loued as he should be of himselfe and therefore S. Bernard crieth out O my God my helper I will loue thee but Bern. in l. de diligend Deo after mine owne measure lesse indeed then right yet plainly not lesse then I am able who albeit I cannot so much as I should yet cannot further then I am able and indeed I shall doe more when thou wilt vouchsafe to giue me more yet neuer for all this shall I be able to doe as much as thou art worthy 2. Secunaum totam virtutem alicuius diligentis according to the full power and strength that is in him that loueth i. fully to loue him according to all the vertue of the louer and so he is loued of the Angels and blessed Saints 3. To the vttermost of our abilitie so farre forth as our imbecillitie will permit vs and thus we are to striue to loue him three waies 1. Placabiliter 2. Ordinabiliter 3. Appretiabiliter saith Nider in 1. precept 1. To loue him for his owne sake God is to be loued for his own sake and not in respect of any outward profit for there is a double kinde of loue 1. Concupiscentiae of Concupiscence in respect of our owne profit so a man loues his horse or his asse for the good seruice he hath from them 2. Amicitiae of friendship as when I loue a man meerely for the good things that are in him and so God is to be beloued absque intuitu praemij without respect vnto any profit to be gained by him nam minus te amat qui aliquid tecum amat nec propter te amat saith S. Augustine And therefore it was the commendation Bern. in l. de diligendo Deo of Iob not only to loue God when he was compassed about with prosperâ—tie but to loue him in the midst of his aduersitie so did not they that loued Christ and followed him for the loaues sake if therefore we loue God aright we must not loue him for wealths sake but for his owne sake 2. To loue him so that we direct All our actions should tend to the glory of God our selues and all ours both inward and outward actions to the extolling and increasing of his glory as when we apply our whole life to his seruice then we loue him with all our heart when we captiuate our senses to the obedience of Christ as the Apostle speaketh 2 Cor. 10. then we loue him with all our vnderstanding and in briefe when all workes and actions are sprung from the loue of God and doe aime at the glory of God then we loue him with all our strength And so S. Augustine saith that all our actions should beginne from the loue Aug de Spiritu lit c. 25. of God quia fructus bonus non est qui de radice charitatis non surgit for that can be no good fruit which springeth not from the root of Charitie and should tend to the praise and glory of God quia virtutes verae non sunt quae in Idem de Ciuit li. 19. Deum finaliter non referunter they are no true vertues which are not finally referred to God And therefore we say that it is requisite that the loue of God should be the cause of the loue of our neighbour and that we should loue our neighbours propter Deum for the honour of God and so of all other actions they should all tend to the honour of God as the Apostle sheweth whether ye eat or drinke doe all to the glory of God 3. To loue him aboue all things and God is to be loued aboue all things Scotus in 3. distinct 27. to respect him and his will aboue all the world and so Scotus saith God is to be loued extensiuè aboue all things so that nothing in the world nor all the things of the world should be equally prized with God and therefore should wish all things not to be rather then God should not be and intensiuè so that we should be more willing to suffer the hatred of any thing in the world then the hatred of God For he indeed is that pearle for the gaining whereof a man should fell all that euer he hath as our Sauiour sheweth Matth. 13. O therefore Loue the Lord all ye his Psal 31. 27. Saints and loue him aboue all things for he that loueth father or mother wife Matth. 10. or children or any thing else more then me the same is not worthy of me saith the Blessed Veritie And therefore S. Bernard Bern. lib. de amore Dei ca. 2. saith animam meam odio haberem si eam alibi quà m in Domino in eius amore inuenirem I would hate mine owne soule if I found it not in the Lord and in the loue of God And yet for all this we see how many leaue the Lord to loue worldly vanities some their pleasures some their riches some one thing and some another and the louers of God are like the winter gatherings like the grapes of vintage rare and few But all men will say they loue the Lord and therefore lest we should deceiue our selues sub specie recti vnder The propertie of loue is to desire to be vnited to the thing loued the colour of truth we should examine and finde out the truth hereof by a double propertie of loue 1. To vnite the louer as much as possible may be to the thing loued and in want of the fellowship thereof to desire and seeke it aboue all things in the world So the Church in the Canticles saith I greatly desire to sit vnder the shadow of my welbeloued and I am sicke of loue i. I faint for the fellowship of my beloued And therefore if we loue God then as the Hart brayes for the water brookes so longeth our soules after God we should cry for him and say how long tariest thou holy true not let our soules be glued vpon the vanities of this life 2. To accomplish and fulfill the minde and will of him that is loued so our Sauiour saith he that hath my Commandements Iohn 14. 21. and doth them the same is he that loueth me and this is the loue Loue fulfilleth the desire of him that is loued of God that we keepe his Commandements And because this might be thought to be too generall therefore he saith that this is the Commandement that he giueth vs that we should loue one another And therefore by this we may certainly know that we loue God if we loue one another and so our Sauiour saith hereby shall not only your selues but all men shall know that you are my Disciples if you loue one another The loue of our neighbour then is the surest signe of the loue of God for per amorem proximi amor Dei nutritur through the loue of our neighbours is the loue of God increased therefore S. Iohn saith it is an
they are distinguished And they are 3. viz 1. Their dilection 2. Their vocation 3. Their sanctification Secondly the desire of the Apostle and the delights of the Saints are expressed 1. From the number of blessings requested they be two 1. Grace 2. Peace 2. From the fountaine from whence they flow i. From God the Father and from our Lord Iesus Christ Of these by the assistance of God in order First touching the number to whom the Apostle wisheth these blessings two things are to be obserued 1. Declaratio amoris the manifestation of the Apostles loue How Ministers should loue their people 2. Restrictio gratiae the restriction of the grace of God 1. In that he writeth to all and wisheth grace and peace to all Saints he sheweth how largely his loue extended it selfe to the Romans quòd effuso animo eos omnes complectitur saith a Bucer in hunc locum Bucer he loued all remembred all and excepted none of all a speciall point required in Gods Ministers S. Augustine tels vs b Aug. de Doct. Christ li. 3. ca. 10. that nihil praecipit Deus nisi charitatem nihil culpat nisi cupiditatem God commandeth nothing but charitie and forbiddeth nothing but cupiditie It is therefore necessarie in all especially in vs for if we could speake with the tongues of men and Angels i. so many languages as men vse to speake more then Mithridates could that had 22. languages as Volateran Volateran li. 17. saith and so diuinely and truly as the Angels of God more mellifluously then Origen cuius ex ore non tam verba quà m mella fluere videntur out of whose mouth the honey did seeme to flow as the Magdeburgenses out of Vincentius Magd. cent 3. col 269. doe report yet would our preaching be no better then sounding brasse or tinckling cymbals for when our auditors are not perswaded we teach them out of charitie we can neuer perswade them to beleeue the veritie but as Theocritus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocrit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae minimè sunt pulchra en pulchra videntur amanti every thing comes well from him to whom we are well affected And therefore what S. Augustine saith of euery Christian I may truly say of euery Preacher Vniuersa inutiliter habet qui vnum illud quò vniuersis vtatur non habet He hath all things in vaine that hath not charitie whereby he may rightly vse all things I wish therefore with all my heart that all we Preachers would study what lyeth in vs to lay aside all maliciousnesse all suits and contentions whereby our Ministerie is made vnfruitfull and liue in loue and peace with all men whereby I assure my selfe wee should purchase more spirituall gaine by loue then all the wealth of the world would be vnto vs that we should get by Law 2. In that he writeth to all beloued The restriction of sauing grace Gorram in hunc locum of God called Saints it sheweth the restriction of grace fidelibus tantùm non alijs to the faithfull only and to none else saith Gorram Non Romae simpliciter manentibus sed Deo duntaxat dilectis Not to all the inhabitants of Rome but to all the Saints that were in Rome saith Theophylact and so Theoph in hunc locum S. Chrysost also and all the rest of the Fathers qui dictorum intelligentiam expectant ex verbis potius quà m imponunt as S. Hillarie saith in another case Hilar. de Trin. l. 1. which rather seeke the true meaning of Gods Spirit from the words then impose a false glosse vpon the text to corrupt the truth doe from hence collect a restriction of grace to the Saints of God and not to the sonnes of Belial Euen so the Prophet Esay calling Esay 55. 1. euery one that thirsted to come to the waters meanes none but those that thirsted And our Sauiour inuiting all that were weary and heauie laden to come vnto Matth. 