and alowe hir wordes I will commende it But where find we in the word of God to sweare for any and that falsely and that as you think for his glorie I will giue you no weapons to fight withall And those wherwith you séeme to strike are blount already And it may be that he whiche fyled them and deliuered them vnto you as good mettall wanted cunning When ye haue considered better and cast your penyworthes paraduenture also you wil repent you for so shrewde a bargain as you haue had in giuing so largely for such counterfeites it may be a warning vnto you to serch more narrowely As for my selfe I can be but briefe herein the son calleth me back the ronning so hastely putteth mee in mind what to do this iudgemēt shal not be my own take it frō Gregorius that alloweth in some case to be lye thy selfe to saue others But I oppose Augustine against him the in the sermō de verbis Apostili Cap. 29. Determineth more soundly and discréefely a great deale of this matter Fingendo si prius non eras peccator factus eris peccator Nempe dicendo te commisisse quod non admiseris To lye saith Augustine for any thing though beefore thou offendest not It maketh thée as he that finned namely thou saidste thou didest that was neuer done And I am vtterly agaynst all whatsoeuer that giue larger scope to these double harted fellowes then can bée alowed by the worde of God Or that any man should conceale kéepe close his wickednes the filthines of life in others for feare that the Gospell shoulde be discredited and God dishonoured But I say if it bee in Absalon if in thy Sonne if in thy onely sonne conceale it not Heare for I will aunswer that doubt to cut you shorter It is not lawfull to tell an vntrueth no not to saue the life of thy neighbour Augustine in his booke De mendatio to Consentius questioneth thus If a man be sicke extremely euen to death and the same man also knewe his sonne to be in great ieopardie and perill of his life The father hath such loue vnto his childe that the death of his sonne will bee the death of him his father if hee knowe it One standeth by that knoweth his sonne is dead The father asketh the same person as touching his sonne What shal be done in this case If he saith that he is not dead he lyeth if that he saye he knoweth not he dissembleth if he saith he is dead he doth against nature he burieth the father with the sonne Homo vt sum permoueor res dura est As I am a man saith Augustine I am sore affrighted and it is a harde case But hee concludeth Non esse mentiendum Lye not at all Take yet an other Question if you méete with a strumpet with an vnchaste woman that as Putiphars wife to Ioseph would haue thée to defile thy soule in hir dischastitie by Foruication and thou denyest it is come so farre that shee will stea hir selfe vnles shee satisfie hir lust with thée What shal be done now shalt thou agrée condescend vnto hir I say no. And sayth Augustine The reason is alike in both thou shalt not lye and cōmit euill for thy neighbours cōmodity Otherwise there is a Latice an open pathway◠to all mischiefe For one lyeth for his substaunce an other for his neighbours wealth another for his fathers commoditie One for his brother and for his honour and for his dignitie and so in al states there is is no ende of lying But yet againe I saye with Augustine Non est committendum vt proalterius corporali vita quicquis suam occidat animam For thy corporall gayne let no man cast away his soule And I say agayne lye not at all But yet to exclude all shifts and lcaue no one creuise to péepe into what shall bée sayde to this Lawyare shift◠murtherers and Théeues set vpon a man one hydeth him These men woulde knowe where hée is hidden Reuelabit an non I say commit the matter vnto God if thou canst conueigh him sende him away if not but they demaund where hée is to haue his life Thou néedest not to tell it they be but priuate men If thou art not inforsed conceale it But if they compell thée by thy life Thy soule is in the handes of God thy life is in theirs Obaye thou God before men If the Magistrate do aske thée of a wicked man that hath cōmitted treason againste his person If of an Extorcioner if of an vniust dealer if of a wicked person I say though hee bée thy Brother though thy fréend though thy Maister though thy father though shée out of whose bowels thou commeste Hir blood is on hir owne head disclose it lye not otherwise soule for soue life for life man for man blood for blood you dye both To conclude in thy Marchandize truth in thy dealings truth in barganing truth in selling truthe in inritching truthe Truthe in all thinges For men that deale vntruely ofte times do liue vnruely And these be they that commonly do end their liues most desperatly I am now at length arriued to a very daungerous and troublesome porte Wheras but that now God bée thanked the winde and weather is delayed There might séeme some danger of sanding for thrée already I escaped very perellous kinde of men And I haue now to incounter with the fourth That bée suche as fright mée the more as I sée there pretensed zeale more cunningly cloaked then the rest And yet these forgiue their debtes and pardon their enemyes Yet mooued by the Spirit and for zeale of the Gospell or by reuelation from Heauen or by certayne peruersnes that they bée the enemies of Christ Wil vse the Swoord and aucthority and put their hands to the knife to wound and launche their Brothers throte Some haue dyed in England not long since for the same And the Martirdome of one Burchet a Gentleman with one or two more his companyons Par semper paria petit though vnknowē as yet hanged at the Strand in London a few yeeres now past did much mischeefe heare in England I was in the Country nowe past but two yéeres where in a long Voiage that I tooke I did by chaunce stumble vpon some of them and about Sowthhampton with the Coast there adioyning and Westward towards Portchmowth I had som talke with poore Laymen as I rode that enclined much hereunto Whome after I had admonished with a litle bitter spéech as a terror to them for procéedinge any farther ▪ They reclaimed for a time how since that they haue béene mooued by the Spirite of God I know not In this Cuntry where now I am I can accuse none but how neare in diuers poynctes they come vnto them I refer mée to the discretion of sutch as knowe them without affection béeinge pertiall vnto none I set
