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
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
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
inlarge our heartes and soules to receiue the vse of these things that assured of wil and assured of power our praiers in fayth may pearce thy dwelling place win our good on Christ for euermore Amen Secondly these words serue to lift vp our hearts and minds from all earthly base and lowe conceites of the Lorde Yea euen to set vs as it were out of our selues and beyonde all remembraunce either of body or soule in our heauenly eleuation of inward powers to that throne so high glorious the seat of that mightie God we pray vnto And cōsequently to make vs aske nothing of him that might bee vnseeming so imperiall a maiestie to deale in and care for But euer to remember that hee being in heauen and wee in earth hee holy and we vnholy hee glory and we shame hee God and wee men it is true that the Prophet sayth his thoughts are not our thoughtes his wayes our wayes But as the heauens are mightier then the earth so are his wayes higher then our wayes and his thoughts aboue our thoughtes To which end it serued also in the Church of olde as Cyprian witnesseth that the Pastor being about to make publique prayers should cry to thee people Sursum corda Lift vp your hearts And the people did answere Habemus ad Dominum Wee lift them vp vnto the Lorde thereby declaring that they thought of no base and earthly lowe matters but of the Lorde and the Lorde in heauen euen as wee do and are euer taught to do by these wordes Which is in heauen Thirdly they serue to strike vs not a litle but euer thorow and thorow with a reuerence of his maiestie whom wee pray vnto For heauen and the height of heauen is his dwelling place and we ought most earnestly euer to thinke of it that wee may come humbly to him This caused the seruants of God not only to crouche their bodyes but to bowe their heartes when they came before him euen the knees of their hearts as thinking neuer their reuerence great inough towarde so mightie a God Heauen is his earth is his hell is his al is his Deuouring fire goeth before his face and mightie tempestes are stirred vp about him He rideth vpon the heauens as it were vpon an horse yea the earth shaketh the heauens drop at the presence of him His charets are twentie thousande euen thousands of Angels It is he that commaundeth the waters it is this glorious God that maketh the thunder It is hee that ruleth the sea it is his voyce that is mightie in operation yea and a glorious voyce Such a voyce as breaketh the Cedar trees yea the Cedars of Libanus such a voyce as deuideth the flames of fire and shaketh the wildernes euen the wildernes of Cades Let vs make hast therefore with the great seruant of God Moses and bow our selues to the earth and worship yea let vs in the true conceit and reuerence of this mightie maiestie couer as it were our faces with our mantels when we pray vnto him So shall we come before him rightly and shew the vse of his glorious dwelling in the heauens noted vnto vs. But alas where is it with thousands thousands that yet take thēselues to be great Christians We clap our selues downe to pray and we thinke of any thing rather then of the mightie maiestie of him before whom wee are come and and therefore we gaze here and gaze there wee note this man and that woman their gesture their apparell yea the least toy especially strange about them And yet wee pray well we huddle and tumble vp in hast the labour of lippes without touch of hart and the faster the better wee long to haue done for feare dinner bee marred and yet we pray well Wee gape and wee yawne we hem and we hawke not for necessitie of nature which is allowed but in the drowsines of our Spirits and to shew our authoritie we are chiefe men in the Church c. and yet we pray well But O we sencelesse wretches in this behalfe for then come we rightly before the Lorde as we learne here when remembring that hee is in heauen that is of such glory maiestie and power as hath bene declared wee throwe downe our soules and bodies in al reuerence and comly feare before him speaking to him as dust and ashes to the immortall king of heauen and earth humbly euen with a reuerent trembling as it were and affection of al our partes leasurely carefully heartily and with all true properties and testimonies of a mind considering the puissance the might the glory and imperiall maiestie of him to whom wee speake Which whether these things that I named declare in vs or no let all christian hearts be iudges It is too true they conuince vs of the contrary and therefore euen in dread of their witnesse to our wo at the day of doome let vs leaue them and vse the place of prayer as we should in all humble lowly and possible reuerence We are so willed and by Christ himselfe that shall iudge vs if wee doe not To this end wee say it euer thinke of it which art in heauen Lastly this notation of the place where our God dwelleth teacheth vs that our Prayers are not tyed to any certaine place as in olde times neither bettered by any place be it this mountaine or Ierusalem or whatsoeuer But the hower commeth yea now is that the true worshippers shall worship the Father in spirit and truth and in euery place haue libertie and leaue to lift vp pure handes to his maiestie in euery place he sayth and marke it And why so For our God is in heauen and heareth euery where without respect of place now I meane without respect of place as then touching any commaundement from him of particular place but not hereby to ouerthrowe any ciuill order for better meeting together in