11. vlt. him to be eased meanes none but those that were weary and the like we finde almost in euery passage of the Scriptures This restriction therefore of Gods grace doth sufficiently confute Pelagius Hemingius Huberus and all the rest of the Arminian broode touching the doctrine of vniuersall grace who say that God would haue all men to be saued and therefore gaue his Sonne to die for all and so offereth sauing grace vnto all that all men might be saued if they would them selues beleeue in Christ and perseuere in faith according to the condition of the Euangelicall promises and doe further vnderstand these Euangelicall promises to be so offered and indefinitely left in the power of man as that he may either of his owne will receiue them and be saued or reiect them and be condemned But for the fuller vnderstanding of this one point I will examine these two points 1. Whether God by his absolute will would haue all men to be saued 2. Whether he gaue Christ Iesus to die for all men that they might be saued To the First I answer negatiuely To the Second affirmatiuely Of the first I say then it is not the absolute Whether God wold haue all men saued will of God that all men should be saued or haue sauing grace giuen vnto them for if it were I demand the reason why they are not saued for Voluntati eius quis restitit Who hath Rom. 9. euer resisted his will If they say that the cause hereof is not in the will of God that offereth grace but in the frowardnesse of mans will that refuseth grace I answer with S. Augustine that Sic velle nolle in Aug. de corrept gratia cap. 7. cap. 14. volentis nolentis est potestate vt diuinam voluntatem non impediat diuinam potestatem non superet So to will or nill is in the power of him that willeth or nilleth as that it neither hindereth the diuine will of God nor especially surmount the power of God For otherwise it were to make the will of God depend vpon the will of man and to subordinate the first cause vnto the second which is contrary to the lawes of Nature And as S. Aug. speaketh it were to make the weake and the peeuish will of man of more power and might then the omnipotent will of God whereof S. Ambrose saith Voluntas S. Ambros in 5. Luc. eius potestas eius his will and his power are both a like because he can doe whatsoeuer he will doe for if God would haue men to be saued and men by their nilling or refusing will not be saued then certainly Dei voluntas superata S. Aug. in Euchrid ad Laurent ca. 97. est hominum voluntate infirmissimis nolendo impedientibus non potest facere potentissimus quod vult The will of God and his desire is ouercome by the will and deniall of man so that by the nilling
spittles 4. In his taste the bitternesse of gall 5. In his sight the effusion of teares his friends bewayling his foes exulting and all forsaking him 2. In his minde such thoughts and sorrowes as cannot bee conceiued much lesse by men any waies expressed and all this was done for vs and for our sake vt iniusta mors iustam vinceret mortem that hee being vniustly put to death as iniustus cum iniustis ex iniustis causis by the vniust with the vniust and for vniust causes hee might iustly deliuer vs from that iust death which wee deserued And therefore if wee behold this man of sorrow and say Quae sunt hae plagae quae sunt haec vulnera Christe What stripes or wounds bee these O blessed Christ hee will answer Et plagae sunt haec vulnera quaeque tua All these are onely thine tibi natus tibi passus tibi mortuus for I was borne for thee to suffer for thee and to dye for thee and if thou wouldst know the impulsiue cause heereof and say Si mea cur tua diripiunt tua viscera Christ◠Hee will answer Loue is the onely cause heereof O amor his plagis membra cruent at amor his loue to man is the cause of all these things And all these things are sufficient arguments to shew the superabundancie of his loue to man aboue all other creatures whatsoeuer and therefore in many places this great loue of God is shewed with notes of incomprehensiblenesse as so God loued the world so as it cannot be expressed and againe behold what manner of loue the father hath shewed vnto vs that we should be called the sonnes of God And yet heere we must vnderstand that this loue of God to mankinde is twofold 1. common to the iust and vniust Bern. Serm. 14. de coena domini 2. speciall to the Elect onely in whom the loue of God doth more manifestly appeare and vpon whom hee bestoweth all the benefits of his loue And of these also hee loueth some The holier we are the dearer God loues vs. better then others for there bee three sorts of Elects 1. Some whom God hath decreed to iustifie but as yet are not regenerate as Paul while he was a Persecutor 2. Others in whom regeneration is inchoated and the reliques of sinne remaining as the Saints in earth 3. Others in whom perfect obedience is effected and their sanctification fully accomplished as the Saints in heauen He loueth the first wel the second better but the third best of al for the holier we be the neerer vnto his image the dearer wee are beloued of him and therefore hee saith diligentes me diligo I loue them that loue me and I will shew mercie on them that keepe my commandements as if hee should say I loue all men well but I loue them especially aboue all men that loue me and keepe my commandements And this S. Augustine sheweth most excellently Aug. tom 9. in Ioh. saying Omnia diligit Deus quae fecit inter ea magis diligit creaturas rationabiles de illis eas amplius quae sunt membra vnigeniti sui multo magis vnigenitum God loueth all that hee made and among them hee chiefly loueth his reasonable creatures that is men and of all men the members of his sonne and his sonne himselfe aboue them all Now these things being thus made manifest what the loue of God is how farre it extendeth and how hee loueth all creatures it is easie enough to know whom the Apostle meaneth by the beloued of God not those that he loued best for they were in heauen and not in Rome nor those that he loued least because they liued in their sinnes but those that were regenerated and sanctified in some measure as the next words doe declare called to be Saints De 2. The Apostle in these few What lessons wee may learne from this doctrine of the loue of God words doth giue vs to learne many things but especially 1. A confutation of heretiques 2. A consolation for Christians 3. A manifold instruction for all men in their liues and conuersations 1. Seeing the Apostle doth not call them diligentes Deum the Louers of God or those that loue God though they did so too but dilectos Dei beloued of God or those whom God did loue hee sheweth hereby that the loue The loue of God to vs is the cause of all our goodnesse of God is the primary and efficient cause of our sanctitie and goodnesse and not our goodnes the cause of his loue and therefore this confuteth the Doctrine of humane merit and the foggie mist of the Pelagian heresie fayning fancying certaine causes without God as the Schoole-men speake that is not subsisting in God himselfe but externally mouing the will of God to determine and dispose of sundry things As if the workes of men foreseene of God and not the loue of God to men were the cause why hee elected and called them vnto sanctity that not his loue and grace to vs but our good vsing of his grace should bee the cause why he bestoweth his grace vpon vs. A doctrine cleane contrary to the order of this Scripture and indeede contrary to all truth for our Sauiour telleth his disciples you haue not chosen Ioh. 15. mee but I haue chosen you and ordained that you should bring forth fruit and that your fruit should remaine Whereupon S. Augustine most excellently hic vacat vana illorum ratiocinatio S. Aug. Tract 86. in Iohan. qui praescientiam Dei defendunt contra gratiam Dei this confuteth their vaine babling which defend the prescience of God to the derogation and preiudice of the grace of God For if God did therefore chuse vs because he did foresee know we would be good then he did not choose vs to make vs good but rather we choose him in purposing to be good but our Sauiour saith you haue not chosen me but I haue chosen you and the Apostle sheweth that Eph. 1. 4. God did not choose vs because hee foresaw wee would bee holy but hee chose vs to the end we might be holy and that he did not predestinate vs vpon the fore-sight of the good vse of our free will but according to the good pleasure of his owne will quae omnium quae sunt ipsa est causa And therefore nullum eligit dignum S. Aug. contra Iul. pelag li. 5. c. 3. sed aligendo efficit dignū God did chuse none because he was worthie but God maketh him worthy because he chuseth him neither doth he loue any of vs because we loue him first but therefore 1 Iohn 4. 19. we loue him because he loued vs first for if he had neuer loued vs we could neuer haue loued him his loue therefore to vs is the cause of our loue to him and of all other our goodnesse and not our loue and goodnesse the cause
of his loue to vs. And therefore the Apostle heere maketh the loue of God to be the maine ground and cause of our vocation and sanctification and S. Iohn putteth it as the only cause of our redemption saying Christ hath loued vs and washed vs from our sinnes 2. Here is sufficient consolation that God loueth vs and therefore if any man would reioice let him reioice in this that he is beloued of God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad 9. 