and finished the manifolde rites and ordinaunces required therin who was the onely ende and fulfiller of them all Mat. 5.17 Rom. 10.4 The fourth for that hée is our Maister or Lorde whome wée ought to heare Math. 17.5 and 23.8 Mark 9.7 Ioh. 13.13 Actes 3.22 The fifth for that hee is King and prince of kinges Math. 12.9 and 27.11 Luke 1.33 Ioh. 1.40 and 12.15 Reuel 1.5 and 11.19 The firte for that hee can call hée can heale and hée can comforte sinners Math. 2.21 and .9.13 and 11.28 and 18.10 Luke 4.19 and 19.10.1 Timo. 1.15 The seuenth for that hée is the searcher of the hart Math. 9.22 Luke 6.8 and 11.17 and 9.47 Ioh. 2.24 Hebrue 4.13 Reuel 2 23. The eyght for that hée only is Lorde Math. 22.43 Luke 2 11. Ioh. 12.13 Pro. 28. Actes 9.5 10.48 1 Cor. 2.8 and 8.6 12.3 Eph. 4.1 Philem. 2.11 Reuel 17.14 The ninth for that hee only is sauiour Math. 1.21 Luke 1.32 Ioh. 3.16 and 4.24 Actes 40.12 1. Tim. 1.15.1 Ioh. 4.9 The tenth and the last for that hée is only mediator and aduocate for man Math. 11.27 Ioh 10.9 and 14 6. Actes 4 22. Rom. 5.1 and 8.34 Eph. 2.18 and 3.12.1 Tim 2.5 Heb. 7.27 6.6 and 9.15 12 24. 13.15.1 Ioh. 2.1 THus mutch to debar man from the authority that hee looked for that hauing our true fayth fired on the Lord reposing our hope in Christ calling vpoÌ„ his name all inuocation vpon Sainctes all homage and reuerence they clayme as due vnto Peter the dignity and superioritie to the Virgin Mary all prerogatiue falsely attributed by the Papists vnto Images with other the ofskourings and imaginations whatsoeuer of manne vsurped agaynst the Maiesty of our God is altogeather clipped of So that wée may come before his iudgement seate claime a right title for that wée be heyres in his Christ we be clensed purged renued in him our sinnes are wiped and washed in his blood Hee it is that directeth vs in the iourny and wearisome Pilgrimage wée haue to goe in hee guardeth vs by the spirite in truth whome the Prâ—phets prefigured before and the Booke of God did for-signifie to come on earth that is Lord and King ouer all and hath conquered Hell death the Deuill and the world that hath led captiuety captiue and giuen giftes vnto men that calleth vs at his pleasure and healeth vs if at any time wée surfett in the vanityes of the flesh and he doth fatherly coÌ„forte vs if by diseases wée bee pestered or swolne with infirmities which often times doo so bubble vp in the hartes of men that neuer it is or rather rare and very seldome féene that the coÌ„tagiousnes within vs may or can be healed This is the same christ that searcheth the harts and reynes that bee thou in the height aboue or in the depth below bee thou in thy closet or in thy secret chaumber yet knoweth he thy dooings he examineth thy deeds hee tryeth the harte and immagination of man and wayeth out thy life by thy faith For hee rydeth vpon the Cherubins and his wings are spread on the whole face of the earthe hee commeth out as a Gyaunt to run his course and valiauntly doth hée run out in his displeasure the Hilles the mountaynes the lambes and the litle shéep they leape and hopp at the sight of the Maiesty of our God which only saueth vs onely protecteth vs guideth vs alone and is intercessor for vs bought vs with a deare price the price of blood and debased for our infirmities vnder Pontius Pilate euen of his loue to man gaue vp his life into his Fathers hands and was séene againe aboue men and tooke vp our flesh with him into Heauen at his glorious ascendinge and sitteth at the right hande of his Father a mediator and intercessor for man that only pacefieth the wrath of God in wholm both Iewe and Gentil both Gretian and Barbarian hath remission of sinnes on whose name we must cal in whom wee must trust vpon whose shoulders is layed the weakenesse of our flesh in whom wée must beléeue euen in Iesus Christ the Sonne of God equall with his Father in powre in dignity in maiesty in deiete to whom belongeth glory for euer and for euer This is the true Christian fayth to beléeue thee only true Lorde and Iesus Christe whom thou hast sente Hauinge at length drawen out the full proportion almost the heigh stature and cumlynes of such a man as feareth God wée may now returne agayne to the seconde parte of this worke For ouerslipping our selues a litle in so déepe a mistery of the Lorde and his Christ I haue prolonged my spéech of that I tooke in hand at the first Too finish vp then this Treatise as our prayer it is in the name of Christ so discreatly must it and very orderly bée donne debasing our selues and laying downe that hawtines of courage the man of this world boasting and bragginge of good woorks and attire our selues with more spirituall and perfecte apparrell then that is and this garment it must neuer bee put of but wée ought to weare it as comly and decente clothing euen vnto the Graue For intermission