appoynted Churches of Gods people Yet euen herein beware Superstition againe a fresh in respect of place more than elswhere when true warrant beareth me out as wel there then as in the Church at other times to make my prayer But of Churches and publique meetings there enough hath bene sayd before Where it may be read againe if you will Great is the vse I see well of this short preface so often said so little thought of but now I pray you let mee aske a question doth not this inuocation of God by the name of Father exclude both the other persons Sonne and holie Ghost from both our speech and meaning No indeede for the name of Father being opposed to creatures is taken essentially not personally and agreeth rightly to all the three persons in Trinitie being in essence nature and substance one and so is it here But if it bee put and ioyned with any other person of the Trinitie then is it not taken essentially
his compassion towardes vs then is he sayd to be farre of Thus is it meant in the Prophet Call vppon him while hee is neere that is I haue nowe shewed whilest his arme is stretched out to you and his mercie offered in such sorte as it is This also considered teacheth vs how God may bee sayd to bee more in one man than another and more in one place than in another namely still not in respect of essence which is equally in all places and wholy in all places but in respecte of more or lesse after the gifte of his grace to one person than another or to one place than another Of which it may bee true that Gregorie sayd Deus qui omnia tangit non aequaliter omnia tangit God that toucheth all things yet toucheth not all things alike By this may the third thing partly be vnderstood to wit how GOD is sayde in Scripture to come and goe awaie and yet no breach made of his vbiquitie namely because such speeches are neuer to bee meant of his essence or mutation of place for so departeth hee from none but of inward or outward effects of his holie spirit according to which giuen or taken awaie the Lord is said to come or to go from men and places as hee departed from Dauid when hee lefte him iustly for his grieuous sinnes destitute of the peace of his conscience of the chéerefulnesse of his minde the cleannesse of his heart the quietnesse of his affections and other giftes of his holy spirite which before Dauid had in great measure Wherevpon he was forced to crie O Lord create a cleane heart within mee and renue a right spirit O Lord giue me the comfort of thy spirite againe let the bones which thou hast broken reioyce On the other side hee is sayde to come when againe he beginneth to worke by his holy spirit and to stirre vp faith repentance loue hatred of sinne such like Thus meant our Sauiour when he sayde I and my Father will come vnto him dwell with him And this of inward graces Outwardly also the Lord is sayde to come ergo when either by outward crosses he so humbleth vs as though he had forsaken vs and departed in anger from vs so that we are constrained with Dauid to say My God why hast thou forsaken me or when hee so defendeth vs comforteth vs and blesseth vs that the world that seeth it is driuen to saie and see as Saul did of Dauid that the Lord is with vs. So his absence is the absence of his effects in vs and for vs and his presence or comming is the presence and gift of them either inward or outward Wherefore to goe no further I hope it is playne inough now that though we saie our Father is in heauen yet wee are farre from denying therein or therby his diuine vbiquitie and presence euerie wher But euen as the soule of man which is wholie in the whole and in euerie parte yet is sayde to be in the head or heart more than else where because there more than elswhere it exerciseth his power effects So God though by essence euery where in all places wholy yet by action operation communication of grace gifts not equally in all partes but in heauen more than in earth in the godly more than the wicked and in one of his childrē more than an other in the Saincts in heauen more than in the Saints in earth and in the humane nature of Christe more than in anie creature eyther in heauen or earth as in whome the fulnesse of grace spirite without measure was Howbeit yet in a more excellent maner God dwelt in Christ than by fulnesse of grace and giftes or by manifestation of his vertue and power as might be shewed if the place required it But thus much of this matter Now if you thinke good to the petitions themselues WIth a good will And herein for more plainnes of spéech let vs generally obserue the diuision or number of these petitiōs the order of them and the matter and meaning of them Touching the diuision of thē I will not curiously stand vpon it S. Austen and many after him by his example make 7. diuiding the last into two but their reasons are very insufficient as may bee seene And Austen himself contrary to him selfe confesseth that those words But deliuer vs from euill are an explication of the former Leade vs not into temptation And therfore by consequence vnfitly made a petition of it selfe for in so short a summe of so fewe petitions one to be confounded with an other to be all one is not probable Others make sixe and they rather are to be followed For the order of them this is to be obserued that 3. of them respecting immediatly and chiefly Gods glorie other 3. our necessities wants those that cōcerne the Lord are placed before the other euen as in the lawe of God those 4. commandements that containe mans dutie to God are set before the other 6. that containe his duetie to his neighbour Which being done of purpose in the depth of his vnsearchable wisedome