritie with GOD is turned into a fearefull flying off from God for they hide themselues from the presence of the Lorde among the trees of the garden Wisedome is turned into folly and they thinke with a fewe Figge leaues to couer their shame Yea such is our wisedome now as Rom. 8.7 Truth is turned into lyes and they deale not plainly with the Lord. The serpent deceiued me the woman deceiued mee and there is not plainly wee haue sinned O Lord forgiue vs. Now is it sayd of man that all the imaginatiōs of the thoughts of his hart is onely euill continually that we are all become as an vncleane thing and that all our righteousnesse is as filthie cloutes that wee all doe fade like a leafe and our iniquities like a winde doe take vs away Now is it sayd of vs that wee are carnall solde vnder sinne that we doe not the good which wee would but the euill which wee would not that doe wee that when we would doe good we are thus yoked that euill is present with vs that there is an other lawe in our members rebelling against the lawe of our minde and leading vs captiue vnto the lawe of sinne which is in our members That the naturall man perceiueth not the things of the Spirite for they are foolishnesse vnto him neither can he knowe them Now is it sayd of vs that by nature we are the childrē of wrath dead in trespasses and sinnes walking in them according to the course of this world and after the Prince that ruleth in the ayre euen the Spirite that worketh in vs the children of disobedience Now is it sayd of man that was so excellent Verely euery man liuing is altogether vanitie Now cryeth the Prophet of men that his soule is amongst Lyons that their teeth are speares and arrowes and their tongue
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
and learned with one consent haue euer sayde that it is greate That we feede our faith thereby rayse vp our affiance fasten our hope growe experte in the Scriptures so that we cannot so easilie be deceiued by false teachers that wee are made acquainted with the phrase and whereas by a preacher one booke cannot be gone ouer in diuerse yeres by this profitable and godly vse of reading the Scriptures euen all the bookes of God are gone ouer many times in one yeere to the great instructiō of people if they wil themselues Let no hardening therefore in the name of al blasphemous Papists call reading of the Scriptures to the people in the Church a spirituall dumbnesse and a thing vnprofitable but let vs with y e chosen of the Lord euer reuerence the good of it blesse God for our libertie For it had neuer ben written in letters to this daie it had neuer ben translated into sundrie tongues by the gift from heauen of the knowledge of tongues neither euer had it bene commanded by the Lord to be read to the people if it had not bin a sanctified meanes by him to the great good of his people and Church Wherefore to go no further since we see it plainly to bee of the Lord both commanded and blessed let vs see a little if it be not also so for the people themselues to reade it if they haue the abilitie Surelie it is For the wordes are playne Search the Scriptures And they cannot with truth bee restrayned from giuing a warrant of reading to all men Blessed is the man that meditateth in the law of God day night Is meditation lawfull all reading damnable Wherewithall shall a young man cleanse his waie euen by ruling himself after thy worde Are young men then boūd to rule themselues after Gods booke and yet no man suffered to looke within the leaues A thousand such places there are which I neede not to note Timothie was brought vp in the reading and knowledge of Scriptures from his childhood and the Lord hath commended it The Beraeans tooke theyr Bibles turned to the proues of Paulē when he preached and they are highly commended The Eunuch had his booke in the Chariot and the Lord looked on him The worde of GOD must dwell plentiously amongst vs c. as is there written and therefore wee may reade it We must take the swoorde of the spirite which is the worde of God as well as eyther helmet or breast plate or anie other part of our spirituall armour and therefore we may reade it Wherefore well sayde Saint Austen Nec solùm sufficiat quod in ecclesia diuinas lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite Let it not content you to heare the holy Scripture read vnto you in the Church onely but in your houses also at home eyther reade them your selues or cause others to reade them Well decreed that first Councell of Nice that no house should be without eyther a Bible or at least a new Testament Well crieth Origen Vtinam omnes faceremus quod scriptum est scrutamini scripturas Woulde God we did all as it is written Search the Scriptures Wel cried that good Father Cōparate vobis Biblia animarū pharmaca seculares Get you Bibles yelaie men for they are the medicines of your soules c. But see the iniquitie of Rome It shall bée lawfull