of flesh And I wil put my spirit within you cause you to walke in my statutes you shall keepe my iudgements and do them So that then is the greate name of the Lord sanctified you see and hallowed when we doe not onely knowe but doe the things that redound vnto his praise For then they that see our good workes are thereby caused to glorifie God in the daie of the visitation And euen contrariwise agayne if we do not we pollute the name of the Lorde in causing it to sounde euill amongst the wicked and the sinne is grieuous Of which complayneth the Lord by his Prophet Esaie when he saith his name all the daie continuallie is blasphemed and by his Apostle to y e Romanes in diuers other places And the same Apostle charging seruaunts that are vnder the yoake to account their maisters worthy of all honor maketh this the reason why Least the name of God and his doctrine bee euill spoken of And therefore thirdly as wee seeke the one so wee desire to bee able to shun the other in this petition beseeching him in the sense of these wordes that all those things may be remoued ouerturned and taken awaie which prophane blemish or blot that glorie of his either in himselfe or in his workes or in his worde and doctrine Such as are these damnable Atheists of these latter dayes which with theyr ieasts scoffes and mockes deriding all goodnesse do not onely discouer the name of God but to their euerlasting woe in the flames of the burning bottomelesse pit affirming it flatlie in their hearts that there is no God at all Such are they that with their censures will correcte the workes of God and speake euill of them complayne of his prouidence murmure at his iudgmentes carpe and cauill at his worde allure vnto loosenesse and dayly worke disdaine of commaunded obedience which al if they be not reformed are prayed agaynst throughout the world by all the children of God dayly in this petition to the vnspeakable terrour of them if they had grace to thinke of it For how certayne is that vengeaunce which hee that sendeth it biddeth aske and how dreadfull must it needes be and euen importable when it commeth which is so often so earnestlie and by such a number as the whole Church of God on earth is in so many places asked begged and cried for O woe not once thought vpon and yet to be trembled at shall it not be remembred in deede Shall these painted dayes so poyson vs quite with the loue of this world and the fading follyes of a most vncertayne estate that all grace and goodnesse shall be contemned of vs. And whereas the Prophet of God sayde One daie in the courtes of the Lordes house is better than a thousand Wee saie the contrarie that but one houre there is too much though it be but once a weeke nay once in many weekes and one daie in the course of this worlde to the which yet the Apostle sayth Fashion not your selues is better and sweeter and more beseeming a man especiallie a greate man than a thousand in the other Is it likely that euer we wil wish our selues with that Prophet rather doore kéepers in this house of GOD than to dwel in great renowm in the tents of the vngodlie when wee either loure or laugh to be tolde we should come in Can it be hoped that eyther now we doe thinke God often punishing such great contempt with lasting blindnes that they are blessed that dwell in the house of the Lord beeing euer praising of God yea that the verie Swallowes and Sparows that are there are as it were happie and blessed O it is to be feared no. And therefore not Dauids prayer not Dauids spirite neither consequently that election to life whereof that spirit is a certaine pledge Which is terririble inough if God were in vs. Thinke of it and thinke of this agayne with it that al the Church of God through the worlde as I haue sayd praie against vs when wee are thus irreligious and prophane saying Halowed be thy name that is O Lord confound with speedie curse of death and woe eternal all those that not liuing in the laws of thy will cause thy name to heare euil and to be blasphemed in this world Let them perish O Lord let them perish in the lusts of their own hearts and giue thy name his glorie Which if hell haue not alreadie taken possession of vs will pearce vs and make vs think of reformatiō of our selues the Lord in mercy grant it Amen Amen And if it do not tyme passeth and tyme commeth the which two times shal differ as mercy iudgement differ fauour and fury loue and loathing And the worde of the Lorde shall not deceiue vs saying vengeaunce is myne and J wil repay but how soone that knowe not we But well we knowe the Lord is not slacke concerning his promise as some men count slackenes but he is patient toward vs and would haue all men come to repentance and one day is with the Lord as a thousand yeeres and a thousand yeres as one day and this day will come But now I pray you let me moue a doubt or two vnto you And first why the Church of God should pray that the Lords name may bee halowed which is already euer was and shalbe most holy pure and glorious Because we do not pray it in respect of him but of our selues and others such as we are for the Lord in deed is holy neither can any thing be added to that holines or glory of him to make it more but wee doe not know it so much as we should do neither speak of it and imitate it as we ought and therfore we pray that as he is in déede so more and more it may appeare and shine out to the world all lettes and hinderances being taken away that his due prayse may bee giuen vnto him of vs that is wee pray not in this petition that any holynes may bee added to his name that already it hath not but that as it is in it selfe in deede and euer so we may haue grace to see and confesse and more and more dayly may be reueiled and manifested to this worlde For the Lord is sayde to sanctifie vs either inwardly or outwardly Inwardly by his spirit outwardly by his word and this againe either by seperating vs from our sinnes quickning vs by his holy Spirit or continuance of them both An other doubt is why it shoulde be sayd in that place And he that is vniust let him be vniust still and he which is filthy let him be filthy still Seeing here we are taught to pray and all men that our liues may be holy and pure euer to the end his glorious name may haue prayse thereby That place you meane is not so
and not euill So the deliuering of the Gentiles into a reprobate mind and all such examples in the woorde Tertullian against Marcian and Augustine against Iulian handle this matter and may further bee read of it This sufficeth to shewe that although wee say that God willeth often that thing that in it selfe considered is euil yet as it proceedeth from him that it should be so and consequeÌ„tly he the author of euil it followeth not For many times euill is the punishment of euill that is iust with the Lord euer Concerning the second distinction how God may bee the author of the action and yet not of the euill any way in the action sée by these similitudes The Sunne lighting with his hote beames vppon a dead carcasse causeth a strong and loathsome sauour yet is not the Sunne either vnswéete it self or the cause of that vnswéetenes but the carion it selfe For if the Sunne were the cause then euer the like cause the like effect but wee see it is not so but contrary when it lighteth vppon sweete hearbes and odoriferous flowers it draweth out of them great sweetenes and pleasaunt smels Againe the earth wee all knowe with her sap and moysture feedeth and nourisheth al the trees plantes and rootes that are yet is not that earth cause why this tree bringeth a bitter fruite and that hearbe or roote a bad tast but the nature seuerall of y e things themselues is the cause of that Thirdly the pure worde of the Lorde is preached or read and one sauoureth and gathereth to life an other to death and destruction is now y e word cause of those seuerall effects or the creatures themselues blessed or not blessed with Gods holy Spirit Thus may the Lorde then bee author of an action and yet not of the euill in the action and so hee séemeth to will euill when yet in trueth he doeth not What is now his reueiled will All that which in the holy booke of his worde hee hath layd downe and declared to be the duetie which he will haue performed of vs towards him And is this that will which here we pray may be done Yea this is it and therefore if wee will vnderstand this petition let vs looke what is required of vs in this worde and all that we begge of the Lord strength and abilitie to doe We beseech him that whereas the mindes of earthly men burning with lustes are commonly caried to desire and to doe those things that most displease God hee of his mercie will with the mouing of his holy Spirit so chaunge and fashion all the willes of vs all to that will of his maiestie that we may will and wish nothing that his diuine will misliketh Praecamur optamus vt non tantum faciat Deus quod vult sed nos facâ—re possimus quod vult We pray that not onely God would doe his will but that wee may doe what is his will sayth Cyprian To runne ouer all the dueties of a Christian required in the word were too long let vs therefore not so doe but for example sake of all the rest consider these three First we knowe it is the Lords will that wee should beleeue in Iesus Christ whome he hath sent and that by faith in his name wee and all the worlde should obtayne remission of our sinnes and eternall life So God loued the worlde that he gaue his onely begotten sonne that whosoeuer beleueth in him should not perish but haue euerlasting life And againe This is the worke of God that is the worke that God requireth of you that ye beleeue in him whome he hath sent Wherefore in this petition wee beseech him that that will of his may be done in vs that is that we may receiue grace so to doe and neuer to looke for saluation in any other Secondly we knowe it is the Lordes will that wee should in a true faith leade a holy and cleane life for so sayth the Apostle haec est voluntas dei sanctificatio vestra This is the wil of God euen your sanctification and that ye should absteyne from fornication that euery one of you should know how to possesse his vessell in holinesse and honour and not in the lust of concupiscence as the Gentils which know not God What do we then in this petition but beseech the Lord that that will may be daylie done of vs and we daylie chaunged by the renewing grace of his blessed spirite into such men and women as he desireth delighteth in namely into holy