that layd this forme downe for vs Christ Iesus contayneth in it a lesson of great regard to a minde possessed with the feare of God and care of bounden duetie Namely that the honor of God ought to be more deere vnto vs than either bodie or goods or any benefite of ours whatsoeuer in this world yea which is farre more then the very soules within vs the saluation of them in the world to come For so both the Lord God himself the composer of this Prayer and the giuer of bodie goods and soule and all teacheth in the sixt of Mathew And the power of his holy spirite in the practise of his seruants confirmeth and sheweth euidently For principally and aboue all sayth the Lord Iesus seeke the kingdome of God and the righteousnesse thereof and all these other things shalbe cast vpon you Which wordes if a man would demaunde a reason of the order of these 3. petitions before the other of our Sauiour contayned as you see euen a full aunswer to wit Gods glorie is more chiefe therfore ought to be first but these 3. petitions immediatly respect that and therfore ought to be first The power then of Gods spirite in the practise of the godly wee see also in Moses the great seruant of almightie God and in Paule his elect vessell to beare his name vnto the Gentiles who both of them in the flaming heate of a burning zeale to the glorie of the name of God wished the same w t the rasing of them selues out of the booke of life curse of his wrath to y e wo eternal of their owne soules for euer in y e place of perditiō death as is laid doune vnto vs. A fruit in thē of a mightie working
vs. How came it to passe that the Iewish people so seeing dayly the wonderfull workes of God for them the proofes of his power mercie and goodnesse aboue all the nations of the world yet persisted vnfaithfull stubburne and wayward to so good a God O sayth Moses these things being done for you yet hath the Lorde giuen you an heart to perceiue and eyes to see and eares to heare vnto this daie teaching vs playnly that such hart such eyes and eares are onely the Lords to giue and without such gift we profite nothing no not by the verie euident extraordinarie mercies of God In another place agayne The Lord thy God will circumcise thine heart the heart of thy seede that thou mayest loue the Lord thy GOD with all thine heart and with all thy soule that thou mayest liue As if hee shoulde saie neuer thinke of anie loue of GOD faythfull and true as possible to be within thee and consequently no obedience loue being the root of all excepte the Lorde circumcise thine heart that is purge all thy wicked affections giue hearing reading a blessing which thing is not in thine owne power to doe It is I sayth the Lord by the prophet Esaie that receiue the spirite of the humble and giue lyfe to them that are of a contrite heart If the Lorde worke in one he worketh in all the spirites of men are ruled and gouerned vnto good onelie by him If he touch vs we are touched if hee turne vs wee are turned and if hee reuiue not and giue life we sinke in all our sinnes as vnfeeling wretches and abide in death How playnly sayth it agayne the Prophet Ezekiel I wil giue you a newe heart and I will put a newe Spirit within you and will take away the stony heart out of your body giue you an heart of flesh And I will put my spirit within you and and cause you to walke in my statutes c. O see and marke howe all lets bee remooued and all grace giuen by the Lorde alone in mercy seeking our saluation And therefore knowe it true as the truth is true that neither hearing nor reading preaching or priuat speaking auaileth euer to doe vs good except the guiding grace of the Lorde direct vs to it by a blessing giuen to them all or any when they are vsed And therefore as for the word so for the blessing of it by the Spirit of God do we euer pray when we say these words Thy kingdom come Then opened he their vnderstanding sayth the Gospell of our Sauiour Christ that they might vnderstand the Scripture And Lydia attended to those thinges which Paul spake because the Lord opened her heart So that neither one nor other Lydia nor the disciples of Christ see heare or vnderstand except the Lorde giue the eye the eare and the heart It is the holy Spirit that teacheth teacheth into all trueth and without whome still still all meanes remaine vnprofitable There is an oyntment sayth Saint Iohn from him that is holy and that anoynting teacheth you all things that is the grace of the holy ghost Wherefore I cease not to make mencion of you in my prayers sayth the holy Apostle and to bowe my knees vnto the Father of our Lorde Iesus Christ that he would giue vnto you the Spirit of wisedome and reuelation through the knowledge of him that the eyes of your vnderstanding may bee lightned that we may knowe what the hope of his calling and what the riches of his glorious inheritaunce is in the Saints c. And that yee may bee strengthened by his Spirit in the inner man that Christ may dwell in your hearts by fayth and yee may bee able to comprehend with all Saynts what is the bredth and length and depth and height c. See Pauls refuge for profitte to his preaching for life and light for these Ephesians euen to the Lorde for his holy Spirite to soften and supple their stony heartes to illuminate and lighten their darke mindes and to make that sweete to them that is sower to many and fruitefull to them by his mightie power that is neuer so to any without the same Wherefore to goe no further knowe it for conclusion that wee praying for Gods kingdome to come vnto vs in this petition by the hearing and preaching of his worde the meanes appoynted of him to erect the same