to reade anie mans booke Si faciat pro nobis that is if he be a Papist yea and the mo wee haue in our closets and chambers of such bookes the holier Catholiques wee but the Lordes booke that is able to make vs wise vnto saluation and is sweeter than the honie we may not touch it we may not haue it or reade it For if we doe we shall be heretiques So mans worke shall make vs Saintes and Gods worke diuells Popish writings Catholikes and heauenly writing heretiks if they be read O dreadfull blasphemie and doctrine of death Greate is the patience of the Lorde that putteth vp this and beareth it daylie when with great iustice heauen and earth might agree together to flashe out fire to consume such teachers the other to rend in peeces and swallow vp the ashes when they art burnt of such blasphemers Is not this to shutte vp the kingdome of God before men and neyther to enter in themselues nor to suffer others that woulde enter And Woe to such sayth the Lorde there Hoc non est sanantium nec viuificantium sed magis grauantium et angentium Et multo verior hic lex inuenitur Maledictum dicens omnem qui in errorem mittat caecum in via This is not the parte of them that would heale or giue life but rather of them that augment the burthen and increase ignorance And herein is the lawe wel verified Cursed is he that leadeth the blinde out of the waie What is this but with the amazed ones in the Prophet to saïe Tace et ne recorderis nominis Domini Holde thy peace and neuer thinke vpon the name of the Lord. These men be the right successours of Antiochus and Maximinus who for lyke pollicie burnt the bookes of God least the people shoulde reade them Whereas the godly and first christened Emperor Constantine caused the Bible to be written out and to bee sent abroade into all Kingdomes Countries and Cities of his dominion And king Adelstane heere in England caused it to bee translated into the English tongue that all might reade it Of Iulian the wicked Emperour who charged the Christians with it as an high fault that their women were so skilfull in the Scriptures Forgetting what Saint Hierome writeth that all the maidens about Lady Paula were set dayly to learne the Scriptures Let vs remember how many saued soules are nowe with the Lorde in rest that beeing able to reade neuer a word vpon the booke themselues yet by hearing others reade vnto thē haue receiued blessing from the Lord thereof euen to acknowledge to resist the enimy to a strength with their blouds to seale the truth of that they heard by hearing learned beside all other Churches the Monuments of this our Church will affoord vs many What manner of men and women would these haue beene if they could haue read themselues Let vs remember what Saint Austen confesseth of himselfe that beeing inclined to the heresie of the Manichees he heard a voyce saying Tolle et lege Take vp and reade meaning the booke of God which hee presently did and so by reading was conuerted And concerning reading of the Scriptures eyther vnto the people in the Church by the Ministers or anie other appoynted to that seruice or by the people themselues priuatly at home in theyr houses in a tongue that they vnderstand Let vs conclude vpon playne recited proues that it is a means
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
them not their committed euill and how earnestly hee prayed for that forgiuenesse Oh sayth he this people haue sinned a great sinne and haue made them Gods of gold Therefore now if thou pardon their sinne thy mercie shal appeare but if thou wilt not I pray thee rase me out of the booke which thou hast written Remember the words of the Apostle Paul to the like effect I say the truth in Christ I lye not my conscience bearing mee witnesse in the holy Ghost that I haue great heauinesse and continuall sorowe in my hart For I would wish my selfe to be separate from Christ for my brethrē that are my kinsmen according to the flesh See beloued and marke wherein the best loue of man to man consisteth and is shewed namely by wishing his spirituall good the good of his soule the forgiuenesse of his sinnes and as the Prophet Dauid sayth the lifting vp of y e light of the Lords countenance vpon him O patternes of loue in this behalfe to their brethren Moses and Paule inimitable of vs vnlesse the Lord assist For where is this heauinesse of hart and continuall sorrowe to see our brethren sinne and by sinne to indaunger themselues here and for euer Where are those flouds of teares which Dauid sayd gushed out of his eyes because men kept not Gods commaundements Alas how strange a tale is this to vs Well it should not be straunge Neither Moses nor Paule would haue wished themselues accursed of God to haue gayned to their brethren ten thousande worldes or any worldly good whatsoeuer but to gayne them spirituall good they did it and therefore much more are wee to care for the saluation of our brethren than for their glorie