creatures walking not after the flesh but after the spirit and so consequently sauouring not the things of the flesh but of the spirit That we may be holy as he is holy That our light may so shine before men as they may see our good workes and glorifie our father which is in heauen that wee may keepe iudgement and doe iustice in our callings that being buried with Christ by baptisme into his death as he is risen froÌ„ the dead to the glory of the father so we also might walke in newnes of life That sinne may not rule in our mortall bodies that we should obey it in the lusts thereof or giue our members as weapons of vnrightiousnes vnto sin That fornication and al vncleannes or couetousnes may not once be named amongst vs as becommeth Saynts That we may putte on as the elect of GOD holy and beloued the bowells of mercy kindnes humblenes of mind mekenes long suffring forbearing one another if any man haue a quarrell to an other and forgiuing euen as Christ hath forgiuen vs and what should I saie We beseche the Lord euen that very GOD of peace to sanctifie vs throughout that our whole Spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ And with Dauid we saie in effect Looke if there bee any way of wickednesse in mee and leade mee in the way euerlasting Thus saith Cyprian Voluntas Dei quam stabiliri fieri precamur est quam Christus fecit docuit humilitas in conuersatione stabilitas in fide verecundia in verbis infactis iustitia in operibus misericordia in moribus disciplina The will of God which wee pray to bee established and done is that which Christ both did and taught humilitie in life stabilitie in faith shamefastnes in words iustice in deedes mercie in workes discipline in manners And doe we thus pray then to be holy O my beloued what shall we answer the Lorde then I say not for our vnholinesse but euen for our securitie dulnesse deadnesse and conceiued hartie pleasure in vnholinesse Was it euer counted better than a mockerie to seeme to aske a thing and yet to doe against it To desire a Phisition to helpe vnto health in the meane while our selues with al our might to féede vpon the foes of that wished good Consider then our cases and the cases of
me and mine let him doe his pleasure for we are his See therfore this giuen grace when the Lorde wil though it be hard The lyke did Dauid in his great extremitie when Absolom was in field agaynst him and the Arke brought forth by the Prophets to bee carried with him Haue the Arke of God sayth he into the Citie againe if I shal finde fauour in the eyes of the Lord he will bring me againe and shew me both it and the tabernacle thereof But if he thus say I haue no delight in thee behold here am I let him doe to me as seemeth good in his eyes therfore not impossible we sée for the Lord to worke in whom he wil though to our vile corruptiō a hard matter in déed Our Sauiour Christ in our fleshe sayde it with a true content Yet not my will but thy wil be done O Father And in vs can he worke it by his painfull spirit if it please him Good meanes to help vs are the sundrie comfortable speeches in the word concerning the Lords care ouer vs euer and especially when we haue most need of him by reason of any woe that we are wrapped in Our times are in the hand of the Lord and he not man shall dispose of our daies Our haires are numbered and our teares are put in his bottell What are haires and teares to bodie and soule and other matters of ours more waightie He careth for the rauens lions and birds of the aire how much more for vs Are we not more worth than many sparrows O we of little faith If the Dragon would deuour vs hee is able in a moment to giue vs wings to flie into the wildernesse and to escape him If he wil not but a trial must be had of vs heare and marke you lift vp your harts and reioyce with me Fidelis est Dominus The Lord is faithfull and will not suffer vs to be tempted aboue that we are able but will euen giue the issue with the tentation that we may be able to beare it O sweete O more than sweete and the vnspeakable comfort of my fraile flesh and all such as I am For let me doe my duetie feare the Lord and make much of his lawes cutte a peeces dayly as he will inable mee the cord of sinne cleaue to that which is good and abhorre that which is euill with a single soule and heart that hath no holes if this life cause any worldly woe though Satan and his friendes enuie at it or if the Lorde please for anie cause to his maiestie knowen to make anie trial of me feare not muse not sigh not shrinke not my God hath giuen his word as he is faythfull which euer was and euer will bee there shall no more be layde vpon me than hee hee I saie that hath no measure of might will make mee able to beare Onelie doe the thing that I ought in my life nowe as neere as giuen grace inableth me and trust to him for that day Care awaie then my beloued for the crosse euer in the power of the Lord let vs saie and since we haue such a promise lette the remembrance of it as a mightie means serue to work this in vs in al aduersitie to submit our wils to his and with true content to saie Thy will be done O Lord for euer with vs. Full is the Scripture of other comforts to strengthen vs in this but else where I haue noted them and therfore I spare my selfe as you heare Remember then nowe that though it be a harder matter in woe then well to praie this prayer yet is it not so harde but the Lord hath giuen it and can giue it at his pleasure to his weaklinges and make his power knowen in our weaknesse to his glorie our good if wee aske O swéete God then we aske it and beseech thee for the red bloud of Iesus Christ that in youth and age health sicknesse prosperitie and aduersitie weale and woe thy wil may be ours and we contented euer Amen Amen What meane the next words Sicut in coelo as it is in heauen Are wee able to performe such seruice to God Heare you what Augustine sayth Fiat voluntas tua sicut in coelo et in terra Quid hoc Vt quomodo tibi seruiunt Angeli in coelo et nos tibi seruiamus in terra Angeli ipsius sancti obediunt illi non illum offendunt faciūt iussa amando illum Haec ergo oramus vt et nos praeceptū Dei charitate faciamus Thy will bee done in earth as it is in heauen what is this Surely that as the Angells serue thee in heauen so we may serue thee in earth his holy Angelles obey him and offend him not but in loue do his commandements These things therefore doe we praie for that we also euen of loue may doe his will Heare you also what Sainct Hierome sayth Petimus vt imitetur Angelos humana fragilitas et voluntas Domini competatur in terra We desire of the Lord that mannes frailtie may imitate the Angels the will of y e Lord may be done in earth fullie And in deede so it is for wee doe not in this petition desire that some parte of his will may bee done For it becommeth vs to fulfil all righteousnesse Matth. 3.15 but that all euen fullie and wholy may be performed and a halfe righteousnesse or obedience is neither righteousnesse nor obedience as Saint Iames teacheth vs. Non sufficit Christiano si vnam partem iusticiae impleat cui vtraque praecipitur It sufficeth not sayth Saint Hierom that a Christian fulfill y e one part of righteousnesse when as both are inioyned him For Vera et plena fides vniuersa praecepta complectitur True and full faith comprehendeth all the commaundements sayth another Yea further we are not only by duetie bound to doe all but with all affection also with all our heart with all our soule and with all our strength For Nec leprosa obedientia nec canina patientia commendatur nam velint nolint nō modò homines sed etiam daemones et faciunt et patiūtur quod prouidentia summa disposuit Qui inscij nescientes Dei voluntatem faciunt eorum et leprosa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedientia Qui vero scientes eam sed reluctantes murmurantes faciunt eorū est canina patientia neutrum ergo in nobis probatur sed et scientes et volentes Neither a leprous obedience nor a doggish patience is commēded for wil they nil they not only men but also deuils both do suffer whatsoeuer the diuine prouidence hath appoynted Those that vnwittingly not knowing it doe the will of GOD theyr obedience is leprous Those y t doe Gods will knowing of it but yet striuing agaynst it murmuring such mens patiēce perforce is doggish Neither of these is alowed but
not be deceiued The Lord will surely smite euery seruant that doth not his will whether he knowe or knowe not because his ignoraunce is not of creation but from Adam by fall neither shall any good meaning erroniously had excuse any man more than it did the Iewes which ignorantly crucifying Christ and persecuting the Apostles were perswaded they did God great seruice And as God doth thus so doth he require of the Magistrates hand to whom in deede he hath committed the sword not in vayne that after the procuring of such meanes for their instruction by publique preaching and priuat perswasions as our Sauiour hath appoynted for the calling of men from their errors to the knowledge of his truth they forbeare not either to require godly duetie or to punish the want as the offence shall deserue not fearing the speeches of men for the glorie of God neither displeasing him to please them If they crye as they do it is crueltie crueltie and enough to driue men to dispayre Wee can but wish them the best still houlding a truth our selues and doing in moderation and mercie what shall make vs dispayre if wee doe not God requiring it of vs at our perill And at their owne peril must it be if they take darknes for light and light for darknes Surely their bloud is vpon themselues because they haue bin warned and had the meanes S. Austen will tell them the Donatistes slew themselues rather then they would change their heresie yet did not such their feareful madnesse terrifie godly Princes from condigne chastisements of so great impietie And thus much may suffice of this temptation If any list to be further satisâ—ied by English treatises hereof let him peruse the godly answers of diuers to the Papists Maister Doctor Bilson M. Trauers and others But this lawfull moderate and profitable correction wil be called cruel and mercilesse persecution No newes if it be For so did these seduced creatures in their times and the Papists euen stil exclayme when their heresie and obstinacie is punished Wherevpon both Austen in his time and others in these daies are driuen to followe their cries and to purge away this vniust sâ—aunder which in deede would