God or by viewing the commandements or by any meanes what souer that may bee good and profitable to this effect And thinke with your selues that if these chosē vessels notwithstanding so greate graces giuen them yet groaned vnder such waight of deadly sinnes alasse what may wee doe that want many thousand degrees of theyr goodnesse saue onely that we feele not through a deadnesse of heart the burthen of iniquitie that is vpon vs. By theyr feeling then iudge what you ought to feele by theyr confessions what you should confesse and by theyr shiuering feares what you may many millions of times more iustly feare Think also of the punishment temporall and of the death eternal in that flaming lake of dreadful wo due and assured to all sinfull creatures for euermore And see then if it be not sweete to heare of remission of all this euill See if this petition be not thrice needfull to cōsciences crying our Lord is great O deerest God that woulde bidde vs aske teach vs and tell vs yea will and commaunde vs euerie daie and houre to praie for pardon for iniquitie For thus do we see thy willingnesse to giue neuer vsing to bidde vs aske but what thou art ready to grant euen before we aske Thus do we see our pardon is readie and though worthie wee bee neuer once to feele anie inwarde ioy or outward comfort yet in thy mercie wee shall finde both by thy gracious forgiuenesse of our sinnes And Lorde of mercie make vs thankfull The Prayer O Lord and Father sweete mercifull we fall down in our heartes heere before thy maiestie beg thy mercie For we haue sinned O Lord wee haue sinned done wickedly our consciences crieth thy wrath is due if we find not mercy Our thoughtes our words and workes haue bene against thy blessed will and commaundement and stil still our most grieuous corruption pulleth vs from thy wayes We may bee ashamed and confounded to lifte vp our eyes to thee so increased ouer our heads are our iniquities and our sinnes so grieuous euen to the heauens But with thee there is mercie and therfore thou shalt bee feared O LORDE in that mercie lifte vp the light of thy countenance vpon vs and saue vs. Let that precious bloud of Iesus Christ dash and wash out al our offences for we flie vnto it and with the armes of our faith clasping fast that deere Sauiour wee set him before thee as our attonement peace and propitiation for euer auaileable with thee For his sake not for ours O Lord heare O Lord forgiue O Lord consider and doo it deferre not for thy mercie sake Comfort our consciences with that sweet and dropping dew of mercie and grace for they shake tremble at thy iudgementes Strengthen our steppes heereafter for Iesus Christ his sake more more that they may be streighter and we possesse these vessels of ours in more cleannesse holinesse and righteousnesse than we haue done And forasmuch as it is all repugnant and contrarie to our sinful nature and rebelling bloud to forgiue other mē theyr trespasses committed against vs without reuenge and to loue them that hate vs to praie for them that persecute vs as thou hast willed deere Father we beseech thee helpe vs therein and by thy working power within vs make our hearts so meeke and gentle that we may gladly vnfainedly heartely wholy forgiue all men that haue hated or hurted vs by word or deed that wee may behaue our selues vnto al men friends and foes with such mercy gentlenesse and kindnesse as we would desire not only that they but also that thou good Lord shouldest vse vnto vs. Finally deere Father in life haue mercie in death haue mercy and euermore haue mercie vppon vs in that blessed kingdome of thine for Iesus Christ his sake our blessed Lord Sauiour Amen The sixt and last petition Leade vs not into temptation c. We drawe now neere an end of this labour and are come to the last request in this prayer wherein proceeding as you haue done in the former I praie you first shew the order of it THE order is meruailous fit that after we haue in a stinging wo for them begged of the Lorde our God most heartely and earnestly the forgiuenesse of all our sinnes and trespasses alreadie past and done we should next as obedient children not agayne to grieue so déere good a Father beseeche him for his mercies sake to aide and strengthen vs against that which is to come that wee may not offend and fault as wee haue done but by an happie new birth and spirite of power vouchsafed from his heauēly grace vnto vs be able to fight agaynst all sinfull corruption daylie and euer vexing vs more and more For in this order speaketh the Lord still still in his word that if we be made whole wee should sinne no more That if the grace of God that bringeth saluation vnto al men hath appeared we should thereby learne to denie vngodlynes and worldly lusts and that wee should liue soberly righteously godly in this present world And in this order reasoneth euen the spouse her self I haue washed my feet and therefore how should I foule them agayne Wherefore I say as concerning order after pardon begged for passed sin most fitly doe wee aske next the power of his grace against what is to come Surely it is not onely fit in regard of order but most necessary also in respect of the thing In deed it is and that for these causes first in respect of our owne corruption and vilenesse of whome the spirit of God hath sayd by Iob that man is abhominable and filthie drinking iniquitie lyke water that is euen so desiring to sinne as hée that is thirstie to drinke Secondly in respect of the infinite allurementes and delights that sin hath to pull vs on to it from God which we are so far from repulsing gayne standing that wee readily and most willingly yeelde to them except the Lorde assist vs and inable vs by his spirite Yet are those delicates our death both in bodie and soule for euer if we followe them For it is true of al men which the Apostle speaketh of the widow that she liuing in pleasure is dead whilest she liueth so And agayn If ye liue after the flesh ye shal die Of these alluremēts and delights in sinne spake the holy Ghost when he called them the pleasures of sinne And Dauid when hee sayde Incline not my heart to euill that I shoulde commit wicked workes with men that worke iniquitie and let mee not eate of their delicates There is also a subtiltie in sinne to deceiue vs a deceitfulnesse in riches to choke vs and therfore most needfull this prayer that we be not hindered through the deceitfulnesse of sinne Thirdly in respect of the power of the enimie which is verie greate For we wrestle not agaynst flesh and bloud
vs. How came it to passe that the Iewish people so seeing dayly the wonderfull workes of God for them the proofes of his power mercie and goodnesse aboue all the nations of the world yet persisted vnfaithfull stubburne and wayward to so good a God O sayth Moses these things being done for you yet hath the Lorde giuen you an heart to perceiue and eyes to see and eares to heare vnto this daie teaching vs playnly that such hart such eyes and eares are onely the Lords to giue and without such gift we profite nothing no not by the verie euident extraordinarie mercies of God In another place agayne The Lord thy God will circumcise thine heart the heart of thy seede that thou mayest loue the Lord thy GOD with all thine heart and with all thy soule that thou mayest liue As if hee shoulde saie neuer thinke of anie loue of GOD faythfull and true as possible to be within thee and consequently no obedience loue being the root of all excepte the Lorde circumcise thine heart that is purge all thy wicked affections giue hearing reading a blessing which thing is not in thine owne power to doe It is I sayth the Lord by the prophet Esaie that receiue the spirite of the humble and giue lyfe to them that are of a contrite heart If the Lorde worke in one he worketh in all the spirites of men are ruled and gouerned vnto good onelie by him If he touch vs we are touched if hee turne vs wee are turned and if hee reuiue not and giue life we sinke in all our sinnes as vnfeeling wretches and abide in death How playnly sayth it agayne the Prophet Ezekiel I wil giue you a newe heart and I will put a newe Spirit within you and will take away the stony heart out of your body giue you an heart of flesh And I will put my spirit within you and and cause you to walke in my statutes c. O see and marke howe all lets bee remooued and all grace giuen by the Lorde alone in mercy seeking our saluation And therefore knowe it true as the truth is true that neither hearing nor reading preaching or priuat speaking auaileth euer to doe vs good except the guiding grace of the Lorde direct vs to it by a blessing giuen to them all or any when they are vsed And therefore as for the word so for the blessing of it by the Spirit of God do we euer pray when we say these words Thy kingdom come Then opened he their