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
but personally and agreeth to that person onely and so is it not here for you see here in this prayer there is no mention either of Sonne or holy Ghost together with this word of Father which if there were then should it bee a name of person and not of essence but here is onely mention of Father graunting and creatures asking and therefore Father a name of essence comprehending Father Sonne and holy Ghost As it doth diuers times in Scripture Esay the 9. Chapter calleth Christ the euerlasting Father The Apostle sayth Though there be that are called Gods whether in heauē or in earth as there bee many Gods and many Lords yet vnto vs there is but one God which is that father of whome are all things and wee in him In which place the name Father includeth Sonne and holy Ghost But the name Father is put downe because it is the beginning of the Deitie So in the 14. of Iohn elswhere Wherefore though wee are taught in this forme of Prayer to say Our Father yet do wee pray to all the three persons without exception of any because so the name Father includeth But the Scripture calleth Christ our brother how is he then our Father Very well by distinction of two natures for he his our Father in respect of his Godhead and hee is our brother by reason of manhood Yet am I not satisfied For thus me thinke is reason against you He that receiueth vs into fauour for Christ and graunteth our petitions for Christ that is not Christ himselfe For there is a manifest distinction of persons implyed in it but this father here whom we call father in this Lords Prayer receiueth vs heareth vs and helpeth vs for Christ and therefore this father in this place cannot be Christ You trouble your selfe in an easie matter and you doe not distinguish as wee needes must doe to keepe a truth in these causes I tolde you before there are two natures in Christ diuers seuerall things in that one person in respect of those seuerall natures Now you must consider againe that in Christ there is a nature of Godhead and an office of a mediatour betwixt God and man he and his office are seuerall things yet he one Christ Then concerning your maior proposition true it is that he that receiueth vs into fauour and heareth and helpeth vs for Christ is not Christ himselfe in that one respect but in an other he is For Christ as mediatour is hee for whome wee are receiued heard and helped but as GOD it is he also that receiueth heareth and helpeth So doth distinction of things seuerally to bee considered aunswer your doubt and leaue Christ included in this word and name of Father in this Prayer aswell as any other person Then this nomination of him to bee in heauen how agreeth it to him that is in euerie place Dooth it not restraine that vbiquitie of his No indeede no more than other speeches in Scripture doth which yet at the first blushe seeme to doe it as this dooth Wherefore that we may vnderstand both this and them lette vs remember that not onely in this Prayer God is sayd to bee in heauen but the Prophet also saith he hath prepared his seate in heauen many other places the lyke Then agayne it is sayde Doe not goe vp for the Lorde is not with you Thirdly If any man loue me I and my Father will come to him c. which comming going should séeme to infringe his vbiquitie But concerning the first we are to know that in these or any other places God is not meant to bee in heauen either circumscriptiuely as men limitted by place heere and not else where for that time either definitiuely as Angels by proprietie of their substaunce but that we may so speak repletiuely because with his absence he replenisheth and filleth heauen and earth and all places as the Prophet sayth Againe because there as in his throne and place of greatest dignitie hee sheweth his power his wisdome his goodnesse and maiestie more than in other places of the worlde and therehence more reuealeth and declareth the same than from anie other place The heauens declare the glorie of God and the firmament sheweth his handie worke The Lord heareth the heauens and the heauens the earth the earth the corne and the corne the people From heauen the wrath of GOD is reuealed against all vngodlynesse From heauen he sendeth his Angels from heauen the sonne of man descendeth from heauen the holy spirite commeth and from heauen shal he come to iudge the quick and the dead Wherefore in these respects and a number like heauen is called his throne and he is sayd there to bee more than in all other places and we when we pray lifting our eyes mindes vp to this chiefe throne of his maiestie when it pleaseth him to communicate life motion light and all goodnesse to his seruaunts saie Our Father which art in heauen And remember with your selfe that euen in the same place where heauen is called his Throne the earth also is called his Footestoole as noting his presence notwithstāding euery where though his seate be prepared in heauen and what place will you build vnto mee sayth the Lord that is how may I be apprehēded of anie one place that am infinite and fill all places Nothing therefore this clause in our Praier infringeth his vbiquitie Touching the second thing that God is sayd in the Scripture not to bee with some men sometimes wee must vnderstande it is not meant of his essence as though that were not in some places but of his efficacie and working by his holy spirite and by his strength to saue and deliuer sometimes Thus is not the Lorde in the reprobate and wicked For what is it to be in a place rightly and fully but as in his own proper place there to rule and raigne to exercise his power to the good of the place which the Lord doth not in the wicked Thus was it tolde the people that God was not with thē therfore they should not go vp namely not to fight on their parte not to saue them and deliuer them by his power and strength otherwise by his essence hee was with them and hee is euerie where This well considered giueth a light to diuerse places of Scripturs where it is said the Lord is neere or far of telling vs they are meant not of his essence but of his grace which grace when it is mercifullie offered to men and women by the worde preached vnto them by blessings and comforts bestowed vpon them able to moue a heart of steele to thinke of a gracious God that giueth such giftes then is the Lorde sayde to be neere and when vnkindly notwithstanding al his goodnesse he hath ben reiected despised and refused and therevppon ceaseth to offer vs anie more fauour but shutteth vp
brokē from the tree which if it were it could not beare It is a meruaylous proofe to vs of this good and therefore marke it well The Apostle againe sayth There is no condemnation to them that are in Christ Iesus Yea but who bee those See what followeth Which walke not after the flesh but after the spirite So then if I would know whether I bee in Christ Iesus or no I must looke how I walke that is still how I am sanctified And if I finde that the God of mercie by his perpetual spirit hath wrought in me a chaunge that whereas once I walked after the flesh that is was ruled guided and gouerned by my corrupt nature now it is not so but the holy Ghost leadeth me into a feruent loue of God and a true hatred of euill then is the conclusion inferred by the very spirit of truth himselfe I am in Christ Iesus and there is no condemnation to me nor for me So that Sanctification the lowest step leadeth mée surely to election the highest of the ladder Giue rather diligence sayth Saint Peter my brethren to make your calling and election sure Yea but how might they say shal we do it Peter telleth them If yee doo these things you shall neuer fall And what be those things Hee also sheweth them namely If you ioyne vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance patience with patience godlynesse with godlynesse brotherly kindnes and with brotherly kindnes loue c. Now what is al this but sanctification of life So that still our rule is proued that if wee woulde know whether we be elected to liue in heauen we must euer looke how we leade our liues in earth And if there the Lorde hath chaunged vs from carelesse to careful men and women to please him in holynesse and righteousnesse all the daies of our life then is this Sanctification a note of Iustification Iustification of Vocation Vocation of Election and so heauen is ours But now take heed that in this search for holynesse of life we bee not carryed away with outward shewes For such holynesse holdeth not either in promisses or conclusion of our former argument The Lorde abhorreth approching lippes and reproching hearts And Except your righteousnesse sayth hee exceede the righteousnesse of the Scribes and Pharesies you shall neuer enter into the kingdome of GOD. That is except you haue more thā a painted visard which they had most glorious and a counterfait hypocriticall shew of holynesse your reckoning of heauen will bee without your host and you will fayle of it Write sayth the Lord to the Angell of the Church of Sardis I knowe thy workes for thou hast a name that thou liuest but thou art dead It is not then a name only y t wil serue the turne Hauing a shew sayth Paule of godlynesse but haue denyed the power thereof As if hée should saie vaine thrice vaine is the shew without the power and truth when this search of our election is in hand O beloued consider then of this earnestly and think with your selues if there be no comfort to be had in our heartes that we are the Lordes appointed to life and blisse in the worlde to come but onely by a true espiall of sanctification of life in our selues how carefull should we bee by hearing of the worde by praying by reading and by all appoynted good meanes to haue this change wrought in vs that our light shining forth may not onely make others glorifie our heauenlie Father for his graces in vs but euen vnto our selues as Saint Peter sayth Make our election and future state in the glorious kingdome of God sure Truly there should be no cares greater than this neyther anie diligence as the Apostle speaketh more faythfull whilest we liue And see with your selues in your secrete meditations often this difference of holynesse and vnholynes of sanctification and prophanenesse the one proueth vnto me my euerlasting ioy with GOD when this course is ended and the other my assured woe with the deuill and his Angels in the blacknesse of darknesse for euer O what are the pleasures of sinne then for a season when swéet meate shall haue so soure a sauce Could the Lord with a more pearcing argument pricke vs forwarde to holy life or with a sharper knife cut in sunder the cords of vanitie iniquitie and sinne wherewith thousandes of vs are so fettered and tempered than to teach vs that the one assureth vs of lasting life and the other of lasting death in the world to come Truly he could not And therefore euerie one laie his hand vppon his soule betimes Beleeue the Lorde and we shall not be confounded Had I wist sayth the olde Prouerbe commeth euer too late Nowe liue like a Christian amongst men and euer liue like a Saint among the Angels of heauen For the Lord hath spoken it But now soake in sin with the bit in thy teeth vnrestrainable and then rot in the reward of it an euerlasting curse from God and all