neuer be so vntruely made if men would not foolishly thinke pro ecclesia Dei facere quicquid inquieta temeritate faciuÌ„t that euery thing is done in the cause of the Church that is done by their owne vnquiet rashnesse and headinesse For the matter it selfe it hath bene answered it truly may be answered that euery one that spareth is not a friend neither euery one that beateth a foe But better are the wounds of a friend than the voluntarie kisses of an enemie Melius est cum seueritate diligere quà m cum lenitate decipere Better it is with seueritie to loue than with lenitie to deceiue Can man loue man more than God loueth him Yet in the loue of GOD there is often correction and often chastisement and the same though neuer ioyous for the present but greeuous yet after bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised and they say with the Prophet It is good for them that they haue bene chastised Why then must mans compulsion euer be persecution Cùm boni mali eadem faciunt eademque patiuntur non factis poenis sed causis vtique discernendi sunt When the good and euill either doe or suffer the same things they must be discerned and distinguished not by punishments but by causes Pharoh was sharpe in sundrie actions to the Israelites and what was Moses when he made them drinke vp the ashes of their golden calfe and three thousand of them to bee slayne with the sworde speedely When his anger seemed fearce agaynst Aaron himselfe and the people quaked as it were vnder him Similia fecerunt sed non similiter prodesse voluerunt The things they did after a sort were like for they were both sharpe but their minds were not alike to profite And therefore what Pharoh did was tyrannicall persecution what Moses did lawful and liked punishment of a greeuous fault Iesabel slew some Prophets and Eliah slew some Prophets Sed diuersa merita facientium diuersa passorum But diuers was the merit both of the doers and sufferers Iesabel slew true Prophets and it was a bloudie persecution Eliah slew false Prophets and it was no persecution as we speake of the word in euill part In the death of Christ God had his work and man had his work Yet was God pure man guiltie How Nisi quia in re vna quam fecerunt causa noÌ„ erat vna ob quam fecerunt But because in one thing which they did there was not one cause for which they did it There were three crosses at our Sauiours death vpon one the theefe to bee saued vpon an other the theefe to bee damned in the middle Christ Quid similius istis crucibus quid dissimilius istis pendentibus Quos passio iungebant causa separabat What more like than these crosses What more vnlike than these that hanged vpoÌ„ them Whom a like punishment conioyned a farre vnlike cause disioyned Paule was deliuered to the Iayler to be imprisoned Paule him selfe would the incestuous to bee deliuered to Satan to bee reformed The one is a greater matter than the other and yet the lesser a wicked persecution the greater none Discamus igitur frater Let vs therefore learne brother saith S. Austen in like doings to discerne vnlike mindes of the doers neither let vs with closed eyes sclaunder and accuse well willers as euil hurters of vs. If it were euer so glorious as some would make it to be punished and to sustayne correction the Lord might haue sayd blessed are they that are so vsed and neuer haue added propter iustitiam for righteousnesse sake Wherefore an euident truth it is that they are not Martyrs that suffer punishment for euill doing propter Christianae vtilitatis impiam diuisionem and for a wicked diuision of Christian vnitie but they y t suffer for well doing and for righteousnesse sake Agar was punished of Sara yet she that punished was blamelesse she that was punished blame-worthie Therefore doth the Prophet say Iudica me Deus discerne causam non dixit poenam sed causam Iudge mee O Lord discerne my cause He doth not say my punishment but my cause Againe they persecuted me without a cause but the Lord was my helper His coÌ„fort and glorie is not that hee was persecuted but that in deede and truth it was without a a cause Dauid himselfe pursued his enemies tooke them and consumed them And sayd he would cut off al the workers of iniquitie from the Citie of the Lord. Yet no persecutor more than all other Kings and Princes both in the word and out renowned for due and zealous punishing of offences In his enim omnibus quid attenditur nisi quis eorum
people that no let might be to their vnderstanding of the common prayers The same Father againe in an other place saying that wee neede not any vtterance of words alwayes to pray vnto God because the Sacrifice of Iustice is sanctified in the Temple of the mind and in the secret chambers of the hart by and by obiecteth to him selfe wherefore then doth the Priest lift vp his voyce and pray aloude in the open assemblie in the Church and then answereth to the same thus Not that God but that men may heare him and that the people by the sounde of his voyce and vnderstanding of his meaning may be put in minde and by consent ioyned together and lift vp to God Againe he sayth Quid prodest loquutionis integritas quam non sequitur intellectus audientis Cum loquendi omnino nulla sit causa si quod loquimur non intelligunt propter quos vt intelligant loquimur What profite is there in speech be it neuer so perfect if the vnderstanding of the hearer cannot attaine it For there is no cause why wee should speake at all if they vnderstand not what we speake for whose sake wee speake that they may vnderstande vs. Againe Mens mea sine fructu est hoc ait quando id quod dicitur non intelligitur My minde is without fruite This the Apostle S. Paul sayth when the thing that is spoken is not perceyued And again Si intellectum mentis remoueas nemo aedificatur audiendo quod non intelligit Set apart the vnderstanding of the mind and no man hath fruite or profite of the thing that hee peeceiueth not Quid opus est iubilare non intelligere iubilationem vt vox nostra sola iubilet cor non iubilet Sonus enim cordis intellectus est What needeth vs to sing if we vnderstand not what wee sing to sing with our voyce and not with our heart For vnderstanding is the sounde or voyce of the heart These are most playne testimonies and worthy consideration if we desire a truth Origen againe very plainely sayth of such things as are read in the Church Non fuisset necessarium legi haec in ecclesia nisi ex his aedificatio aliqua audientibus praeberetur It should neuer need to reade them vnlesse some edification shoulde come by them to the hearers But without vnderstanding we know not what edification is therfore Origens iudgement is openly this that if Scriptures and prayers shoulde bee in a strange tongue then it were as good that there were neuer any at all of either of thē O marke it Cyprian next as flatly again Not the sound of the voyce but the mind vnderstanding must pray vnto the Lorde with pure intention But my vnderstanding to pray the language to be straunge to me that I pray in is impossible therfore farre was Cyprian from this folly Saint Chrisostome againe the like and many mo that I spare to name in this briefe treatise The fauorers of Rome in latter dayes sawe this trueth and yelded their testimonies plainely for it Lyra and Thomas of Aquin spare not to auouch it that the common seruice in the Primatiue Church was euer in the common vulgar tongue that the people did vnderstande That earnest as some thinke strong defender of the contrary to this by the power of a trueth is drawen to these very woordes that in the Primatiue Church the prayers were made in a commō tongue knowne to the people for cause of their further instruction and it was so necessary to be and againe in an other place It were good the people hauing humble and reuerent heartes vnderstoode the seruice I deny it not And whereas they say they can as heartily as earnestly and with as vehement an affection pray although they knowe not what they say may they not see their owne Doctor say the contrary flatly and a man of no common learning Si populus intelligit orationem Sacerdotis melius reducitur ad Deū deuotius respondet Amen that is If the people vnderstand the prayer of the Priest they are the better brought vnto God with more deuotion farre answer Amen Now there is the same reason of their deuotion openly and of our owne priuatly May they not see it playnely affirmed Quo modo potest debitè Deo psallere qui non intelligit quid psallit How can he rightly sing vnto God that vnderstandeth not himselfe what hee singeth as if hee should say it cannot bee it is impossible and not to be hoped for Last of all is it not an olde saying grounded vppon true reason Jgnoti nulla est cupido there is no desire of the thing that wee knowe not and no desire I thinke is a very colde affection Let vs ende then this poynt of the practise and iudgement of men with that decree of Pope Innocent the third in the Councel of Laterane about the yeere of our Lorde 1200. that in such Cities as should bee concurse of people of diuers nations the Bishop shoulde take order that euery people should haue a Pastor of their owne language which might serue them and minister vnto them in the same A thing very worthy obseruing that euen with the Pope himselfe the trueth of this cause that prayers ought to be vnderstood should preuaile We haue seene then God and wee haue seene men against this great corruption and hinderance of our prayer and men both in practise and iudgement What if we ioyne nowe for conclusion of all verie open reason against it It may doe good For truely euen this striketh so deepe in in this behalfe as any Christian heart may feare euer to come before the Lorde with prayer in this order For it is not one and a verie singular vse of our prayers to strengthen and frame our faith by the experience of mercies asked and receiued at our God his handes It working euer in vs a trust an hope yea an vnspeakeable comfort that he will be as he hath beene being no changeling in himselfe and that whome he hath heard so graciously so readely and so often with graunt of their desires those hee will euer heare and still heare in their right and lawfull prayers to the prayse of his mercie and the ioye of them his seruauntes in their distresses Now this singular vse and profite as I say of prayer are they depriued of that vse to pray in a straunge tongue for if any particular benefite be giuen them they knowe not whether it hath come at their intreaty or no because they know not what they haue prayed for and so receiue they no sure and certaine testimonie of the Lords helpe and goodnesse to them to the comfort of their hartes at all times when they shall néede againe to call vpon him And therefore if this be a blessing to haue true experience nay thousands of experiences of the Lordes swéete fauour to vs