vnderstanding sayth the Gospell of our Sauiour Christ that they might vnderstand the Scripture And Lydia attended to those thinges which Paul spake because the Lord opened her heart So that neither one nor other Lydia nor the disciples of Christ see heare or vnderstand except the Lorde giue the eye the eare and the heart It is the holy Spirit that teacheth teacheth into all trueth and without whome still still all meanes remaine vnprofitable There is an oyntment sayth Saint Iohn from him that is holy and that anoynting teacheth you all things that is the grace of the holy ghost Wherefore I cease not to make mencion of you in my prayers sayth the holy Apostle and to bowe my knees vnto the Father of our Lorde Iesus Christ that he would giue vnto you the Spirit of wisedome and reuelation through the knowledge of him that the eyes of your vnderstanding may bee lightned that we may knowe what the hope of his calling and what the riches of his glorious inheritaunce is in the Saints c. And that yee may bee strengthened by his Spirit in the inner man that Christ may dwell in your hearts by fayth and yee may bee able to comprehend with all Saynts what is the bredth and length and depth and height c. See Pauls refuge for profitte to his preaching for life and light for these Ephesians euen to the Lorde for his holy Spirite to soften and supple their stony heartes to illuminate and lighten their darke mindes and to make that sweete to them that is sower to many and fruitefull to them by his mightie power that is neuer so to any without the same Wherefore to goe no further knowe it for conclusion that wee praying for Gods kingdome to come vnto vs in this petition by the hearing and preaching of his worde the meanes appoynted of him to erect the same and seeing well by all this that hath bene said that neither one nor other of these meanes cā preuaile with vs any thing vnlesse the Lorde also with them giue the power of his Spirit and the blessing of his grace in our hearts by them therefore there is included herein also euen praier for this grace and the petition being vnderstoode of vs is thus much with the Lord as we should in playne termes say O Lord giue vs not onely thy worde to reade and heare but the heauenly grace of thy holy Spirit also to sanctifie blesse and make fruitefull to vs both our reading and hearing that so reading and so hearing thy kingdome may come vnto vs and thou ruling and wee ruled wee may liue for euer with thee according to thy promise See then still further matter of this petition And since the Lord hath taught vs thus to pray for the helpe of his hande and the blessing of his grace to all the meanes of good vnto vs and so guided the tongues of his children euer before this forme was layde downe vnto them though in other wordes Let vs brethren looke vpon this occasion into our corruption for truely the Lorde reueileth a secret vnto vs of our natures that thousands sée not when hee thus teacheth vs that without his Spirite no meanes profite vs. We trust to our witts to our skill to our yeres and youth and I know not what and wee thinke wee haue wings of nature aboue our fellowes many of vs to flye aloft and to sée the secretes of the Lord but truely it is not so we haue all sinned and sinne hath cut our wings that wee cannot flye aboue wee haue all in our first parentes transgressed and that transgression hath dazeled and darkened our eyes closed our eares and benummed our heartes that we can neither see heare nor feele except it bee giuen vs from aboue as wee haue now fully bene taught As naturall men we perceyue not the thinges that are of GOD we are not able to thinke a thought that is good but all our sufficiencie is of God and by his grace only we are what we are that good is if any trueth bee opened to vs the Lord hath done it and cōcerning life eternall flesh and blood reueileth nothing to vs but the father in heauen reade without this spirit and the booke is sealed to vs heare without this Spirite and it is a pleasant song that sinketh not but passeth with the time pray without this
we not sée the guilty quitte and the halter put ouer the innocents head Shall we not see the wicked aduanced and the godly depressed wreaked and wronged and troad vppon Surely we shall see fooles bid speak and wise men bid peace Yea we shall see euery mans mouth ouer foule with loosenesse and fewe mens liues gouerned with vertue Alasse then againe what a place is this Shall the sinnes of himselfe make the Apostle crie Cupio dissolui I desire to bee loosed and to be with Christ And shall not all the sinnes of so sinfull a world together with our own make vs desire it What pleasure had the good prophet who for the very sinne that he sawe hee desired death Did not our Sauiour say it when time was Non rog◠pro mundo I pray not for the world And shall wee ioy in the place so fearefully excepted in the prayer of Christ If wee thinke heauen to bee our home are we not so long from home as we are heere If to depart here hence be to go to lyfe is not to tarrie heere to abide in death If that life be freedome is not this bondage Finally if to bee with God bee our true felicitie to be absent from GOD is it not our sure miserie But whilest we are at home in the bodie we are absent from God sayth the Apostle and therfore think of it What may you now think you beloued to staie you from a true and Christian lothing of this wretched life in so vil◠a world Truely I knowe not excepte you should vnwisely saie there be few that doe it and many that doe it not Which if you should saie then must I answere you as he did that said it Neque minor erit gloria tua si foelix eris cum paucis neque poena leuior si miser eris cum stultis Neither shal thy glory be lesse if thou be happie with fewe neyther thy punishment lighter if thou be miserable with many But I hope you are far from being holden in euill with so bad arguments and therfore I pray you let vs all remember what is sayde vnto vs Loue not this world neither any thing that is in the world For if wee loue the world the loue of the father is not in vs. And the Lord strengthen vs. Seuenthly we see heere by this petition and forme of praier the verie true nature of a childe of God namely to desire pray heartely that both in himselfe and others Gods wil may be knowen and done Yea so heartely and earnestly doth he wish this that to see the contrarie is a vexation to his soule very vehement and great And he deliuered iust lot sayth Sainct Peter vexed with the vncleanly conuersation of the wicked And I saw the transgressours sayth Dauid and was grieued because they kept not thy word yea mine eyes gush out with teares for this cause But of this some thing was sayde before The Lorde enter not into iudgement with vs euer for the want of this sorrow to see other men doe euill saying nothing of our selues our owne euill For how may we answer not our sorrowing but our laughing euen as wee were tickled to see dronkards to heare rimers and railers and idle counterfaiters tearing their tongues against theyr teeth to the dishonour of God the gauling or slaunder of others and the death of their owne soules for euer without repētance which in many of them God may worke but it is smally to bee hoped of as yet God that shall iudge vs knoweth it and telleth vs now whilst we haue time to leaue it that wee cannot answer it The Lord therefore chaunge vs and wee shall be chaunged and make the breach of his will to touch vs deepely both in our selues and others Lastly wee may note here if there were no other Scriptures to shewe vs what an acceptable thing to the Lord the readie and carefull doing of his wil is by this that our Sauiour placeth this petition amongst the first and chiefe desires of his children wee may see our dulnes that must be taught to pray for this obedience and wee may see Gods rich great goodnesse that wil giue vs strength to obey him and then crowne vs for so doing with an immortall crowne as if wee had done all of our selues The Lord giue vs feeling And let thus much suffice of this petition A Prayer O Sweete and gracious Father how deere both is ought to be to a good child the goodwill of his earthly Father And if so how much more deere to thy child the iust and euer holy will of thee his heauenly father In deede hee should pray with hart soule that it may be done And therefore feeling our onely sweete comfort this that wee are thy children wee againe and againe beseech thy maiestie that it may so be Concerning thy secret will reserued to thy selfe O Lord let vs neuer curiously bee searchers and seekers to knowe aboue that which is meete for vs to knowe Much lesse let vs giue our selues by spirites and deuilles and vile meanes to wring out as it were by force from thee the knowledge of tymes and seasons and matters reserued in thy power but let vs euer concerning