2. That God loueth vs is the greatest comfort we can imagine Ambros li. 1. c. 6. de vita beata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that man is in stead of many people whom God shall loue I care not then for the loue of the world so I may haue the loue of God I feare not my sinnes so I may haue the loue of my Sauiour for I doe not reioice quia iustus sum sed quia redemptus sum non quia vacuus sum peccato sed quia remissa sunt peccata that I am iust but that I am iustified not that I haue no sinnes but because my sinnes are forgiuen not because I am beloued of the world but because I hope I am beloued of God 3. From this doctrine of the loue of God we may learne many lessons of instructions 1. Seeing God loueth all his creatures we should neither wastfully abuse them with that prophane glutton but gather vp the very crummes that nothing be lost lest God should call vs to an account for wasting his goods nor yet shew our selues cruell towards the basest creatures for the Lord loueth them and therefore commandeth that they should take their rest vpon the Sabboth that we should not muzzle the mouth of the Oxe that treadeth out the corne that we should not take the damme that sitteth and cherisheth her young brood c. to teach vs that we should not vse any crueltie or vnmercifulnesse towards these filly creatures for a mercifull and a tender hearted man will be pittifull vnto his beasts as knowing these creatures were made for the vse of man and not that any man should abuse these creatures 2. Seeing the Lord loueth the reasonable creatures better then the bruit beasts it teacheth vs to loue men better then our dogges and Christians better then worldly trash 3. Seeing of all men God loueth the Saints best it teacheth vs to follow the counsell of S. Paul To doe good vnto all men but especially to those that are of the houshold of faith 4. Seeing we our selues as we hope are beloued of God it teacheth vs two especiall things 1. To studie how to retaine and to increase Gods loue 2. To learne what we shall render vnto God for his loue De 1. I confesse that at the beginning there is nothing in vs or that can be done by vs which can moue God to loue vs yet I say that after God hath giuen vs his Spirit bettered vs by his grace then may we doe those things that Anton. p. 4. t. 6. §. 10. may retaine and increase his loue towards vs for quamuis Deus prior dilexit nos tamen exercendo nos in actu dilectionis augetur dilectio eius though God loueth vs first yet by exercising ourselues in louing God we shall increase his loue towards vs saith Antoninus To the end therefore that we may How we may retaine and increase Gods loue towards vs. retaine and increase Gods loue vnto vs there are many things to be done whereof I will only name these three 1. Contempt of vanitie 2. True humilitie 3. Perfect obedience 1. Seneca saith that nemo dignus est Deo nisi qui opes contempserit no man is worthy of Gods loue but he that hath cast away the loue of worldly wealth and S. Gregory saith that tanto à diuino Greg. distinct 47. bonorum amore disiungimur quanto infernis delectamur so much the further we are from Gods loue by how much the neerer we are to the worlds loue And S. Iohn saith that the loue of the world is enmitie with God and therefore whosoeuer would retaine the loue of God must abstaine from the loue of the world 2. Humilitie is the only vertue that God loueth melius est vitium cum humilitate quà m virtus cum superbia God loueth an humble Publican better then a proud Pharisie superbos sequitur vltor à tergo Deus for He beholdeth the proud afarre off but he giueth grace vnto the lowly 3. Whosoeuer will keepe my Commandements Ioh◠14. 21. my Father will loue him and we will come vnto him and make our abode with him saith Christ himselfe and so you see things that both retaine and increase the loue of God towards vs. De 2. What shall we render vnto God for this his great loue vnto vs I answer that dilectionis nulla maior Leo ser 7. deiciunio expetenda est remuneratio quam ipsa dilectio nothing is so acceptable in the The loue of God is to be requited only with loue actions of loue as loue againe and that loue is deemed to be lost which is not requited with loue And therefore as the Magi when they came to Christ opened their treasures and offered their gifts vnto him gold frankincense and mirrhe whereof Matth. 3. the first is said to be the gold whereby loue is signified for as gold is better then all other mettals so loue is the chiefe of all vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13. Faith Hope and Charitie yet the greatest of these is Charitie and as gold maketh the owner rich so is he truly rich which is in loue with God and as the gold is made purer in the fire so is our loue made brighter in the fire of temptations And therefore Victorinus vpon the words of the Apoc. I counsell thee to buy of me gold doth expound the same to signifie loue and charitie lucem intimi Richard Victor in Apoc. splendoris fulgidam feruore dilectionis ignitam per fornacem tribulationis probatam shining through the light of its inward brightnesse fierie through the feruencie of affection and tried in the furnace of tribulation and therefore Thomas saith that the first gift of the Thomas 1. p. q. 38. ar 2. Holy Ghost which we receiue from God is loue and therefore seeing this is the first gift of God to vs whereby he is moued to doe all other good things for vs let vs with the Wise men offer our loue in the first place to God againe for this is the first and great Commandement to loue the Lord thy God with all thy heart this is the first and chiefest oblation and this is that which God chiefly accepteth Now touching the louing of God Thom. in l. de perfect spirit vitae ca. 3. the Schole-men doe assigne 3. degrees 1. Quantum diligibilis est as much as he is worthy of loue and so he is only
of God doth worke so irresistably in the hearts of men that wee cannot fall though we would but we doe often resist the Spirit of God as S. Steuen saith vnto the Iewes Ye haue alwayes Acts 7. resisted the Holy Ghost And our Sauiour saith vnto Ierusalem How often would I haue gathered thy children as a hen gathereth her chickens vnder her wings and ye would not And therefore the Spirit of God doth not worke so irresistably in the hearts of men but that they may fall if they will and doe fall when they please I answer That the working of Gods That the Spirit of God worketh not in the wicked as it doth in the Saints Spirit in the hearts of men is two-fold 1. Remissely in the wicked For in them the good motions of Gods Spirit are so wrought that they may either yeeld vnto them or resist them for God doth but only shew them what they should doe or beleeue and not effectually cause them to doe or to beleeue the same for otherwise if he did effectually worke the same in their hearts how could they resist it For who hath Rom. 9. euer resisted his will therefore he doth no more but only illuminate their mindes and set the good motions of his Spirit before the eyes of their hearts whereby they may accept and follow the same if they will but they because of their pronenesse to all euill and vnaptnesse to any good doe alwayes resist the Spirit of God and refuse those good motions of grace and therefore they are made without excuse 2. Effectually in the godly for in them the Spirit of God doth so powerfully worke that they cannot resist but doe most willingly yeeld vnto the same And yet this effectuall and irresistable working of Gods Spirit in the godly is done leni spiritu non dura manu rather by a sweet influence then any extreme violence by way of secret alluring not coacting inclinando voluntatem non intrudendo potestatem by inclining the will and affection and not compelling it to anie action for as loue creepes into the heart of man hee knowes not how saith the Poet Nam coeco carpitur igni And he cannot resist it so is the loue of God and all other graces wrought in the hearts of the elected Saints of God so powerfully so effectually and so irresistably that they doe most willingly yeeld vnto all good motions and adhere vnto God for euer and that I say by a most voluntarie yeelding and delighting in that sweet and effectuall working of grace in their hearts And so I hope you see this doctrine of the certaintie and assurance of the continuance of grace in the elected Saints sufficiently cleered confirmed This sheweth the exceeding greatnesse of Gods loue vnto his elected Saints aboue all other men in the world for that he doth not only offer and giue his grace vnto them as hee doth vnto others but also he doth in a more speciall manner worke the same so effectually in them as to make them alwayes retaine the same and perseuere therein vnto euerlasting life O that therefore we would praise the Lord for his goodnesse and shew the wonders that hee doth for these children of men And that this might teach vs 1. To praise God for his goodnesse and his exceeding great mercy vnto vs not only in making vs good but also for giuing vs his grace to perseuere in good for it is he only saith S. Augustine qui Aug. de bono perseuer fecit bonos faciet perseuerare in bono that hath made vs good can and will make vs perseuere in good qui iubet credere facit vt credamus and therefore wee may boldly say with S. Augustine da Domine quod iubes iube quod vis giue vs grace ô Lord and abilitie to doe what thou commandest vs and command vs to doe what thou wilt 2. To pray vnto God that he would giue vs grace to serue him and grace to perseuere in his seruice all the daies of our life quia incassum bonum agitur si ante vitae terminum terminatur because that good is of no validitie that wanteth perpetuitie sed perseuerantia est virtus quae coronat omnem virtutem but perseuerance is a vertue that crowneth euery vertue and without which no vertue will auaile vs any thing And therefore we must not begin in the spirit and end in the flesh but we must continue vnto the end if we would be saued and therefore wee should pray vnto God that he which hath begun a good worke in vs would continue the same vnto the end 3. To make vs afraid to commit sin with greedinesse as the wicked doe whose feet are swift to shed bloud as the Prophet speaketh for he that so committeth sinne is the seruant of sinne and the grace of God is not in him 4. To assure vs that all those which appeared glorious for a while and serued God for a time and then fell away from God and started aside like a broken bow were neuer the elected Saints of God but were only among vs and not of vs as the Apostle speaketh for if they had beene of vs they would haue continued euen as we doe And so much for the first thing that S. Paul wisheth vnto the Saints Grace be vnto you De 2. Peace be vnto you is the second thing that the Apostle wisheth a companion of grace and therefore sure a most excellent thing being one of the two most excellent things that can be wished and the only thing which our Sauiour alwaies wished vnto his Disciples for when he came vnto them he said but pax vobis peace be vnto you and when he went away from them he said but my peace I leaue with you and he needed to say no more for where peace is there must needs be grace because peace is the fruit of grace But that you may the betrer vnderstand what the Apostle meaneth you must consider that there are two kindes of peace 1. Pax benedicta a blessed peace That there is a twofold peace 2. Pax maledicta a cursed peace if I may giue it the name of peace The first is proper to the Saints the second to the wicked and therefore let vs consider First of the blessed peace and that is two-fold 1. Perfect Thom. 2. 2 ae q. 29. 2. Imperfect The first is not heere to be found on earth but only in beatis among the blessed Saints of heauen saith Aquinas and therefore we should long for that place where there is perfect peace pax super pacē pax quae exuperat omnem sensū Bern. ser 23. de verbis Psal peace vpon peace peace which passeth all vnderstanding peace in minde peace with our owne flesh peace from wicked men peace with all our neighbours peace from the very deuils peace with God and there shall be no end of peace but peace will be the end of all our