and seeing well by all this that hath bene said that neither one nor other of these meanes cā preuaile with vs any thing vnlesse the Lorde also with them giue the power of his Spirit and the blessing of his grace in our hearts by them therefore there is included herein also euen praier for this grace and the petition being vnderstoode of vs is thus much with the Lord as we should in playne termes say O Lord giue vs not onely thy worde to reade and heare but the heauenly grace of thy holy Spirit also to sanctifie blesse and make fruitefull to vs both our reading and hearing that so reading and so hearing thy kingdome may come vnto vs and thou ruling and wee ruled wee may liue for euer with thee according to thy promise See then still further matter of this petition And since the Lord hath taught vs thus to pray for the helpe of his hande and the blessing of his grace to all the meanes of good vnto vs and so guided the tongues of his children euer before this forme was layde downe vnto them though in other wordes Let vs brethren looke vpon this occasion into our corruption for truely the Lorde reueileth a secret vnto vs of our natures that thousands sée not when hee thus teacheth vs that without his Spirite no meanes profite vs. We trust to our witts to our skill to our yeres and youth and I know not what and wee thinke wee haue wings of nature aboue our fellowes many of vs to flye aloft and to sée the secretes of the Lord but truely it is not so we haue all sinned and sinne hath cut our wings that wee cannot flye aboue wee haue all in our first parentes transgressed and that transgression hath dazeled and darkened our eyes closed our eares and benummed our heartes that we can neither see heare nor feele except it bee giuen vs from aboue as wee haue now fully bene taught As naturall men we perceyue not the thinges that are of GOD we are not able to thinke a thought that is good but all our sufficiencie is of God and by his grace only we are what we are that good is if any trueth bee opened to vs the Lord hath done it and cōcerning life eternall flesh and blood reueileth nothing to vs but the father in heauen reade without this spirit and the booke is sealed to vs heare without this Spirite and it is a pleasant song that sinketh not but passeth with the time pray without this
Spirit and we pray wee knowe not what for it is the Spirit that helpeth our infirmities and that maketh request for vs with sighs which cannot bee expressed And he that searcheth the hearts knoweth what is y e meaning of the spirit for hee maketh request for the Saintes according to the will of God Haue not this spirit and be none of Christes for as many as are led by the Spirite of God they are the sonnes of God Want this Spirit feare againe the seuere threatning of the Lawe but haue it and cry in comfort Abba Father the same Spirite bearing witnesse with our Spirits that we are the children of God sealing our adoptiō in our minds and therefore opening our mouthes This blessed Spirite and sweete grace is that heauenly water that our sauiour speaketh of in his dialogue with the woman of Samaria when sitting vpon the wel with her hee sayde whosoeuer drinke of this water shall thirst againe but the water that I shal giue him shall bee in him a well of water springing vp into euerlasting life And O my brethren how differeth all earthly water from this if wee marke it let a man thirst for the honors titles pleasures places and dignities of this paynted world and if he inioy thē euen in great measure do they quench his thirst No truely but if this other water bee away I meane this moderating grace of Gods blessed Spirit whereof we speake they increase his thirst a thousand fold of a sound man before he inioyed such heapes hee is striken into a loathsome and deadly disease euen a spirituall dropsie that the more hee drinketh the more drye he is and neuer satisfied Playing dayly and hourely the parte of Achsah in seeking springs of water to her South countrey that is more to much and still something else to that that is had already But this water of Gods holy spirit springing not out of the veynes of the earth but from the highest heauens runneth about our hearts continually with a diuine vertue most comfortably cooling al our Spiritual heats refreshing vs against all burning temptations quenching the firy dartes of Satan and finally quickning vs to eternall life This water therefore let vs make accompt of pray for a true faith for he that beleeueth in me out of his belly shall flowe riuers of water of life sayth the Scripture Quench not this Spirit then neither grieue him by whome we are sealed vnto the day of redemption But remember the good that commeth by him to this wretched frame of our sinnefull harts the ground is hard if this dewe drop not and vtterly vnfruitefull if this grace blesse not Lende mee therefore not thy tongue and lips only but thy soule heart chiefly to pray with mee to the throne of mercy for our selues and all O Lorde O Lord create a cleane heart renew a right Spirit within vs euermore Cast vs not away from thy presence neither take thy holy Spirit from vs. Giue vs the comfort of thy helpe for euer and establish vs with thy free Spirit Amen What else is concluded in this prayer Another good meanes to further this kingdome is a godly zealous and carefull Magistrate and therefore we praie for him also and the blessing of his seruice This teacheth the Lord vs when hée biddeth vs praie for kings and all that are in authoritie that we may leade a quiet and a peaceable life in all godlinesse and honestie They are the means the Lord giues the blessing The lyke doth the