this bee thus disposed by thy grace in our selues that whatsoeuer this hidden will of thine shal be concerning vs whether to liue or dye to bee poore or rich to be high or low in this world with the same and in the same wee rest and be contented saying in our harts as obedient children let my God and Father do with mee and dispose of mee at his pleasure And when it shall appeare and be reueiled to vs then euen more if more may bee to be contented giuing true and hartie thankes to thy maiestie as well for wo as well for little as much for lowe degree as high degree if so thy pleasure be taking well in worth as thy seruant Iob at thy hands euill things as good things sower as well as sweet and lowring nightes as well as Sunneshine mornings Deere GOD make vs euer blesse thy name with a single hart when we knowe thy will and till thou shewest it leaue it to thy selfe Concerning next thy reueiled will that is all that which in thy worde thou hast layd downe and declared to bee the duetie which thou wilt haue performed of vs toward thee O Lord of mercie wee beseech thee that whereas our mindes burning with lusts are commonly caried to desire and to doe those things that most displease thee thou of thy gracious goodnesse wouldest vouchsafe so to chaunge vs by the power of thy blessed Spirite that we may wil and wish nothing but what thy holy will alloweth Giue vs faith firme and stedfast in thy Sonne our Sauiour Iesus Christ And to this faith ioyne in mercie a pure and cleane life graunting vs grace to possesse these vessels in holinesse and honour and not in the lust
thing against our true sanctification Yea this is the true perfection of of them that are borne anewe to confesse with the Apostle that they are imperfect And to our great comfort let vs note it that this Apostle sanctified thus imperfectly groning vnder the griefe of sundry wants and weakenesses yet so assured himselfe of his election by so much as hee had that in the next chapter he is not afrayd to breake out thus I am perswaded that neither death nor life Angels nor principalities nor powers nor thinges present nor thinges to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. See then and neuer forget it that sanctification though but in part and with much want yet is accepted with God man and ought yeld that man and woman that hath it such a comfortable perswasion as this namely that nothing shall be able to separate them from their God So that they be not negligent in harty hungring still after more Which euer is to be searched for carefully in our selues For euen so did this Apostle if you marke it I delight sayth he in the lawe of God concerning the inner man And as long as he found some measure of grace and an heart that still wished more and sighed for more and delighted in good so long was hee cheerefull touching his estate with God albeit till his dying day he sawe another lawe in his members rebelling against the lawe of his minde and leading him captiue to the law of sinne which was in his members This example then is notable to this end and let vs not forget it Would God also the contrarie were more earnestly considered than it is namely that if some measure of holy conuersation together with a mind most feruently wishing more and euen grieued for want of more yeld mēs soules comfort that neyther lyfe nor death nor anie thing shall separate thē from the Lord what will neither any measure at all neyther any desire of any nor anie griefe for want of any or for huge flouds of vngodlynesse that ouerflowe vs both bodie and soule our words our works our thoughts or lookes and all things wee doe I saie what will this yeelde to the conscience one daie but euen a dreadfull blow that as the other neuer so we euer are appoynted and red to be separate from Christ Iesus O then take heede betimes and cutting off euery day by the swoorde of Gods giuen grace iniquitie and sinne lette vs hunger and thirst to serue GOD in holynesse and righteousnesse before him all the dayes of our lyfe and by fruites of a true new birth to make as Saint Peter hath tolde vs our election sure Another proofe to your question that imperfections in our newe birth and sanctificatiō may not discourage vs is the same Apostle againe troubled in another place so grieuously with his owne concupiscence that pricked in the fleshe the messenger of Satan that he besought the Lorde thrice that it might departe from him The Lordes aunswere as we know was this that his grace was sufficient for him For through weaknesse his power was made perfect Playnly teaching vs graciously chéering vs that for our imperfections he will not reiect vs. It is one thing to haue sinne raigning in vs and an other thing to haue it dwelling in vs. The one we are forbidden the other we shall be subiect to whilest wee liue For I knowe that in mee that is in my flesh dwelleth no good thing confessing with griefe that sinne dwelleth in him though to his comfort through grace it raigned not in him Full is the Scripture of strength agaynst this feare of imperfections but I trust this sufficeth O but the children of God are subiect many times to such a dulnesse and deadnesse in comparison of sweete rauishing motions that they haue felt that Satan catching and watching his opportunities is readie to perswade that surely nowe they are fallen away and GOD hath giuen them ouer Most true it is and yet all for the best For surely if we had not such alterations and chaunges we should thinke that grace were nature in vs wee should not estéeme of that sweete power of the spirite as wee doe when after a dulnesse it returneth agayne neyther any way bee thankfull as now we are But to be too much cast down with such tumblings to enter into such desperate feares truly the Lord woulde it not For what change thinke you felt Dauid when hee cryed O let mee feele the comfort of thy spirite agayne and when so often he cryeth O quicken me as thou wast wont quicken mee quicken me Yet was not Dauid cast awaie though for his sinne or tryall or Gods glorie or others example hee was thus many times troubled by a grieuous dulnesse many tempting feares Alasse it is the course we must euer account of for our better wakening and which Gods chosen haue euer tasted yet without reiection The mother after she hath felte her childe moue hopeth the best though euer it moue not and when weakly it stirreth shee cheerefully hopeth of greater strength in time so must wee This sweete spirite is not alwayes alike that difference may teach vs it is greate mercie to haue much and make vs thankfull The Sunne shining so fayre is often couered with mistie cloudes from vs yea and euerie daie setteth and as it were taketh his leaue But wee sée those cloudes vanish awaie in time and the cheerefull rising followeth after his heauie setting It is not euer Winter nor euer Summer but after a fayre daie commeth a foule and backe agayne The tree is not alwayes greene and flourishing with his cheerefull leaues Yet liueth it in the root when outward shew is gone And truly so doe wee let vs in comfort knowe it in our Christ rooted remayne aliue safe and sure when blustering stormes of shrewd temptations haue shaken off our leaues that is our cheerefull thoughtes wordes and countenaunces and for our better schooling the Lord a litle hath left vs to our selues The foundation of our hope standeth fast whō he loueth to the end he loueth them And I am perswaded that hee that hath begun this good worke in you will perfourme it vntil the daie of Iesus Christ For the giftes and calling of GOD are without repentaunce with a number of such So that though the sadnesse of soule come vpon vs and great disquietnesse bee within our breast yet must we lyke faythfull children as the Lorde shall inable saie Still trust in God my soule for I will yet giue him thankes c. O tarrie thou the Lordes leasure bee strong and hee shall comfort thy heart and put thou thy trust in the Lord. Many times reade that 77. Psalme see the downe falls of Gods children and how agayne they catch hold and scramble vp