will not bee suffered in those that bee the Lordes but our prayinge it must bee continually by perseueringe therin Luke 1â— 8 and 16.1 and 21.36 Actes 2.14 Rom. 2.12 Eph. 6.16 Colos 4.2 Pet. 4.7 neyther haue I opened sutch a doore I hope to panisme that any man mistakinge mee shall vse the house the fielde the Temple the streat the open ayre and the day and the night alike No I leaue a time to worke a time to playe a tyme to labor a time to rest a time to pray a time to cease from praying For the lifting vp of thy hands thy reuerence downward to the ground thy howlinge and shreaking in the Temple thy knockinge and belowinge at the Alter thy bent knées they bee some times tokens of Ipocresy as christianitée But I say if place and time though neuer out of time to praye can bee donne without gazing on of men and truely and duly with no affected prayse of worldlings I doo appoynt thee all times For I will that thou pray alwayes lifting vp pure hands without wrath without doubtinge This place I doo expresse it more willingly for that of late I know some that haue though presisely yet not so wisely intercepted no time no occation no season no howre but in sighing and groneing by open tokens of their inwarde thoughts haue ouerslipped no opertunitye to shewe their affectioned mindes vuto religion To auoyd all inconueniences this of Paul and of Christ to pray euery wheare with out ceasing I take thus The first I vnderstand as that 1. Cor. 2. That there is now no difference betwixt the Iew and the Gentill the Barbarian and the Graetian because God is father to them all And now in Christ is that of Malachy brought to passe
that not in Iudea only but in all the world sacrifise and burnt offerings shal be offered vp vnto the Lorde And that of Christe to the Woman of Samaria accordeth with this Arte thou greater then our Father Iacob that gaue vs this Well and hee himself dranke therof and his Cattell and agayne our Fathers worshipped in this Mountayne but they saye Ierusalem is the place where men doo worshippe But shee was answered by Christ Beléeue mée Woman the howre commeth and now is when you shal neither in this Mountain nor at Ierusalem worship the Father a reason is also surrendered That the howre shalbée and now is when the true worshippers shall worship the Father in spirite and truth and albeit in the Psalmes wee finde the affection of the Prophet to haue bin powred out in greater zeale for the Lorde of Hostes sake as Psalm 67. Prayse you the Lord all you nations and that in the .117 I will spread abroad and knowledge thy name among the Gentils Yet is there time and place and occasion too to vtter forth our cogitacions that wee bee not iudged of men I acknowledge and not vnwillingly that Dauid was in the Caue sometimes praying and in the feelde and in the Dennes and in the night and in his bed Ionas could praye in the belly of the Whale Daniell in the Lions Denne and his companions lifted vp their voyces in the flaming Furnace and Noe comming out of the Arke in the open ayre And Elyas on the topp of the Hill groneling with head betwixt his legges and Christ himselfe at the shoare side among the Shippes And Paull with the Elders in the sight of the people Yet this is my watchworde let no man goe beyond his skill nor draw priuate examples to generall obseruations But if death and persecution incroche vpon thée pray euery where for thou it is that shal glorify the lord But if quietnes and rest bee giuen vnto thee vse discretion and modesty in ordering thy forme of prayer For the second thing in this poynt which I noted in Paull without ceasing This is my iudgement that thou bée like minded in all thinges and remember it is the Lorde that searcheth the harte and the reynes that hee will bée worshipped in Spirite and truth But now wée haue harder matters that befall vnto vs and if so it pleased God I would like lots might happeÌ„ to vs al. For I know there is none whom God hath touched by his spirite inwardly but wisheth him selfe accursed to bringe saluation vnto all I speake it for that it is so hard a thing for the sonnes of Adam to bee agréeable to this in all poynctes namely one to praye for an other Ieam 5.16 and for thy enemyes and persecutors Math. 5.44 Lu. 6.35.23.34 Actes 7.6 And for all men 1. Tim. 2.8 I enter now on sutch a stage as that sufficient reason might bée showed to draw the ful length and whole discourse of this tragedy But it is not my minde to vnlase and ripp vp the woundes of any man For euen the vew and sight of this story may bée pitiful enough to any Christian To bringe in place the speakers hereof It were that of Atreus in Seneca and of Astiages in Iustin to bid the Father to the cating of his owne Sonne But I take an other way and not so lothesome as is that for such as bee of this Seane shall not speake I only content to vse a doÌ„me shew for it is straunge that mindes of men are so distracted as the life of any should onely consist in lyfe of thear 's and their iudgment vpon others to stand as sound iudgement to pray for none to condempne all to like of few to vpbrayd the best such iugling there is in worldlinges I know some that haue stumbled so vnluckely on sutch that their hurt hath beene more in one howre then heapes of Golde can recouer in many yéeres These I doo admonish and I charge them too in the Lord for to stay at home and pray less is better for such then to range abroade and liue worse and this is my exhortation to pray for them that curse thee to hate none to iudge the best to loue all for it sauoreth of Anabaptisme to beate downe to suppresse to throwe downe to the