Apostle when he telleth vs that Princes are not to bee feared for good workes but for euill And therefore if we will bee without feare of the power that we must doe wel and so shall we haue praise of the same For hee is the minister of God for our wealth But if we do euill that then we must feare for he beareth not the sword for naught but is the minister of God to take vengeance on him that doth euill Charging vs as well for these good vses of him as also for the author of his office and authoritie which is the Lord for there is no power sayth he but of GOD and the powers y t are be ordained of God that euery soule of vs be subiect to the higher powers and that we resist not for if wee doe we resist the ordinance of God they that so resist receiue to themselues damnation This benefite of a magistrate to the increase of Gods kingdome appeared in Asa who tooke awaie the Sodomites out of the land and put away all the Idols his Father had made displaced his mother for her idolatrie and destroyed her idolls The like appeared in Ezekiah Iosiah and all the rest Read what they did sée what authoritie may do nay ought to doe Vertue flourisheth by iust incouragements vice flieth and dieth by iust punishmentes if the magistrate bee good and then ruleth God when this is so Blessed therefore wel may be said is the lande when the king is the sonne of Nobles and when the Princes eate in time for strength and not for dronkennesse That is when the higher and lower and all powers in a land are famous for vertue and wisedome and with the giftes of God And why so Surely because these being thus the Lord is king in such a place and his heauenly power is more and more dayly spread ouer and into the heartes of men by these meanes Contrariwise Woe to the land whē the king is a childe and the Princes eate in the morning that is when the chiefe of all wanteth wisedome and counsayle and the inferiors are giuen to their lusts and pleasures And why so agayne surely because then for want of so forcible a meanes as carefull magistracie is to represse it Vice floweth vertue flieth and God ruleth not Finally therefore doe we praie here in this petition and aske of the Lorde as a greate mercie that he would giue vs godly carefull and zealous Magistrates to the better setting vp of his blessed kingdome amōgst vs. And truly beloued would God the iust often consideration of these might worke in vs a faithful loue to thē for their pains and a flaming thankfulnesse to the Lorde for them when we haue them O that wee would meditate of it vpon our beddes and and thinke vppon it when wee are waking what Moses felt when he sayd How can I beare your comberance your charge and your strife alone Or what hee felte that sayde to his regall Crowne or Scepter that he which knew the carke and care the woes and griefes the toyles and labours and the infinit perils and feares that are incident to it would not take it vp if he found it in the streete Then woulde wee feele what it is to gouerne and to be alofte Then assuredly would wee honour Magistrates more loue them more obey them more and contend
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
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
knowledge to vs are meanes to make vs able to performe this petition and to doe his will therefore wee pray also herein for these meanes and the woordes are with the Lord as if wee shoulde euen in playne tearmes say O Lorde giue vs the knowledge stil dayly more and more of thy will out of thy word and giue vs the grace of thy Spirite to that knowledge that we inabled by these meanes may woorke thy will in this life as we ought What else do we aske in it Againe as we pray for all these things so do we as I told you before and must stil tel you in euery petition pray against their contraries For if the one be confirmed the other must be ouerthrowne Now the contraries of these things may be sayd to be of two sorts to wit either such as doe vtterly and wholly and euer resist his holy will or such as are but certaine impedimentes whereby wee do it not so readyly as either we ought or happely would do if they were not Of the first sort is Satan Sinne and the effects of sinne whatsoeuer the flesh or the old man his concupisence the world and such like For no man can serue two masters especially contrary masters such as God and Satan are the Spirit of God and the flesh the new and the old man Of the second sort are ouermuch care for worldly matters feare of men and a number of things that like weightes or burdens vpon our backes presse vs or like fetters about our feete hinder vs that wee go not on altogether so readyly and so fully in this way of doing the will of God as wee in deede ought and would if these lets were not Whatsoeuer they bee then and of whether sort so euer they be forasmuch as they are against that obedience that we pray for in this petition therefore we desire of the Lorde that they may bee remembred and that no let or least impediment may be to hinder that in vs which both in respect of his goodnesse to vs and our duties to him ought with all perfection both of will and worke be perfourmed And thus might we end this petition sauing that some profitable collections or obseruations may bee made of the words as they are layd downe here by our Sauiour I pray you then adde those also The first may be this Wee may obserue and see here both the beginning of mans misery as also the way to draw nere againe to that olde and former innocency Mans misery sprang by disobedience to the will of God as we all knowe and the waie to returne to that good estate againe wherein we were is obedience to that wil