his ioyes for the Lorde hath also sayd it And if this sanctification beloued may not be in shew onely as hath bene said but in truth and veritie how desperate how woful how wretched and miserable is the estate of that man and woman that hath not so much as a shew If there bee no comfort gotte by a glistering outward appearaunce what comfort may be in the soule if the Lord awake to thinke of it where euen this also vtterly wanteth and the contrarie to wit all libertie loosenesse and sinne aboundeth meruailouslie Shall we forget the curse of our Sauiour Christ in the Gospell vppon the figge trée that yet had goodly leaues fresh greene because also with y e leaues it had no fruit If so fearefull a curse light vpon that O curses of curses how many of them shalbe vpon those trees that haue not so much as leaues no not one greene leafe but are altogether withered twice dead and plucked vp by y e rootes Wherfore I pray you euen again as you loue your life w t god another day desire any assurāce of it to your soule in this worlde Giue your bodies dayly a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God And fashion not your selues like vnto this world but be you chaunged by the renuing of your minde that you may proue what that good and acceptable and perfect will of GOD is And Whatsoeuer things are true whatsoeuer thinges are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer thinges are worthie loue whatsoeuer things are of good report if there be anie vertue or if there be any praise thinke of these things For as you haue hearde and seene trulie proued these thinges shall assure vs that we are the Lordes cared for here and chosen else where to be with him for euer and
⧠A profitable Exposition of the Lords Prayer by way of Questions and Answers for most playnnes Together with many fruitfull applications to the life and Soule aswell for the terror of the dull and dead as for the sweet comfort of the tender harted By Geruase Babington With a Table of the principall matters conteyned in this Booke PSALME 119. O how sweete are thy words vnto my throte yea sweeter than honie vnto my mouth AT LONDON Printed by Thomas Orwin for Thomas Charde 1588. TO THE RIGHT HONORABLE HIS VERY singular good Lord Henry Earle of Penbrooke Lord Harbert of Cardiff Marnion and S. Quintine Lord President of Wales and the Marches thereof and of the most Honorable Order of the Garter Knight and to the Right Honorable and vertuous Ladie the Countesse his wife G.B. wisheth all mercie and comfort in Christ Iesus both here now and for euer COnsider the olde generatiōs of mē ye children sayd that wise Sonne of Sirach Right Honorable and my very singular good Lord in his tyme marke them well VVas there euer any confounded that put his trust in the Lord Or who hath continued in his feare and was forsaken Or whom did he euer despise that called vpon him Agreeably truely to all Scriptures and experiences euer if they were searched For such a thing is it to cleaue vnto the Lorde with a faithfull heart that the Bride may forget to trim her selfe the day she is maried and the mother her Jnfant she bare of her bodie and esteemeth full deere before the Lord of heauen can forget such The Lorde knoweth the daies of the vpright men their inheritance shalbe perpetual They shall not be confounded in the perillous tyme and in the daies of famine they shall haue enough Though he fall he shall not bee cast of for the Lord putteth vnder his hand The Lord shall exalt them as themselues shall see and their ende sayth the Prophet shall bee peace Thousands of comforts hath the word mo yet these are both many and great ones if we marke thē Gayne is not godlinesse saith the Apostle but godlinesse is great gayne and hath the promise both of this life that to come VVherfore Right Honorable more ioye in this than in all the earth if it might be your owne For the earth must perish and all the glistring glorie of it passe away as a tale that is tolde burnt and consumed melted with heate but the feare of the Lord shall set her seruants before the highest for euer euer Now did the Apostle say to King Agrippa before so many O King Agrippa J knowe thou beleeuest Surely I may say it before as many I knowe Right Honorable your L. beleeueth both Prophets and Apostles and whatsoeuer the childe of God is bound to beleeue vnto saluatiō I say I know it and yet know I it not alone but others with me aswell as J attending your L. both in like and other places And if we should all denye it yet would the world steppe in and say it knewe what we denied God haue the glorie to whō it is due of his free election manifested both to your self and others by a true calling vnto sanctification And it remaineth Right H. that with a spirit flaming with thankefull loue to so gracious a God you let your light shine further further to a greater glory to the Lord a fuller cōfort to your owne soule Performe your selfe therefore in all truth of hart before the iudging eyes of a mightie God still more more as you do alreadie an honorable maintainer and furtherer of his truth A shield and defence to all the godly in their griefes and distresses Carefull to haue both your selfe and your familie gouerned by the precious and holy word of God maintayning and countenancing to that end as most honorably you do both at home and abroade the Lords poore seruants appoynted to that ministerie Be a rare example stil both worthy honoring and following of carefull bestowing of those liuings whereof God hath made your Lordship Patrone Multiplie as the Lord shall assist those your Honors zealous prayers which some can witnesse for the peace of Hierusalem that her rightuousnes may breake forth as the light saluation as a burning lampe And stil say with the Prophet Dauid we wish you good lucke ye that be of the house of the Lord. Your Honorable seruices for a most gracious Soueraine as euer the earth had any and for your deere Countrey let them still as they are be most sweete and ioyful to you In your Honorable place and gouernment carie your zeale as your L. doth euen more more agaynst the incorrigible aduersaries of Judah and Beniamin to note their doings to obserue their drifts and to ouerthrowe their plots Cut off still with your sword of holy Iustice as with exceeding trauell your Lordship most honorably doth those contentions disorders and offences that corruption both breedeth and feedeth ouer much And finally as the Apostle sayth if there be any vertue if there be any praise to God or to Prince to Countrey or to any Right Ho. thinke of that For so shall your L. establish your selfe both in earth and in heauen both here and for euer Yea your self your seede as the former promises haue giuen assurance And so shall you to your God and your self as many as knowe your vertues stand approued euer whatsoeuer either ignorance or vnkindnesse may effect in some VVithout this course care in a measure as the Lord shall giue well may a worlde continue a while flattring fauning with many delights God being patient and forbearing long but the end is destruction death and confusion God being iust and paying at last Your self Madame still more and more as your Ladiship doth partake with your owne what your place permitteth in these Honorable actions make them also your owne Let it still be your honorable iust true praise that you feare the Lord that you loue his truth fauour his followers and abhorre his foes For there is no praise shall continue as this there is no wisedome that may bee compared to it The feare of God is the beginning of wisedome a good vnderstanding haue all they that do thereafter the praise of it indureth for euer Againe let this be your wisedome sayd the Lorde of heauen to that people once euen to heare my wordes and to worke my will with a carefull hart For then shall all Nations say you only are wise and you onely haue knowledge of the best course Let it be your Posie Right Honorable as pleasant as euer it was And now Lorde what is my hope truely my hope is euen in thee Though the Lorde should kill mee yet will I put my trust in him And let that plaine Prophet strengthen your Ladiship still by his words to King Asa all Judah The Lord is with you while ye be with him
these feares and terrors otherwise to bee trembled at day and night wee shall haue no cause at all to feare but euen contrariwise to lift vp our heads towards heauen as men and women behoulding with eyes their eternall deliuerance euerlasting comfort and vnspeakable ioy drawing neere vnto them to remaine with them and they in it for euer O prayer then auaileable with GOD and profitable to men There needeth no more to declare the fruite of it and yet much more remayneth to bee spoken For when in these dreadfull times many shall haue their harts oppressed with surfeting and dronkennesse and the cares of this life and so that day of death dome come vpon them vnawares Prayer in watching shall preserue Gods chosen that they shall bee counted worthie to escape all these things and not onely so but as followeth with comfort euen to stand before the Sonne of man that is in cheare in ioy in spirituall motions of hart not to bee expressed by man to enter into the heauenly and euerlasting tabernacles Lord then for thy mercie teach vs to pray that these blessings promised to the same may light vpon vs. I stay the course that I might goe on in for the profites of Prayer are innumerable It sanctifieth our mirth it sanctifieth our meates and they are neither of them holy but in this We wake and we worke we sleepe and we rest in peace if we faithfully pray If we pray with Iacob we prosper with Iacob in our iourney If we pray with Dauid we haue our heads couered with Dauid in the day of battaile If we pray with the father wée haue our sonne healed If wee pray with the mother we haue our daughter healed If we pray with the maister wée haue our seruaunt healed And what should I say Cornelius praying hath Peter sent vnto him and the holy Ghost powred vpon him Anna praying hath a childe giuen her and to conclude there is no ende of the tale nor measure of Gods mercies if wee speake of the fruites of Prayer This knew well the godly Father S. Chrisostome and therefore he sayth if thou desirest to liue single or in holy Matrimonie to Gods content pray if thou desirest to bridle anger and with meeknesse to be familiar pray if thou desirest to bee free from the fret of enuie or to doe any thing that belongeth to a godly life pray and pray hartely pray and pray often pray and pray faithfully the Lord shall graunt thy prayer For it is armatura inexpugnabilis an armour of proofe against all and euery assaulting darte of the deuill or his members and meanes whatsoeuer So profitable is Prayer we see The Lord in mercie giue vs spirites Amen I beseech him Yet see the poyson of Satan in his members against this fruitfull exercise for there want not wittes in this wicked worlde that dare dispute against it and aske how it may bee that we should fitly aske of the Lord by prayer any thing since without asking and before asking he knoweth what wee want and would haue yea so fully knoweth he all things that he needeth no remembrauncer to put him in minde of any thing and therefore why should wee aske or euer pray but leaue the Lord to himselfe to giue what