house are diuided and where a mans enemies shall be those of his owne house for certainly that house cannot stand it cannot continue but most blessed is that house where the hearts of the fathers Luke 1. 17. are turned to the children and the hearts of the children to the fathers and where all brethren and fellow seruants doe liue in peace and loue one another Rō 12. 10. with brotherly loue as the Apostle speaketh 2. That this peace may be procured and continued among them all all of them and cach one of them should studie and labour to discharge his dutie and to behaue himselfe as he ought to doe and especially the chiefe man the good man of the house who is the pillar of the house to vphold it the band of the house to tye and knit the same together in peace and vnitie and vpon whom the greatest care and chiefest charge is laid should aboue all things haue a speciall care to looke vnto these two principall points 1. The choosing of his seruants 2. The teaching of his children 1. Touching the first point the How carefull a man should be in the choice of his seruants Psal 101. 4 5 6 7. Prophet Dauid saith a froward heart shall depart from me I will not know a wicked person who so priuily slandereth his neighbour him will I cut off him that hath an high looke and a proud heart will not I suffer mine eies shall be vpon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serue me he that worketh deceit shall not dwell within my house he that telleth lies he shall not tarry in my sight In these words he sheweth what he will doe concerning his seruants 1. To cleanse his house from all wickednesse and to root out all lewd fellowes from his seruice 2. To choose them for his seruants that are iust honest and religious And I would to God all the masters in the world would follow this worthy precedent which is thus amply set downe not only to be read ouer once a month but also to be followed and practised by all masters euery day for as a garden must be continually weeded or else the euill weeds will soone ouertop all the sweetest flowers so all ruffians swaggerers swearers all the rable rout of such deboist desperate and dissolute companions must be carely destroied Psal 101. vlt. as the Prophet speaketh i◠soone rooted out of thy house or else they willd stroy thy house And therefore if a man would haue peace and happinesse to remaine within his house he must with Dauid discarde all dissolute fellowes which are the causes of all discords and the bringers of all mischiefes vpon a house He must I say either roct out all their vices from them or root them from his house And he must take such for his seruants that will first serue their God and then himselfe for such will liue in peace among themselues and doe seruice vnto their masters not with eie-seruice as men-pleasers but in singlenesse Colloss 3. 22. of heart as vnto Christ 2. Touching the teaching of our children Saint Paul biddeth vs to Ephes 6. 4. bring them vp in the nurture and admonition of the Lord for that would make them feare God glad their parents and like Scilurus children liue Plutar. in Apoth in peace and loue one another with brotherly loue And so much for the meanes to procure domesticall peace 2. That euery common-wealth may haue peace and euery city be like Ierusalem that was at vnitie within it Psal 122. 3. selfe I can prescribe no better meanes then for all kindes of men and for all men of euery kinde to performe his owne dutie and to discharge his owne conscience for the obtayning of this peace And because all sorts of men are either 1. Superiours 2. Inferiours 3. Equals Therefore that peace might remaine How peace may be preserued in euerie commonwealth Esay 49. 23 among these all it behoueth all of these to discharge their duties for the preseruation of peace And 1. Superiours must be nursing fathers vnto the people most carefully desirous to procure their peace and most painfully studious to preserue them from dissentions euer hazarding their owne happinesse for the happinesse of their people and procuring sleepe vnto their subiects by their owne watchfulnesse and ease vnto them by the industrie of themselues sic viuentes Seneca de Clem. Plinius de Traiano The dutics of superiours for the procuring of peace cum ciuibus quasi parentes cum liberis and so liuing among their people as the parents doe among their children And to the end that all superiours may the better know what should be done herein and be the more readily induced to performe the same I will only desire them to consider of those golden sentences and protestations that Marcus Aurelius found at Thebes ingrauen vpon a golden plate in the person of Ptolomeus Aracides and are set downe in verse in the 542. page of Marcus Aurelius his worke and which I found thus in another author set downe in prose viz. I neuer exalted the proud rich man nor hated the poore iust man I neuer denied iustice to the poore for his pouerty nor pardoned the wealthy for his riches I neuer gaue reward for affection nor punishment vpon passion I neuer suffered euill to escape vnpunished nor goodnesse vnrewarded I neuer denied iustice to him asked it neither mercie to him that deserued it I neuer punished in anger nor promised in mirth I neuer did euill vpon malice nor good for couetousnesse I neuer opened my gate to the flatterer nor mine eare to the backebiter I alwaies sought to be beloued of the good and to be feared of the euill I alwaies fauoured the poore that was able to doe little and therefore God who was able to doe much did alwaies fauour me O most sweet and pious practise a practise fit for the procurement of peace and therefore I would to God that all this were not only written in the hearts but also practised in the liues of all superiours 2. Inferiours must be subiect to the The duties of inferiours for the procuring of peace Titus 3. 1. 2. 1 Tet. 2. 17. Aug. in Psal 82. 6. higher powers and must be ready to obey their magistrates in all humility and meekenesse as the Apostle sheweth They must honour them as Saint Peter saith and that because they beare the image of God saith Saint Augustine and we must assist them both by our goods and by our blouds if need require and aboue all things we must pray for them that we may 1 Tim. 2. 1. liue a peaceable and a quiet life vnder them saith the Apostle 3. Equals neighbours and all men that would desire to liue in peace must looke vnto these two especiall things 1. To auoid those sinnes and vices that are the causes of
vnto himselfe euen so though Christ died for them and made satisfaction for their sinnes yet may they be most iustly condemned for not receiuing and applying the same vnto themselues but to suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this great price to bee vneffectuall vnto them And this our Sauiour sheweth This Ioh. 3. 19. is condemnation that light is come vnto the world and men loue darknesse more than light for this is spoken of the reprobate and not of the godly for they loue light more than darknesse and therefore this is the condemnation of the wicked that light i. Christ Iesus is come vnto them and yet they refuse to accept him or to apply his benefits vnto themselues and doe loue darknesse more than light because their works are euill And therfore in a word to determine this question I say that the exhibition or giuing of Christ was for all men the manifestation of him by the preaching of the word vnto many and the speciall application of him by a liuely and sauing faith vnto few according to that saying of our Sauiour Christ Manie are called but few are chosen And so you see in what sense Christ may be said to haue died for all men and to procure grace for all men and in what sense he may be said to die only for his elect and to procure grace only vnto the elected Saints And from hence we may behold with ioy and consider with admiration the exuberancie and the exceeding superabundancie of Gods loue vnto his elected Saints and chosen people aboue all other men in the world for being all in the same masse of corruption cui nihil nisi supplicium debebatur to all which was nothing due but destruction we could deserue nothing at the hands of God no more then the wickedest men in the world And yet he doth not only giue his Sonne for vs as he did for all men else and offer his grace vnto vs as he doth vnto many others but also he extendeth his loue further towards vs then he doth vnto any other for he pittieth our vnaptnesse to receiue and vnablenesse to retaine his grace and therefore he helpeth our imbecillitie and worketh grace in our hearts to accept his grace to applie that grace vnto our selues and to retaine that grace vnto our liues end And so not of our selues but by the speciall and effectuall working of Gods grace we only that are elected doe accept apply and retaine the grace of God and all the benefits of Iesus Christ vnto our selues whereby we are iustified and sanctified here and shall be glorified hereafter O that we would therefore praise the Lord for his goodnesse and shew the wonders that he doth and the exceeding superabundant kindnesse that hee sheweth for vs poore children of men And thus much for the restriction of sauing grace as it is effectuall and beneficiall only to the Saints though the same be done for all and offered as sufficient vnto many yet not effectually wrought in any but only in the Saints and