in this earth if we will imitate them Dauid would neuer haue gushed out teares to see them want wealth but to see them want grace he did Wherefore let vs learne how to loue our brethren wel let vs learne what most pleaseth and displeaseth God what most profiteth and hurteth our neighbours and more hartely pray for the remissiō of their sinnes than for any worldly good It is good loue to wish God his comforts to our frends and to bee greatly touched with their misdoings toward God It was for sinne and the effects of sinne that Ieremy saw in the people and readie to fall vpon them that made him wish his head full of water and his eyes a fountaine of teares and that he had a cottage in the wildernesse to sit and sorrowe in Therefore much doe wee seeke for our brethren when we seeke the pardon of their sinnes at Gods hande for them Now beloued if wee bee bound to beseech God to forgiue them their sinnes agaynst him iudge your selues if we bee not bound to forgiue them our selues their sinnes agaynst vs. And agayne what their case is that will euery day say this prayer with their tongues and desire God to forgiue both them and their brethren their sinnes and by and by both goe themselues with many flattring baytes earnest alluremēts euen almost violent constraynts pull the same their brethren to sinne agayne without remorse and feeling Can wee both bee mediators for pardon and tempters to mischiefe with God his good liking Fearefully therefore doe thousands offende and thinke not of it If we will pray for remission for our selues others we must keepe our selues and others as the Lorde will strengthen from such euill agayne when we are pardoned Away then with this good fellowship that tempteth vnto sinne and if any allure you my brethren if other denyals will not serue aske them whether they haue sayd any prayers that day or not if they haue not iudge if that be good companie to go withall or no if they haue aske them if they haue not therin besought God to pardon both their owne sinnes and other mens if they haue how may they then with one breath send foorth good and euill pray for good prouoke to euill aske pardon and doe the thing agayne So shall Satan flye from you The next word is Our what doth that note vnto vs. It sheweth vs what is the qualitie of our riches and wealth for wee haue playde the merchantes and transsigned with an outlandish rouer called the deuil and with him we haue dealt by exchaunge Our barke was fraighted with knowledge with loue with humilitie with ioy with peace with long suffering with gentlenesse with goodnes with faith with méeknesse with temperance and to go no further with all grace and innocencie So that wee might saie of these iewells that they were ours but now we haue vnladed the bark by subtill perswasion and freight it a newe with this rouers wares with ignoraunce with hatred with pride with sorrowes with adulterie with fornication with vncleannesse with wantonnes Idolatry witchcraft debate emulations wrath contentions seditions heresies enuie murther dronkennesse gluttonie and such like yea with all want of grace and impuritie So that nowe wee must saie the former were ours and these are ours This is our lading nowe and this haue wee profited by this rouer now Now we must saie Forgiue vs our trespasses then might we saie continue thy graces thē was grace our lading now are we freight til we sink again with sinnes and trespasses Alasse that this word Ours should be applied to these But thus are we fallen and of vs it is nowe sayde that all the imaginations of the thoughts of our hearts are onely euill continually that we are borne in iniquitie and conceiued in sinne and that wee are not able so much as to think a good thought of our selues Wherefore as I saie this word in our petition telleth vs the quality of our wealth and that our gardens haue growing too much rue in them and too litle hearbe of grace Trespasses bee ours nowe but no trespasses were ours once This thought Sainct Ambrose of when he sayd Diues eras ad imaginem et similitudinem Dei factus perdidisti quod habebas perdi disti pecuniam accepisti a diabolo debitum quod non erat necessarium c. What is our debt but sinne Thou wast rich and made to the image and similitude of God but thou hast lost what thou hadst thou hast lost thy money and taken of the deuill a debt that was not necessarie The best waie for vs is to vnlade agayne this bad merchaundise that we haue got of this rouing merchant by humble prayer to the Lord to forgiue vs our trespasses and to drowne them in the botome of the Sea that they neuer more may be seene aiding vs strengthening vs and confirming vs against our greate and grieuous weakenesse which the Lorde for his mercie sake doe If you will proceed in order the word Trespasses is next The Greeke wordes which the holie Ghost hath vsed in these places here noted are diuerse yet tending to the same matter that he will not giue