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
agaynst them lesse in a verie true coÌ„science to deale vnkindly with a meanes ordayned in heauen of so much good to man God giue vs eyes God giue vs hearts and God giue vs the blessing we speake of still Will you goe anie further in this Petition No in deede this may suffice for my briefe purpose I hope and therefore this onely will I adde that which I told you of in the beginning that as we praie for these mercies when we saie these words so pray we as effectually in sense agaynst the contraries of them For if Gods kingdome come then must bee done awaie whatsoeuer lette eyther hindereth or obscureth the same Contrarie to the vse of the wordes that fearefull famine the Prophet speaketh of contrarie to godly and profitable reading is barbarisme ignoraunce and contempt or neglect of good letters contrarie to carefull hearing is that adderlike stopping of our eares agaynst the charmer contrarie to the sweete melting motions of Gods holy spirite in vs hardnesse dulnesse deadnesse and vnfeelingnesse of hart prophanenesse and whatsoeuer is the propertie of bad grouÌ„d contrary to preaching dumbnesse to playne preaching vnprofitable curiositie to painfull and often neglygent and rare preaching Contrarie to a magistracie is auaricie to a godly a wicked to a good a bad and to a faythfull and carefull a neglygent and an Idoll Magistrate And to conclude contrarie to the kingdome of God in anie of vs is the diuel and all his workes the vaine pompe and glorie of the world with all couetous desires of the same and the carnall desires of the flesh to follow and be lead by them All these therefore we pray as heartely truly against as we 〈◊〉 for the other wheÌ„ we say Thy kingdom come And let al that heare me consider of it what we see to day namely thus much that if we feele no true testimonies in our soules that wee are the children of this kingdome but enimies to it hinderers letters obscurers of it by our workes wordes and thoughts our owne tongues and hearts and all the tongues heartes vnder heauen praying this prayer rise vp agaynst vs and if we will not be reformed desire of the Lorde that hee will take vs away confound vs and destroy vs by his iudgemeÌ„ts that his kingdome may increase and rise And what fearefull thing is this To our owne lippes the Lord wil grant the confusion of our selues the prayer of one shall bee heard of two or three by faithfull promise but the prayer of thousands and ten thousand thousands euen of all the Churches and chosen throughout the worlde yea of whatsoeuer millions in them that praie this prayer what a shrike maketh it in the heauens to the Lorde and how will hee rushe vp in his iust conceiued anger and accomplishe what they aske Therefore with shaking hearts at so great a perill let vs consider of it Wee feeders and Fathers spirituall of the Lordes people let vs thinke vpon it and enter into accountes how wee doe further we or hinder we this kingdome of the Lord speake wee or spare we sound we or sinne wee labour we or loyter wee for Gods sake what doe we Wo to vs if we do not worke blessed is that seruant whoÌ„ when his maister commeth he shall finde so doing Magistrates and powers consider of it put you forward or put you backward Gods kingdome sleep you or wake you are you nurses or none to the Church of Christ to vertue and pietie destroyers diligent of sin and wickednesse iudge you the cause of the afflicted and poore that you may prosper or doe you contrarie that you may perish what doe you Priuate men iudge and euerie particular person one by one consider of it What do you ruleth GOD in you by his holy spirite working faith to God and loue to men with daily and sundrie fruites of them both Doe you set vp in your owne houses places charges this holy kingdome as much as lyeth in you by priuate admonitions by vertuous examples and by such meanes as you may or do you plucke and pull downe hinder and let by the contraries greatly As you loue your selues thinke of it and then shall wee eache of vs see whether wee praie for our selues or agaynst our selues when we saie this praier and what hope we may haue of the rest whatsoeuer throughout this earth Thy kingdome come is sayd often and in many places if it bee well with vs for our measure in our seuerall places then so often is the Lorde sollicited to be good vnto vs and there is a communion of good vnto the godly by theyr praiers if it bee otherwise alas the time we perish as we liue if we change not speedilie and in some fearefull sort to the testimonie of Gods iustice for the prayer of his chosen so many so often making it and with such spirite of desire must be heard at last Thus praie wee for the kingdome of God and for all the meanes that it ariseth by in the heartes of men thus praie we agaynst whatsoeuer hindereth or withholdeth the same when we saie this petition and in stead of much more that might be saide lette this suffice The iniquitie of our times and the feareful loosenesse of these daies if it be considered will tell al Christian hearts how neâ—dfull euen nowe especially is this praiâ—â— to be made often Let vs pray A Prayer O Diuine Maiestie most mightie GOD heare vs we beseech thee thy huÌ„ble seruants heere gathered together and in that mercie that hath no measure subdue all power of Satan sin in vs still more and more and rule thou euer ouer bodie and soule ouer hart and minde ouer word and worke for Christ his sake and not onely ouer vs but ouer many moe euen that number that thou hast appointed to eternall lyfe To this ende giue thee meanes appoynted by thee thy holy blessed and eternall word Make vs carefull readers of it and carefull hearers of it read vnto vs and giue thy blessing as thou hast done of olde to this indeauour Make vs blessed with them that meditate in thy lawe faythful beleeuers as that Eunuch that had his Bible in the Chariot with him and read in it as he trauayled Profiting searchers with those good Beraeans Feede our faith rayse vp our affiance fasten our hope increase godly knowledge in vs as thou hast done by this meanes in thy children euer Increase the number of able teachers to thy Church O gracious GOD and blesse their labors a more mightie meanes to inlarge thy kingdome than reading is Adde to thy Church by them thousands thousands Cast downe by thy mightie power all holdes and imaginations and euerie thing that is exalted agaynst the knowledge of thee and bring into captiuitie euerie thought to the obedience of thee Strengthen thy people that they neuer despise thy appointed meanes to saue theyr
knowledge to vs are meanes to make vs able to performe this petition and to doe his will therefore wee pray also herein for these meanes and the woordes are with the Lord as if wee shoulde euen in playne tearmes say O Lorde giue vs the knowledge stil dayly more and more of thy will out of thy word and giue vs the grace of thy Spirite to that knowledge that we inabled by these meanes may woorke thy will in this life as we ought What else do we aske in it Againe as we pray for all these things so do we as I told you before and must stil tel you in euery petition pray against their contraries For if the one be confirmed the other must be ouerthrowne Now the contraries of these things may be sayd to be of two sorts to wit either such as doe vtterly and wholly and euer resist his holy will or such as are but certaine impedimentes whereby wee do it not so readyly as either we ought or happely would do if they were not Of the first sort is Satan Sinne and the effects of sinne whatsoeuer the flesh or the old man his concupisence the world and such like For no man can serue two masters especially contrary masters such as God and Satan are the Spirit of God and the flesh the new and the old man Of the second sort are ouermuch care for worldly matters feare of men and a number of things that like weightes or burdens vpon our backes presse vs or like fetters about our feete hinder vs that wee go not on altogether so readyly and so fully in this way of doing the will of God as wee in deede ought and would if these lets were not Whatsoeuer they bee then and of whether sort so euer they be forasmuch as they are against that obedience that we pray for in this petition therefore we desire of the Lorde that they may bee remembred and that no let or least impediment may be to hinder that in vs which both in respect of his goodnesse to vs and our duties to him ought with all perfection both of will and worke be perfourmed And thus might we end this petition sauing that some profitable collections or obseruations may bee made of the words as they are layd downe here by our Sauiour I pray you then adde those also The first may be this Wee may obserue and see here both the beginning of mans misery as also the way to draw nere againe to that olde and former innocency Mans misery sprang by disobedience to the will of God as we all knowe and the waie to returne to that good estate againe wherein we were is obedience to that wil as here we learne when wee are taught to praie Thy will be done For we pray for the restitutioÌ„ of those graces in some measure which in our first parents were most perfectly And looke then howe much wee performe to the Lord obedience so much drawe we neere to an happie estate again Wherefore the Lorde sayde it Not euerie one that sayth vnto me Lord Lord shal enter into the kingdome of heauen but he that doth the wil of my father which is in heauen And agayne Whosoeuer shall do my Fathers will which is in heauen the same is my mother sister and brother Obedience then to his holie will is that which will sette vs in good place agayne And therefore trie beloued what measure of this is in you and so lyke or dislyke of your selues Trie with what loue you heare the word with what care you are filled to doe therafter what conscience you make of sinne what name so euer it haue what ioy you haue in the workes of righteousnesse what griefe if frayltie câ—use a fall If you find these in some measure so much bee glad if in greate measure much more bee glad for trulie so much haue wee lefte the waie of death into which we are