ground any man whom thou neuer knewest worthy the smyting to exempte any as extrauegaunts to the Lorde that couldest neuer iudge what the electe are Did Dauid neuer pray for Saull or was hee neuer in his hands that hée might haue slayn him if he would Eut hee not of the lappe of his Coate or touched hee the life of his Maister I knowe that if the soule of some were as fast clasped in the hands of them as the lay of Saulles Coate was in the hande of Dauid it had béene mangled and hewed in péeces before this This is it I giue in charge let them of this world thinke well of all and hope euen of those that bée without For though Samuell would not sée Saull vntill the day of his death yet mourned hee for him Moses will not sticke to pray for such as haue cursed him The iniuries that hee sustained in Sur and the outcryes in that Wildernes of that vnthankefull people turned not away their remembrance in his prayers to the lord Nor Ieremy so often layd in Prison and clogged with Chaynes could yet forget the anguishe of Sion and the tribulation that befell to Ierusalem but hee praied for them Now pittyfull is then the state of vs who rayseth vp him that is afflicted who windeth vp his sores and powreth in Oyle â— and remooueth the stâ—ipâ— from the hart of a truth the sinne of Iudah is written with a pen of Iron the poynt of a Diamond hath ingraueÌ„ in this people so sore a hatred that life to death and flesh to earth and Golde to drosse is chaunged as soone as their lips from leasing or their mindes from strife If you had bin at the death of Steauen when the stones rushed so about him and the states of Ierusalem clapped their hands to drye vp his blood I am affrayd the question might haue béene asked to what end hee suffered so many blowes and these fellowes can not abide so few wordes I aunswere litle herein That which foloweth shall sufficiently approoue it For beside the breach of brotherhoode in the worlde which is common there is many thinges to bée consithered in prayer Onely vnderstande that I wright not as a teacher to reforme that I sée amisse that pertayneth to the aged and the hoary heades I speake now to younglinges and to Babes sutch as bée of greater grothe whose manners I haue glaunsed at whose life and welth I neuer touched to them I leaue the whip and the heauier iudgement my lesson it is to young Schollers whom I teach after this manner Thy peticion made to God hauing clensed thy vessels from dregges and thy hart
sanctifie it when they name it but it is not so For Moses did not speede the better for his calling on God or for his stretching out of his armes or for thy squeaking out on the name of the Lorde when he commaunded in his name that life should departe the Grashoppers runne away out of Aegypt but in acknowledging his might and his power and his greatnesse that was able to doe it and bring it to passe and by faith he did accomplish it So we thinke in this sole speach vttered halowed be thy name there is no commoditie commeth to vs But in remembring what we be and desiring by all meanes with our might with strength with our power to blesse it and set it forth in that is our obedience and prayer knowe Elyas called on the name of God and fire came downe from heauen and consumed the water the stickes and the sacrifice And Ieremy in the name of the Lorde foretolde their captiuitie into Babilon And Micheas in the name of God prophesied of the ouerthrowe of Ahad And yet by rehearsing the name of the Lorde did they not this but by faith thorowe the spirite In like maner we by asking or demaunding or â—rauing though it be in his name if it be not by faith it is nothing The reason hereof is vse his name and in â—â—are and in skill aâ—â— as he biddeth it helpeth thée Abuse his Godhead and turne it to thy pleasure and racke his libertie to thâ— commoditie and he consumeth thée Then in this place sanctified be thy name is nothing els mente then his glorie the knowledge of him the true vnderstaÌ„ding of his maiestie the debasing of our selues and the glorifying of the Lorde our god This was the onely cause that Moses and Aaron did not sée the lande of promise neitheir entered into Canaan For they did not sanctifie the Lorde at the waters of striefe That is magnifie and extol their God and that ought to haue glorified him who in that distresse wherein they were was able to haue helped theÌ„ if they had called on his name Hallowing that is making holy or holying and sanctifiying doth signifie any thing that is consecrated or giuen or seuered froÌ„ man vnto God and is only proper to the Lord to his seruice to the worship of his name I take this worde to proceede from the Hebrewes that in their spéech called it a gifte as it were presented to god It came of the ceremonie which was vsed in Israel who as any thing was holy and consecrated to the Lorde vsed to lay their handes thereon singnifying that that thing they gaue they willingly gaue it to the lord So Iacob blessing Ephraim and Manasses laide his handes vpon them and blessed them or put them a part from other vnto god In the same signification they laid their handes on their sacrifices as being holy to the Lorde and pastors and Deacons kept this order in the church and so did Paul and layed his handes vpon them deliuering them vp or putting them in minde of their duetie that ought to be holy and vpright before the Lorde In that sert we do make holy or sanctifie the name of the Lords our God in that it is onely he to whome we giue holinesse and sanctification and reuerence hemage a boue the rest and doe confesse none to be like him Here it commeth to passe that