That is What needeth this Sufficeth it not y t they are in the Church Wherefore with the Church do you communicate abide ye in her and come ye as you ought vnto the assemblies and Sacraments For although there bee many impure ones and publique offenders not reformed in the same yet shall not you bée defiled by them no more than the Apostles were defiled of the Iewes Rather take you heede that ye bee not defiled of your selues because ye attribut so much to your selues ye iudge all men and very much please your selues Therefore spirituall pride and contempt ouermuch resteth in your mindes Thus doe we see the worde of God against this temptation teaching strength If I should adioyne the witnesses of this truth froÌ„ time to time I might be long A little let mée doe it though not much because I haue bene so long alreadie Cyprian spake thus in his time full earnestly Et si videntur in ecclesia zizania c. Although there be tares seene in the Church and impure vessels of dishonor yet is there no cause why wee should depart from the Church onely let vs indeuour that we may be wheate our selues vessels of golde or siluer vnto honor And as for the earthen vessels it is the Lordes proper office and prerogatiue to breake them that hath only the non barre neither may any man chalenge to himselfe that which is peculiar to the Sonne onely namely to be able to make cleane the floore and to purge away the chaffe and all tares by mans iudgement For proude is this obstinacie and sacrilegious is this presumption which wicked madnes taketh to it selfe Austen in his time thus There were many good men in the olde Church before Christ Dic mihi quis tunc iustorum separauit sibi altare Tell me what one of all these iust men in those daies made a seperated Altar for himselfe from the rest Yet multa scelera admittebat iniquus populus ille Many wicked things committed then that wicked people They sacrificed to Idols they killed the Prophets nemo tamen iustorum recessit ab vnitate and yet none of the godly departed from the vnitie Vno templo miscebantur sed mixti non erant corde They were mingled or ioyned together in one temple but they were not of one minde meaning they approued not any euill that was done Si hoc est consentire malefacientibus esse cum eis in ecclesia consentiebat etiam ipse c. If this bee to consent to euill to bee with euill men in the Church then consented he to false brethreÌ„ that sayth he was with them in perill of them and that suffred those impure preachers amongst the Philippians Zizania ergo vel paleam Catholicae segetis nobiscum copiosissimè accusent sed nobiscum ferre patientissime non recusent Wherfore let them with vs find fault with the tares chaffe as they please fréely but theÌ„ let them with vs agayne indure them patiently Et propter malos filios non separemur a matre And for other euill sonnes let vs not shake of and say farewell to our mother For we do not for the chaffe forsake the Lords floore we doe not breake out of the Lords Nette for any bad fish inclosed therein with vs wee doe not runne away from the Lordes flock for the Gotes that are there to be seperated in the ende finally we doe not goe out of y e house of God for the vessels therein made vnto dishonor And a number such like sayings hath Austen in these bookes and diuers other places of his workes if this were my purposed course but they neede not Consider what Maister Caluin sayth and let both you and me marke his iudgement Let vs learne sayth he to giue this honour to the worde of God and his holy Sacraments that wheresoeuer wee see theÌ„ there we acknowledge a Church And let both these poynts remayne established as most certaine truths first that he is without all iust excuse that willingly forsaketh the outwarde Communion of the Church where the worde of God is preached and the Sacraments administred Secondly that the faults neither of fewe nor many can any whit hinder vs from testifying our faith rightly by vse of such ceremonies as God hath ordayned Because that by no other mans vnworthines whether he bee Pastor or priuate man a godly conscience can be hurt neither are the holy misteries lesse pure or profitable to a godly man because together with him the wicked also handle them Finally if all things in the Church be not so wel as they should bee concerning correction of faults yet let neither priuate men therefore departe by and by from the Church nor the Pastors themselues if they cannot according to their harts desire purge al things that néed amendment therefore throwe away their ministerie or with vnwonted rigorousnes trouble the whole Church Many other places hath this man to this end very worthie reading if I might both note all and be briefe too But it cannot be and therfore I followe him no further Only I request that wee may diligently obserue it how Satan hath euer tempted the children of God to receiue this error and how faithfull teachers withstood