fallen all by our first parents and so farre haue profited in the waie of lyfe which is true obedience But if our consciences accuse vs in this trial that we haue no desire to know Gods will out of his word although it bee with many mercifull circumstances offered vnto vs no care to liue holily no conscience of sin but some little seruile feare for dread of punishment no spirituall ioy in well doing no inward sorrow for euill doing then tremble we and feare we before the Lorde of heauen and earth for as yet we are in the waie of disobedience which is the waie of death whereinto our first parents fell we are buried in our corruption and dead in sin not risen with Christ wee are heapers vp of wrath against our soules in the daie of wrath contemners of the word which in such sorte hath beene preached vnto vs for which cause that same worde shal iudge vs in the last day and we shal perish Trye then I say and so lyke or dislyke Secondly learning by these wordes As it is in heauen that our obedience ought not to be lame or maymed but euen such both for will and worke as that of the heauenly spirites we are notablie taught what colde comfort there is for vs in our selues and how farre it is off that we or anie liuing should be saued by theyr works For dare any of vs saie we obey the Lords will in earth as it is obeyed in heauen and that there is no imperfection in vs more heere than there If wee dare not if wee cannot then you see wee haue not done all that is commaunded and therefore farre from being iustified by that meanes when we haue not done our dutie Cleaue wee therefore fast vnto our true safetie Iesus Christ the righteous and awaie with such dreames Thirdly doe we not see that this prayer wholie called the Lordes prayer and this petition particularly is prescribed by the Lord vnto al Christians men and women of what degree estate and calling so euer they be and none exempted We see it playnly for to all it is sayde in the Disciples that haue bene are and shall be to the worlds end wheÌ„ you pray pray thus We see it then by consequence agayne that all degrees estates and callings are bound to performe vnto the Lord such perfect obedience as heere is noted and not Monkes Friers Nunnes or some certaine sorte of this order or that onely which yet hath ben taught vs and that others taking some more libertie might find mercie with God for theyr prayers and strict obseruation in truth not of Gods will but of some ceremonies of theyr own deuising But it hath mightely ben shewed to the world and our eyes al that euery plant which the heauenly Father hath not planted shal be plucked vp and therefore let vs beleeue no such follies If we be the Lords we acknowledge our selues bound to performe as full obedience as is performed in heauen and that is
our vntamed desires and draweth them euer in these worldly commodities to that measure and maner that may stand with the Lords honour Whereas otherwise when it is forgotten or not known there is no measure in our coueting no honestie in our vsing no credit in our leauing them Panem Nowe come wee to the woorde and the first as you see is this word Bread Which both in Scripture and in godly writers is taken diuersly In the sixt of Iohn it signifieth Christ himself because as breade and flesh meat and drinke are to the vse of this transitorie life so is Christ sent from the Father to vs for the getting and keeping of euerlasting life Iosua sayde feare not the people of the Land for they are but bread for vs that is a thing that wee shall ouercome and deuoure The preacher saith Cast thy breade vpon the waters that is be liberall to the poore Stolne waters are sweete sayth the harlot in the Prouerbes and hid bread is pleasant By bread there meaning adulterie pollution of the flesh In the Prophet Esay it is called the breade of aduersity in an other place breade of affliction Sometimes againe it signifieth the benefites of Christ as when he sayde It is not lawfull to take the childrens bread and to giue it to dogges that is the benefites principally appoynted for the Iewes which are children to giue them to you Gentiles which be dogges Sometymes it signifieth doctrine and instruction out of the worde whereby our soules are nourished as with spirituall bread no lesse than our bodies with materiall breade and thereupon the want of the word called a famine as you haue heard With many moe sundry significations if it needed to repeate them but let these suffice Here in this petition it is taken in his owne proper sence and signification for such bread as we eate and are nourished withall Yet figuratiuely it stretcheth it self further than to bread only and includeth whatsoeuer is necessary to the sustentation of this life So sayth Saint Austen Necessariam corporis exhibitionem petimus aperte in pane significantes quicquid est nobis necessarium All needfull maintenance of the body wee aske in this petition playnly in the word bread signifiing whatsoeuer is necessary Nay so saith the scripture in many places shewing this largenesse of the word Jn sudore vultus tui vesceris pane tuo In the sweate of thy browes shalt thou eat thy bread That is whatsoeuer thou inioyest in this worlde of these earthly things thou shalt come by it by labour and trauell and not by breade onely When Elizeus bad the king set breade before them you see what the king did hee made them very good intertaynement All Iobs kinred came to eate breade with him that is to reioyce and be mery in all good sort with him when Abraham prayed the Angels to stay and hee woulde set a morsell of bread before them he meant by bread more than bare breade When Dauid sayd he that did eat of his bread lift vp his heele against him he meant by bread familiaritie trust and credite and a very neere coniunction of friendship So was it vsuall you see with the Hebrewes in this word to cōprehend all necessary sustenance of the life And why thinke you Happely because bread is most vsual and most necessary For many haue bread that haue no meat and they that haue both may yet better spare the one than the other although neither well As I remember the Duke of Saxonie Frederike is sayde to haue caused his people to sée when going to hawke one day in the fieldes and séeing his seruants so carelesly and badly to ride ouer the corne and to spoyle it when hee came home commaunded that their meate shoulde bee set before them as plentifully as euer yea and better if it might bee but neuer a morsell of bread all that day The seruice being straunge and no man knowing the cause at last the good Duke sent them woorde that if they sawe any vse of breade to their comfort let them learne to take more care of corne hereafter and not for any pleasure or pastime to ride ouer it and spoyle it as they had done that day A worthy example sure for all Princes and Nobles to follow euer making conscience of the Lords blessings to spoyle them for any vayne delight and pastime Some other reason may be giuen also of frugalitie as that we are thus admonished to be content with a litle and to say with the Apostle cheerefully and heartely I speake not because of want For I haue learned in whatsoeuer estate I am therewith to bee content I can bee abased and I can abound euery where in all thinges I am instructed both to bee full and to bee hungry and to abound to haue want I am able to doe all things through the helpe of Christ which strengthneth me Wee are not taught to pray for gorgeous clothes for stately houses or for great liuings and honours but for bread bread and that but for the day and therefore a stint made assuredly of our immoderate desires If the Lord giue more be thankefull and vse it well but if he giue but bread that is a litle bee very hartely well content euen with that also for therfore is it only named here to teach vs so Sit oratio quae pro temporalibus est circa solas necessitates restricta Let thy prayer which thou makest for temporall matters be restrained euer to things necessary saith Bernard For he y t would say in his prayer for example sayth Augustine Doie multiplica diuitias meas aut da mihi tantas quantas illi vel illi dedisti puto eum non inuenire in oratione Dominica quo possit haec vota coaptare That is Lorde increase my riches or giue mee so much as thou hast giuen such an one and such an one I thinke that man in the Lords prayer will find no such direction When we haue foode and rayment let vs therewith be content saith the Apostle for we brought nothing into this world nether shall we cary any thing out And they that wil be rich fall into temptation and snares into many foolish and noysome lustes which drowne men in perdition and destruction for the desire of money is the roote of al euil which while some lusted after they erred from the faith and perced them-selues through with many sorowes And most swéetly in y e Epistle to the Hebrewes Let your conuersation be without couetousnes and bee content with those things that ye haue for hee hath sayd I will not fayle thee neither forsake thee So that we may boldly say The Lorde is my helper neither will I feare what man can do vnto me Finally take no thought for the flesh sayth the word againe to fulfil the lusts of it Thus do you