chosen people of God 2. Touching the place where the How the godly dwell alwaies among the wicked Saints inhabit it is said to be Rome concerning which if we doe obserue The antiquitie The iniquitie of the same we shall easily finde subiect for large discourses 1. Some thinke that the Pelasgians ouerflowing the Countrey of Greece came into Italy and builded the Citie of Rome and called it Roma by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Impetus of the great strength and power thereof which Roma in Greeke doth signifie Others thinke that the Troyans reliquias Virgil. Aeneid DanauÌ„ atque immitis Achillis being tossed to and fro and wearied with their wiues and children landing in Italy their wiues by the aduice of a noble Lady called Roma did burne vp their ships that they might saile no further and therefore they were constrained to tarrie and to build a Citie which they called Roma in remembrance of that noble Lady sic alij atque alij aliud atque Plut. in vit Romuli aliud opinati sunt euery seuerall man had his seuerall iudgement as S. Aug. speaketh in the like case and Plutarch sheweth in this case But the common receiued opinion is that Romulus and Remus being departed from Alba did build the same and erect a sanctuarie of refuge that what malefactor soeuer did flie vnto the same he should be safe from all reuenge whereby in a short time it grew so populous so strong and so great a Citie that it excelled all others and at last became the Empresse and Metropolitan citie of the whole world quae inter alias caput extulit vrbes quantuÌ„ Virgil. Eglog 1. lenta solent inter viburna cupressi 2. For the iniquitie of it it began in bloud when Cain-like Romulus did vnnaturally murder his naturall brother Remus and as Belus king of Niniuie erected a golden statue bearing the image of his father Beel and warranted all malefactors free that fled vnto the same whereby at last the wicked Beda in Luc. ca. 11. fugitiues adored the same for a god and so committed horrible idolatrie euen so by their wicked asylum did the Romans multiply in such multitudes that they exceeded all others And because they gaue tolerations for all Religions there was no hinderance of their increase because all men are euer readier to yeeld their allegeance Valeâ— Max. then their conscience vnto their enemies and so by these meanes they grew to the height of all impietie towards God of all sauage crueltie towards men as we reade of L. Sylla who stroue to be called foelix for his crueltie yet C. Marius iustified him and Caligula went beyond them both but Nero was born to iustifie Caligula saith Suetonius and so of the rest repleti omâ—â—â—â—iustitia they were full of all vnrighteousnesse saith the Apostle Rom. 1. vlt. Yet heere among these wicked people in hac famosa ciuiâ—ate in this citie famous for her infamie did these beloued Saints inhabite whereby we see The care of the Saints 1. Their care and circumspection 2. Their state and condition It is naturall in man to desire societie Arles li. 1. ca. 2. de Repub saith Arist yet there is nothing so dangerous as the societie of wicked men saith Isidorus for though that ship was Isidor lib. 2. sol not troubled that carried Peter yet that was greatly tossed that carried Iudas like that which carried Ionas and therefore all the godly that were with him licet suis meritis firmi yet turbebantur alienis saith S. Ambrose though Ambros l. 4. super Luc. they were firme in respect of their own deserts yet were they hazarded for the wickeds sake And therefore these Christians liuing among the wicked in the midst of impietie were very circumspect of their societie else could they neuer haue preserued their sanctitie euen so should we doe though we
to admiration yet none of them requireth imitation but only this one attribute of sanctity and all the rest that doe proceede from this or be like vnto this For as Christ saith not disce à me mundos fabric are atque mortuos suscitare learne of me to create worlds or to raise the dead men out of their graues saith S. Augustine but learne of me to bee meeke and lowly in heart Math. 11. so God saith not bee infinite bee eternall bee omnipotent but bee yee holy bee ye pure be ye cleane because I am holy I am pure and I am cleane Wherefore beloued brethren let vs set before our eyes 1. God that is sanctity and purity it selfe 2. The Saints of God that liued heretofore in all purity 3. The benefits of sanctity and holines 1. How acceptable it is to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manifold benefits of sanctity The very Heauens doe not so delight our God as the holinesse and sanctity of the sonnes of God deliciae Dei cum filiis Sanctis for his onely delight is sanctity and in holy men hee loueth them as the Apple of his eye 2. How commendable it is among all men the very wicked commend it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in c. 4. ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For sanctity is such a thing that the very contemners thereof admire it and sinne is such a thing that the very sinners themselues condemne it saith S. Chrysostome 3. How comfortable it is to the Saints themselues it makes them neither desirous to liue nor yet afraid to dye Missatriumphalem non tangunt fulmina laurum Their sanctity doth so settle them in the assurance of Gods loue that all the thunders of this world can neuer shake them sed mens immota manet for this rooteth them heere in the loue of God vniteth them heereafter with the nature of God that they shall bee blessed for euermore I say let vs alwayes set these considerations before our eyes and I hope wee shall bee moued thereby to study and to endeuour to become true Saints in earth that wee may bee Saints with God in heauen And so much of the Saints and their description which is the first part of this text Now followeth the second part touching the blessings requested wherewith the Saints are delighted PART 2. Grace be to you and peace c. THese are the things requested these are the things wherewith the Saints are delighted And yet that is true which the Poet speaketh Inueniat quod quisque lubet non omnibus vnum est Quod placet hic spinas colligit ille rosas All men bee not of the same minde All men are not delighted with the same things Esay 3. for some affect one thing some another Some delight in brauery a vanity only fit for women of whom the Prophet setteth downe their desire and delight at large and of whom the Poet saith Foemina culta nimis Foemina casta minus The more proud the lesse honest for where great pride is there can bee but little honesty Others delight in pleasure and voluptuousnes but nocet empta dolore voluptas Horat. lib. 1. Ep. 12. they shall pay deare enough for the same when the bread in their bellies shall bee turned into the gall of aspes as the Prophet speaketh And most desire the wealth and honours of this world they spend all their time and all their strength in the pursuit of this vanity and yet most of them neuer attaine vnto it and they that haue it haue it peppered and poudered with cares griefes and sorrowes for cuncta mortalium incerta all mortall things are vncertaine things saith Tacitus omnia terrena cacumina temporali Tacitus annal l. 1. mutabilitate nutantia all terrene heights doe reele with temporall mutabilities saith S. Augustine and Aâ—g de ciuiâ— Dei l. 1. c. 1. this may be seene in those great Commanders Xerxes Baiazet Craesus Belisarius to whom Rome owed her selfe thrice at least yet at last came to date obolum Belisario and therefore how can it bee but that they should be full All worldly things are full of cares and dangers of feare of losing those things which they got with such cares and if they do leese them their sorrow is doubled for non est tanti gaudii excelsa tenere quanti moeroris est de excelsis corruere nec tanta gloria sequi potest victoriam quanta ignominia sequi potest ruinam it cannot bee so much ioy to bee exalted as it is griefe to be deiected nor so much glory to triumph as it is a shame to bee vanquished saith S. Ambrose and therefore Iam non ad culmina rerum Claud. l. 1. in Ruffin Iniustos crcuisse queror tolluntur in altum Vt lapsu maiore ruant It grieues mee nor saith Claudian that wicked men are hoysted vp to the height of all prosperity that their fall may bee the more grieuous into the depth of misery And so you see that ipse mundi qualiscunque status plus anxietatis quam iucunditatis habet that prosperity and sublimity and all worldly things haue more anxiety and griefe then ioy or comfort annexed to them and if there bee any ioy yet praeterit iucunditas non Bern. Fp. 113. redditura manet anxietas non relictura the little ioy will soone vanish and neuer returne but the griefe and sorrow will still increase and neuer vanish And therefore seeing that bona huius vitae sunt vanescendo transeuntia the Aug. l. 20. c. 3. de ciuit Dei goods of this world are but vanities flying away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things indifferent as the Peripateticks or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goods not in their owne nature but in our iudgement as Plato calleth them the Apostle wisheth those goods quae sunt sine fine mansura which shall remaine for euer and seeing the goods of this world are full of sorrow and griefe hee wisheth those goods that might fill vs with ioy and comfort hee leaues wealth and plenty to the worldlings and wisheth grace and peace vnto the Saints Grace is the beginning of spirituall Grace and peace are the chiefest and only good things life because by grace wee haue our sinnes remitted saith the glosse and are thereby freely iustified saith the Apostle and peace is the quieting of the minde in faith which the glosse termeth a reconciliation with God and it is the very end of all happinesse that is desired as the Prophet sheweth sedebit populus mens in plenitudine pacis for then shall bee perfect peace when the will doth rest it selfe satisfied in the fulnesse of all good is fully freed from all euill and so the Apostle in wishing grace and peace wisheth the α and ο the beginning and ending of all spirituall good And because the two chiefest fiends of man are sinne and a bad conscience Lutherus in Gal.