it still And if euer he deceiue any what holdeth them in and hindreth their reformation Surely quia vanam gloriam hominum attendunt insensatorum non contemnunt opprobrium qui dicturi sunt quare modò Because they regarde the vayne praise of men and doe not contemne the speech of the foolish which will say Why now or is he now câ—me home c. And with that heauenly counsell of the spirit of God I conclude this matter Let vs not forsake that fellowship that we haue one with an other as the maner of some is The Lord make it sinke in eiery mans hart to his good The second temptation concerning the Ministers OThers he perswadeth that the whole matter of the woorde and Sacraments dependeth vpon the â—olynes and goodnes of thâ— minister so y t if he haue any spot or crime theÌ„ may there be no receyuing of these things at his haÌ„ds A most poysoned dart also of a destroying deuil whersoeuer he throweth it and worthy to be carefully knowne of vs al how hurtful and preiudiciall to the glory of God it is Not that ministers shoulde not be good for the word is playne there is no heart seasoned with one corne of the Spirit of God but it wisheth that all offences were drowned in the depth of the Sea that come this way and that ministers as they are called in the worde Angels so euen with Angels purity if it were possible they might walke in this worlde before all men but that Gods mysteries maâ— not fall by mans miseries and his holy ordinaunces cease to be holy for vnholy dispâ—sers Knowe we therefore touching this temptation that whosoeuer heareth the word preached and
receyueth the Sacraments in their times administred hee must euer regard and cary his mind to the Lord himselfe and his institution and not to thâ— minister Which Lorde secretly worketh in the heartes of his chosen what manâ—er of men soeuer the ministers bee For who is Paul saith y e Apostle or who is Apollos but the ministers by whom ye beleeued and as the Lord gaue to euery man I haue planted Apollos watered but God gaue the increase So theÌ„ neither is he that plaÌ„teth any thing neither he that watereth but God that giueth the increase If the minister bee good it is best for himselfe and it is thus farre good to the people that they haue a good example who for their weakenes are very hardly drawen without it as Austen sayth but the Lordes ordinance receyueth no increase of goodnes from him if he be good neither yet decrease of holynes iâ— he be bad for it is true euen in this case also that the Apostle said What though some did not beleeue shall their vnbeliefe make the fayth of GOD of no effect God forbid Yea let God be true and euery man a lyar as it is written â—hat thou mightest bee iustified in thy â—ayings and cleere when thou art iudâ—ed The ministers badnes may not makâ— the Lord vntrue in his promises neither â—ans corruption most holy things of none eâ—fect The Lordes is all honour vertue power grace and saluation the ministers is only the outwarde action and ministerie In which respect they are called the disposers of Gods mysteries If the disposer bee euil God is good that so vouchsafeth man is not worse that so receyueth They are the Lords messengers and the truth of the message neuer hangeth vpon the bearers qualitie Mens personages differ that cary messages and yet the message for al that is the same Our fathers before vs in this case considered the similitudes of waxe and water Of waxe that taketh his print as well of a leaden Seale as a golden of water that is the same whether the conduite piâ—e be wood or copper And thereby they coâ—sidered that Gods holy mysteries much mâ—re are the same to the faithful by whom soeuer deliuered For it is possible y t liquor maâ— bee chaunged by a vessell but neuer theâ—e thinges by a minister The Scribes and Pharises that sit in Moses seat sayth our Sauiour whatsoeuer they bid you doâ— doe But after their works doe not Foâ— they say and do not Which wordes ouâ— Sauiour would neuer haue spoken if eitâ—er the minister might haue defiled the word or any man be alowed for the faultes of the minister to haue reiected and refused the Lords mysteries There raigned at this present amongst this order many grieuous iniquities as insatiable auarice turning al Religion to lucre and gayne intollerable ambition and pride shamelesse hypocrisie grosse interpretations of the word of God and what not They sayde and did not a most grieuous thing in a minister further than humane frayltie forceth whereof all are ful and the very greatest haue complained yet would not the Lorde haue the offence of all these to make vile his holy woorde that is euer precious or to hinder the hearing of it euen at their mouthes Let vs take heede then howe we stubburâ—ly crosse the Lord Iesus He sayth receiâ—e their wordes refraine their deedes let not vs say wee will none of their wordes for their deedes Hee sayth you may receyue their words and bee cleere of their