as here we learne when wee are taught to praie Thy will be done For we pray for the restitutioÌ„ of those graces in some measure which in our first parents were most perfectly And looke then howe much wee performe to the Lord obedience so much drawe we neere to an happie estate again Wherefore the Lorde sayde it Not euerie one that sayth vnto me Lord Lord shal enter into the kingdome of heauen but he that doth the wil of my father which is in heauen And agayne Whosoeuer shall do my Fathers will which is in heauen the same is my mother sister and brother Obedience then to his holie will is that which will sette vs in good place agayne And therefore trie beloued what measure of this is in you and so lyke or dislyke of your selues Trie with what loue you heare the word with what care you are filled to doe therafter what conscience you make of sinne what name so euer it haue what ioy you haue in the workes of righteousnesse what griefe if frayltie câ—use a fall If you find these in some measure so much bee glad if in greate measure much more bee glad for trulie so much haue wee lefte the waie of death into which we are fallen all by our first parents and so farre haue profited in the waie of lyfe which is true obedience But if our consciences accuse vs in this trial that we haue no desire to know Gods will out of his word although it bee with many mercifull circumstances offered vnto vs no care to liue holily no conscience of sin but some little seruile feare for dread of punishment no spirituall ioy in well doing no inward sorrow for euill doing then tremble we and feare we before the Lorde of heauen and earth for as yet we are in the waie of disobedience which is the waie of death whereinto our first parents fell we are buried in our corruption and dead in sin not risen with Christ wee are heapers vp of wrath against our soules in the daie of wrath contemners of the word which in such sorte hath beene preached vnto vs for which cause that same worde shal iudge vs in the last day and we shal perish Trye then I say and so lyke or dislyke Secondly learning by these wordes As it is in heauen that our obedience ought not to be lame or maymed but euen such both for will and worke as that of the heauenly spirites we are notablie taught what colde comfort there is for vs in our selues and how farre it is off that we or anie liuing should be saued by theyr works For dare any of vs saie we obey the Lords will in earth as it is obeyed in heauen and that there is no imperfection in vs more heere than there If wee dare not if wee cannot then you see wee haue not done all that is commaunded and therefore farre from being iustified by that meanes when we haue not done our dutie Cleaue wee therefore fast vnto our true safetie Iesus Christ the righteous and awaie with such dreames Thirdly doe we not see that this prayer wholie called the Lordes prayer and this petition particularly is prescribed by the Lord vnto al Christians men and women of what degree estate and calling so euer they be and none exempted We see it playnly for to all it is sayde in the Disciples that haue bene are and shall be to the worlds end wheÌ„ you pray pray thus We see it then by consequence agayne that all degrees estates and callings are bound to performe vnto the Lord such perfect obedience as heere is noted and not Monkes Friers Nunnes or some certaine sorte of this order or that onely which yet hath ben taught vs and that others taking some more libertie might find mercie with God for theyr prayers and strict obseruation in truth not of Gods will but of some ceremonies of theyr own deuising But it hath mightely ben shewed to the world and our eyes al that euery plant which the heauenly Father hath not planted shal be plucked vp and therefore let vs beleeue no such follies If we be the Lords we acknowledge our selues bound to performe as full obedience as is performed in heauen and that is
as much as anie of these deuised orders could performe and a litle more to I trow And therefore no immunitie to vs neither further yoake to them that I know of if this petition stand Fourthly we may here verie wel learne the true cause of all such hurlie burlies in y e worlde of warres of schismes of heresies of strifes amongst neighbours and finallie of all calamities euen this Quod neglecta voluntate Dei suo quisque sensu rapitur that euery man setting aside y e will of God which aboue al should be regarded is carried with his owne liking and will in all things Wherefore as one sayth Oremus Deum vt spiritum filiorum det nobis c. Let vs beseech the Lord to giue vs the spirites of sonnes and children that renouncing our owne will we may readily hartely submit our selues to his will and not with lippes but life shew that wee praie it earnestly Fiat voluntas tua Thy will bee done Fiftly praying that his will may be done in earth wee acknowledge euen in this worlde also a place wherein God ought to rule and not onely in heauen And therfore are iustly occasioned as ofteÌ„ as we say this prayer to groâ—e in our spirites and sighe with right sorrowful hearts to see yet how farre that is of To see what disobedience there is in euery degrée yea what stubborn rebellioÌ„ and defiance as it were with this will of God where it is knowen but much more to see what thousandes and millions there be that knowe it not what whole nations kingdomes and Countries And if they knowe it not ill can they doe it But where are these grones and sighs Where is that plentie of water that gushed out of Dauids eies for like cause Assuredly beloued if we had sent forth these messengers to the Lorde and deliuered these tokens of inward