although God tempt and leade into temptation yet neuer tempteth he any man to euill And why S. Iames giueth the reason for God can not be tempted with euill neither teÌ„pteth he any man to witte vnto euill that is he desireth not euill and therefore he can not be the author of euill doing in vs. Non de exploratione sed de incitatione ad peccandum loquitur Jacobus S Sames speaketh not of the temptations of tryall but of stirrings vp vnto euill sayth an interpreter And it is apparant enough Nowe of the next worde if you will to wit temptation It is a woorde that will minister much matter profitable for the Lords children to bee stil better and better acquainted withall whilst they liue And I coulde happely wish to speake so of it as most of this company might most bee benefited and euery man at one time or an other in one thing or an other feele mee in his bosome But such grace is the Lordes to giue and not mine nor any mans to take and therefore with humble commending both my spéech and your profitte to his most mercifull direction let vs set vpon this treatise It is therefore sayd of the learned that tentatio est opus diaboli qua homines pios vel per instillationem cogitationum malarum aut per obiectorum occasionem vel per vitiosae naturae inclinationem affectus vel per res secundas aut aduersas solicitat impellit ad peccata calamitates deo permittente vt aut certo iudicio propter peccata puniantur aut explorata probata fide eorum constantia coronam vitae accipiant That is temptation is a worke of the deuil whereby he soliciteth and driueth men vnto sins and miseries either by infusion of vile thoughtes into them or by meanes of obiects layd before them or by inclination of their corrupt nature and affections GOD suffering him either that their sinnes by iust iudgements may haue their due punishments or else their fayth and constancie a due crowne of life after that it hath bene tried made manifest This distinction or description rather will fully by all his partes appeare either by the story of Iob of Dauid or by diuers others in this treatise if you marke it Agayne it is sayd of them also that temptations bee of two sorts generally Tentatio probationis tentatio perditionis The temptation of tryall and the temptation of perdition according to which diuision Cyprian may be thought to haue spoken when he sayd Potestas dupliciter Satanae aduersus nos datur vel ad poenam cùm delinquimus vel ad gloriam cum probamur Power is giuen to Satan against vs after two sorts to wit either for punishment when wee offend or for glory when wee are tryed But desiring altogether a very great playnnes in this matter for diuers causes I choose rather an other diuision obserued also of sâ—â—ne to say that temptations are of three sortes to wit either of God of man or of Satan For all these are sayd to tempt And according to these seuerall authors as it were of temptations the word is diuersly and in seuerall significations taken When God in the Scripture is sayd to tempt then is the word taken and commonly translated in English to prooue or to trye because that the drift of the Lord is thereby not to hurt by leading to euill for so GOD tempteth not Iam. 1. but to make open knowne by tryall either to our selues or to the world or to both either our corruption and malice against him or else our faith and patience and many vertues Thus is it sayd of Abraham in Genesis After these things God did prooue Abraham c. What was this proouing or tempting of Abraham but a mercifull opening both to Abraham himselfe and to all other euen to vs at this day what a wonderfull measure of fayth loue and zeale to his God he had vouchsafed vnto Abraham So that both he sawe then and we see now what neithâ—r we nor happely he himselfe knew till after this tryal or temptation had had his place This reade we againe in the lawe Then sayd the Lorde to Moses Beholde I will cause breade to rayne from heauen to you and the people shal go out and gather that that is sufficieÌ„t for euery day that I may proue them whether they will walke in my lawe or no. That is that it may appeare both to themselues and others whether receiuing but that which is sufficient only for one day at once they will patiently depend vpon my prouidence from day to day Probat enim Deus homines noÌ„ quasi ipse experimento indigeat sed quò magis seipsos norint posita omni arrogantia inani persuasione humiliter se in posterum Deo submittaÌ„t For God proueth not sayth one as though he had need of any tryall to knowe any of vs all but that men may themselues thereby knowe better what is in them and laying aside al arrogancie and vayne perswasion humbly submit themselues afterwarde to God Againe when at the giuing of the lawe the people sawe the thunders and lightnings the sounde of the trumpet the mountayne smoking and for feare thereof fled c. then Moses sayd to the people Feare not for God is come to proue you and that his feare may be before you that yee sinne not Again in Deutronomy Thou shalt remember all the way which the Lord thy God lead thee this fortie yeeres in the wildernes for to humble thee and to proue thee to know what was in thy heart whether thou wouldest keepe his commaundements or no. For in affliction either by patiently abyding or by vngodly grudging and repyning wee shewe what was in vs though hiddeÌ„ before Most playnely agayne in the thirteenth chapter If there arise among you a Prophet a dreamer of dreams giue thee a signe or wonder and the signe or the wonder come to passe which he hath told thee saying let vs go after other Gods which thou hast not knowne and let vs serue them Thou shalt not hearken vnto the woordes of the Prophet or vnto that dreamer of dreames for the Lord your God proueth you to know whether ye loue the Lord your God with all your heart and with all your soule Last of all in the booke of Iudges I will no more sayth the Lord cast out before them any of the nations which Ioshua left when he dyed and why it followeth in the next verse That through them I may proue Israel whether they will keepe the way of the Lorde to walke therein as their fathers kept it or not Thus doe we see then howe the Lord is sayd to tempt man namely when by such meanes as pleaseth him hee tryeth and prooueth man not to winne any knowledge to himselfe that hee had not before for how should he that made the heart bee ignorant of any thing
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
per eum salutem opereâ—â—r aliorum Yet is hee not wanting to his â—inisterie thereby to worke the saluation â—â—others The Apostle himself confirming a much when hee sayth If I preach the Gospel willingly I haue a reward but if I doe it against my will notwithstanding the dispensation is committed vnto mee That is my office and calling vrgeth mee to do it and it shall profit others that I doe so vnwillingly but not my selfe Agayne the same father speaking of Christs being baptized by Iohn saith thus Voluit Dominus a seruo ille per quem facta sunt omnia ab illo qui factus est inter omnia baptizari vt doceret humilitatem ostenderet non interesse quis a quo baptizetur dum eo baptismo quo baptizandus est baptizetur The master woulde bee baptized of his seruant and he that made al of him that was made amongst all to teach humilitie to shewe that it preiudiceth not what maner of minister baptizeth so that the baptisme â—e as it ought to be that he baptizeth with Neither would Christ saith he haue refused to be baptized of the Pharisees if they had vsed to baptize for when he was cirumcised Iohn was not sought for neither refused hee that temple that was a dâ—nne of theeues Quapropter siue a fideli siue a perfido dispensatore sacramentuÌ„ baptismi quisque percipiat spes ei omnis in Christo sit ne sit maledictus qui spem ponit in homine Wherefore whether of a faythfull or vnfaythfull or vnfaythfull steward a man receiue the sacrament of baptisme let his hope be stedfastly fixed vpon Christ least it be sayde Cursed bee hee that trusteth in man If he depend vpon the goodnesse of the minister against Cresconius thus Baptizant quantum attinet ad visibile ministerium boni mali Inuisibiliter autem per eos baptizat cuius est visibile captisma inuisibilis gratia Here baptize in respect of the visible ministerie both good and bad But inuisibly by them baptiseth he whose is both the visible baptisme and the inuisible grace Afterward againe in the third booke but thou wilt aske me sayth he whether is better a good minister or a bad And I must needes answere thee that in respect of example to the people that depend so much theron that without it they thinke euery thing painfull and hard that God commaundeth a good minister is best But in respect of the baptisme and sacrament it selfe Si tantò est melius quod accipitur quantò est melior per quem traditur tanta est in accipientibus baptismorum varietas quaÌ„ta in ministris diuersitas meritorum If that should be so much better by how much he was better that ministred it then must there be as great differences betwixt mens baptismes as betwixt their giftes graces and qualities that did baptize which were horrible to affirm Paul was better than Apollos in respect of grace giuen Was therefore his baptisme better God forbid Per ministros enim dispares dei munus aequale est quia non illorum sed Dei est For by ministers farre vnlike the giuen gift of God is like because it is his not theirs concludeth Austen truely Els wo was to them that Iudas baptized And they had need to lament such baptisme Remember master Caluins iudgement and similitude As it is sayth he amongest men if a letter be sent so the hand and seal be knowen it skilleth not what qualities he was of that brought it so must it suffice vs in the sacraments to acknowledge the hand and seale of our God what manner of man soeuer the bearer be that deliuereth them For it hurt the Iewes nothing that they were circumcised of those impure Priestes and Apostataes that then were neither needed they to be circumcised againe For indeede saith an other the Sacramentes take not their excellencie and worthinesse of him y t ministreth them though he be neuer so holy neither be they disgraced or weakened thogh the minister be wicked and euill The hand of the receiuer being without fayth maketh the Sacraments that of themselues be good to be vnto him of no force because of his vnbeleefe but a wicked minister cannot in any wise make frustrate or deceiue the faith of the vngodly receiuer Our Sauiour Christ baptized none whilste he was vpon earth but onely preached and his disciples baptized sayth the Gospell And S. Paul continuing in Corinth a yeere and sixe moneths where God sayd vnto him in the night by a visioÌ„ he had much people taught the worde of God among them and preached but baptized none sauing Crispus Gaius and the householde of Stephanus and thanketh God that he had not when he saw what diuision fell out one saying I am Pauls another I am Apollos c. And Musculus with others agree with Ambrose that Peter baptized not Cornelius and his company but commaunded them to be baptized Nowe none of all these woulde haue thus done wee must needes thinke if better ministers had made better Sacraments to the receiuers But euen the contrary with all indeuour and paine in a zeale to the Lordes people that they might haue that holy ordinance with greatest good Howe shoulde Paul haue thanked God with a conscience that hee baptized no mo when it should haue bin a very greeuous sin in him not to haue done it if his excellency aboue other ministers could haue giuen grace to the Lordes sacrament Therefore this very one thing if there were no mo setleth vs fully and firmly touching this poynt Yet in deede it is a great deale more that our Sauiour baptized neuer an one who was of all ministers the best without comparison most kindly and carefully addicted to mans good euery way For why was it may we with most great probabilitie thinke but least his most excellent dignitie aboue all men should worke in the receiuers of that baptisme some conceit of their baptisme aboue others baptized by farre inferiour ministers and so cause dissention in the Church among them Wherefore we see euen in this omissioÌ„ of our sauiour Christ his diuine wisdome foreseeing the venom of this error to measure the word and sacraments by the worthinesse of the minister and carefully cutting the throte of it in his time It was truly euer a wrong to the Lord and his holy mysteries euer condemned of the Church of God and wee must abhorre it Si malus sacerdos deponendus erat si noÌ„ possit deponi tolerandus intra rete If the minister be naught sayth S. Austen he should be displaced if he cannot be displaced he must be indured within the nâ—t For vpon our dislikings of men to refuse the Lord and the meanes of our saluation it is a more fearful impietie than y t it needeth amplification The very thought of it striketh a terror into my soule that I dust and wormes should except against the