there any true goodwill which is not allowed by God Should not his liking and allowance bee the rule and guide of vs and all our doings If then we can finde where hee biddeth vs shewe our goodwill in this sorte vse it and feare not if we cannot neuer thinke that is goodwill which wanteth the Lordes stampe vpon it vnlesse you will affirme that GOD condemneth good dueties to our Brethren which God forbid Then consider againe that albeit it neither hurt nor profite them yet in truth it hurteth vs that doe it both because it is an action without warrant and therefore not of faith and so sinne and because also it confirmeth and proppeth vp that lewd opinion of Purgatorie so derogatorie to the truth of God the comfort of his children Therefore if we will shewe goodwill to our friendes departed let vs speake of them as men and women in the hands of God and in such comfort as that they neede not any prayers of vs departed in a true faith and therfore now possessors of the promise euen of such ioyes as no eye hath seene no eare hath heard neither any hart bene able to conceiue of For thus to hope of them is like friendes to hope of them and thus to speake hurteth not our selues Our phrases may be as easely God hath had mercie on him I trust as GOD haue mercie on him he is with GOD I hope he is at rest from his labours he hath finished his course or any such like If wee will a little at first labour to forget a bad custome when it seeketh to come vpon our tongues so readily Then for the place in the Machabees our answer first toucheth the books and then the matter The bookes we except against as not Canonicall that is of authoritie to build our faith and obedience vpon and the reasons of our so doing are such as neuer haue neither can bée truely answered by any aduersarie I pray you let it not greeue you both to heare thē and very diligently to marke them First the holy Ghost neuer vseth to epitomise contract and prophane mens workes and writings but is able of himselfe to write and lay downe whatsoeuer may be profitable for his Church and so hath euer done But y e second booke of Machabees whence this place for Prayer for the dead is taken is an abridgement wholly out of the fiue bookes of Iason the Cirenian as the author himselfe confesseth and therefore not a writing or booke of the holy Ghost Secondly the Author of this booke craueth pardon for his wants and saith it is aswell as he was able to doe but thus neuer the holy Ghost at any mans hands For how should God craue pardon of man and say it is as well as he was able to doe Therefore this most mightely and euidently vnlesse we shut our eyes and stoppe our eares against the truth telleth vs this booke is not as the rest of the Scriptures whereon we safely stay our selues Thirdly in the writings of the holy Ghost there are no contrarieties euer but in these bookes there are and therefore no Scripture by inspiration from the holy Ghost Wil you thinke of some of them In the first booke it is said of Iudas that hee was slaine of Bacchides his armie and that Ionathas and Simon his brethren buried him in his fathers Sepulcher in the Citie of Modin and all the Israelites wept for him c. In the second booke he is aliue againe and writeth letters 36. yeeres after he was dead Can both these be true If not then marke the credite of this booke Not vnlike to this is that which is written of Antiochus his death In the first booke it is sayd he laide him downe vppon his bed sicke and there dyed with such circumstances of the matter as there you may reade and see your selfe In the second booke and first Chapter it is sayd that he entring the temple of Nanea the Priestes opened a priuie doore of the Vaute and cast downe stones like Thunder vpon him and his companie and brused them in peeces cut off their heades and threw them out to the rest of their companie that were without In the 9. Chapter of the same booke it is sayd he dyed a miserable death among the mountaines These be greater contrarieties thā I trust any man that feareth GOD will thinke may be in bookes whereof the holy Ghost is author And therefore you see wee doe not without great cause refuse to learne our faith out of these Bookes If mens iudgements bee regarded of vs we heare and see what the Fathers thought Hierom Epiphan Athanasius and Cyprian reiect these bookes in this sorte as not to be rules of faith Yea the Bishop of Rome himselfe Gregorie 200. yeeres after Austen reiecteth them as not Canonicall and if other men be of small regard with them yet would GOD the Papistes would respect their owne Bishop But Austen they say affirmeth them Canonicall O why should not loue of truth banish all cauilles Austen doth so and in the very same place that they alleage sayth the contrary How then is Austen contrary to himselfe No their owne eyes see as well as we if they will that when he calleth them not Canonicall he taketh the worde strictly and properly and meaneth they are no groundes and rules for our faith when hee calleth them Canonical he taketh the word largely and meaneth they are such as may bee read in the Churches for examples of the great and marueilous passions and persecutions of the Martyrs Beleeue not me but heare himselfe First that they are not Canonicall In Machabaeorum libris c. Although there may some thing bee found in the bookes of the Machabees meete for this order of writing and worthie to bee ioyned with the number of miracles yet hereof wee will haue no care for that wee haue intended only to touch a short rehearsall of the miracles contayned in the bookes of holy Canon See how he saith they are not Canonicall and therefore hée will not accept of the miracles in them Againe Haec supputatio non in scripturis sanctis quae appellantur Canonicae sed in alijs inuenitur in quibus sunt Machabaeorum libri This reckoning is not founde in the holie Scriptures that are called Canonicall but in certaine other bookes among which are the bookes of the Machabees Many such testimonies might bee alleadged out of this Father but these suffice in this treatise Now that they are Canonicall heare himselfe againe Libros Machabaeorum ecclesia habet pro canonicis propter quorundam Martyrum passiones vehementes atque mirabiles The Church accompteth the bookes of the Machabees as canonicall not for the aucthoritie and weight of trueth but for the great and meruailous passions and persecutions of Martyrs therein contained And againe that scripture that beareth the name of the Machabees is receiued not vnprofitably of the Church so that
isto Patre sunt dominus seruus imperator miles diues pauper All faithfull Christians here in earth sayth S. Austen haue diuers fathers some noble some vnnoble but they make their prayers but to one father in heauen and vnder this father is Master and seruant Emperour and Souldier rich and poore Trueth it is and sweete it is to vs poore wretches in this world vpon whom the magnificous of this earth looke so bigge as if wee neuer shoulde bee worthy to wipe their shooes much lesse accepted as their fellowes yea peraduēture before them in a place of greater honor than this sea of glasse here can euer bee Wherefore let vs ioy in it and remember it to schoole our selues in our places euery one to shew fauour fit due regarde to euery man in this present world the prince to the subiect the Master to seruant euery man womā one to another If I did contemne the iudgement of my seruant sayth holy Iob or of my mayde when they did contend with mee what then shall I doe when God standeth vp and when he shall visite me what shall I answer He that made me in the womb hath he not made him hath not hee alone fashioned vs in the womb And receiue him now sayth the Apostle Paul not as a seruant but aboue a seruant euen as a brother beloued so forth Thus we sée the christian humility towards al our brethren in this world y t is noted vnto vs as a thing fit for vs euer in this word Our father But it seemeth by this forme that we may not at any time say in our prayers My God or my father neither yet pray particularly either for our selues or any other But in common euer No you mistake it For as this communitie of affection is taught vs this prayer that extendeth the desire to the good of others so is the Scripture full of warrants also for both the particular application of God vnto a mans selfe by the terme of my God and Lord and Father and also for particular praier for our selues and others Our sauiour sayth my father the Apostle my God the Prophet Dauid in euery Psalme almost and the prayers of Gods children for themselues priuatly are extant Dauids Pauls Annaes with many moe But the matter is this we should not neither euer did any of these so particularly pray for themselues or any but that there was euer in them although not expressed an eye to commit by the fruit of their action that thing either tending to the inabling of thē better to serue in gods church which is a common good or els as willingly wished though not in words yet in truth of meaning to all to whome it may stande in like steed and for as much vse and good So are wee but spoyled of all filthy selfe-loue without care for others not forbidden to regard our selues with like wish to others Why say we next which art in heauen Two things in God our fayth ought euer to be assured of or els we pray not wel to wit will to helpe vs and power The one hath beene sufficiently declared in the word Father the other now in these is confirmed vnto vs. For by his being in heauen appeareth his maiestie might and power his rule dominion ouer all things whereby he is able to goe through with the purpose