pleaseth him Trueth it is that thus they reason but I trust you see the impietie of their speech and the blindnesse of their harts for it is an olde rule and a true that Subordinata non pugnant inter se Things that are comprised one in an other are not contrary one to the other and such are Gods fore-knowledge of all things and our asking notwithstanding by prayer what we want For in his owne person expressely in his worde he hath commaunded notwithstanding all this his diuine knowledge of euery mans estate which he knewe himselfe to knowe as well as wee yet neuerthelesse that we should pray to him in our needes and aske if we would receiue at his hands And therefore you see this is a meruaile by the witnesse euident of the Lord himselfe and our Prayer is not taken away in any respect by the Lords knowledge but they implyed one vnder the other stand and agree well both together Then if you looke at the practise of Gods children you may plainly see the same For Dauid confessing of the Lord that he did not only know his wants but his very thoughts and that long before Yet neuerthelesse for all this knowledge in God vseth his owne duetie commaunded and prayeth for his wants Yea our sauiour Christ which may stand for many proofes in the same chapter biddeth vs call vpon our heauenly father by Prayer for our daylie bread that is for all necessities and yet telleth vs that he knoweth alreadie and before that we haue need of these things Elias the Prophet promised Achab rayne not rashly vpon his own head but as priuie to the Lords purpose and certified of his will and yet for all that most earnestly prayed he crouching to the earth and his face betwixt his knees and seauen times sent his seruant towarde the Sea for it Therefore let vs knowe and so conclude although the Lorde vnderstande most fullie and perfectly what wee would haue before wee pray yet hath himselfe appoynted this meanes to obtaine at his handes notwithstanding that his knowledge and therefore wee must vse it euer notwithstanding the same knowing that what his wisedome hath ioyned as standing agreeing together those mans wisedome nay mans folly or Satans malice may not seperate as disagreeing and one frustrating the vse or profite of the other And againe that is no ende of our Prayer at any time to admonish God of any estate of ours vnknowne vnto him but we pray notwithstanding he knoweth alreadie what wee want to perfourme our obedience to his commaundement and appoynted meane to giue glory to him as the fountaine of all good to testifie to the world our faith and trust in him and his promises to exercise our patience in still yet expecting and asking and for sondrie such causes allowed and godly and not to put him in minde as one that knoweth not our desire Fond therefore I trust you see this reason is against the vse of Prayer Trueth it is I thanke GOD and so let it fall Yet giue me leaue to propound an other to the same purpose but I trust of no greater force They say those things are not to bee asked euen of a man much lesse of the Lord which he willingly and of his owne accorde is purposed to giue for that were not to honor but rather to dishonor by granting where no neede is But whatsoeuer we want the Lord is readie to giue and therefore we should aske nothing In deede of no greater force at all For it offendeth euen as the other did in reasoning of thinges subordinate one vnder the other and agreeing
isto Patre sunt dominus seruus imperator miles diues pauper All faithfull Christians here in earth sayth S. Austen haue diuers fathers some noble some vnnoble but they make their prayers but to one father in heauen and vnder this father is Master and seruant Emperour and Souldier rich and poore Trueth it is and sweete it is to vs poore wretches in this world vpon whom the magnificous of this earth looke so bigge as if wee neuer shoulde bee worthy to wipe their shooes much lesse accepted as their fellowes yea peraduēture before them in a place of greater honor than this sea of glasse here can euer bee Wherefore let vs ioy in it and remember it to schoole our selues in our places euery one to shew fauour fit due regarde to euery man in this present world the prince to the subiect the Master to seruant euery man womā one to another If I did contemne the iudgement of my seruant sayth holy Iob or of my mayde when they did contend with mee what then shall I doe when God standeth vp and when he shall visite me what shall I answer He that made me in the womb hath he not made him hath not hee alone fashioned vs in the womb And receiue him now sayth the Apostle Paul not as a seruant but aboue a seruant euen as a brother beloued so forth Thus we sée the christian humility towards al our brethren in this world y t is noted vnto vs as a thing fit for vs euer in this word Our father But it seemeth by this forme that we may not at any time say in our prayers My God or my father neither yet pray particularly either for our selues or any other But in common euer No you mistake it For as this communitie of affection is taught vs this prayer that extendeth the desire to the good of others so is the Scripture full of warrants also for both the particular application of God vnto a mans selfe by the terme of my God and Lord and Father and also for particular praier for our selues and others Our sauiour sayth my father the Apostle my God the Prophet Dauid in euery Psalme almost and the prayers of Gods children for themselues priuatly are extant Dauids Pauls Annaes with many moe But the matter is this we should not neither euer did any of these so particularly pray for themselues or any but that there was euer in them although not expressed an eye to commit by the fruit of their action that thing either tending to the inabling of thē better to serue in gods church which is a common good or els as willingly wished though not in words yet in truth of meaning to all to whome it may stande in like steed and for as much vse and good So are wee but spoyled of all filthy selfe-loue without care for others not forbidden to regard our selues with like wish to others Why say we next which art in heauen Two things in God our fayth ought euer to be assured of or els we pray not wel to wit will to helpe vs and power The one hath beene sufficiently declared in the word Father the other now in these is confirmed vnto vs. For by his being in heauen appeareth his maiestie might and power his rule dominion ouer all things whereby he is able to goe through with the purpose of his good will towardes vs that in nothing our hope of being hearde may bee hindered I haue sworne by my selfe the worde is gone out of my mouth in righteousnes and shall not returne that euery knee shall bow vnto mee and euery tongue shall sweare by mee This Lorde of ours reigneth let the people tremble hee sitteth betwixt the Cherubins let the earth bee moued This Lorde is great in Sion and he is high aboue al people Let the kinges of the earth band themselues and the Princes assemble together against this Lorde and against his anoynted Let them purpose to breake his bands asunder and to cast away his coards from them Hee that dwelleth in the heauens shall laugh them to scorne and this powrefull Lord of ours shall haue them in derision When hee purposed to doe his Church and children good who or what could euer resist y t will Blesse he or curse prosper or punish giue he or take whatsoeuer he will that doth he in heauen earth and none can let him His power is almightie and therefore able euer to performe his will This is one the doctrine deliuered vs in these words and the vse of it is great For many are the assultes of this life the troubles of the flesh and the griefes of our minds dangerous are the darts of Satan against vs often and wee haue no way to win reliefe but from the Lorde by prayer then steppeth in the greatnes of the matter the multitude of enemies against it the weakenes of our selues in faith in friendes in Counsell and meanes and in conclusion a very impossibilitie as it were in reason of the thing appeareth But oh feare auant fayth bee strong for what will wantes in a tender father or what power to him that dwelleth in the heauens And wee are purposely by Christ remembred of both those in this prayer that wee might neuer doubt of either he is our father and hee is in heauen that is he is most willing and euer able thē feare away This comforted Christ in the pride of power against him that euen then his father was able if it pleased him to giue him more then twelue legions of Angels to fight for him against them And this is written for vs whilest the world indureth to be our comfort God would deliuer Ioseph his innocent seruant and hee could doe it though the credit of false report in respect of the accuser were neuer so great God woulde defend his Daniel and he could doe it against all the spite of man and power of roaring beastes so great and terrible God would giue passage through the mayne sea on foote and hee could in the moment of time performe his will What should we say Many haue beene the troubles of the righteous and euer the Lorde able to deliuer them out of all Hee is the same yeasterday and to day and for euer And therefore whatsoeuer befalleth vs in this world pray in the comfort of this sweet conceit that hee is in heauen that is God and Lorde of all able as willing and willing as able euer both to do vs any good if we pray for feare not the deuill nor death nor hell nor man nor matter euer in this earth but looke to the power of thy God to defend thee to helpe and succour thee in all distresses and that power ioyned with the will of a Father whose bowelles melt vpon his childe O God and father sweete and strong increase our faith increase our feeling and