we call those which be the Lordes Saincts that is holy as comming from one that is holy which is the Lord god For an those that are begrymed and sweltered in claye or sayde to be claylike and of blacke blacke men so from him that is holiest are we holy Gualter out of Cratilas in Plato as I take it hath properly deriued this worde and calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not earthly of the priuatiue α and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is without the earth As then being worthy of the names of sainctes when we haue forsaken the enormities of the flesh of the earth which is of those that beinge heare are earthly But paraduenture ouer farre in this and easely knowen from whence I came euen from the earth that sauoureth so much of these grosse and crooked speaches yet as content w my portion I cannot be ashamed to power foorthe my harde and crabby talke seeing so greate strife in others to be nice and in their finesse and puritie of tongue could to this day in my iudgement vse none I aske at your handes this a lone to suffer me patiently to speake vnto rudelinges euen them of the countrye where nowe I am If not but you will snoffle at it and enuie my small skill truely I giue you warning to chaunge your mindes for euen you with all your eloquence shall neuer perswade me to giue ouer And as one vnaquainted with so dainty eares I returne againe to the earth from whence I went more exquisite more delicate and the gorgeous stuffe I leaue to you In this place by this worde sanctifying or halowed I vnderstande to estéeme or thinke as holy to honour and celebrate and to call on the name of one eternall God which is holye and in this sence God doth vse these words in Ezechiel I wil be magnified and I wil be satisfied I wil be knowen in the eyes of the nations and they shall knowe that I am the Lorde Ezech. 38.23 and Esaie shewed the same verie effectuall The Lorde hath opened or made his arme naked in the sight of the Gentiles and all the ends of the earth shal sée the saluation of our god Esay 52.10 For in that the name of God is holy and reuerent verie holinesse and sanctitie it selfe therfore are we commaunded to hallowe it But because he is not knowen of all and the mindes of men are cloyed and worne with superstition Idolatrie Blasphemie incantation execration periurie therefore is it that in prayer we praye that glorie may bee geuen vnto him homage ductie feare and reuerence that all may honour him praise him and laude him For this cause I haue set you downe a perfecte rule and square to directe our life and conuersation withall and to vnderstande howe God is knowen which is partely in our creation partely in our redemption partly in our iustification that the Lorde God may bee knowen vppon the earth his sonne Christ among men and the spirite that gouerneth directeth the heartes of all fleshe Theodoret in that place where he sheweth what God is maketh this sanctification or holines a name that doth appertain to the Trinitie for the none els by nature are Gods but they his opinion is that Lorde and God appertaine to the thrée seuerall persons but our Lorde God is to be honoured or sanctified so that in one God the Father the Sonne and the holie Ghost ar to be sanctified Eucherius vppon the Kinges sheweth the wisedome of the Lorde God which doth wonders and
punishe them his iudgmentes to tame them his wraith and his furie to consume them And his mercie to incourage them his righteousnesse to helpe them his clemencie to hold them and his goodnesse for to ransome them be the greatest and the mightiest woorkes of the Lorde wherein hee is glorified Yet in none so much as in this that they which went before vs and we whiche followe nowe that be aliue are in his mercie and goodnesse saued in one Iesus Christ that being deade are made aliue being falâ—en from grace are raised vp in a gratiouâ— Lord and swalowed vp with iniquitie are made new treatures and a perfect workemanshippe vnto God our father Thelassius hereon in his Hecatondate the seconde properly toucheth this Thou art frée saith he and called vnto libertie in Christ by grace giue not thy selfe then vnto the pleasure of the flest for euen in this benefite is wrought the worke of our saluation which is that we be true vprighte and perfect that by vs in our works the name of God may be glorified For euen in this is the worde euil spoken of in that we be followers of the flesh for this the name of God is dishonoured among the Gentiles Then to the end this parte for I see that I am ouer reached by the houre nothing on earth both set out his glorie that made it somuch as this That he confoundeth his enimies wherby the Godly are comforted and his worde hath free passage and in his mercie forbeareth his saincts and at once consumeth not or in his wrath destroyeth not but patient loÌ„g sufferinge of great goodnes vseth all kind of clemencie to bring those his vnto him To conclude it is the onely ende and vse of this petition Halowed be thy name That if we shall see the whole world to be deuided and cut in sunder For the word of God then in our peticion the sects may be abolished falfe opinions defaced the truth established the Gospell confirmed to pray to our Lorde god Hallowed be thy name if we be snared with the intisemeÌ„ts of the flesh if glorie puffe vs if brauerie gallantnesse in the world do moue vs If concupisence sturre vs or impietie and vngodlynesse wrestle with vs No easier way can befounde to ouercome them then this Halowed be thy name The ritch man he forgetteth the Lord and is choked with the cares of this life hée