graces of my creator vnlesse the officer of them to me from him be qualified to my liking For as wee liue the Lord wil bee a swift iudge and euen a very consuming fire one day against this hainouse contempt of himselfe and his mercies and the hauing of them in respect of persons O beloued our time is now to be wise learned and to kisse the Sonne in his graces least he be angry and wee perish off from the earth If we doe not mercie passeth iudgement commeth and warned people must both dye in their sinne and cary their bloud themselues for euer The third temptation concerning Communicants SOme againe are tempted and troubled with scruples and doubtes concerning such as are admitted to the Lordes table and whome satan cannot otherwise win to despise that holy Sacrament by this meanes hee most mightily vndermineth and causeth them to forbeare both their great comfort bounden duetie For whersoeuer sayth hee to them the vncleane are not put apart and the euill separated from the good by ecclesiasticall censure there if a Christian communicate hee is defiled with other mens sinnes And therefore to the ende yee may not be polluted with the company of such you must forbeare nay refuse and vtterly abhorre al receyuing of the Supper of the Lord but with a choyce company of select and holy ones But is this true nowe that other mens sinnes neuer consented to by me do defile mee if I receyue with them God forbid The flat contrary is a ruled case in diuinitie was ere wee were borne amongst the learned and godly of al times And as it were with one voyce they haue affirmed it in this and such like sort That a Christian man should be sory and grieued if he see that most holy Sacrament abused of any wicked and bad ones which are admitted vnto it and indeuour as much as in him lieth y t if may not be so but yet may he not himselfe depriue himselfe of the Sacrament nor withdrawe himselfe from the Church but both take it for a true Church notwithstanding this blemish and continue in her societie and felowshippe so long as the worde is preached and the Sacraments administred therein without any separation from it for this cause And the proofes hereof haue partly beene aledged before in the examples of the godly Patriarches Prophetes Apostles and Christ himselfe In the Church of Corinth Galatia Ephesus and others wherein though there were great blemishes as hath beene shewed yet were they neuer commaunded one to auoyd an others company at those exercises that the Lorde in common inioyned all and left not to their libertie to vse or not vse They separated themselues carefully from those crimes and faultes that they rebuked and disliked in others but from their Churches and holy exercises they separated not themselues but entred into their Synagogues at al times wheresoeuer they came and when they were at prayers prayed with them preached to them and partaked with them in commaunded dueties neither were they once hurt by their so doing Then further may we adde in this matter of communicants that which truly we should not lightly weigh or consider but very earnestly thinke of Namely that wee are bidden to examine our selues when we come to that table If the Lord had pleased he could as easily haue bidden vs examine one on other or euery man the whole Church And certainly he would haue done it if other mens sinnes might haue defiled vs and the company of the vnworthy ones haue polluted them that come with the very best preparation of themselues vnto it Yea and with what diligence in deede ought wee all to doe it if this doctrine were true Surely my conscience coulde neuer receiue that Sacrament in peace except I knewe all men as well as my selfe since their euell may as well hurt mee as myne owne But nowe that he requireth only of euery man the proofe of themselues he teacheth therby playnely that it nothing hurteth vs if any vnworthy doe thrust themselues in amongest vs so that wee bee prepared the same do these other wordes also Sibi iudicium manducat Hee eateth and drinketh his owne damnation Sibi non tibi His owne damnation not thyne saith Austen Ergo tolera malos bonus vt venias ad praemia bonorum ne mittaris in penam malorum Therefore thou being good indure the euell that thou mayest come to the rewards of the good and not be sent vnto the punishment of the euell Caluin thought this a strong place against this temptation therefore he vrgeth both these members against it fully In these wordes of Saint Paul sayth he two things are to be noted First that to eate the bread of the Lord vnworthyly is not to communicate in their company that are vnworthy but not rightly to prepare our selues and to weigh our owne faith and repentance Secondly that when we will receyue this Sacrament we beginne not with others and fall in examining them but that we trye our selues set our eyes that way For truely if all things bee considered well they that haue so much leasure to examine others in them selues they are most negligent and forgetfull For vppon mine owne experience sayth hee I know one yet aliue that caried headlong with this nicenes that hee would not receyue with vs for some mens faults that pleased him not he separated himselfe quite from our company And yet in the meane tyme had them in his owne house of most lewde behauiour When I knewe it I got one to admonish him for of my selfe sayth Master Caluin hee woulde take nothing and to aske what he meant to be so strict in the Church a house not in his gouernement and so faultie in his owne house where hee had gouernement Must hee needes bee defiled in the Church by vnworthy communicants and cleere at home from so neere euill And it pleased God to worke with him sayth he that he sawe his folly and afterwarde reconciled himselfe both to the Church and mee confessing at last that our chiefe and first care must bee of our selues and our familie next and secondly of others And howe Not for dislike of thē or hatred because they do not so well as they ought to separate our selues from the Church but to correct them and amend them and to bring them into the way or according to our places to procure their remouing if they will not Or if wee cannot effect that then to leaue all to the Lord to performe and make better Thus farre Master Caluin not vnworthy our earnest noting though it be very long And truely marke it againe that in saying his owne damnation he tyeth the harme that commeth by his vnworthy receyuing to himselfe and stretcheth it not to others which yet needes he must haue done if the company of any at that table did defile the godly Hee must haue sayd hee eateth and drinketh to his owne damnation and
and serue thee here whilst life indureth fast cleaue vnto thee when life departeth and euer liue with thee when once it is ended for that sweete and deere Christ Iesus sake that with thee O Father and the holie Ghost wee blesse and praise honor and magnifie for euer and euer one GOD and Lorde world without ende Amen Amen FINIS ⧠The Table A AFfection required in prayer 20 Affection how helped 22 Atheists 137 Apostles powrefull ministery 162 Al may read the scriptures 179 All sortes bound to serue God aswell as Monkes Friers or Nunnes or such like 259 All men bound to pray forgiue vs our trespasses 373 Aduersity a sowre teÌ„ptatioÌ„ 426 Aduersitie often misconstred 431 Afflictions inward or outward 433 Alteration of friends 480 Affliction without an example in scripture may not discomfort vs. 488 B BVllingers iudgement of the ministers reading 173 Bad Bookes 238 Bread hath Diuers significatioÌ„s in the word 279 Bread in this PetitioÌ„ what 280 C CAuses of prayer 46 Church abuses 108 Creation how 151 Corruption or fall 15â— Corrupted in vs what 154 Contraries to Gods kingdome prayed against 208 Communion of good by prayer 211 Crosses to be indured 241 Cause of euill what 260 Contents though many ouerthrowne with one discontent 265 Couetous men what they may consider 329 Confession of sin to God 321 Comfort against feare of punishment when sinne is pardoned 348 Conditions to bee obserued in going to Law 367 Crosses not euer tokens of anger 432 Conditions of true sanctification 444 Cheerefulnesse and mirth required 459 ConteÌ„pt a bitter teÌ„ptation 477 Change of friends another 480 Children a Crosse 488 Crosses with example in the Scripture may not discomfort vs. 488 Church militant of what sort euer in this world 495 Communicating in Prayer c with the wicked 500 Communion may be receiued with bad company 533 Compulsion to good lawfull 548 Correction called persecution 559 D DEad not to bee prayed for 73 Discontents dash contents 265 Duke of Saxonie made his trayne see the benefite of bread 282 Dayly bread why sayde 297 Dulnes in Gods children now and then yet feare not 451. E EDessa professors howe zealous 163 Exceptions against hearing some Ministers 189 Euill of two sorts 225 Examination of our selues profitable 257 Exchange of our freight with Satan a rouer 337 Exceptions made against our forgiuing of our Brethren 262 Effect of Prosperitie 417 Election how knowne 434 Euil children to Godly parents 488 Euill seruants also 488 Euill in the last petition what it meaneth 611 F FOr what we may pray 68 Form of praier a great good to be taught vs. 84 Forme vsed of Heathens 85 Father a sweet word and how 87. Fatum 148 Fearefull exceptions