the name of God is here meant whatsoeuer it is that truely of him may bee affirmed as that he is good iust gracious c. And this shall haue warrant euident and plaine euen from the Lord himselfe in that manifestation of himselfe to his seruant Moses were he sayth he will make all his good go before him and proclayme the name of the Lord before him and doing so in deede his name is neyther this word nor that as Iehouah Tetragrammaton or such like either in Hebrew or Greeke this tongue or that but it is this The Lord the Lorde strong mercifull and gracious slowe to anger and abundant in goodnesse and truth reseruing mercie for thousandes forgiuing iniquitie transgression and sinne and not making the wicked innocent visiting the iniquity of the Fathers vppon the children vnto the third and fourth generation See then the greate and glorious name of GOD what it is And what is meant I pray you by Hallowing of that name To hallow or to sanctifie signifieth two things Either to make holy that which before was not so but polluted vncleane In which sorte our Sauiour Christ dooth hallowe and sanctifie vs making vs of the sinful sonnes of Adam the righteous sons of God in himselfe Either else that which of it selfe and in it selfe is alreadie holie so to repute and take so with all reuerence to acknowledge and confesse and so euer to vse and to speake of In which sense again wisedome that of her selfe is most iust is sayd to be iustified of her children that is to be so esteemed iudged and taken And in the third of Iohn He that hath receiued his testimonie saith he hath sealed that God is true That is nothing but this doth cause and bring to passe that God as he is in himself in déede true truth it self so hee is acknowledged of others to bee Now in his latter signification is it taken heere And therfore thus expounded by the learned Sanctificari hîc est reuelari obseruari glorificari honorari verè agnosci To bée hallowed here is to be reuealed obserued glorified honoured and truely acknowledged And againe Sanctificari Dei nomen dicitur cum sacrum venerabile purum augustum esse a nobis agnoscitur et praedicatur et nullo modo contemptim aut irreuerenter cogitetur aut sumatur The name of God is said to be hallowed when it is confessed published as holy reuerend pure and high and such as by no meanes is eyther thought of or taken of vs contemptibly or vnreuerently So that in plaine speech this petition is thus much O Lord let that maiestie and holinesse that is in thy selfe that iustice mercie and power which thou shewest in thy works and that truth wisedome and goodnesse which is in thy word with all thy vertue generally whatsoeuer comprehended in thy nature and fit for the knowledge and vse of man bee more and more dayly knowen of man and receiued amōg vs with that dread honor and reuerence that is fitte for such a name both in word and worke thought deede and euery way A notable request sure and well beseeming the sonnes of God desirous of their Fathers glorie But thus me think you doe not restraine it only to man so that in man only this glory of his name is to appeare No in deede neither ought I. But know it as a fault in Tertullian and Cyprian so to doe For so large is the reach of this petition as that it toucheth not onelie men godly and vngodly reprobate or elect but euen all things in this world whatsoeuer than to be ordayned of the Lorde For in the verie least thing appeareth some maiestie power eternitie and vertue of him which in this petition wee desire as well may appeare and bee seene and celebrated to the praise of him as those greater matters that are in man And therefore cryeth the Prophet of God in his Psalme to all creatures to praise the Lord Sunne and Moone and starres and light heauen and earth dragons deeps fire and water haile and snowe winde and vapours stormes and tempests mountaines and hils trees beasts cattell wormes and all feathered foules and in conclusion euery thing to exalt hallowe and sanctifie the name of the Lord. For his name onely is excellent his praise aboue heauen and earth And to the same end is the 104. Psalme a verie notable song of Dauid also teaching vs plainly that in all the workes of the Lord there is a portion of this his name that is of his maiestie power wisedome and goodnesse which in this petition and by these wordes we ought to begge of him which may appeare be seene noted marked and obserued celebrated in this world to his glorie more and more So that you see prayer dooth not meane onely man but all things in that order that I haue declared Euery thing as it is better and better knowen contayning matter and argument of Gods praise either in respect of workmanship vse nature all or some Yet it respecteth man chieflie as the worke of God wherein he hath shewed himselfe most and layed downe largest arguments to the glorie of his name It doth so and therefore so let vs think of it And first see howe it beggeth for vs knowledge and vnderstanding still more and more of his name and nature because knowledge goeth before obedience Which request of knowledge carieth with it an industrie and endeuour in vs in all diligence euer to obserue the Lord in his workes to marke the power the wisedome the goodnesse of him in creating them and in giuing such nature vse and operation to them in disposing them in such an order in continuing them in such a course and so foorth and condemneth the too too common and damnable dulnesse of the world in so continuall vse and so little a regarde of these things being the maine cause of grieuous vnthankfulnesse and not sanctifying of the name of God in vs. Secondly we begge in it as one saith Non modò vt nomen Dei in intellectu pe◠fidem et noticiam Dei verumetiam ore corpore vitaque tota sanctificetur et glorificetur Not onely that the name of GOD in our vnderstanding by faith and knowledge of GOD but also in mouth bodie and our whole life may bee sanctified and glorified Of which hallowing of the name of God speaketh the Lord himselfe by his Prophet saying I will sanctifie my greate name which was polluted among the Heathen c. How will he do it or what is this sanctification Marke how it followeth I will powre cleane water vpon you and you shall bee cleane yea from all your filthinesse and from all your Idols will I cleanse you A new heart also will I giue you and a newe spirit will I put within you and I will take away the stonie hart out of your body giue you an hart
creatures in the worlde yea all the worldes workes and thoughts of men to serue to his glorie wisedome and will whatsoeuer is intended by man or anie meanes to the contrarie which the Heathens haue called destiny or ineuitable necessity This kingdome is not here meant when wee praie Thy kingdome come For the Lord neuer hath neyther euer will loose this kingdome y t is as I say this authoritie and power ouer al things to make them serue to his pleasure and to bring to passe what he wil haue whereby we should neede to praie for it that it may come Of this kingdome may it bee sayd that is in the Psalme Whatsoeuer pleased the Lord that did he in heauen in earth in the sea and in all deapths For it subiecteth as you see to the Lord al these al their works whatsoeuer And then what is exempted out of this kingdom of power if heauen earth sea and deeps be ruled by it Yet stayeth not the Prophet so but proueth by examples what hee hath sayd and affirmeth it of y e Lorde that he bringeth vp the Clowdes from the endes of the earth and maketh the Lightning with the raine that he draweth foorth the windes out of his treasures that he smiteth the first borne of Egipt both of man and beast that it is he that sendeth tokens and wonders c. Of this Kingdome may it bee meant that is sayd by the Apostle for of him and for him and through him are all things with a number such like places speaking of the prouidence of God And to this kingdome of God it may bee applyed that the wiseman sayth Non est consilium non est prudentia non est fortitudo aduersus Dominum There is no councell there is no wisdome there is no strength against y e Lord. For he hath ruled euer hee doth rule and will rule for euer al things let al the world conspire against it what they can Againe the Lord worketh al things after the counsell of his owne will He giueth raine vppon the earth and powreth water vpon the streates he setteth vp on high them that be lowe that the sorowfull may be exalted to saluation hee scattereth the deuises of the craftie so that their hāds cannot accomplish that which they doe enterprise He taketh the wise in their craftinesse and the counsell of the wicked is made foolish He remoueth the mountaines and they feele not when he ouerthroweth them in his wrath He remoueth the earth out of her place that the pillers thereof doe shake He commaundeth the Sunne and it riseth not he closeth vp the Starres as vnder a signet He himself alone spreadeth out the heauens and walketh vpon the height of the sea All these are sayd of this kingdome Reade Syrach the 17. to the 20. verse and see what a kingdome of power acknowledged ouer al the beastes foules men and matters whatsoeuer Notable is the 4. of Exodus vers 11. For those séeme casuall in the mothers bellie whereof they must needes be vnderstood man being not created so at the first The kingdome of grace shall much better bee vnderstoode if we consider how we were created how by sinne corrupted and how now in mercie daylie by grace renewed The creation of man you know is layd downe to haue bene according to the Image and likenesse of God himselfe For God created man saith the booke of wisedome without corruption at the first and made him after the Image of his owne likenes And he clothed them with strength sayth Sirach as they haue neede and made them according to his Image Which Image of God maketh not GOD like vnto men with legges armes hands a gray head and so forth as not onely other heretikes but euen our holy papists haue imagined and by so paynting him in their Churches windowes made y e ignorant beléeue it but it maketh man like vnto God in holynes righteousnes wisedome and so forth For so expoūdeth the Apostle these words to the Ephesians and there might all Papistes haue seene it if they would Putte on the new man sayeth he which after God that is after the Image of God is created vnto righteousnes and true holynes meaning by these two words all perfection as wisedome will to doe good truth innocency loue of God power and such like See what the Image of God is Now then being thus created and made who ruled in man or what kingdome was he subiect vnto The Lord you see ruled in him and to his Kingdome was he subiect But alas the time this happie estate was quickly lost The Serpent deceiued the woman the woman the man Sinne entred GOD was offended and a fearefull change from al weale to wo in a little time and brought to passe So that now looke on man agayne and his copie is changed Satan ruleth sinne is entred death foloweth and this blessed Kingdome of God in man and ouer man is lost gone and destroyed Yea to speake playner and not so generally familiaritie with GOD is turned into a fearefull flying off from God for they hide themselues from the presence of the Lorde among the trees of the garden Wisedome is turned into folly and they thinke with a fewe Figge leaues to couer their shame Yea such is our wisedome now as Rom. 8.7 Truth is turned into lyes and they deale not plainly with the Lord. The serpent deceiued me the woman deceiued mee and there is not plainly wee haue sinned O Lord forgiue vs. Now is it sayd of man that all the imaginatiōs of the thoughts of his hart is onely euill continually that we are all become as an vncleane thing and that all our righteousnesse is as filthie cloutes that wee all doe fade like a leafe and our iniquities like a winde doe take vs away Now is it sayd of vs that wee are carnall solde vnder sinne that we doe not the good which wee would but the euill which wee would not that doe wee that when we would doe good we are thus yoked that euill is present with vs that there is an other lawe in our members rebelling against the lawe of our minde and leading vs captiue vnto the lawe of sinne which is in our members That the naturall man perceiueth not the things of the Spirite for they are foolishnesse vnto him neither can he knowe them Now is it sayd of vs that by nature we are the childrē of wrath dead in trespasses and sinnes walking in them according to the course of this world and after the Prince that ruleth in the ayre euen the Spirite that worketh in vs the children of disobedience Now is it sayd of man that was so excellent Verely euery man liuing is altogether vanitie Now cryeth the Prophet of men that his soule is amongst Lyons that their teeth are speares and arrowes and their tongue