can doe vnto them nor what the deuill can doe against them And therefore S. Gregorie saith nulla nocebit aduersitas si nulla dominatur iniquitas no aduersitie can hurt thee if no sinne doth raigne ouer thee And so you see the three-fold peace which the holy Apostle wisheth vnto the Saints and which euery godly Saint enioyeth But here before we passe any further we must consider that as the Saints haue this three-fold peace so they haue a treble warre for alas alas non potest Bern. in parab Christi ecclesiae esse pax firma solida nisi in regione sua we may not looke for firme and perfect peace but in the kingdome of peace saith S. Bernard And therefore our life is but a warfare The life of the Saints is a continuall war a warfare against three mortall enemies 1. The World and all vanities 2. The Flesh and all concupiscence 3. The Deuill and all temptations 1. The loue of the world is enmitie 1 Ioh. 2. 15. with God saith the Apostle and therefore we must not only vse the world as though we vsed it not but wee must despise it and trample it vnder our feet and haue no fellowship with the workers of iniquitie but super custodiam nostram stare to stand vpon our guard Hab. 2. 1. and to professe open hostilitie against them for as Iehu said vnto Iehoram what peace can there bee so long as the 2 Reg. 9. 22. where domes of Iesabel her witcherafts are so many so say I to the wicked worldlings what peace can they expect from the Saints so long as their whoredomes idolatries drunkennesse swearing and other fearefull sinnes and most horrible abominations doe remaine and reigne amongst them for we must hate the very garment that is spotted with sinne as the Apostle speaketh Jude ep ver 23. 2. The flesh lusteth against the spirit Gal. 5. 17. saith S. Paul and lust when it hath conceiued bringeth forth sinne and Iac. 1. 15. sinne when it is finished bringeth death saith S. Iames and therefore cum Aug. to 10. f. 333. c. 2. vitijs bellum semper est habendunt we must euer striue and fight against our vices and against the concupiscence and the lusts of our flesh which alwaies fight against our soules saith S. Augustine 3. Satan goeth about like a roaring 1 Pet. 5. 8. Lion seeking whom he may deuoure he enticeth vs to sinne and when we haue sinned he accuseth vs to God and he bringeth vs to hell and there he plagueth vs for euer for our sinnes And therefore pax nostra bellum contra Satanam saith Tertullian Our only way Tertullian in lib. ad Martyr to haue peace with God is to make warre against the deuill and when he seeketh to tempt vs to any vice to say vade Satana non tentabis auoid Satan Matt. 4. 10. thou false inticer and the accuser of our brethren I will not yeeld vnto thy wicked suggestions And so you see that although the Saints be at peace with God at peace with men and at peace with their owne selues yet must they looke for nothing else but war war with the world and all worldly vanities warre with sinne and with all sinfull men and war with Satan and with all Satans temptations In this respect our Sauiour saith he came not to send peace into the world but the sword yea many times to set a man at variance against his father and the Matt. 9. 35. daughter against her mother and the daughter in law against her mother in law yea and that which seemes worst of all to set a man against himselfe For if any man will come after me he Mat. 16. 24. must deny himselfe and take vp his crosse and follow me saith our Sauiour i. he must not only resist the deuill and suffer all the miseries that the world can inflict vpon him but he must mortifie the deeds of his owne flesh and destroy Rom. 6. 6. the whole body of sinne And in this respect the whole life of the Saints is called a warfare and all the Saints are called Souldiers that must manfully fight this christian battle and that three waies or after a threefold manner 1. By the word of the minister 2. By the sword of the magistrate 3. By the lawfull assistance of euery man For all these must ioyne together not only to fight each one against his owne sinnes but also with vnited forces to fight against all the enemies of the Lord. 1. We that are the ministers like chiefe captaines must crie aloud and spare not to tell the people their transgressions Esay 58. 1. The Ministers must be chiefe Captaines in the war against the wicked and the house of Iaacob their offences we must refute their errors reproue their sinnes and indeuour by all meanes to destroy whatsoeuer maketh against the glorious Gospell of Christ To this end it is worth the noting which the Apostle speaketh that the weapons of our warfare are not carnall but mighty through God to the pulling downe of strong holds and imaginations and euery high thing that exalteth 2 Cor. 10. 4 5 6. it selfe against the knowledge of God and to the bringing into captiuity of euery thought to the obedience of Christ and hauing vengeance in a readinesse against all disobedience You see how strongly we are armed and how well we are weaponed to fight against the wicked And yet because we doe all this but with the word of our lips the wicked feare vs not but let them looke vnto it for that word is sharper then a two-edged sword and it is able to diuide their soules in sunder and to condemne them all in the day of condemnation as our Sauiour sheweth The word that I haue Ioh. 12. 48. spoken the same shall iudge them in the last day 2. The Magistrates must be likewise The Magistrates must warre against the wicked Captaines and Commanders in this warre of God and with the sword of iustice they must cut off Idolaters Heretickes Schismatikes and such like enemies of our peace and roote out all the workers of iniquitie from the Church of God as King Asa Iehu Iehosophat Iosias and Ezechias and all good kings and gouernours euer did and as the Lord commandeth all to doe Cantic 2. 15. For they are the ministers of God to take vengeance on Rom. 13. 4. such as doe euill 3. Euery priuate man after a iust and Euery man must ioyne helpe to warre against the wicked lawfull manner in his owne place and station must to the vttermost of his ability aide and assist both Magistrate and Minister to roote out sinne debellare superbos and to subdue the workers of iniquitie For In communem hostem quilibet homo miles Euery man must fight when euery man is interessed in the danger or else the sparing of our enemies will proue to be a
will of the reasonable creature and prepare the same that it may will that which is good but nothing can effectually change the will of man but he that made the will and therefore if there be any aptnesse or preparation in man for the receiuing of grace that very aptitude is through the helpe of grace for no man commeth to me vnlesse my Iohn 6. Father draw him saith our Sauiour i. no man hath any vertue or abilitie in himselfe to come to me but only by the helpe of those graces that my Father giues him for that euery good and Iames 1. perfect gift is from aboue and commeth downe from the Father of lights And therefore though the heathens All the good we haue are gifts from God out of their ignorance called their virtues and good qualities which they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hauing as though they had them from themselues yet we that are better instructed in Gods truth doe call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts from God for we say that no men are worthie but such as are made worthie none good but such as are made good none meete but such as God the Father Coloss 1. 12. hath made meete to be pertakers of the inheritance of the Saints in light because as Iohn Baptist saith a man can receiue nothing except it be giuen him from aboue and therefore we say that the very thoughts of our hearts if they tend to good are from him that infuseth Thom. 1. 2 ae q. 76. art 2. all grace immediatly as saith Aquinas i. from God the Father c. Hereby we see that God giues grace and glorie and that he is the fountaine of all grace Iuvat integros accedere fontes Atque haurire Lucret. l. 1. p. 24. And therefore wee should goe to the spring head to seeke for grace Nam licet allata gratus sit sapor in vnda Dulcius ex ipso fonte bibuntur aquae For there is the surest drawing there is the sweetest drinke and although the grace of God before the comming of Christ quasi in vase aliquo Ambrose claudebatur was like an ointment kept close in an Alablaster box yet now vt vnguentum effusum it is like an ointment powred out or though before it was vt fons signatus as a fountaine locked vp yet now vt fluuialibus vndis Exstumuit torrens fluit acrius amne perenni Like a violent floud-streame it floweth more generally ouer the face of all the earth to renue it then Noahs floud did to destroy it and therefore vir bonus haurit gratiam euery good man will come vnto this springing well to draw grace from this fountaine of grace Ideo enim lex data est vt gratia quaereretur Aug. de spirit lit gratia data est vt lex impleretur for to this end was the Law giuen that that wee should earnestly seeke for grace and grace is giuen that we might keepe and fulfill the Law 2. As he is the sole authour of all grace so of all peace 1. With himselfe for he himselfe hath wrought our peace with himselfe and therefore it is called the peace of God which passeth all vnderstanding and we pray for that peace which the world cannot giue vs nor any thing in the world purchase vnto vs for the Lord will not be pleased with a thousand of Rammes nor with tenne thousand rivers of oile nor yet with the fruits of our bodies for the sinnes of our soules it will cost vs more to redeeme our soules then that it must be the pretious bloud of Iesus Christ 2. It is he that worketh our peace God worketh each kinde of peace with men that worketh each kinde of peace among all sorts of men for he maketh warres to cease he knappeth the speare in sunder be breaketh the sword the shields and the battell he maketh men to be of one minde in a house and so he maketh peace in our borders peace in our houses peace in all places and filleth vs with the fruits of peace health wealth and prosperitie to teach vs that he is not only the author of inward and spirituall graces but also of all outward peace and temporall blessings For as the image of a Prince is seene as well in a penny as in a piece of greater price so we may see the goodnesse of God as well in the things of this life as in the things that concerne eternall life and therefore our Sauiour teacheth vs to pray not only for the inestimable things of eternall life vt adueniat regnum that his kingdome come but also for the meanest things of this mortall life that he would giue vs our daily bread Yet some haue doubted whether these outward temporall things be good or not and some Diuines haue doubted whether wee may pray for temporall things as Barrad sheweth vpon those words All these things shall be cast vnto you but wee are resolued by our Sauiours testimonie If you that are euill can giue your children Luke 11. good things for that is not only good quod facit bonum which maketh a man 1 Iohn 3. good but that also de quo fit bonum whereby a man may doe good saith S. Augustine and therefore albeit riches honours doe not alwaies make a man good yet because a man may doe alwaies good with them we say they are good and giuen only of God And so they that haue no fruits of grace are compelled to subscribe that the fruits of peace come from God for when they see themselues destitute of them and by all their wits are vnable to procure them then they crie out quis ostendit nobis bona who can shew vs Psal 4. any good as if they should say none can doe it vnlesse God doth the same 3. It is he that worketh our peace with our selues for in me you shall haue peace i. such contentment of minde and such firme resolutions that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to seperate you from the loue of God for I will giue you that hidden manna that secret ioyes and sweet contentments that none in the world knowes the excellencies thereof but only they that haue it and so we see these two points sufficiently proued 1. That in our selues there is no goodnesse 2. That from God proceedeth all goodnesse both grace and peace both temporall and spirituall blessing for application then I say that The first point may serue to exclude Rom. 3. 27. our boasting and to teach vs true humilitie to say with Iacob I am not worthy Gen. 37. of the least of thy blessings with Iohn Baptist I am not worthy to vntie the latchet Matth. 3. of thy shooe with Paul I am not worthy 1 Cor. 15. to