deedes let vs not say wee cannot receyue their wordes except we approue their euell and bee partakers of their sinnes This is not reuerence to God nor obedience to his trueth Were it not grosse madnes if traueling on the way and shewed by some that wee went the very right way to our iourneies ende yet we would go out of the same because he that shewed vs goeth not with vs but goeth an other way No earthly iourney may bee matched with our spirituall iourney to heauen For the places we go to the good we get if we keepe the way the daungers if we doe not doe all greatly differ And therfore if his example that hath truely told vs a way on earth to an earthly good shoulde not cary vs out of the same much lesse shoulde his that hath told vs the way to heauen an euerlasting good doe the same Let him goe his owne course at his owne perill if he haue truely toâ—d vs our right way wee shoulde take it constantly not only without company but euen against all example whatsoeuer to the contrary being priuate men The Magistrate hath a further authoritie in his hande euen sharply to punish such offence giuen by them that say and do not Againe were it not as grosse to reiect the foode of our bodies and to dye for hunger because he that setteth good meate before vs will eate none with vs himselfe To refuse good gold because the ground is bad wherhence it was digged Iudge then what madnesse for the wants of man to refuse farre greater matters than all these Remember furthermore what our Sauiour Christ sayth in the 6. of Iohn Haue not I chosen you twelue and one of you is a deuell And there are some among you that beleeue not And yet euen then wheÌ„ Christ thus called him a deuill was Iudas an Apostle and preached and baptized as the rest did and neither worde nor Sacrament lost their dignitie to the true receâ—uers for his great indignitie that deliuerâ—d them Malus seruus praedicabat sed Christis erat in fide An euell seruant preached saiâ—h Austen but Christ was in the fayth Tâ—e Apostle to the Philippians we knowe aâ—â—o hath this testimony Some preach Chrâ—st sayth he euen through enuy and strife some also of good will The one pâ—rt preacheth Christ of coÌ„tention and â—ot purely that is not with pure minde for otherwise their doctrine was pure Supposing to add more afflictioÌ„ to my banâ—s But the other of loue knowing thâ—t I am set for the defence of the Gospâ—ll What then Yet Christ is preached all maner of wayes whether it be vnder a pretence or sincerely and I therein ioy and will ioy What playner proofe coulde wee haue if wee woulde wish one that for the faults of the minister the worde and ministerie may not be reiected It was Austens true iudgement many a yeere ago Omnia sacramenta cum obsint indignè tractantibus prosunt tamen per eos dignè sumentibâ—s sicut verbuÌ„ testatur Quae dicunt facitâ— quae autem faciunt facere nolite All Sacâ—aments though they hurt them that hanâ—â—e them vnworthely yet profit they them â—hat by such receyue them worthely euen â—s the word proueth that sayth all thinges â—hey bid you do do but do not as theÌ„selues â—o And a litle after that againe Although â—he Spirit of God be wanting to the saluaâ—ion of the minister ministerium tamen eâ—â—s non deserit quò
that the Magistrate must put in his authoritie many mens stubbernnes beeing such so great that it cannot otherwise be ouercome See then how euen this place afordeth the doctrine which we speak of most truly namely that the Magistrate may compel whom the Preacher can not perswade to serue God What thought S. Austen of this place Heare and you shall see Putas neminem debere cogi ad iusticiam cum legas patrem familias dixisse seruis Quoscunque inueneritis cogite intrare Doest thou think sayth hee Vincentius that no man may be compelled to goodnesse when as thou hearest the master saying to his seruant go forth and compell them to come in whersoeuer ye finde Againe in his 50 Epistle 204 epistle and in diuerse other places he gathereth out of this text this doctrine Al other interpreters doe the like olde and new as occasion serueth them But faith you wil say cannot be forced For it is the gift of God no man commeth to Christe except the father drawe him And what then Therefore no man may be compelled to come to the preaching of the worde and to frequent commaunded exercises Let Schollers make that argument to their master and say learning is the gift of God and cannot be had except he giue it therefore they may not be beaten if they learne not Let seruants alleage that ability to do their duties commeth from God and therfore they may not bee looked to Let the theefe say to bee a true man is a gift that God giueth therefore he may not bee hanged if he steale Shall they escape by these reasons I trowe not Therefore wee answere it followeth not For although faith be the gift of God yet doth the Lorde vse meanes And although the will can not be forced yet may it be