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
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
thousands that happely thinke not of it as they ought we open our lippes vnto the Lorde of heauen and pray that we may bee holie we would bee thought by him the whole world to meane good faith and yet what is holy we euen hate to be drawne to misliking none more neither wishing any cōpanie lesse thā theirs y t either perswade vs to it or seeme to expect it at our hands and what is vnholy we wallowe in we tumble in we ioy in and wee euen wish to liue and grow olde in Wee pamper the flesh both with foode and rayment aboue all Christian licence so cherishing so coying so lulling and lapping yea so bathing in pleasure and ease in softnesse and tendernesse in mildnes and wantonnesse that matter of earth and wormes meate as if wee neither thought there were corruption to rot it heauen to receiue it or hell to burne it The minde wee robbe of all meditation that is holy and feede it with matter of all hellish impuritie The Lords booke is layd in a corner and the deuils banners are displayd in euery windowe Our tongues cannot tast the testimonies of God sweeter than honey or the honey combe but they can discourse the delights of sinfull flesh that shall sende to hell Our chéekes are red to talke of Christ as wee goe to Emaus and wee blush apace to seeme so holy but the Morian blusheth as fast as we when fearfully and foully we sinne against the Lord. We loue the wicked wee lothe the godly we freeze in loue wee boyle in malice wee sell vertue we buy sinne wee refuse Christ and choose Barrabas we lay away life and play with death but O pleasureles play in the ende Let the Prophet Ose speake for me to you and hee will tell vs surely that there is no trueth nor mercie nor knowledge of God in the land That by swearing and lying and killing and stealing and whoring we breake out and bloud toucheth bloud And is this holinesse is this to pray Thy will be done For Gods sake thinke of it and knowe with me now in time what I would be loath you should know past time that you may euen aswell spit vppon Christ Iesus buffet him and beate him with a Reede kneele before him and say Hayle King of the Iewes with those cursed mockers as kneele in this Church or any where say Thy will be done and yet neuer care how you doe it in a holy life For it is horrible mockerie this horrible hypocrisie and the ende will bee euill You must with prayer to bee holie ioyne care to be so to bee faithfull and feruent you must indeuour it and you must performe it in some measure as truely as begge it or els as truely you perish for euer The Lord wil not be mocked alwaies the Lord will not haue such seeming prayers made and such sinning liues retayned still Of our owne mouthes shall he iudge vs therefore once againe as you loue the Lord thinke of it and to day harden not your hearts against that you heare You heare the will of God is that we should bée holy and wee pray that this will may bee done Prayer accepted of God may not bée without earnest care that it may bee done care to bee holie casteth away the loue of loosenes cast away then what shall cast away you if you doe not and care for that which shall cause a comfort for euer and euer Let not that Father speake it of vs Ad Deum omnes ire volunt post deū pauci to God would all goe but after God will fewe goe To liue in heauen together is better than to liue in Wilton together and parting will bee payne if wee part in that day Be moued then now that you be not ouermuch moued then euen to crye to the mountaynes to fall vppon you and to the hilles to couer you Alas why should I bee a minister of death vnto you that so truely wish your life or a sweete smelling sauour to my God in your destruction because I haue done my duetie when I crye to the Lord y t I may be crowned with you and neuer loose you As then hereafter you care to bee what in this petition you pray to be so loue you GOD so loue you your selues so loue you me so loue you heauen so feare you hell and the GOD of mercie giue my speech a blessing to vs all Amen I beseech him now in time before the doore bee shut and the bridegroome come For in vain did the foolish virgins knocke when the time was past But what duties else wil you name that God requireth and we praie for in this petition One moe and that is this It is the Lordes will that in this world we shoulde take vp our crosse and followe him as many as will be his Disciples that through many tribulations we should enter into the kingdome of heauen and that all that will liue godlie in Christ Iesus shoulde suffer persecution that if we be sonnes we should not be without correction but now and thē chastned of our God that wee may not bee condemned with the world This will we beseech the Lord may be done in vs and we inabled by his holy spirite still more and more whatsoeuer we perceiue to betide in this life by his good pleasure to receiue it and suffer it not onely with contented but also with gladsome hearts And this is a chiefe vse of this prayer for truely it is a small thing in comparison beloued during the time of prosperitie and comfort to saie Thy will be done O Lord but if in aduersitie when the world lowreth the storme ariseth Princes persecute and our owne houses are diuided our Fathers betraying vs our children forsaking vs our friends defying vs for the cause of God if wee can then saie both with content and ioy Thy wil be done this is a strength and a grace of God aboue all treasure to be honoured If it bee not so high a matter but losse of goods by some occasion losse of friendes want of health and weary times by bittrr paine in bodie or soking sorrowe in minde yet if we can herein say it with true content comfort truely it is a measure that noteth a childe of heauen and happie we But O hard hard yet not so hard but God is able For behold examples before our eyes Old Eli in the booke of Samuel when hee had receiued from the Lord of heauen an heauy message by his young waiter little Samuel to wit that the Lorde woulde iudge his house that the wickednesse therof should not be purged with sacrifice nor offering but vtterly destroied for euer what said he but euen what here we pray for our parts we may be able to saie in our aduersitie It is the Lord let him doe what seemeth him good That is it is my God and my Lord wherefore with
such as do Gods wil both wittingly willingly Which perfect obedience of ours as oftē as the Scripture speaketh of it vseth to cal vs to that coeleste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that heauenly regimēt wherin perfectlie and faythfullie the Lorde is obeyed So doth our Sauiour teach vs and therefore addeth heere these wordes Sicut in coelo as it is in heauen You see then the reason of them and why they be added euē to teach vs the measure of obedience that wee are to desire and thirst after and praie for not halt not lame nor maymed but all full whole and perfect such as is in heauen That looke with what spirite measure affection and will with what readinesse and alacritie the heauenly Angels and blessed spirites Sunne Moone and Starres obey God euen with the same we may do it also that as in heauen so in earth there bee no rebellion nor repining agaynst his holie will The obedience of all those heauenlie creatures I need not to describe looke but at the Angelles and you shall see three properties of their obedience such as ought to be in ours They obey God lubentissime citissime and fidelissme most willingly most readilie or speedely and most faithfullie If they be sent to performe anie seruice they neuer murmure but doe it and therefore sée their willingnes If to execute iudgement vpon the enimies in one night one of them dispatcheth an hundred foure score and fiue thousand of them and then see their speede Yea they spare no creature neyther giue ouer euer till the Lorde saie it is sufficient staie thy hand and therefore faithful They are not lyke Saul to saue eyther king or fatlings no there is no meanes to corrupt them in their seruice such willingnes then such readie speede and such faithfull obedience wee are taught to desire and praie for by addition of these words As it is in heauen For these Angels we know are there And this obedience of theirs with the circumstances hath the Prophet Dauid layd downe if you marke it Psalme 103.20 Why but still I saie can we performe such obedience as this in this life No in deede Whilest here we liue both knowledge and obedience are in part And the most regenerate that euer was must praie Forgiue vs our trespasses It is Anabaptisticall to dreame of a perfection heere Yet for all that so perfect wee ought to be and so desirous of Gods greater and greater pleasure in vs and glorie by our seruice as that we should neuer stick down our staffe as hauing obtayned inough tyll this be brought to passe in vs. Therefore then praie wee for it not as accounting to get it in this world but as professing our desire to haue it and our discontent with our obedience whatsoeuer it bee till it bee such And if anie man will conclude anie thing vpon this forme of speech lette him conclude that such perfection wee shoulde performe not that such heere wee euer can performe And if we ought to performe it as dutie due from vs then may we pray for it that it may be such still stil till it be such and our prayer becommeth vs well What more then will you say touching this petition You must remember how we haue said that in euery petition are required of God as well the meanes ordayned of GOD to worke such things as the things thēselues that we aske For Expetito fine expetuntur etiā quae ad finē The end being desired those things are also desired which belong to the end Wherefore vnderstanding now what we aske in this petition euen abilitie to performe that reuealed will of our heauenly Father in his word wholy and fully after the example of his heauēly creatures we must consider the meanes wherby this is had and knowe that in these wordes we beseech his Maiestie likewise for them to be giuen to vs. And what are they They are chiefely two the knowledge of his will and the strength of his grace or direction of his spirit The first hath relation to his word for therehence onely is his will to bee learned and therefore it hath pleased him to giue it the name of his testament or last will and most straitely charged that nothing bee added to it or taken from it The second is that whereby the first is profitable and sanctified to our good For illumination without sanctification auayleth not but is euen in the reprobate And they that knowe their masters will and doe it not shall their knowledge saue them Had not Iudas knowledge there is no questiō but of Christ hee had learned many misteries had not the Scribes and the Pharisées the knowledge of the lawe Yes they were able to teach many trueths out of the same vnto others and whilest they sate in Moses chayre that is whilest they deliuered truely the doctrine of Moses they were to be heard by the commandemēt of our sauiour and to bee followed also in that they sayd But because this Spirit of the Lorde did not sanctifie their knowledge to them and make it powrefull in them to the death of sinne and the life of righteousnesse but that they knew and did not therefore for all their knowledge they perished a man may speake with the tongues of men Angels and not perish a man may haue the gift of Prophecie and knowe all secretes and all knowledge and yet bee no body in Gods eyes 1. Cor. 12.1 2. Spiritus est qui foecundat animos It is the spirit of the Lord that maketh our minds fruitefull Yea that maketh our heartes good earth to receiue the good séede of the worde to our comfort that blesseth our knowledge to vs to crucifie vs to the world and sinne and to renewe vs to the Lorde in dayly obedience more more This Spirit also inspireth our mindes to will and after giueth the effect and execution of that inspired will Deus enim ille est qui in nobis operatur velle perficere pro gratuita sua beneuolentia The Lorde is hee that worketh in vs both the wil and the deede to wit by his holy spirite euen of this good pleasure And it is the God of peace sayth the Apostle that brought againe from the dead our Lorde Iesus the great shephearde of the sheepe through the blood of the euerlasting couenant that maketh mē perfect in all good workes to do his will working in them that which is pleasant in his sight through Iesus Christ Wherunto agreeth that of Cyprian Vt fiat a nobis dei voluntas opus est dei voluntate quia nemo suis viribus potens est That is to doe the will of God we haue neede of the will of God to wit his assistance and strength for by his owne power no man is able Wherefore since knowledge to vnderstand Gods will out of his word and the grace of his spirite to blesse that