scrapeth greadely he oppresseth vnbrotherly begileth vncharitablie dealeth with all men vniustly and liueth vnchristianly The aduouterer vnchastly the thaefe vntruely the extortioner by robbery the vserrer by pilferie or els if al the world should ioyn together in tyrranie it can no better way remedied bee more easely redressed or the word of God obeyed or thy life and wicked demeanour purged then by this prayer Halowed be thy name but let vs leaue this come to the next and it folweth Let thy Kingdome come OVR Lorde and sauiour Christ as tendering the health and safetie of man hath set downe a definitie certeine order of prayer to be vled Not to take away all other or the no man may or can pray but onely praying thus but to shew vs in espetiall that the glorie of God is first to be looked for his name promoted his aucthoritie established his Godhead magnified his kingdome inlarged that in all our petitions this aboue other things ought to be regarded to desire earnestly that the retrennesse of the flesh and beastlines thereof might be launched and the glorie of God his gospell his worde his kingdome ratified This is the seconde peticion or request that we make vnto God in our prayers For we desired at the first to be helped of him as of our father it is expedient that we shoulde not séeke our owne commoditie but the Lordes and it is knowen in that we aske newe Let thy kingdome come This kingdome it is net giuen to one onely but to all fleshe it is not of man or the power of man but of the Lorde for that wee bee weake it is giuen to strengthen vs because we be sorowfull it is giuen to comforte vs and knowing wée be ignorant he hath giuen it to instruct vs and for our better consolation this is that he teacheth vs Let thy kingdome come M. Gualter is of this opinion that for so much as sinne and iniquitie reigneth in vs therefore we pray that vngodlynesse may be expelled and wickednesse banished and the only kingdome of God knowen among vs Cyprian vpon the Lords prayer We pray saith he that the kingdome of glorie may come promised by Christ and bought by the bloud and death of Christ that we which reigned in the world may now againe be chaunged and reigne with Christe For so it is prepared of the Lord that such as be his shoulde be seauered from the Gods of this worlde and made a newe people to him his father so receiue as it is in Matthew the kingdome that was prepared for them from the beginning There is in this life two manner of regiments two kingdomes that be among vs one it is of God and of the Lorde and of his sonne Christ The other is of the prince of this world the ruler of the ayre that gouerneth the hearts of the wicked as in Peter And this coÌ„quest this victorie that he claymeth and the rule which he hath it came in by that vntimely fight which he had with our first father Adam who in the cumbat and battell whiche he had was seduced by the wilinesse of a poore woman you may easely knowe what force we be of that are ouercome by so weake creatures And from that time Sathan hath so preuailed with the sonnes of men that they haue haene slaues and Galeboyes to doe his worke and toyle in his carte euer since yet not so that he hath cleane swallowed vs taken the whole gouernement into his handes but in this respect said to reigne in that commonly he infecteth the kings of the earth and the most of the nations with the cup of his fornication That in iust iudgement and in ful desert for their manifould sinnes are permitted to be scourged and for their malice and ingratitude duely punished In whome the kingdome of Sathan is said to haue poure for that he gouerneth their déedes and their whole life neither suffered hee them to sée the light and puritie of the Gospel And this gouernemeÌ„t it hath stollen away and so bewitched the mindes of men that for the space of one thousande sire hundred fiftie sixe yeres the Lorde God saue onely in a poore family or nowe and then in some Seth or one Enoch was scarce knowen vppon the face of the earth for which cause the windowes of the heauen opened they powred downe rayne and consumed those of the earth And to so many thousandes as were there what was the Arke that it might be rompared therevnto
Gospell that is preached haue this ende To knowe that Firste it came from God then it is deliuered vnto man next we must beléeue it and herchy it is wée are saued for this cause it is called in Math. 13. the good séede By this Gospell health and life is shewed to him that beléeueth for which cause Paul said I am not ashamed of the Gospell of Christ for it is the power of God to all them that beléeue It is also called the worde of life Verbum est viâ—â—â— that containeth or layeth vp a crowne of glorie for him that is stedfast in faith It is called the worde of reconciliation for it declareth the agréement betwixt God man in our Lorde Iesus Christ and so finde we it 2. Cor. 5. All thinges are of the Lord vnto whome we are reconciled in Christ hath giueÌ„ vnto vs the ministerie of reconciliatioÌ„ And this Gospell it is called the Gospell of the glorie of Christ 2. Cor. 4. The God of this world hath blinded the eyes of the vnbeléeuers that the brightnes of the glorious Gospell of God cannot shine amoÌ„g them which is the expresse image of his father therefore in Tim. be calleth it the Gospel of the eternall blessed Lord for this is he that God hath giuen vnto vs a verie pawne pledge full satisfaction for man This is the cause that it is called by the name of good tidings to be the Gospel of the kingdome of God the word of the kingdome Mark. 1. Math. 13. For it bringeth vs from the dominion