zeale for his glorie and our bretherens good ere this day long they had perced the heauens and the Lorde of the vineyard had sent foorth labourers to breede knowledge knowledge had displaced ignorance rebellion and wrought true submission in many thousandes of soules to this heauenly will that here we speak of Sixtly if we did not see this rebellion of the world agaynst the Lord plaine inough yet doth this verie petition so teach it that we cannot denie it For why should we be taught to praie that his wil may be done if it were done and that he may be obeyed in thoughtes wordes and deedes if he were not fearefully disobeyed in them all If then both one and other sheweth it alasse what cause haue we to delight heere to liue and dwell as we do Nay what true matter herehence may we gather to defie it and to weane our soules froÌ„ it as the Lord wil strengthen It is a place of rebellioÌ„ against our God a sink of sin a cage y e Lord knoweth it of vncleane birds a sepulchre though outwardly faire painted yet full of rotteÌ„ bones yea rotteÌ„ bodies and defiled soules with horrible pollutions Mundus totus in maligno positus in hoc virtus et pietas patiuntur in hoc mille technae ad fallenduÌ„ quocunque respicitis impurus est totus et sordesciâ— indies magis magisqúe c. This worlde is wholy set on mischiefe in it vertue and godlinesse suffer in it are a thousand subtilties to deceiue which way so euer thou lookest in it altogether impure is it and the impuritie of it still daily more and more increaseth sometimes tyrantes disturbe the publique peace sometimes heretiques oppugne the truth sometimes priuate perils molest and grieue and what euer comfort yeeldeth it that is true and permanent He that had the most proofe of the pleasure of it that had euer anie and by proofe might speake what hee founde in them hath thus deliuered to al eares for euer that they are vanities all and vexation of Spirite The worlde will promise her seauen yeeres seruants faire and wished Rachael but when performance should be theÌ„ commeth Leah with her sore eyes that is a subtill sleight to disappoynt thy paine a worse reward than thou seruest in hope of It will promise promotion high and lofty to prodigalitie but it wil pay the contempt bitter and grieuous for thy beggery when al is spent in hope of that promotion By mariage it promiseth many comforts but howe often payeth it many cares with sops of sorrow that soke full deepe The world is full of false Prophets that will keep Achab from good Micheas councell full of false marchants that will shew foorth the better end of the peece and saie the rest is like when it is farre otherwise ful of cunning fishers that vnder pleasaunt baites haue hidden hookes to destroy vs if we bite full of such golden strumpettes as that of Babylon which in cups of gold giue drinke that killeth euen to hell full of smooth alluring Iahels which stand in their tent doores saie to men Turne in my Lord turne in vnto me and feare not but if in they come and fall to sleepe the nayle and the hammer walke to theyr wofull ende and fall full of flattering Ioabs that can saie with a smiling face how doest thou my brother Amasa and stab him in that he shall not answer ful of trecherous Iudases that with a kisse betray theyr deerest maister And alasse what place is this Runne ouer the greatest things that here we haue or can haue and see what is linked to them If a man haue riches what feares and cares hath he with them If honours what burthens and feares againe of a fall If a man haue friends what a do to keepe them Our bodies haue diseases our mindes haue passions neighbors be comfortable and to liue sole is solitarie yet see discoÌ„forts one toutheth our goods by law another our name by slander this hateth vs that enuieth vs another flattereth another deceiueth another beareth false witnesse against vs with a thousand such And if we be discontented and crossed but in one thing see the misery of this wretched world though we inioy a thousand contentes yet grindeth that daie and night vpon vs and al our contents are as nothing to vs because of that one discontent The triall was had of that wicked Haman who though he had many great preferments to reioyce in yet felt hee them all eclipsed and as it were taken from him by this one griefe the life of Mardocheus before his face And what shoulde I saie Would God wee did it often with profite what wee may doe euer with griefe to the better weaning our selues from this world of woes euen search and see into the manners of it in euery place in euerie age and in euery sort of persons Shall we not see of all the things that are accounted of nothing so little accounted of as sinne Shal we not see iustice solde veritie wreasted shame lost and equitie despised Shall
euer And the want of this reformation preacheth nothing vnto vs but that as yet we knowe no interest we haue to those lasting ioyes and that heauenly father The Lord strengthen vs and the Lord change vs that we may be changed Amen You say this Sanctification must bee true and right or else it doth not proue vnto vs our election I praie you therefore how may this be knowen namely when it is true and right and when not To knowe this we must euer looke at the matter and manner of our actions whereby we worship God For if either of these be wrong then is it not that holines which the Lord alloweth Concerning the matter wee must looke that the thinges wherewith we serue God bee commanded of GOD and not inuented and deuised by our selues or any man else For in vaine sayth the Lorde Iesus doo you seeke to worshippe mee teaching for doctrines mens precepts Which one thing