of concupiscence as the vngodly doe O pardon herein for the bloud of Iesus both words and workes straying from thy will To name them it is vnpossible for we cannot thinke of them yet thou knowest them and with thee is mercie euen for secret faults Giue vs of thy strength also O blessed Lord God that wee may beare and suffer all crosses diseases pouertie cōtempts persecutions and aduersities with al the changes and chaunces of this mortall life not onely with cōtēted but with gladsome harts knowing that it is thy will that wee should crucifie and mortifie our willes And when that appoynted passing hower shall come that earth to earth and ashes to ashes is to returne O Lorde make vs strong to welcome in this also thy will And finally what obedience we owe to thy maiesty giue it vs good God that as thy Angelles and heauenly creatures most willingly without grudging most speedily without delaies and most faithfully without affection and partialitie doe their dueties so wee may performe and doe it to our liues ende and euer as it shall please thee to inable vs for his sake whome thou louest Christ Iesus thy sonne and our most deere and blessed Sauiour Amen The 4. Petition Giue vs this day our daily bread Two thinges I haue to aske you heere touching the order before you come to the words themselues First why these three Petitions concerning our necessities followe vppon the other which concerned Gods glorie Secondly why of the three this is first seeing the other two concerne better things To the first I answer you that being warranted by the Lord after the seeking of his kingdome and the rightuousnes thereof which ought to bee first to seeke also at his hands whatsoeuer we haue neede of to the maintenance and good of this life wee hauing done the former in the petitions before fitly followeth the other now in these three And this is the order that Dauid vseth in his Psalme first crauing the light of the Lords countenaunce to bee lifted vp vpon him and then assuring himselfe next of peace and safetie the benefites of this earthly life Yea sir but doth not our Sauiour saie expressely Bee not carefull for your life what ye shall eate or what ye shall drinke nor yet for your bodie what ye shall put on but seeke ye first the kingdome of God and the rightuousnesse therof and all these things shall be ministred vnto you for your heauenly father knoweth that ye haue need of these things Why then should wee expressely pray for that which both he knoweth wee want and hath in mercie promised vs Although our Sauiour say they shalbe ministred vnto vs in that place yet doth himselfe bid vs pray for them expressely in this place and therefore well we knowe by those words there he meant not to exclude this meanes heere The examples also of his childrē which haue done it and the manifold promises made to all them that shall doe it which will appeare to vs hereafter tell vs the same If you will know the reason why vnderstande you not for that he would not otherwise giue them to his children that séeke his kingdome chiefly except they were by name asked or for that he giueth them for their asking which in deede he giueth fréely or for that he hath néede to bee remembred but in deede that by such prayer wee might witnesse vnto the world that wee acknowledge the Lorde the very fountayne spring head of all these things also that concerne either bodie or minde that we might thus learne to depend vpon him fully and wholly and in all things and whatsoeuer is wanting to vs to flye to him not to trust in our selues or in man or in any arme of flesh whatsoeuer What saie you to my seconde demaund To your seconde demaund I aunswer thus that albeit the things that are contayned in the next petitions bee of more price than those that are contayned in this yet hath the Lorde set this before them not without cause euen to releeue thereby our infirmitie which doe not so easely quickly perceiue or pray for heauenly things as earthly things The fift petition beggeth remission of sinnes the sixt an inuincible constancie and holy fortitude in temptatiō these are great matters concerning our heauenly life and therefore not so neere to our dull conceipts and knowledge The matters of this petition are more easie and better felt of vs and therefore in a most mercifull wisedome our Sauiour beginneth with the easier and so draweth vs to the harder by degrees that hauing had tryall of his goodnesse in the one wee might nothing doubt of his mercie in the other Hauing felt him friendly in matters of lesser good wee might full accompt of fauour in things of greater good to vs. Yet must I needs obiect vnto you the prayer of Agur which proceedeth not in this order but first desiring that God would remoue farre from him vanitie and lies matter belonging to the mind in the second and latter place asketh foode conuenient concerning the body And I haue already answered your obiection sufficiently if you marked it For I haue sayde in respect of the matters themselues things belonging to the mind are to go before things belonging to the body so no doubt woulde our Sauiour haue set them if he had regarded that onely But looking from that to our infirmitie dulnes he hath placed that first that was best knowne to vs and so from the more known draweth vs to the lesse knowne from the easier to the harder and from the earthly to the heauenly Like a good teacher that wishing the profitte of his schollers deliuereth to them the lighter lessons first and milke before meate that is strong for men You satisfie me well proceede therfore now if you please to the words themselues this is inough concerning the order Content if this be noted in a worde before that although wee bee nowe come to matters that concerne our selues and our owne profit and haue passed ouer those that concerne Gods glory yet may wee not thinke that wee haue nowe done with the Lord and his honor quite but this onely is the difference that then wee respected the Lorde onely wholly and immediatly now wee regarde our selues and our necessities with him and him as we vse to speake mediatly For otherwise euen all the thinges we wish and do must regard the Lorde and his holy honour according to the Apostle saying Whether yee eate or drinke or whatsoeuer ye do do all to the glory of God And according to the confession of Saint Austen Sufficiētia vitae rectè appetitur non propter se ipsam quidem sed vt eam habētes commodius Deo seruiamus Things fit for this life are rightly requested but not for themselues but that hauing them we may better serue God The true knowledge of this putteth a notable bitte in the mouth of
sée then very fitly may we learne by the Lords naming of bread only barely by it selfe and neither of gold nor siluer nor other statelynes to be content with any litle that the same Lorde shall thinke good to giue vs euer and not greedely to wish for any wanton aboundance Pray this prayer then beloued with your heart and thinke of this note For the Lorde knoweth howe fraile flesh misliketh litle séeketh much that walowing in wealth it might walow in woe an other day rechlessely ouertaken with the pleasures of this life through abilitie to haue them further than GOD wil warrant when he falleth to recken Why Sir is it not lawfull to pray for wealth and riches You haue hearde before that whatsoeuer is needefull to the life of man is included in this word bread and prayed for here And you must know also that this needefull is measured according to mens seuerall callings charges for great men haue néede of more than meane men and of both sorts they that haue more charge either of children or other necessary seruants about theÌ„ haue neede also of more Wherefore if their necessaries be great abundance euen that great abundance is lawfully prayed for by warrant both of this petition and much other Scripture But if we go from necessaries to superfluities as in deede the desire of man is to the ende hee might bathe himselfe in pleasures that flesh feedeth vpon most greedely be clothed in purple and fine linnen and fare most deliciously euery day though wofully he cry when that folly is faded for one drop of water to coole his tongue in the burning lake then must wee remember that a wise man prayed not so but euen flat contrary saying Lorde giue me not riches hee meaneth superfluitie aboue neede and addeth this reason least I bee full and deny thee and say who is the Lord. Which reason the more we meditate vpon the more strong shall we sée it this vsually being a fruite of wanton superfluitie to forget our God Beholde sayth the Lord to his people Israel I will bring thee into a good lande a lande in the which are riuers of water fountaines and depths that spring out of valleyes and mountaines A lande of wheate and barley and of vineyardes and figgetrees and pomgranats a lande of oyle oliue and hony A lande wherein thou shalt eat bread without scarsety neither shalt thou lacke any thing therein a lande whose stones are yron out of whose mountains thou shalt digge brasse But beware least when thou hast eaten and filled thy selfe and hast built goodly houses and dwelt therin and thy beasts and thy sheepe are increased and thy siluer and gold is multiplied and all that thou hast increased beware I say againe lest then thy hart bee lifted vp thou forget the Lorde thy God which brought thee out of the land of Egypt out of the house of bondage c. Beware least thou say in thyne heart My power and the strength of myne owne hande hath gotten me this abundance but remember the Lorde thy God For it is he which giueth the power to get substaÌ„ce c. You see what a daunger the holy Ghost hath here discouered in abundance of earthly things to lift our heele against the Lord what a vehement caueat he