no darknesse at all And therefore God appeared to Moses in a flame of fire to Exâ—d 3. shew that he would cherish and comfort that poore people which were so much distressed and tormented of the Egiptians these be the two properties of fire to cherish or consume for nothing is so comfortable as fire if it be before vs nothing so violent if it be vpon vs so nothing is more comfortable then God vnto the godly nothing more terrible vnto wicked Tu terribilis Deus extunc ira tua who is able to abide his wrath And to these three deriuations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanch addeth a fourth That Zanch de nat Dei it may be deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by changing δ. into θ. which signifieth feare because of all nations he should be feared And indeed Primus in orbe Deos fecit timor feare makes vs know there is a God when a mans conscience telleth him that euery good shall be rewarded and euerie euill must be punished And so you haue the significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God take it how you will it serueth 1. To shew vs qualis est Deus that The greatnesse of Gods Maiestie should teach vs to feare him God is a great and terrible God that seeth all things disposeth all things and rewardeth all things according to their iust deserts 2. To teach vs quid sit nostri officij what our duties are to feare and tremble to offend this great and terrible God and to be affraid of his iudgements because it is a fearefull thing to fall into the hands of the liuing God 2. Though God be a burning fire Exod. 3. yet he consumeth not presently for though the bramble bush burned because God was in it yet it consumed not because his goodnesse preserued Exod. 3. it euen so though in the first place we see his Maiesty and his title of feare and reuerence yet in the second place if you but looke a little further you shall see his lenitie and his titles of loue and boldnesse not one but many like a boundlesse Ocean that would extoll it selfe in goodnesse aboue himselfe Our Father and our Lord Iesus Christ Now these titles are to be considered two waies 1. In respect of the Father 2. In respect of the Sonne In both which respects the loue and goodnesse of God is most abundantly shewed vnto vs 1. In that he is our Father 2. In that he is our Lord and Sauiour Of these in order These two words Our Father containe the sum of the Law and the Gospell Our Father De 1. The titles that doe expresse the goodnesse of the first person are two 1. Pater Father 2. Noster Our Father The first is verbum fidei a word of faith The second is verbum spei charitatis a word of hope and charitie and therefore in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Father are contained both 1. Lex operandi the law of workes Basil obseru 2. Lex credendi the law of Faith i. both the Law and the Gospell For 1. To loue God with all our heart with all our soule and with all our strength and our neighbour as our selues is the summe of the Law and the Prophets saith our Sauiour but the name of Father vt explicat ita excitat Eliensis in orat domin charitatem as it sheweth the loue of God to man so it stirreth vp and kindleth the loue of man towards God the word noster Our Father sheweth the fraternity and brother-hood of vs all as being the children of the same father and therefore should loue one another euen as brethren ought to doe so here is our loue to God and our neighbour 2. The sum of the Gospell is faith working by charity but Father is a word of faith a word of boldnesse and Our is a word of community a word of charity And therefore as the whole world is described in a little mappe saith Synesius so in these two little words are most closely included the sum of the Law and the Gospell And therefore I will handle them more particularly And first of the word Father then of Our Father De 1. God is said to be a Father God is a Father in two respects in two respects 1. Respectu filij in respect of his sonne Christ Iesus 2. Respectu creaturarum in respect of all his creatures 1. In respect of his Sonne Christ Iesus he is alwaies a Father from all eternities Quia ille semper Pater Aug. to 10. ser 33. in apend de diuersis ille semper filius ac proinde Pater nunquam non Pater filius nunquam non filius he is alwaies a Father the Sonne is alwaies a Sonne and therefore the Father was neuer no Father and the Sonne was neuer no Sonne Sed sicut semper Deus it a semper Pater habens semper filium quem semel genuit ex sua aequalem sibi natura but was as he was euer a God so he was euer a Father hauing euer a Son which he once begat of his own nature coequall vnto himselfe saith Saint Augustine 2. In respect of his creatures he is said to be a Father 1. Generally of all his creatures God is said to be the Father of all his creatures 2. Particularly of man the chiefest of his creatures 1. Seeing all creatures haue their being from him he may be well called the Father of them all quia Pater dat esserei And therefore Iob calleth him Iob 38. Pater pluuiae the father of the raine And Saint Iames calleth him Pater luminum the Father of the Iam. 1. lights And so in respect of creation he is the Father of all things 2. He is the Father of men after a more speciall manner then he is of all other creatures whatsoeuer and that two waies 1. In respect of their generation 2. In respect of their regeneration For 1. Whereas of all other things he did but say fiat lux let there be light and producat terra let the earth bud forth and of all other things he spake the word and they were made he commanded they stood fast yet when man was to be created he said Let vs make God is more properly the Father of men man as consulting with his wisdome in our owne image and likenesse as more properly to be our sonne then any other creature and so he breathed in the nostrils of man the breath of life and man became a liuing soule And therefore the very Heathens doe ascribe to the soule of man both maxima vis maximus honos the greatest power and the greatest honour and the prince of Philosophers telleth vs it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infusion celestiall and no naturall traduction and therefore doth alwaies seeke to mount vp super altitudines terrae aboue all earthly things haerere origini
Instruction For parents are Fathers are bound to instruct their children bound to instruct their children Eph. 6. 4. And therefore Abraham did teach his sonnes to feare the Lord and so did Iosuah Dauid and all other good fathers teach and instruct their children to doe that which was iust and honest and the verie Heathens did account Plutarch in Lacon Apoth those parents worthie of iust reproofe that were carelesse in the good education and instruction of their children And therefore God being our father hath such a care to teach his children that he sent wise men and Prophets and came himselfe and sends vs in his owne name and with his owne booke to teach all nations both what they should Matth. 28. vlt. doe and what they should beleeue And no doubt but euerie wise childe will receiue instruction as Salomon speaketh and especially when they haue so good a teacher 2. Correction For a father must Parents are bound to correct their children Ecclus. 30. 8. not be too indulgent vnto his children but they must be sure to giue them due correction for If thou bring up thy sonne deliciously he shall make thee afraid if thou play with him he shall bring thee to heauinesse saith the sonne of Syrach and therefore Salomon saith Withdraw Pro. 23. 13. not correction from thy childe if thou smite him with the rod he shall not die And therefore God correcteth and chasteneth euerie childe that he receiueth so that whosoeuer is exempted à passione August flagellorum exceptus est à numero filiorum from his part of affliction he is excepted from the number of Gods children hee is a bastard and no sonne Heb. 12. saith the Apostle And therefore this should make vs all to reioyce in tribulations because they are infallible arguments to proue vs to bee the sonnes of God 3. Though a father is bound to Fathers are verie indulgent to their children correct his childe yet he is so affected to his sonne that pro magno peccato panlulum supplicium patri satis est for a great offence a small punishment will be sufficient for a father to impose vpon his sonne And therefore though Absolon sought to depriue his father of his kingdome yet Dauid was most ready to forgiue him if hee had sought for any pardon And though the prodigall childe had cast off his father and wastefully spent all his patrimonie yet when he returned he was ioyfully receiued and most kindly entertained of his louing father euen so if we turne vnto our heauenly father he will be willing to forgiue vs and most ready to receiue vs because he is our father and in that respect the father of mercies as the Apostle 2 Cor. 3. calleth him And therefore this facilitas ad veniam tender hearted affection and fatherly loue of God towards vs should teach vs virtutem redeundi at length to say with the prodigall sonne I will returne and goe to my father For if the loue and affection of naturall fathers bee so great vnto their children as I shewed in the fore-said examples then surely the loue and compassion of our heauenly father is a great deale more for though the mother should forget the childe of her wombe yet will not I forget you saith the Lord. 4. A father careth for his sonnes and 2 Cor. 12. Fathers are bound to prouide for their children layeth vp for his children saith the Apostle and so God careth for vs your heauenly father knoweth you haue need of these things saith our Sauiour And according to our need hee is willing to supply our wants for if you that are euill can giue your children good things how much more shall our heauenly father giue to them that want it neither is he only carefull for vs but also for our children and therefore is called Pater orphanorum the Father of the orphans of the poore the father lesse and widowes of our selues and of our seed after vs. Neither is he only carefull to prouide for vs the things of this life but he prouideth for vs the goods of eternall life not lands and riches and such like corruptible things but an inheritance 1 Pet. 1. immortall and an heauenly kingdome that shall neuer haue ending And therefore I would to God wee would leaue and cast off all distrustfull care from vs and as the Apostle wisheth vs to cast our care vpon God that careth for all curis tabescimus omnes For this musing care and carking after the things of this life depriues vs of all true comfort it distracts our mindes it wearies our bodies and it makes vs vnfit and vnable to doe any true seruice vnto God And yet all to no end for when we haue done what we can we are at our liues end like the mill-wheele at the yeeres end after all her tumbling and turning at the same place where she was at the beginning for Naked we came into the world and naked wee shall returne againe And then as Diogenes said vnto Croesus quid tibi diuitiae Auson epig. 55. Nunc prosunt regum rex ô ditissime cum sis Sicut ego solus What good will all the wealth in the world doe vnto vs and therefore seeing God our father careth for vs let vs cast all our care vpon him 2. As this doctrine teacheth vs what What duties wee owe to our heauenly father to hope for at the hands of God so it teacheth vs what we owe to God for as he dignified vs with the name of sons so he requireth of vs the duties of sons And especially these foure 1. Feare 2. Obedience 3. Loue. 4. Imitation 1. If you call him Father then passe the time of your dwelling here in feare 1 Pet. 1. 