of his good will towardes vs that in nothing our hope of being hearde may bee hindered I haue sworne by my selfe the worde is gone out of my mouth in righteousnes and shall not returne that euery knee shall bow vnto mee and euery tongue shall sweare by mee This Lorde of ours reigneth let the people tremble hee sitteth betwixt the Cherubins let the earth bee moued This Lorde is great in Sion and he is high aboue al people Let the kinges of the earth band themselues and the Princes assemble together against this Lorde and against his anoynted Let them purpose to breake his bands asunder and to cast away his coards from them Hee that dwelleth in the heauens shall laugh them to scorne and this powrefull Lord of ours shall haue them in derision When hee purposed to doe his Church and children good who or what could euer resist y t will Blesse he or curse prosper or punish giue he or take whatsoeuer he will that doth he in heauen earth and none can let him His power is almightie and therefore able euer to performe his will This is one the doctrine deliuered vs in these words and the vse of it is great For many are the assultes of this life the troubles of the flesh and the griefes of our minds dangerous are the darts of Satan against vs often and wee haue no way to win reliefe but from the Lorde by prayer then steppeth in the greatnes of the matter the multitude of enemies against it the weakenes of our selues in faith in friendes in Counsell and meanes and in conclusion a very impossibilitie as it were in reason of the thing appeareth But oh feare auant fayth bee strong for what will wantes in a tender father or what power to him that dwelleth in the heauens And wee are purposely by Christ remembred of both those in this prayer that wee might neuer doubt of either he is our father and hee is in heauen that is he is most willing and euer able thē feare away This comforted Christ in the pride of power against him that euen then his father was able if it pleased him to giue him more then twelue legions of Angels to fight for him against them And this is written for vs whilest the world indureth to be our comfort God would deliuer Ioseph his innocent seruant and hee could doe it though the credit of false report in respect of the accuser were neuer so great God woulde defend his Daniel and he could doe it against all the spite of man and power of roaring beastes so great and terrible God would giue passage through the mayne sea on foote and hee could in the moment of time performe his will What should we say Many haue beene the troubles of the righteous and euer the Lorde able to deliuer them out of all Hee is the same yeasterday and to day and for euer And therefore whatsoeuer befalleth vs in this world pray in the comfort of this sweet conceit that hee is in heauen that is God and Lorde of all able as willing and willing as able euer both to do vs any good if we pray for feare not the deuill nor death nor hell nor man nor matter euer in this earth but looke to the power of thy God to defend thee to helpe and succour thee in all distresses and that power ioyned with the will of a Father whose bowelles melt vpon his childe O God and father sweete and strong increase our faith increase our feeling and
Satan in vs by any meanes subdue our sinfull flesh and all the wicked lusts therof to the inlarging of thy kingdome here vpon earth and grant that all the powers of body and soule may be inabled by thy holy Spirite to worke acceptably in thy sight that thou mayest dwell in vs and wee in thee for euer and all thyne our enemies vtterly troden downe thou mayst gloriously reigne and triumph ouer all and wee by Christ may finally as thy children and heires be made partakers of thy euerlasting kingdome Now is not this brought to passe but by meanes and therefore as we pray for the thing that the Lord would graunt it so pray we also inclusiuely for the meanes that in mercy they may bee giuen to the effecting of it The meanes are these first the word euen this heauenly and blessed woorde of God so finally accompted of in the worlde and not onely so but euen hated despised and reiected of numbers For so sayth the Apostle it is the power of God vnto saluation to euery one that beleeueth to the Iew first also to the Grecian that is it is the mightie instrument of GOD without which men are damned and cast away Yea such an instrument it is of power and force wher it pleaseth the Lord that it hath greater strength and authoritie than all the eloquence than all the wisedome than all the learning than all the pollicie power of the worlde Let the dayes before vs witnes to this truth I meane those primitiue times when the Lorde began to powre his mercy on mankind for Christ by the ministerie of his Christ and of his disciples wherein notwithstanding this diuine word of his was resisted by all the worldly gifts and powers which I named yet had it marueilous successe and did wonderfully increase Demosthenes and Cicero for their eloquence Solon and Aristides for their wisedome Plato and Aristotle for their learning Alexander and Pompey for their manhood were of power of fame and in the world when they liued able by these gifts to doe much Yet the best of all these had much to do euen a fewe yeres to keepe their owne Citizens their owne countreymen their owne subiects in obedience and to cause them to giue place to good and wholsome Counsel and to obey lawes prouided for their owne profit Yea euerie one of them almost to their owne confusion prooued of howe small force their wisedome their eloquence their power was and with the ende of their liues left their common weales welneere vtterly decayed and vndone But cōtrarywise the Apostles not learned but poore fishermen not with any inticing words of mans wisedome not commended or set forth with those giftes ornaments that men so greatly do esteem went foorth into the worlde preaching the disdayned Gospell of Christ crucified and by the simple doctrine thereof did in fewe yeres for the state of religion chaunge the face of the whole worlde notwithstanding that the Empire of Rome and other mightie principalities did to the vttermost of their power resist it and the reformation that by the Apostles in this maner was begun continued and spred it selfe mightily and marueilously euen against the assaults of most cruel and tyrannicall persecutions vnder Nero Domitian Traian Adrian Anthony Dioclesian and many mo A force farre passing the power of man that in the midst of al such bloody deaths most exquisite torments yet was able dayly to get children to the kingdome of Christ yea and that so plentifully that well were they that might runne and professe themselues Christians that they might dye the death for it continually It is a very notable storie that is written of such as this worde of the Lord had begotten to Christ in Edessa a citie in Mesopotamia who being as it is sayd banished out of all Churches by the decree of the Emperour made their meetings in y e fileds Which espied of the Emperour in a very great rage hee strooke his chiefe captaine with his fist and asked why therehence also they were not remoued according as he had commanded The Captaine the next day determineth to dispatch them but yet in pitie to them although himselfe a Pagan by secret meanes letteth it go abroad that the next day he would destroy al that were found at those méetings hoping thereby to warne them to absteine and so to saue themselues But sée y e power of this word in the harts of men The next day the Christians although thus admonished yet flocke thither in more plentiful sort than at other times yet runne headlong as it were and in great hast as men affraide to come to late to dye Amongst all the Captaines noted a certaine woman so hastely and with such speede to runne out of her house as that shee stayed not either to shut the doore of her house or to put on her clothes as womanhoode woulde and in her armes a litle infant When hee sawe it he commanded to call her to him and being come asked her whither she made all that hast Into the field saith she wher the christians meet And hast thou not heard sayth he that the chief Captaine is going thither to put to the sworde all hee findeth there Yes saith she I haue heard it and therfore I make hast that I may be there when hee commeth And what wilt thou do with this yong babe sayth he Take it with me also sayth shee that if the Lord will it may be vouchsafed martyrdome also When the Captayne heard this he stayed his course commanded his charet to turne and to the Emperour presently he goeth told him if it pleased his maiestie to cōmand him death he was ready but to do what he commaunded he could not for thus and thus had hee seene it and so declared vnto the Emperor all this storie Who by and by was appeased stayed his hande and restrayned his intended euill to such zealous louers of their God See nowe how true it is that the Apostle sayth it is the power of God that is potens instrumentum the mightie instrument of God to get men and keepe men to the Lorde They were accompted the men that troubled all the worlde yet were they not discouraged Ligabantur include bantur cedebātur torquebantur tamen multiplicabantur They were bound sayth S. Austen they were tormented and racked and yet for all this they multiplied and increased So was it euē in these latter daies of ours when all pitie and truth was buried as it were in the bottome of the Sea Antichrist of Rome in his ruffe power and strength exalting himselfe aboue all that was called God and made Princes and Emperours to kisse his feete yea when it was death almost to thinke of the restoring of true religion euen then I say did this word of the Lord in the mouth of one simple man at the first against the clamors of Monkes and Friers against the