hath giuen and as sure as wee liue it is a thousand to one we do it If riches increase sayth he againe by his Prophet set not thy heart vppon them as if he shoulde say thy nature is to do it And charge theÌ„ that be rich in this world sayth the Apostle that they be not high minded and that they trust not in vncertaine riches but in the liuing god Why should men be charged if there were no daunger What sayde proude Pharaoh puft vp with his princely pompe but Quis est Dominê° Who is the Lord What said Nabuchad-nezzar when his greatnesse was so growne that it reached to the heauen and his dominion to the ende of the earth when hee walked in the royall place of Babel I say what sayde hee But in the pride of his heart against the Lorde thus Is not this great Babell that I haue built for the house of the kingdome by the might of my power and for the honor of my maiestie And by and by the hande of the Lord was vpon him reade it reade many times it is a great example What a damnable dreame was proude Haman in by reason of his grace in Court forgetting God hating his Saintes and so caried in the smokie cloude of his fauour with the Prince and his great estate that he neuer knew where hee was till he was ready to climbe the tree himselfe that hee had set vp for holy Mardocheus Can our soules wish a better example to tell vs the danger of earthly greatnes if the Lorde assist not slyding nature But these were straungers all from God you wil say and therefore no proofes but that wee which knowe more may doe better though we swim neuer so much in all abundance well sée you then the fault of better euen by the same Hezekias a good one and yet thus deceiued Dauid a good one and yet so puft vp that he numbred his people with a proud conceite and boasted in his wealth that it would neuer decay Whereupon Iob glorieth of it as of a speciall grace vpon him beyond the course of any whom the Lord assisteth not that hee neuer made gold his hope neither said to the wedge of gold thou art my confidence that he neuer reioyced because his substance was great and so forth The heathen knewe the danger and therefore vsually handled it as a tryed trueth that prosperitie is hardlier wel indured thaÌ„ aduersitie Saint Austen sayde it and knewe it true Diuitiarum morbus superbia The disease of riches is pride and would God we knewe not to much experience to inferre agaynst all denyals this wofull conclusion in our dayes And to tell vs all that honors and ease and abilitie to haue what either wanton will can wish or our owne or other wild heads deuise banisheth too often religion and all his exercises priuate or publique cooleth and quencheth all heauenly heates forceth away as too melancholike fooes all sweete meditations of Spiritual causes and giueth the bridle to all damnable pleasure and dreadfull securitie But they shal know one day and let vs sée now that if the Lorde giue vs but dayly breade that is thinges needefull not needelesse a moderate a competent or sufficient portion to passe this life along withall assuredly he hee doth that which is safest for vs in respect of our great propension to abuse his plentie and good cause we should without any muttering for more be contented with it Yet should greater plentie cause greater pietie greater zeale greater thankfulnes and all good but alas it is
Preacher say that he had beheld an euill vnder the sunne and it was a great one much amongst men euē a man to whom God hath giuen riches and treasures honour and hee wanteth nothing for his soule of all that it desireth but God giueth him not power to eat therof but a straunge man shall eate it vp Sée you and marke it howe God is not onely the giuer of riches but euen of the vse also power to eat of them which gift he bestoweth and withholdeth at his pleasure The rich man layd vp for many yeeres but the Lord would not haue him to liue and inioy then the things he had the vse hee had not longer then God gaue it But euen when hee least thought his soule was called for and then like a foole he had heaped too much vp for other men This is that which the wise Syrach sayth Some man is rich by his care and nigardship and this is the portion of his wages meaning his reward is to haue them but not to vse them for when he should beginne to eate of them the time draweth neere that hee must leaue al these things vnto other men and dye him selfe Wherefore I say praying in this petition not onely for the things but euen also for the vse comfort Whē we say giue wee are taught that euen the vse also is of the Lord. And thus do you see what great profite this one worde hath in this petition and what we may learne by it Why do wee say giue vs and not giue me First to teach vs to remember our brethren as well as our selues to bee carefull for them and to wish them all needfull things as to our selues according to the true nature of Christian charitie which seeketh not her owne things onely but euen other mens also as well Which when it is considered what O Lord may those men say for the quiet of their consciences that haue neuer enough themselues but euen as if God and all his blessing belonged only to them and that they only should dwell in the world alone rake and scrape to themselues with might and mayne but of their brethren they neuer thinke No so farre are they from praying for them that God would giue them their daylie bread as that if they haue any part or portion of it they are hartely desirous to haue it from them yea sicke vpon their beddes often as was wicked Achab till they haue gotten Naboths vineyard inheritance do these men pray Da nobis Giue vs good Lorde our daylie bread that is giue my brethren as well as to my owne soule what is néedfull to them giue al thy children as to me their daylie wants No no if they might say it for shame they would say giue mée all and let the rest receiue of me if they will haue ought But what they shame to say they shame not to wish and therefore as often as they say this prayer they abuse the Lord and it is his mercie that presently hée striketh not so great hypocrisie as to say vs with lippes as if they meant many and mee with heart meaning but themselues Learne therefore beloued by a common word to haue a common hart It liketh the Lord that wee loue our brethren and it liketh him not that we loue only our selues We say not giue me but giue vs and let vs doe thereafter euen ioyne them in prayer with our selues and wish them bread as to our selues that is all necessaries Secondly wee are by this maner of speaking taught the true vse of such portion as God giueth vs namely so to haue it as that others haue part with vs. For wee are but Stewards of the Lords gifts And non tibi soli datur quod habes sed per te dat Deus alijs It is not giuen what thou hast to thy selfe alone but by thee GOD giueth the same to others His minde being that thou shouldest so impart them Thy meate is giuen to comfort others as thou mayst and a ioy it will be if thou canst say with Iob I haue not eaten my morsels alone but the fatherlesse hath eaten with me Thy wooll is giuen thée to clothe the naked and a comfort great it is when a man may say with Iob againe I haue seene none perish for want of clothing neither any poore without a couering but their loynes haue blessed me because they were clothed with y e fliece of my sheepe Iob had lodging and he thought it giuen to releeue the straunger he had authoritie and he thought it giuen to helpe the poore in iudgement not to oppresse them And so euer haue others of Gods children possessed for others not onely for themselues what the Lorde bestowed vppon them Wherefore if no other mouth should euer iudge thē their owne mouthes sufficiently charge all miserable wretches and wretched misers of this earth as often as they pray this prayer because they say giue vs in the plurall number and yet where they haue receiued they vse it scarce in the singular number being so farre from releeuing others with any comfort they haue as that they little may finde in their harts often to reléeue themselues Let vs be warned before wee smart for wretchednesse Wee pray not for our selues alone but for others we receiue not for our selues alone but for others and therefore let vs impart the Lords giuen graces both to our selues and to others So shal we shew our selues children of our heauenly father who is bountifull to all and hard to none dealing his gifts in such fauour and fulnesse euer that all tongues may speake of his praise and all harts conceiue of his mercie That God and Father make vs like him in this and all our dueties Amen The Prayer MIghtie GOD most louing Lorde after thinges concerning thy glorie it is thy gracious fauour to vs frayle wretches that we should boldly aske what concerneth our necessities and wants promising euen therein also to be merciful vnto vs and to heare our prayers Wherefore both in obedience to thy commaundement and faith in thy promises wee throw downe our selues here before thee beseech thee to giue vs this day our daily bread that is good Lord as thou hast taught vs all things needfull to the maintenance of this life Giue vs meate drinke and clothing for our bodies Giue vs of the dew of heauen and fatnesse of the earth as thy blessed pleasure shall vouchsafe vs to our good If it please thee to giue more O Lorde make vs thankfull and faithful stewards to dispose thy mercies to our brethren that shall haue neede If it please thee to giue lesse chaunging thy hand to bring vs with thy seruaunt Moses out of the Court to keepe a flock of sheepe and with Dauid from high fauours to many feares O God and father mercifull euen with that portion of bread