of the diuell placeth vs againe in the kingdom of the Lord which kingdom as Mat. recordeth hath béene prooided for the godly from the verie beginning of the world but as concerning this kingdom we haue it not in this life present with vs neither attaine we the perfection thereof for there is a kingdome of fauour and of grace a kingdome of glorie this grace then it is in vs because this glorie may bee with vs therefore is it that the kinge of this world is taken from vs that the spirite of God may rest by vs Then in briefe this is the summe of our prayers that for asmuch as Sathan hath his ministers to help assist him to suppresse the worde and beate down the kingdom of Christ of the gospel to set vp fashod vntrueth We humblie craue of the Lord that the enemie of mankind may be snafled and tyed vp his empire rased out and his force abated and that the kingdome of God may onely be among vs Thus much for the second peticion that we make vnto the Lorde wherein is set downe that we ought to pray and vnto God vnto none that is enimie vnto vs but to him that loueth vs and is our father Not to any among the sonnes of men but to one that ruleth them all that sitteth aboue that wee looke for â— kingdome and from the Lord that it is giuen not to vs onely but to all that are his elect not for suche as be earthly but for them that thirst verie gredely and séeke after God that it is not for a time but it is for euer That this kingdome is with vs and we haue a good assuraunce thereof by the worde of God giuen vnto man partely to instruct him partly to strenghen him partly to comfort him that the king and ruler of the ayre may be driuen from him and the kingdom of God and of Christ knowen vnto him whiche kingdome he graunt vnto vs all that hath redéemed all Iesus Christ the righteous to whom with the father and the holy ghost thrée personnes one euerlasting trewe onely and eternall God be all honour and glorie and power and dominion nowe and for euer Amen Thy will be done in earth as it is in heauen CHrist our sauior instructing his disciples to pray gaue them firste in charge to sanctifie the name of the Lorde and directe their actiones and vooinges to him that is aboue the father of light For it is the foundation and verie piller of our faith that all thinges be done to the aduansement and setting out of the glorie of our God and his name before wee presume to serch and séeke for our owne commoditie And for that this cannot be done vntill the heade of the serpent and his force be beaten downe We pray that he and his kingdome may be abolished and that the Lord his sonne Christ the kingdome of saluation his gospel may be set vp yet because God cannot reigne so in vs and dwell among vs as either we looke for or we wishe for We make our continual prayer that his will may be done in earth among vs as it is in heauen Whereby wee giue our selues aswell in bodie as in soule to obey him Where our onely demaunde and peticion is vnto the Lorde that his kingdome may come among vs his name knowen of vs hee woulde take vs into his protection and guidance to obey his will to remember his lawes to fulfill his heasts to vowe our bodies and soules asâ—â—uch as in vs lyeth continully to serue him M. Gualter in his question wherefere wee pray not for our selues and that our will may be done as for the Lorde and for his Seing that is against reason we shoulde make request for an other and leaue the commoditie which is our owne Hée aunswereth thus for that Christ hath giuen an exaÌ„ple of praying and set downe that which is is porfitable for vs he could not say that our will shoulde be fulfilled which is vngodly euill malicious and dayly requiring that doth hurte vs But he leaueth it to God as knowing what it is that is more néedefull for vs. Cyprian discoursing hereof giueth a good reason that because the deuill desireth and striueth with vs therefore pray we for resistance that God woulde comfort vs For the deuill willeth and we will But the will of God breaketh both So that neither wil I neither nill I but that God woulde This place it wipeth away all that the Pelagianes can or may say herein for if the will of man be ruled by the will of the Lord and our works and our wits and our saying and our doing be all framed by the will of god What is there left behinde for vs to reason of Thy hands if they laboure thy wisedome in foretelling thy bodie in thy indeuour thy minde and soule what euer it be that it reckeneth yet it is guided by the Lorde And to the man that hath reason what can bee more vnreasonable then when the Angles doe there messags at his wil the heauens obey him at his beck The ayre flickereth fleeteth away when hee bideth it The waters roll and plounce forth and consumeth the inheritannce that dwell vnder the sunne And at his pleasure returneth to his place when the earth remoueth at his wrath the