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
euer And the want of this reformation preacheth nothing vnto vs but that as yet we knowe no interest we haue to those lasting ioyes and that heauenly father The Lord strengthen vs and the Lord change vs that we may be changed Amen You say this Sanctification must bee true and right or else it doth not proue vnto vs our election I praie you therefore how may this be knowen namely when it is true and right and when not To knowe this we must euer looke at the matter and manner of our actions whereby we worship God For if either of these be wrong then is it not that holines which the Lord alloweth Concerning the matter wee must looke that the thinges wherewith we serue God bee commanded of GOD and not inuented and deuised by our selues or any man else For in vaine sayth the Lorde Iesus doo you seeke to worshippe mee teaching for doctrines mens precepts Which one thing sticketh to the verie hart a thousand will worships in Poperie neuer commaunded of GOD but brought in of sinfull man for aduauntage sake as Masses Pilgrimages holie water holy bread censings creepings and such lyke Then though the matter bee good yet if the manner be euill wee fayle to please God And therefore euen those sacrifices and ceremonies that the Lorde himselfe ordayned hee often teacheth hee doth abhorre for want of a right maner of doing them What haue I to doo sayth hee with the multitude of your sacrifices Bring no mo oblations to mee in vaine Incense is an abhomination to me I cannot suffer your newe Moones nor your Sabboth dayes it is iniquitie my soule hateth them they are a burthen to me c. Agayne of prayer When you stretch out your handes I will hide mine eyes and though you make many prayers I will not heare An example we see in the Scribes and Pharesies almes and long prayers reiected Alasse Lorde and why so might the Iewes saie Surely would he answere because though you doe these things rightly in respect of matter because I commaunded them yet doe you not rightly in respect of maner that also I seeke of all men I pray you then what is the right manner that God alloweth This must wée learne by diligent hearing and reading of the word For therein hath the Lorde layde downe both what we shall doe and how we shall doe Generally thus much nowe consider and take with you that without faith it is impossible to please God and therefore concerning manner no action can please GOD though it were neuer so glorious except it proceed frō an hart purified by faith Cain and Abel offered both sacrifices the one pleased the other not And why But for this thing because Abel had true faith in his hart from whence that action flowed and Cain had none but onely did the outward worke for fashion sake and order So thousands mo then in those daies and now in ours that one day shall knowe with wo what it is to haue outward shew without inward faith Then is it required concerning maner that all our works be done in humilitie and lowlinesse of minde we euer confessing truly that we notwithstanding all our workes are vnprofitable seruants The want of this made the Pharesies actions abhorred which otherwise in respect of matter were well For who doth not acknowledge y t not to be an extortioner vniust an adulterer to fast to giue tithe truly of all we haue are good things but to doe these in pride and conceit with boasting and bragging and without humilitie alas the Lord abhorreth it and sendeth vs away like proud praters not like Christian praiers to his heauenly maiestie Thirdly it is required that we haue hope For although we ought to be humble yet not so throwen downe must we be but that still we rest assured of acceptāce with God for Christ although not for the worthynesse of our worke and in that hope offer cheerefullie our obedience to the Lord. Thus teacheth Peter when he sayth Yee also as liuely sons be made a spiritual house an holy Priesthod to offer vp spiritual sacrifices acceptable to God by Iesus Christe Marke these words acceptable to God by Iesus Christ vpon which words our hope is euer surely built which nowe I speake of Fourthly our actions must bee done in loue both to God and man For if we could speake with tongues of men and Angels if we haue no loue we are but as sounding brasse and tinckling Cymballes Yea though wee feede the poore with all our goods and giue our bodies to bee burned hauing no loue it shall profit vs nothing Lastly all our works words and thoughts should respect the Lords glory and not our owne For if wee do any thing to bee seene of men verely sayth our Sauiour they haue their reward And thus doe you see nowe which is true sanctification and holynes of life such as will truely moue to vs our election and future glorification with Father Sonne and holy Ghost in the kingdome of heauen Euen woordes deedes and secret thoughtes thus warranted both for matter and manner as hath bene shewed Thinke of these rules and examine your selues by them My heart consenteth to all these properties of a true Sanctification and right obedience but yet giue mee leaue to question for my most comfort What now if these things be in a man or a woman with great imperfection shall therefore their woorke be reiected and yeld no comfort cōcerning their election God forbid And therefore thus much take with you further y t exercising your self in things commanded doing thē in this maner as hath bene sayd so nere as y e Lord inableth you wrestling according to y e measure of your fayth euery day to bee lesse sinfull and more righteous though y t perfect righteousnes which y e law requireth be not found in you by reason of your weakenes yet are you counted in the sight of GOD Sanctified holy and acceptable in Christ Iesus and so Sealed vp to the day of redemption And that I may not say it to you but proue it consider I pray you the example of S. Paul himselfe who though hee were so sanctified and borne a newe as that thereupon hee might safely and surely conclude his election for euer to inherite heauen by Christ yet felt he and found hee very many imperfections in himselfe and sayth playnely I alow not that which I do For what I would that do I not but what I hate that doe I. Againe when I would do good I am thus yoked that euill is present with me Againe In my minde I serue the lawe of God but in my flesh the lawe of sinne O wretched man that I am therfore who shall deliuer me from the body of his death with sundry other speeches to the same ende in that place Whereby I say wee are playnely taught that humane imperfection is farre from prouing any