sticketh to the verie hart a thousand will worships in Poperie neuer commaunded of GOD but brought in of sinfull man for aduauntage sake as Masses Pilgrimages holie water holy bread censings creepings and such lyke Then though the matter bee good yet if the manner be euill wee fayle to please God And therefore euen those sacrifices and ceremonies that the Lorde himselfe ordayned hee often teacheth hee doth abhorre for want of a right maner of doing them What haue I to doo sayth hee with the multitude of your sacrifices Bring no mo oblations to mee in vaine Incense is an abhomination to me I cannot suffer your newe Moones nor your Sabboth dayes it is iniquitie my soule hateth them they are a burthen to me c. Agayne of prayer When you stretch out your handes I will hide mine eyes and though you make many prayers I will not heare An example we see in the Scribes and Pharesies almes and long prayers reiected Alasse Lorde and why so might the Iewes saie Surely would he answere because though you doe these things rightly in respect of matter because I commaunded them yet doe you not rightly in respect of maner that also I seeke of all men I pray you then what is the right manner that God alloweth This must wée learne by diligent hearing and reading of the word For therein hath the Lorde layde downe both what we shall doe and how we shall doe Generally thus much nowe consider and take with you that without faith it is impossible to please God and therefore concerning manner no action can please GOD though it were neuer so glorious except it proceed frō an hart purified by faith Cain and Abel offered both sacrifices the one pleased the other not And why But for this thing because Abel had true faith in his hart from whence that action flowed and Cain had none but onely did the outward worke for fashion sake and order So thousands mo then in those daies and now in ours that one day shall knowe with wo what it is to haue outward shew without inward faith Then is it required concerning maner that all our works be done in humilitie and lowlinesse of minde we euer confessing truly that we notwithstanding all our workes are vnprofitable seruants The want of this made the Pharesies actions abhorred which otherwise in respect of matter were well For who doth not acknowledge y t not to be an extortioner vniust an adulterer to fast to giue tithe truly of all we haue are good things but to doe these in pride and conceit with boasting and bragging and without humilitie alas the Lord abhorreth it and sendeth vs away like proud praters not like Christian praiers to his heauenly maiestie Thirdly it is required that we haue hope For although we ought to be humble yet not so throwen downe must we be but that still we rest assured of acceptāce with God for Christ although not for the worthynesse of our worke and in that hope offer cheerefullie our obedience to the Lord. Thus teacheth Peter when he sayth Yee also as liuely sons be made a spiritual house an holy Priesthod to offer vp spiritual sacrifices acceptable to God by Iesus Christe Marke these words acceptable to God by Iesus Christ vpon which words our hope is euer surely built which nowe I speake of Fourthly our actions must bee done in loue both to God and man For if we could speake with tongues of men and Angels if we haue no loue we are but as sounding brasse and tinckling Cymballes Yea though wee feede the poore with all our goods and giue our bodies to bee burned hauing no loue it shall profit vs nothing Lastly all our works words and thoughts should respect the Lords glory and not our owne For if wee do any thing to bee seene of men verely sayth our Sauiour they haue their reward And thus doe you see nowe which is true sanctification and holynes of life such as will truely moue to vs our election and future glorification with Father Sonne and holy Ghost in the kingdome of heauen Euen woordes deedes and secret thoughtes thus warranted both for matter and manner as hath bene shewed Thinke of these rules and examine your selues by them My heart consenteth to all these properties of a true Sanctification and right obedience but yet giue mee leaue to question for my most comfort What now if these things be in a man or a woman with great imperfection shall therefore their woorke be reiected and yeld no comfort cōcerning their election God forbid And therefore thus much take with you further y t exercising your self in things commanded doing thē in this maner as hath bene sayd so nere as y e Lord inableth you wrestling according to y e measure of your fayth euery day to bee lesse sinfull and more righteous though y t perfect righteousnes which y e law requireth be not found in you by reason of your weakenes yet are you counted in the sight of GOD Sanctified holy and acceptable in Christ Iesus and so Sealed vp to the day of redemption And that I may not say it to you but proue it consider I pray you the example of S. Paul himselfe who though hee were so sanctified and borne a newe as that thereupon hee might safely and surely conclude his election for euer to inherite heauen by Christ yet felt he and found hee very many imperfections in himselfe and sayth playnely I alow not that which I do For what I would that do I not but what I hate that doe I. Againe when I would do good I am thus yoked that euill is present with me Againe In my minde I serue the lawe of God but in my flesh the lawe of sinne O wretched man that I am therfore who shall deliuer me from the body of his death with sundry other speeches to the same ende in that place Whereby I say wee are playnely taught that humane imperfection is farre from prouing any