giuen to the Conney Or what yeres doth he permit to the wilde Colte Howe gardeth he the Lyon What harbour hath he giuen to the sauage beastes And to saye a trueth what ende hath hee allotted vnto man I saye all the woorkes of the Lorde are wonderfull But his secreat wisedome wherein he hath prouided and laide vp in his mercie for the sonnes of Adam great and most singular benefites They are not to be attained vnto For his doings are incomprehensible his iudgements are secreat His wayes vnknowen his counsell hidden his loue and his fauour farre outreaching vs that wee may well make our prayer vnto the Lorde to haue his will fulfilled his commaundements obeyed in earth because no man is able eyther by wishing eyther by desiring eyther yet by willing it to come to heauen Thus much for these two kindes of men the are in our dayes whereof I am sure there is a greate number For partly by their déedes for they be outragious partely by their courage they be so quarellous the common sort of men must needes knowe them But to that which followeth Thy will be done in earth as it is in heauen Cyprian géeueth a verie good reason hereof Voluntate Dei id est Dei protectione egeamus The will of God that is the ayde and helpe of God is that wée néede For without his will we haue nought And no man is of any force if he in his fauour and his mercie help them not for who hath resisted him and hath not dyed for it Then we haue to searche what it is that is the wil of the Lord to be done And this is said by the fathers the same I find in the Scriptures to be of two sortes First his will it is holy pure perfect eternall euerlasting from all beginning without power of man according to the which he ruleth all he gouerneth all he guideth and protecteth all wherein all things be as they are And he hath created fashioned all whatsoeuer that is on the earth from the foundation original of the same And this is alwayes fulfilled No man hindereth it no man stoppeth it For the Lorde hath his decrée aboue all the inhabitants of the earth of the Sea and they be obedient Of this is written in Esay I am God the Lorde which speake it my counsell is firme or indureth euer Whatsoeuer I will that I do Dauid also prophesied hereof For our God he is in heauen he hath done all things whatsoeuer pleaseth him For the counsell of the Lord remaineth for euer Againe in Esay If the Lord of hoasts decrée any thing who is the shall resist him But of this the eternall purpose of the Lord I speake not of for it conteineth the secret and hiddē mysterie ef our election of our predestination of his prouidence of his gouernement of his regiment in the earth And here we do as Iob did Wee lay our hands vppon our mouth wee staye the course of our lippes we falter in our spéech before the Lorde And therefore for that hee ruleth all let vs commit our selues into his hand that guydeth vs and not curiously serch that hath in his secret determination ruled the wayes the steppes and the hearts mindes of all fleshe We therefore handle this point reuerendly and stay on him that assuredly worketh for al those that be his Onely let man and the sonne of man giue him selfe into his handes leaue to serch out by any curious meane what it is he hath purposed The next and the moste perfect will of God is reuealed by the Gospell without which knowledge we are in death This he hath moste fully opened in Iesus Christ his sonne the redeemer onely sauiour of the worlde whome hee hath appointed the onely true right instructour of those that dwell in earth according to the Oracle receiued from heauen This is my beloued sonne heare him verie nighe to the saying that is in Iohn No man hath séene God at any time The sonne which is in the bosome of his father he hath reuealed him For he is the true interpreter of his father And therefore Christe of him selfe saith All that I haue had of my father I haue shewen vnto you Not that Christ was not knowen before for he is openly desiphered out in the Prophete But in especiall at his incarnation when hee tooke our flesh vpon him was made man it was fulfilled that euery one shall tell his neighbour from the greatest to the least euen babes little ones shoulde prophesie of the workes of the Lord tel abrode his name Therfore Peter the Prophets and men of God spoke by the Spirite suffered persecution death were serchers out of the mysteries of our redemption And this is the will of God spoken of in this prayer that we séeke not after any other knowledge but onely bent and giuen vnto his word we meditate to serue him day and night whereof this is the end that God woulde direct vs in his pathes and lead vs a right to follow his lawes That we may delight and be practised therein all our life Nowe to know this will of God the better this is the swéetnesse and perfect comfort that we get to vnderstand and learne 3. thinges giuen vnto vs by his wil. First it is the wil of God that we should be saued by his sonne Iesus Christe for in him we are chosen from all beginning to be heires of eternall life Of this our sauiour speaketh in Iohn This is the will of him that sent me that all which séeth the sonne and knoweth him and beléeueth in him should haue eternall life Then this is our peticion that aboue all it woulde please the Lorde to illuminate and lighten euery man with the trueth that his will by our incredulitie and others their continancie bee not hindered Here appeareth that whereof I made mention before namely that faith is the gift of God giuen vnto vs in his mercie by his grace not gotten of our selues of our might by our strength To fulfill that of Christ so often spoken in Iohn No man knoweth the sonne but the father and he to whome the father will shewe him And verefied yet againe no man commeth vnto me vnlesse that my father drawe him to me For all this hidden Secrete of the death of Christ of his bloude that was shed and giuen for man it is foolishnes vnto the fleshly man if he be not drawen and brought therevnto by god Then from aboue it is we are lightened that his will may bee done in vs that are wilfull Secondly it is the will of God that those whiche are redéemed in I. sus Christe and doe atteine him willingly by faith shewe them selues obedient and deutifull vnto the Lorde and walke in his commaundements he hath taught them Nature teacheth those be his to owe obeyzance and homage