euer and therfore you shal continue if you continue to pray to beleeue to obey and to serue him Let all the feends in hell goe shake their eares Humblings are good for the Lords chosen and he knoweth what is best for euery sonne or daughter Welcome his schoolings when he sendeth them indure them patiently tary the Lordes leasure for your lightning Yet euer know his word what it assureth Hee that commeth vnto mee I neuer cast away the Lord support our weaknes Thus might I in this treatise of inward aduersities touches trials run a great course for the field is wonderful wide but I must content my selfe These may serue to shew that the worde is a salue for our grieuous sores and to lead such as shall be desirous of further Phisike into the greene pastures where is plentie of helpe Sée and gather apply and vse the Lord will blesse his holy ordinance euer as shalbe best Your order leadeth you next to particular aduersities outward And if I or any man shoulde speake of them as we might when or where should we find an end For howe many are the troubles of the righteous Yet the Lord deliuereth them out of all For myne owne part I haue found in two righteous men so much as iustly maketh me to thinke that the troubles of all Gods children bee in déed very many I meane Iob Dauid whose troubles and tryals if they be perused carefully obserued and often thought vppon they may strengthen and comfort most men euen in their particulars For what might it be that the Lord layeth vpon vs which he layed not vpon these his deere ones before and may be found in them besides numbers mo both in Scripture and other histories recorded to vs. Many will say O my life is vncomfortable and full of sorrow and heauines griefe and vexation one after an other When as others haue their pleasures and heartes ease and more ioy in a day than I haue in a yeere And what if it please God so doth hee deale any otherwise with you than he doth with those whome hee loueth truely and euen to the ende doeth not Iob complayne that his soule was euen powred out vpon him and the dayes of affliction had taken holde of him That sorowe pearced his very bones in the night and his sinewes tooke no rest that for the great vehemency his very garmēt was changed c. That his harpe was turned to mourning and his Organs into the voyce of them that wept Yet I hope you know God hated not his seruant Iob for all this I pray you also remember Dauid with heauy heart and mournfull voyce making his mone to his sweetest God in these words O Lord heare my prayer let my cry come vnto thee Hide not thy face from mee in the tyme of my trouble incline thine eares vnto mee when I cal make hast to heare me Why Dauid what is the matter or what doeth vrge this wofull crye O Lorde my dayes are consumed like smoke my bones are burnt like an hearth Myne heart is smitten and withereth like grasse because I forget to eate my bread for the voyce of my groning my bones doe cleaue to my skin Surely I haue eaten ashes as breade and haue mingled my drinke with weeping And so forth reade more of the Psalme your selfe And remēber euer Dauid was a man according to Gods own hart for al this humiliatiō layd vppon him at tymes Forget it not also when you sit and say litle what was answered to that pamperling of the worlde when he was in it Sonne remember that thou in thy life time receyuedst thy pleasures and likewise Lazarus paynes nowe therefore is hee comforted and thou art tormented It is not the best meat euer that hath so sowre a sawce commonly Neither that light affliction so greatly to be abhorred which being but for a moment in comparison causeth vnto vs farre most excellent and an eternal waight of glory Wo be to you that now laugh sayth our Sauiour Christ for yee shall wayle and weepe and blessed are yee that weepe nowe for you shall laugh what sweeter speech can my soule wish to bee my comfort if my life bee not so comfortable Had I rather nowe laugh hereafter weepe then nowe weepe hereafter laugh not for dayes or yeeres but for euer and euer I will let the Phisition of my body a sinfull man mingle my cup as best pleaseth him for my health and drink that sowre sup in hope of ease thereafter but my God and father my Christ and Sauiuiour the life of my soule shall not doe so for the good thereof but full wantonly I will make my choyse my selfe and sweete sweete all must bee or else I will weepe to drinke it Alas this is not well Be it vnto vs as he will And great is his fauour euer when wee drinke of no worse cup than his owne selfe hath begun of to vs. If you read the 21. of Iob you shall see y t this florishing estate in this world that so many wish and some in weakenes and ignorance wayle to want is not so comfortable to the conscience desiring hope of future good as that we should be so greedy of it And therefore if the Lord deale otherwise with vs rest vppon his wisedome vpon his loue testified by the greatest gift that euer was giuen the death of his onely and deare Sonne Christ Iesus vppon his practise with his children euer and be content Christ dipped the soppe that he gaue to Iudas and did loue him therefore God giue vs dry breade with his fauour rather then dipped and daintie soppes with his yre As many as hee loueth he rebuketh and chastiseth and loued Lazarus had neuer a sop at all but would haue bene glad of the crummes that fell from the rich mans table Some againe are disdayned contemned in their places where they liue dwell or serue and they cannot beare it Contempt is bitter and soking themselues in this sowre meditation they thinke O Lord why shoulde I be thus vsed more than others what do I or say I that ought not or might not receiue as fauorable face as other men find surely the Lord loueth me not c. But god forbid say I to this conclusion For it followeth not vpon the premisses and therefore the argument a subtill deuils and not a true Gods And I prooue it to my comfort by these two seruants of God agayne Iob and Dauid The first complayning that they that were yonger than hee mocked him yea they whose fathers he refused to set with the dogges of his flockes that is to bee his shepheardes or to keepe his dogges They abhorred him fled far from him and spared not to spit in his face Yea sayth he I am their byword and as it were a Tabret before them Surely a great contempt and greater I thinke
his compassion towardes vs then is he sayd to be farre of Thus is it meant in the Prophet Call vppon him while hee is neere that is I haue nowe shewed whilest his arme is stretched out to you and his mercie offered in such sorte as it is This also considered teacheth vs how God may bee sayd to bee more in one man than another and more in one place than in another namely still not in respect of essence which is equally in all places and wholy in all places but in respecte of more or lesse after the gifte of his grace to one person than another or to one place than another Of which it may bee true that Gregorie sayd Deus qui omnia tangit non aequaliter omnia tangit God that toucheth all things yet toucheth not all things alike By this may the third thing partly be vnderstood to wit how GOD is sayde in Scripture to come and goe awaie and yet no breach made of his vbiquitie namely because such speeches are neuer to bee meant of his essence or mutation of place for so departeth hee from none but of inward or outward effects of his holie spirit according to which giuen or taken awaie the Lord is said to come or to go from men and places as hee departed from Dauid when hee lefte him iustly for his grieuous sinnes destitute of the peace of his conscience of the chéerefulnesse of his minde the cleannesse of his heart the quietnesse of his affections and other giftes of his holy spirite which before Dauid had in great measure Wherevpon he was forced to crie O Lord create a cleane heart within mee and renue a right spirit O Lord giue me the comfort of thy spirite againe let the bones which thou hast broken reioyce On the other side hee is sayde to come when againe he beginneth to worke by his holy spirit and to stirre vp faith repentance loue hatred of sinne such like Thus meant our Sauiour when he sayde I and my Father will come vnto him dwell with him And this of inward graces Outwardly also the Lord is sayde to come ergo when either by outward crosses he so humbleth vs as though he had forsaken vs and departed in anger from vs so that we are constrained with Dauid to say My God why hast thou forsaken me or when hee so defendeth vs comforteth vs and blesseth vs that the world that seeth it is driuen to saie and see as Saul did of Dauid that the Lord is with vs. So his absence is the absence of his effects in vs and for vs and his presence or comming is the presence and gift of them either inward or outward Wherefore to goe no further I hope it is playne inough now that though we saie our Father is in heauen yet wee are farre from denying therein or therby his diuine vbiquitie and presence euerie wher But euen as the soule of man which is wholie in the whole and in euerie parte yet is sayde to be in the head or heart more than else where because there more than elswhere it exerciseth his power effects So God though by essence euery where in all places wholy yet by action operation communication of grace gifts not equally in all partes but in heauen more than in earth in the godly more than the wicked and in one of his childrē more than an other in the Saincts in heauen more than in the Saints in earth and in the humane nature of Christe more than in anie creature eyther in heauen or earth as in whome the fulnesse of grace spirite without measure was Howbeit yet in a more excellent maner God dwelt in Christ than by fulnesse of grace and giftes or by manifestation of his vertue and power as might be shewed if the place required it But thus much of this matter Now if you thinke good to the petitions themselues WIth a good will And herein for more plainnes of spéech let vs generally obserue the diuision or number of these petitiōs the order of them and the matter and meaning of them Touching the diuision of thē I will not curiously stand