kindnes worke in him whilst the spirit preuailed O my God what shall I render againe vnto thee for al the mercies that thou hast bestowed vpon me What I say shall I render render againe as if he should say I know these blessings require a duetie of mee a loue a zeale a heart a soule a mind a life to the glory and prayse of such a God And in trueth it is so For we our selues for our petite benefites require men to be ours in all lawfull sort faithfully firmely with tongue and heart and hand with body and goods and al. And what comparison with the Lord O louing God what can man do for vs like thee and yet howe care we to please them and forget thee O Lorde awake Remember also what the Prophet complaineth of saying But this people hath an vnfaythful and rebellious heart they are departed and gone And why for they say not in their heart let vs nowe feare the Lorde our God that giueth rayne both earely late in due season hee reserueth vnto vs the appoynted weekes of the haruest As if he should haue sayd this effect shoulde Gods blessings vpon them haue euen earnestly and hartely to make them seeke the Lorde and serue him and with many a feruent motion to thinke of so good a GOD as in mercy poureth so many comforts vppon vnworthy wretches And especially marke it that because they did not thus therefore he saith they had rebellious harts and were gone away A fearefull sentence of a true iudge concerning all vnthankfull vsers of prosperitie Againe the same Prophet in an other place They shal come reioyce in the light of Sion shal come to the bountifulnes of the Lord why euen for the wheate and for the wyne and for the oyle and for the increase of sheepe and bullockes and their soule shall be as a watered garden c. Sée still what Gods mercies should woorke in vs euen a reioysing in so deare a Father and not a going but a running to his seruice worship that is so kind vnto vs. Knowest thou not saith the Apostle that the riches of his bountifulnes and patience and long suffering leadeth thee vnto repentance In effect knowest thou not that if God be thy deare sweete and tender Father that thou againe art bound to bee his louing carefull and obedient childe In trueth it should be so And if the Lord were not in his goodnesse past the reach of any mortall braine he might say also his benefites had caught a goodly reward or catch of my goodnes for alas what are wee or what is our loue yet since it is his mercy vnmeasurable and vnsearchable to stande so contented and to seeke no more pardoning in his deare Iesus all imperfections O my bleloued fathers and brethren what soeuer that vouchsafe your eyes to reade these papers let vs not deny him what if he were not such a God as he is were not worth hauing when wee gaue it namely our poore hearts our weake loue our harty obedience our care and diligence to bee what with so many mighty mercies receiued we are bound to bee For truely if giuing man must haue of all honest receiuers not the words onely of mouth but the sincere affection of the soule our giuing God must haue the very soule of our soule and all that is within vs for his goodnes to vs. And blessed is that man and woman that loued of the Lord aboue all measure by his giuen grace loue him againe in their measure as they can Truely to such shall be euen a continuance of mercy as shalbe good For then shalt thou prosper if thou obserue his statuts sayth Dauid to his sonne Salomon and therefore my sonne the Lord giue thee only wisedome and vnderstanding to do this Vzziah sought y e Lord the Lord made him prosper sayth y e text Iotham became mightie because hee directed his way before the Lord his God What man is he that feareth the Lord him will he teach the way that hee shall choose His soule shal dwel at ease his seede shall inherite the land If ye consent and obey yee shall eate the good things of the lande but if ye refuse and bee rebellious you shall bee deuoured with the swoorde for the mouth of the Lorde hath spoken it With a number such places in the Scripture Finally there is no good thing saith the Prophet that he shall with-hold from them that liue a godly life But I will euen mary thee vnto me for euer sayth the Lorde yea I will mary thee vnto me in righteousnes in iudgement in mercy compassion I will euen mary thee vnto me in faithfulnes and thou shalt know the Lord and I will heare the heauens and they shall heare the earth and the earth shall heare the corne and the wyne the oyle and they shall heare Israel c. But if prosperitie and the Lords blessings haue not this effect in vs then are they the Lordes gagers to discouer worse matter than happely either the worlde or wee our selues did thinke before to bee in vs or at least so much to bee in vs as pride enuye disdayne spite malice crueltie vnthankefulnes wantonnes vncleannes with a number such So that still our ground-worke standeth fast that prosperitie is one of Gods temptations that is one of Gods tryers and teachers of man what he is and will be that way It discouered in Dauid both to the world and to Dauids own eies his great wickednes For in his prosperitie he sayd tush tush this wealth weale shall not decay in his prosperitie peace and rest from many former griefes he looked from his turresse vpō Bersabe Vriahs wife with a sinful thought and deede in the end It discouered in Salomon ouermuch loosenes weakenes of minde vnkindnes to God For his wiues were not as they shoulde haue bene they were chosen amisse of him he made an Idolater by thē c. Manasses exalted to a kingdome bewrayed manners farre vnseemely for the meanest in the worlde The Israelites in their prosperitie how euer euer forgat they God and waxed wantons yea grieuous sinners against his maiestie Howe sad was that yong man that was so wealthie when hee was bidden sell all So that what shoulde haue lift vp both heart and soule to a good God that pressed downe mightily and reueyled a secret both to himselfe and others euen an vnwillingnes to forgoe for God what God in mercy had lent vpon that condition what bewrayed that rich glutton in his prosperity but pride couetousnes wanton delicacie contempt of the poore such like Those vnkind guestes bidden to the wedding what bewrayed they in their prosperitie the rich farmer the wealthie marchant they would not come and the maried man drowned in his pleasures he could not come Herod in his robes and chayre of estate
bewitched with the flattery of thē that cried the voyce of God and not of a man reueyled what hee was in his most fearefull and soden fall The Lorde smote him and he was eaten of lice Charge therfore them that are rich in this worlde sayth the holy Apostle that they bee not high minded and that they trust not in vncertain riches but in the liuing God c. as if he should say they haue need not of gentle and soft admonition but euen of deepe and dreadfull charges to take heede So daungerous a thing is prosperitie to a frayle man When thou shalt come into the good land that I shal giue thee that floweth with milke and hony that is with all blessings wherein are riuers of waters and fountaines and depths that spring out of valeyes and mountaines a land of wheat barley of vineyardes figgetrees and pomegranats a lande of oyle oliue and honey a lande wherein thou shalt eat bread without scarcitie neither shalt thou lacke any thing therin a land whose stones are iron and out of whose mountaines thou shalt digge brasse and when thou hast eaten art filled comming to houses that thou buildedst not and vineyards or gardēs that thou plantedst not then then beware thou forget not thy God and him that gaue thee al neither bee lifted vp sayth the Lord. As if he should say then is the daunger if euer that thou wilt waxe wanton bathe thy selfe in pleasures melt away in daintie curiositie or curious dayntines and lift vp thy heele against a kinde God bid him adieu and take thy leaue of true and due obedience for all these mercies And therefore then then take heede beware Which assuredly that wise Agur remembring and considering well prayed that hee might not haue too litle least I steale saith he and take the name of my God in vayne neither yet too much least I be ful and deny thee and say who is the Lord. Others in their tymes knewe it and therefore wrote diuers thinges this way Faelicitas moderatio diuiduum contubernium habent Prosperitie and moderation dwell in two houses His meaning is hardly they are founde dwelling together Raro bona fortuna bonaque mēs homini datur Seldome is good fortune that is prosperitie and a good heart giuen to a mā together Magnae faelicitatis est a felicitate non vinci It is a great felicitie not to be ouercome of felicitie With a number such like sayings Wherefore to go no further we see how the Lord tempteth vs trieth vs by prosperitie to the discouering opening of our hidden secrets either good or euil and for the Lords sake thinking seriously of it let euery man and woman particularly view what breaketh out of them for al the mercies that are vpon them And I say no more You sayd an other of the Lords temptations or tryalles of man was aduersitie therefore I pray you also touch that True it is sometimes y e Lord trieth one way sometime an other many often times by this déepe gager of mēs harts aduersity the crosse For so saith y e scripture Thou shalt remember all the way which the Lord thy God led thee this fourtie yeeres in the wildernes for to humble thee and to prooue thee to know what was in thy hart whether thou wouldest keepe his commandements or no. And Feare none of these things which thou shalt suffer beholde it shall come to passe that the deuill shall cast some of you into prison that ye may bee tried and ye shall haue tribulation ten daies bee thou faithfull vnto the death and I will giue thee a crowne of life Againe Because thou hast kept the word of my patience therefore I will deliuer thee from the houre of tentation which will come vppon all the world to trie them that are on the earth Which places with many mo that might be alleaged teach vs euidently that thus the Lorde trieth his children when it pleaseth him euen in the furnace of aduersitie causing them therby not vnto him who knoweth all things before but vnto themselues and the world to discouer and open what before was not so knowne namely either patience or grudging against the Lords visitation as in examples plainly wee may see Abraham wayted a long time for his wished childe and that delay of the Lords was his great triall What opened it in Abraham but a most singular faith before not so well knowen to men that euen aboue hope hee beleeued vnder hope that hee should haue what was promised not weake in faith considered neither his own bodie which was now dead being almost an hundred yeres old neither the deadnes of Saraes wōbe but without doubting rested fully assured that what the Lord had sayd he was able to do Iacob wōderfully tossed with the waues of much bitter aduersitie by his wiues by his children by his friends and euery day almost by one thing or other yet euer shewed forth a patient hart a beleeuing hart and many great vertues of all Gods children to bee many times thought of And so was affliction a discouerer of his good graces to the praise of God the giuer the true commendation of himselfe the receiuer and all our examples that consider them How did aduersitie manifest in Ioseph againe y e gifts of God What a faith did affliction in her daughter bewray and lay open to all men in the woman of Canaan when the Lord Iesus gaue this testimonie of her O woman great is thy faith be it vnto thee as thou wilt So that you see where the Lord had wrought any good there this trier and gager of the Lords aduersitie opened it and reueiled it to his glorie Now looke at other some and you shal see an other course or other effects of this temptation The childrē of Israels case in Aegipt is knowne vnto vs how greeuous and euen marueilous their bondage was as also how the Lorde sent Moses and Aaron to deliuer them Who at their first comming were welcommed and reuerenced of all the Elders greatly they then expecting by them a release from those woes But after a while when the King increased their affliction and charged the taskmaisters to deliuer them no more straw and yet to require the whole number of bricke vpon sharpe punishment if they performed it not what then bewrayed this tryall in them O see and consider They flye vpon the Lords Ministers and messengers with an open mouth with raging passions the Lord looke vpon you and iudge you say they For you haue made our sauour stincke before Pharoh and before his seruants in that ye haue put a sword in his hande to slay vs. When they were in feare of Pharaohs host pursuing them after they were deliuered they did the like when they wanted water they did the like when they wanted victuals they did the like and their murmurings grudgings and
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