againste hearing the word 189 Free-will confuted 219 Flesh pampered 237 Forgiuenesse of others by vs. 335.355 Forgiuenesse with God both of the crime and punishment 345 Forgiuenesse fayned 355 Friends to alter a sharpe temptation 480 G GOD what he would he euer could 104 God how absent 116 God neere or a farre how 117 God howe more in one place then in another 118 God howe sayde to goe and come 118 Gods glorie how deere 123 God no author of euill 224.396 Good thinges of three sortes 225 Giue What it teacheth in this petition 303 God giueth and not any industrie of man 325 God giueth the vse also 326 Gods mercie long suffering 326 Grace proued and satisfaction improued 329 Good fellowship of the world 335 Gods roddes are sometimes punishmentes sometimes but chastisements 350 Greatnesse of mans corruption 382 God leadeth into temptation yet no authour of sinne 396 Greatnesse of sinne a greeuous temptation how helped 460 Godlie ones rimed vpon by drunkards 488 H HElpes of affection in prayer 20 Humilitie taught 99 Heauen what it signifieth 102 Halowing of Gods name what it is 131 Hypocriticall forgiuenesse 355 Halfe forgiuenesse 557 Howe Christians may goe to Lawe 366 Howe man is sayde to forgiue sinne 370 How man tempteth man 406 How we pray against temptations 410 Heauinesse of heart a temptation 459 I IRreligious men and women prayed against through all Churches 137 Iames expounded 399 Iudgementes rash vpon aduersities of men 431 Imperfection of our obedience taketh not away our comfort 447 Imprisonment wrongfull a triall of the Godly 488 K KIngdome of God of three sortes 148 Kingdome of God howe erected in vs. 16â— Kingdome come what iâ— is 160 Kingdom what it is in the conclusion of the L. prayer 615 L LIbertines 137 Laughing at other mens faults how sinfull 268 Laying vp howe it is lawfull 301 Loue to our Brethren described 332 Law may be taken against offenders 365 Life vncomfortable 474 M MEdiator who and howe many of our prayers 51 Masse how wicked 95 Meanes to erect Gods Kingdome in men 161 Ministers reading not contemned 173 Ministers of meaner gifts 175 Magistrates great meanes to builde or pluck down Gods Kingdome 204 Malum culpae poenae 225 Merit ouerthrowne 258 Magistracie not taken away by the petition of forgiuenesse of trespasses 363 Man tempteth man 406 Mâ—th required of the Godly 459 Mariage and match often bitter 488 Measure of aduersitie a subtil temptation to the godly 490 Ministers caÌ„not hurt the Lords Sacramentes 519 N NAme of God what it is 129 Nature of a true childe of God 268 Nouatians confuted 376 Necessitie of prayer againste temptation 392 O OBiections against Prayer 13 Our Father not my Father why 96 Obedience in heauen to Gods will 249 Outward thinges may be prayed for 292 Our what it teacheth 295 Obedience though but little yet accepted of God 454 Obiections against compelling to religion 552 P PRayer naturall 2 Prayer necessary and how 4 Prayer how profitable 7 Prayer obiected against 13 Praying in Latin 39 Persons to be prayed vnto 47 Prayer by whome heard 51 Place of prayer 69 Prayer for the dead 73 Parts of the Lords prayer 86 Petitions how many 121 Preaching aboue reading 185 Pampering of the flesh 237 Panis whence deriued 280 Peace to be prayed for 291 Popish shrift 323 Presumption fearefull 228 Popes pardons 371 Prosperitie one of Gods trials 412 Prosperitie iâ— of God ibid. Prosperity what it should work in the godly 417 Prayer not euer heard by and by and yet feare not 458 Perseuerance feared sometimes of the godly and how comforted 467 Priuy slaunder a great triall of the godly how helped 483 Preaching without reformation 509 R REdemption perfect by Christ 94 Regeneration 158 Reading the word how profitable 171 Reading alowed to all 179 Religion is no cause of scarsity but sinne 339 Remitting fault maketh man like God 360 Rash iudgemente vpon mens aduersitie often 432 Reward of euil for good tempteth sore how hâ—â—ped 484 Rimes a triall of the gâ—dly 488 Reformation how it foâ—oweth preaching how no 509 S SChisme how dangerous â—8 Sanctification of God 〈◊〉 vs. 14 SaÌ„ctificatioÌ„ of vs by God ibid. Scriptures to be read of all 179 Similitudes expressing the
11.33 Rom. 12.3 Act. 1.6 Ihon. 21.21 Deutro 29.29 Rom 9. Math. 11.25 Mans dutie in respect of the hidden will of God Iob. 2. Esay 46.10 2. Chron. 20.6 Act. 4.28 Mans wil hath two obiects to witte good and euell Iam. 1.17 MaluÌ„ Culpae MaluÌ„ Poenae lib. 2. cap. 180. Psal 5.4 Hebr. 1.9 Hose 13.9 Ihon. 8.44 Zach. 8.17 Rom. 9.14 1. Ihon. 2.16 How contrary to God it is to will euell Tom. 4. quaest 83. Exod. 9.7 Rom. 1.28 2. Thess 2.11 1. Kings 22.21.22.23 Rom. 9.19 Malum culpae Vti peceatum vti causa subsequentis peccandi vti poena praecedentis 1. Rom 24.28 vers 21.28 1. Ihon. 3.4 Act. 17.28 Voluntas tantùm est boni vel veri vel apparentis Arist. Eth. 3. cap. 4. Esay 45.7 Amos. 3.6 Lament 3.38 Exod. 9. 1. Kings 22. Rom. 1. lib. 2. pag. 180. Tom. 7. lib. 5. cap. 3. God may be author of the action and yet not of the euill in the action Ro. 8.5.7 c. Ihon 3.16 Ihon 6.29 1. Thess 4 â— c. Rom. 8.1 vers 5. Leuit. 11.44 Math. 5. Esay 56. Rom. 6.4.12.13 Ephes 5.3 Coloss 3.12 1. Thess 5.23 Psal 139.23 Thinke of this Vile bookes are the deuills banners Note â—se 42. Sinke this iâ— your hart So loue you God as you care to be what you pray to be Math. 16.24 Act. 14.22 2. Timoth. 3.12 Hebre. 12. 1. Cor. 11. To saye with content vnder the Crosse thy will be done is a great grace 1. Sam. 3.18 2. Sam. 15.25.26 Math. 26. Apoc. 12. 1. Cor. 10. More comfort in this promise then can be expressed A most sweete promise In the dialogue btewixt faith and frailitie 2. Cor. 12. Aug. de tempore 136. lib. 3. contra Pelagianos Iam. 2.10 Ad Gelatium Benard epist. 77. Ephes 1.3 Philip. 3.20 Coloss 3.2 Apoc. 7.11 Chap. 19.10.22.9 Hebre. 1.4 Psal 103.20 1. Cor. 13. How we pray for this measure The meanes also asked here Cognitio voluntatis Impressio Spiritus 2. Cor. 36.14 Galat 3.15.17 Deutro 4.2 Math. 23. Philip. 2.13 Hebre. 13.21 Knowledge of Gods will and a blessing thereof to sanctification are here prayed for as meanes The contraries prayd against Math. 6.24 Coloss 38.10 How we fell and now may rise Math. 12.50 A profitable examination of our selues Ihon. 12.48 Merit ouerthrowne Much lesse workes of supererogation No estate of persons priueledged more than other from doing Gods will Popish error The cause of all euill A profitable meditation to wake vs and weyne vs from the loue of this world Ecles 1. The world kepeth not promise Iug. 4.18 Note One crosse counteruaileth a thousand comforts 1. Kings 19. 2. Cor. 5. â— â— Ihon 2. 2. Petr. 2.7 Psal 119.15 Laughing at other mens faults Math. 6. Psal 4.6.8 Math. 6. Iam. 1.17 Psal 37.5.7 Prou. 30.8 This order reregardeth our infirmitie not the nature of the things 1. Cor. 10.31 Aug. epist. 121. ad Probam Ihon. 6.48.51 Num. 14.9 Ecles 11.1 Rom. 9.17 Esay 30.20 1. Kings 22 Math. 15. Mysticus sermo sacrarum rerum est panis fortior Ambr. ser 14. in Psal 118 For this cause some haue thought panem to come of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3. 2 Kings 6.2 Iob. last 11. Gen. 11. Psal 141.10 A good example Philip. 4.11 1â— 12. 13. Note Aug. epist. 121. 1. Timoth. 6.8 1. Tim. 6 8. Hebre. 13 5.6.7 Rom 13.14 O thinke of this and God giue strength Some men may pray for more than others may Rich Crassus sayd to be rich was to be able to nourrish an army yearly Luc. 16.19 Prou. 30.8 O fearefull frute Deut. 8.7 c. Here is the danger Psal 49. 1. Tim. 6.17 Exod. 5. Dan. 4.19 26. 27. A great example Hester 5. 2. Chro. 32.4 2. Sam. 24. Psal 30. Iob. 31.24 Three good Mothers bring forth three bad children truth hatred familiaritie contempt and riches pride Too true though too bad Iob. 1.9.10 Psal 107.109.10 Prou. 17.1 Luc. 1 2. Thess 3.16 Rom. 12.18 Psal 144.14 122. Math. 7.7 Psal 55. Mar. 10.29 Gen. 28.20 Prou. 30.7 Earthly and outward things are lawfully prayed for but euer with a condition We be goodly Gods that cannot giue our selues a peece of bread Gen. 3.4 5. Consider this Psal 87.16 Psal 34.9 Math. 6.32 1. Peter 5.7 Hebre. 13.5 1. Tim. 4. Aues prius dulce melos fundunt quà m granula quaerunt Iob. 1. Gen. 3.17 Psal 128.2 2. Thess 3.10 Ecles 7.7 Prou. 14.23 Act. 20.34 Psal 127. Rex persicus apud Herodotum Pro Rabirio Plato Leuit. 26.26 1. Kings 19.8 Exod. 34.23 Math. 4. Cap. 6.1 Luc. 12. chap. 11.18.19 1. Cor. 13.5 Consider this ye couetouse Couetouse men had rather pray giue me then giue vs. The second vse of the word vs. Chap. 31.17 vers 19. 32. 21. Note The order of this petition Iere. 31.34 33. Math. 16 26. Religion is not cause of want but sinne Deutro 32.14 Iere. 5. Esay 49.1 c. The hole petition teacheth two things quid petamus quid facero debeamus Petitio remitâ—â— nobis c. Confession to God Psal 32. Num. 5.7 Iob. 13.15 Prou. 28.13 1. Iohn 1.8.9 Shrift where found and lost Psal 51. 2. Sam. 14. Psal 41.4 Luc. 15.21 Luc. 18.13 Act. 19.18 Math. 3.6 Note The Lords great mercy and our great corruption 2. Petr. 3.9 Rom. 6.1 Rom. 2.5 Eccles 5.4 c. Grace proued and satisfactioÌ„ improued Rom. 3.14 9.11 11.6 Ephes 17.2.8 Chrysost A great corruption in vs. Exod. 32.31 Rom. 9.1 Psal 4. Psal 119. Iere. 9.1 If we be bound to beseche God to forgiue our brethren their sinnes are not we our selues bound to forgiue them Alurers of others to sinne A lamentable exchange made What is ours now Gen 6.5 Psal 51.5 Our gardens now haue too much rue and to little hearbe of grace Ambro. de sacram lib. 5. cap. 4. Math. 6.12 â—er â— 14 â—uc 11.4 Man doth not forgiue the euill or vice of the action but the detriment arising by it to man The Popes pardons A poena est culpa blasphemous Esay 43.23 Ro. 3.9 Read Aug. de natura gratia vers 46. vers 23. Galat. 3.22 The error of the Pelagians Cathary c. Anabap. Some in the scripture are called iust and vp right but this is to be vnderstode before God or as Aug sayeth Affectu non effectu by desire not by deede Sinne after baptisme pardoned 1. Iohn 2. Psal 78. Beware presumption Dan. 9.6 O sweete Psal 38. Psal 40.12 Ezra 9.6 Dei dicere est facere Iohn 5.14 Iohn 8.11 Tit. 2.11.12 Cantic 5.3 Iob. 15.16 1. Tim. 5.6 Hebre. 11.25 Psal 141.4 Math. 13.22 Cantic 2.15 Hebre. 3.13 Ephes 6.12 Aug. serm 135. 1. Pet. 5.8 Marc. 14.38 1. Thess 3.5 1. Timoth. 6.9 1 Cor. 10.13 Act· 17.28 Exod. 4.21 Ro. 1.26.28 Esa 19.14 2. Thes 2. Esay 63.17 Esay 42.24 1. Sam. 16.24 If God suffer then doth he it either against his will or with his wil if against his will then is he not omnipotent if with his