vpon it S. Austen and many after him by his example make 7. diuiding the last into two but their reasons are very insufficient as may bee seene And Austen himself contrary to him selfe confesseth that those words But deliuer vs from euill are an explication of the former Leade vs not into temptation And therfore by consequence vnfitly made a petition of it selfe for in so short a summe of so fewe petitions one to be confounded with an other to be all one is not probable Others make sixe and they rather are to be followed For the order of them this is to be obserued that 3. of them respecting immediatly and chiefly Gods glorie other 3. our necessities wants those that cōcerne the Lord are placed before the other euen as in the lawe of God those 4. commandements that containe mans dutie to God are set before the other 6. that containe his duetie to his neighbour Which being done of purpose in the depth of his vnsearchable wisedome that layd this forme downe for vs Christ Iesus contayneth in it a lesson of great regard to a minde possessed with the feare of God and care of bounden duetie Namely that the honor of God ought to be more deere vnto vs than either bodie or goods or any benefite of ours whatsoeuer in this world yea which is farre more then the very soules within vs the saluation of them in the world to come For so both the Lord God himself the composer of this Prayer and the giuer of bodie goods and soule and all teacheth in the sixt of Mathew And the power of his holy spirite in the practise of his seruants confirmeth and sheweth euidently For principally and aboue all sayth the Lord Iesus seeke the kingdome of God and the righteousnesse thereof and all these other things shalbe cast vpon you Which wordes if a man would demaunde a reason of the order of these 3. petitions before the other of our Sauiour contayned as you see euen a full aunswer to wit Gods glorie is more chiefe therfore ought to be first but these 3. petitions immediatly respect that and therfore ought to be first The power then of Gods spirite in the practise of the godly wee see also in Moses the great seruant of almightie God and in Paule his elect vessell to beare his name vnto the Gentiles who both of them in the flaming heate of a burning zeale to the glorie of the name of God wished the same w t the rasing of them selues out of the booke of life curse of his wrath to y e wo eternal of their owne soules for euer in y e place of perditiō death as is laid doune vnto vs. A fruit in thē of a mightie working
spirit cōmended to vs in the world for euer to tell vs what ought to be See then euen at our beginning when we pray like Saincts and sonnes of God like duetifull children affected rightly to their father euen then when we fall before him with harts mindes nothing so carefull to gaine our owne good as to winne the glorie and honor of his name and the content of his holy blessed and most good will And therfore looke into our petitions earnestly how and which way they serue to that before we make them and then begge them specially for that end And euen then I say whē we do féele in the secret testimony of an inward cōscience such a flame of loue wrought by a gracious spirite beyond power of sinful nature to our God in vs as that if any preferment of ours benefite and good in the course of this world shoulde be found of vs to fight against his glory by by we find content nay not a content only but euen a restles posting hast and burning heat to renounce it to defie it and to spit at it yea were it such glory of vs in this world as euer Prince inioyed and not onely so againe but euen a most willing minde together with the want of that worldly glory or good whatsoeuer to wit also as hath beene shewed eternall glory and good in heauen so that our God and Father might thereby bee honoured But O where are we where are we in this affection Woe to our weakenes and alas our want Yet let vs see what shoulde bee let vs confesse what is not and God for his Christes sake graunt vs mercy Something is something and euer comfortable nothing is sinfull and euer damnable This loue to the Lorde and zeale to his glory it is his gift and where hee will hee giueth it Though we be weake hee is strong and there is no flesh but he can aide it neither anie heart but he can change it onely let vs see our want and seeke our good and certainly we shal finde y e same with him This world endeth and God knoweth how soone and euē this night before the next may my soule be taken from me and then all my care for the causes of this world where is it or whose is it it cannot goe with me it shall not followe after me but straungers perhappes shall enter vpon my labours and my cares shall make them mightie that will ioy in the lacke and losse of me If I haue followed then this and neglected the other woe is begun and it shall neuer end with me But if I haue cared but competently for this with the other and euer in the power of giuen grace more for the other thā for this be it vnto me an end when it pleaseth God his mercie shall driue my labours to the good of those that I heere loued and that my loue of him and zeale to his glory shall folow me remayne with me and weare the crowne of Gods mercy for euer more in heauen Thus is it a blessed thing to loue Gods glory and to seeke his kingdome with conscience of duetie and feeling of a future state and it is as cursed a thing only to seeke our selues and care for euer a kingdome in this world if it were we could get it much lesse for farre inferior preferments and so whereby with the loue of thē to be deuoured eaten vp as that all spéech and talke and thoughts of the other is very odious to vs and a mockery with vs. You see the world the daies and times and you knowe my meaning Remember the place of these three petitions before the other and remember God in Samuel They that honour me them wil I honor and they that despise me they shalbe despised I end with them Iesus Christ in the benefite of his bloud giue vs care and feeling The diuision then of them and number as also the order of these three before the other you thus obserue now for the matter and meaning of this first if you will Halowed be thy name This shall wee then vnderstande when wee knowe what is comprised and meant by the two wordes in it Name and Halowed And therefore concerning the first wee are to bee aduertised that although no one name wherewith the Lorde is called in the Scripture as Iehouah Eloim Shaddai or such like should either in mind bee conceyued and thought or in voyce with woordes expressed and spoken without most high reuerence as duetie is yet are none of those names in this place meant and much lesse any Iudaicall or Popish superstition in any of them confirmed The Iewes for their Iehouah this is no warraunt But the name of GOD signifieth here that maiestie of GOD power and infinite vertue that shyneth sheweth it selfe in euery thing so wonderfully Euen as it is vsually taken in the Scriptures and for the most parte signifieth In the Prophet when he saith From the rising of the Sunne vnto the going downe of the same my name is great amongst the Gentiles and in euerie place incense shall bee offered vnto my name and a pure offering for my name is great among the Heathen saith the Lord of hosts And Father glorifie thy name And Baptize in the name of the Father the sonne and the holie Ghost Whereas I saie the worde signifieth not any letters or sillables in this tongue or that but that power and vertue of God that shineth in all things So againe in the name of Christe the Apostles cast forth diuells that is in the power and strength and vertue of Christ for so Saint Peter expoundeth in the Actes when he sayth it was not theyr power and godlynesse that had made the man go but it was the name of that holy one and iust whom they had betraied that is his power and godlynesse his strength and vertue not theirs So at the name of Iesus shall euery knee bowe that is not when the word is pronounced wee shall make a curtesie but we shall all and euery creature bée subiect to his power authoritie and dominion for by name there of Iesus is meant Dominatio potestas dominion and power genuflectionis vocabulo exprimitur subiectio by bowing there is expressed and meant subiection to that dominion and power But perhaps with more plainnes it may be noted that the name of God heere respecteth three things chiefly to wit Himselfe His workes His word If we consider the Lord himselfe then we see in him euer maiestie and holynesse And this is his name If we consider his workes we see iustice mercie and power in them And this is his name And if wee consider his word there is euer truth wisdome and goodnesse in it and this also his name So that we may conclude this place euen as he that sayd it Nomen Dei dicitur omne id quod de illo praedicatur By