contained within dutie that it doe not any thing with offence contrary to religion And as we see in other things that they that are giuen to theft drunkennesse and other filthy pollutions of the body or soule cannot bee compelled by mans power to change their inward mindes to esteeme of those things according to their nature and yet many by lawes be restreyned from outward facts so though by mans might no minde can be indewed with fayth yet may open behauiour be restrayned amended and reformed and wicked contemners bee compelled to hear sermons to come to prayers to frequent y e publike assēblies at times appointed Which outward forced obediēce may God please work inwarde willing obedience in time For it hath done it often as thousands of experiences proue But if it do not through the incurable obstinacie of some which say as Austen noteth sic volo errare sic volo perire yet may not so soueraigne a salue be omitted by them that ought to apply it as y e same father also noteth It was sayd to Peter Whether I go thou cāst not follow me now but thou shalt follow me afterward And so may it be with others by the Lordes blessing of meanes that what coulde not bee in one time may be in other to the good and comfort of many For as the light of doctrine auayleth to rid away error from iudgement so doth feare of punishmēt in many helpe to reforme the practise of life against good order Mea primitus sententia erat c. My selfe was once of this mind sayth S. Austen that I thought no man ought to be forced to Christian vnity but that we should deale by perswasion striue by disputing conquer by reasoning leaste they prooued dissembling Catholiques whome we know professed heretikes But this opinion of mine was ouerthrowne not with wordes of gainesaying but with examples of euident proofe And first mine own Citie was obiected against me which beeing wholy ouer-runne with the heresie of Donatisme was reclaymed and brought againe to the trueth with the feare of good imperiall lawes in that case prouided c. Many others also were layd before me in like sorte reformed by good lawes So that I sawe it true that by feare of that which he would be loath to suffer a man may bee brought either to relinquish that former stifnesse that hindred him or to acknowledge an vnknowne truth before c. Terror enim temporalium potestatum quando veritatem oppugnat iustis fortibus gloriosa probatio est infirmis periculosa tentatio quandò autem veritatem praedicat errantibus discordantibus cordatis vtilis admonitio est insensatis inutilis afflictio The feare of temporall power when it oppugneth truth is to the iust that are strong a glorious tryall and to the weake a daungerous temptation but when it preacheth truth to them that are in error and do disagree to the wise it is a profitable admonition and to the foolish an vnprofitable affliction Yet is there no power but of God and he that resisteth the power resisteth the ordinance of God Whilst men be mad in the strength of their vngodly humour they rayle of al compulsion to the contrarie but hauing got vnderstanding and seeing from what euilles they are deliuered by thē that first forced them they reioyce that euer so well to their great good they were chastised and that wholesome vyolence that before with bitter wordes they inueighed against they then commend and praise vnfaynedly Foris igitur inueniatur necessitas nascitur intus voluntas Without therefore let there bee compulsion willingnesse groweth within That is spare not hardly sometimes to compell men to doe vnwillingly what by such force they shall happely better looke into and then performe with all willingnesse If no man may bée compelled to goodnesse why doth the wiseman so often speake of correction saying he that spareth the rodde hateth his childe and hee that beateth him saueth his soule Yea but whom compelled Christ euer say they He preached and taught and went no further Did he so saith Austen Haue they not Paule an example of the contrarie Agnoscant in eo prius cogentem Christum postea docentem prius ferientem postea consolantem Let them there see Christ first compelling and afterwarde teaching first striking and then comforting And he that entred into the Gospell constrayned with bodily punishment labored more than al those that were called only by mouth But men may not be compelled against their conscience A pretie ground of all Libertinisme and an high way to ouerthrow all estates vnder heauen For what good can bee commaunded or what euill forbidden that this excuse may not bee layd agaynst The Apostle sayth the Magistrate beareth not the sword for naught but sure if an erronious and deceiued conscience liking or disliking may bee a iust warrant to doe or not doe the Magistrate may put vp his sword and let it there continue for any vse he shall haue of it euery thing being auoyded with this my conscience is so and I may not be forced against my conscience But let vs