13. How dearly children should loue their father and because we are sonnes it must be a filiall feare 2. As the name of a Father doth expresse his loue to vs so it should excite Aug. l. 2. c. 8. de sermone Domini our loue towards him againe For Quid charius filijs debet esse quà m pater What thing in the world should be so deare vnto the children as their father And therefore if I be a father where is my loue saith the Lord Defessum fertur portare ciconia patrem Aelian l. 10 c. 16. Hinc illa piet as sancta notatur aue It is reported of the Storke that he loues his sire so well that when he growes old and feeble the young one will carry it vpon his backe And if the bruit beasts doe shew such loue vnto their sires oh what loue should we shew vnto our heauenly father 3. Children are bound to honour and To obey God is the chiefest honour we can shew to God to obey their father for a wise sonne maketh a glad father saith the Wiseman But a sonne can neuer glad his father better then by doing his will and by obeying his voice
and therefore our Sauiour saith Whosoeuer doth the will of his Father the same was his brother his mother and his sister and whosoeuer did the will of the deuill the same was the childe of the deuill 4. Children are prone to be imitators of their fathers though many times they doe erre with their fathers but in imitating our heauenly father we shall be free from the feare of error and therefore we are inioyned to imitate him That we should imitate our heauenly Father and to square all our actions according to the actions of this our father to be holy as he is holy to be mercifull as he is mercifull and to be as he is meeke and lowly in heart For when we are taught that God is our father Quid aliud nisi per vitam innocentem nos coelesti patri similes sieri docemur What are we taught but through an holy and an innocent life to shew our selues like vnto our heauenly father saith Greg. Nissen And so much Nyssen de orat Dom. for the first word that sheweth the goodnesse of God Pater The second word that expresseth his goodnesse is noster our father and this doth also shew the brotherhood of men as father shewed the fatherhood of God And in summe 1. It excludeth all the wicked from all right in this heauenly Father 2. It includeth all the godly within the paternitie of this Father 1. In that he is said to be our father That wicked sinners are not the children of God here is an appropriation of him vnto the godly and an exclusion of all wicked men from his paternitie for though they be his sonnes by creation yet because they doe the desires of their father the deuill they cannot be his children by grace and so S. Cyprian saith Quod S. Cyprian inorat peccator non potest esse filius Dei sed quibus remissio peccatorum datur ijs filiorum nomen adscribitur That a sinner cannot be the sonne of God but onely those whose vnrighteousnes are forgiuen and whose sinnes are couered And this sheweth vs the miserable estate of wicked men exempted from grace excluded from God and separated from the societie of the Saints of God And therefore the Saints should haue That the Saints should auoid the societie of the wicked nothing to doe with wicked men but should withdraw themselues from those that walke inordinately as the Apostle speaketh Yet because the Saints must liue alwayes among the wicked as I shewed at large before and therefore 2 Thess 3. 6 cannot quite abandon the companie of them that are euill vnlesse we get out of the world as the Apostle speaketh 1 Cor. 5. 10. we must remember the counsell of S. Ambrose Malorum consortia fugere debemus Ambros de Off. lib. 1. cap. 20. quoad priuatam consuetudinem non quoad publicam conuersationē We ought to shun the societie of sinners in our priuate friendships and communications but not in our outward acquaintance and conuersations 2. This word our Father doth include That all the godly are the sonnes of God all the godly within his fatherhood and sheweth them all to be his sonnes not only by nature but also by grace and therefore all the godly are brethren because they are all the children of the same Father And this teacheth vs 1. To loue one another with all possible How dearely the Saints should loue one another loue that can be for that we be brethren and the children of the same Father And that as I shewed in a double respect 1. Respectu sanguinis 2. Respectu spiritus In respect of nature and in respect of grace Et maior est fraternitas spiritus quam sanguinis and grace should tie vs a great deale more to loue one another then nature saith S. Augustine Quia Aug. tom 10. in Appendie de diuersis ser 10. f. 647. natura similitudinem corporis refert gratia cordis vnanimitatem demonstrat because nature sheweth only the similitude of the bodie but grace vniteth the hearts And yet in former times the loue of Val. Max. l. 5. naturall brethren was such and so great that when a souldier in the Armie of Pompey had vnbeware vnto himselfe Aug. de Ciu. Dei lib. 2. c. 25. slaine his brother that was in the hoste of Sertorius and knew the same when he bestript his bodie Seipsum ibi perimens fraterno corpori adiunxit he slew himselfe for very griefe and left his bodie vpon his brothers carkasse And the sonnes of Tyndarus when Castor Idem l. 8. c. 5. was slaine by Idas Pollux besought Iupiter that he might impart halfe his owne life vnto his brother Sic fratrem Pollux alterna morte redemit And so we reade of many others and therfore how much more ready should we be that are brethren both by nature and by grace to lay downe our liues for our brethren as the Apostle speaketh 2 To loue the godly better then the That we are bound to loue the Saints better then sinners wicked for though they be not to be despised because they are the workes of God and our brethren by creation yet are we not to loue them so well as those that are our brethren by adoption and grace and therefore though the Apostle willeth vs to doe good vnto all Gal. 6. 10. men yet he wisheth more especially to doe it to the houshold of faith 3. To expellour pride for all the elect That we should not despise one another of what estate or condition soeuer they be are the children of the same father and therefore though thou callest God thy father yet doe not appropriate any thing to thy selfe more then to the rest of thy brethren for he is father to none in a speciall manner singularly but onely to Christ to all the elect alike Ambros l. 5. c. 4. de Sacr. For though we haue diuers fathers in earth some noble and some vnnoble yet wee haue but one father in heauen and he is the father of the poore as well as of the rich and therefore seeing we haue all one father and we all are brethren we ought to honour and not to despise one another Cur Aug. serm 135. enim non pudeat aspernari fratrem quem Deus non aspernatur filium For why should we be ashamed to take him for our brother whom God vouchsafeth to take for his sonne Remember therfore communem sanctorum parem esse omnium nostrū conditionē quoad Deū that the state and condition of the Saints are all alike in respect of God And yet I would not haue any Brethren proueth not that all men are equall from hence to conclude a paritie for as euerie flower cannot be a lillie and euery starre cannot be Phoebus so euery Christian cannot be a Prince or a Priest and euery brother cannot be primogenitus the first borne and therfore the
vnto God and most especially these 1. A most pure and an vpright life as the Prophet Dauid sheweth offer the Psa 4. 6. sacrifice of righteousnesse i. reddite vnicuique quod suum est deale iustly and An vpright life is an acceptable sacrifice to God honestly with euery man as holy Iob did that was a iust and an vpright man for this is a wonderfull pleasing sacrifice in the sight of God and whosoeuer will vse the same shall with Noah finde grace and fauour with God Iustitia in se virtutes continet ownes 2. We should offer vp all manner of prayers and supplications as the Apostle speaketh for this is likewise a most acceptable sacrifice vnto God as the Prophet Dauid sheweth let my prayer Psa 141. 2. Prayer is a sweet sacrifice be directed in thy sight as the incense and the lifting vp of my hands as an euening sacrifice Now because prayer is so acceptable a sacrifice vnto God and so profitable an action vnto man I will in few words shew thee how it must be done 1. Thou must prepare thy selfe before We must wash our selues froÌ„ sins before we pray to God thou commest to pray for as it is the note of wicked men that they haue not called vpon God so it is the punishment of a reprobate man when his prayer shall be turned into sinne but if the fountaine be foule or the conduit defiled or the cup polluted how can the liquor choose but be corrupted euen so if our hearts be full of malice if our mouthes be full of bitternesse and our hands be full of bloud as the Prophet speaketh how can it be but those prayers that proceed from thence should bee turned into sinne and therefore if we would be heard in what wee aske wee must heare him in what he commands wash you and make you cleane then pray Esay 1. and he will heare you offer vp this sacrifice and he will accept it or else as the pretious stone Diacletes leeseth all her vertues being once put in a dead mans mouth so doth that prayer which proceeds from a Sinners mouth 2. When thou hast prepared thy How praier should be made selfe for prayer set the patterne of praier i. Christ himselfe before thy face and looke how he prayed and so doe thou For 1. He kneeled downe in all humility 2. He said Father in the assurance of faith 3 He said ô my father to shew his zeale 4. He praied 3. times to shew his constancy 5 And vpon the crosse he said father forgiue them to shew his charitie 1. Humility then must bee the first stone in this building for the praier Eccl. 5. 15. of the lowly pierceth the skies saith Syracides and this must be not onely inwardly The humble prayer is soonest heard in our hearts but also outwardly vpon our knees we should worship and fall downe and kneele before the Lord our maker 2. As Humility casteth vs downe and sheweth vbi non sit remedium that in vs there is no health so faith must raise vs vp and shew vs vbi fit remedium where we may haue helpe And S. Cyprian saith that iuxta mensuram Cyprian ad Donat. fidei eri mensura impetrandi according to the measure of thy faith shall be the measure of thy obtaining for as a little vessell cannot carry much water so a little faith cannot obtaine Iam. 1. great matters And therefore when you aske aske in faith and wauer not saith the Apostle 3. To faith we must ioyne zeale for We must euer pray in faith God heareth the desire of the poore vocem in silentio and the secret silent voice of the affection quia ad cordis potius vocem quam ad corporis aures eius apertae sunt because he looketh rather to the desire of the heart then to the voice of the tongue saith S. Bernard and therefore a vehement desire is a loud crie as the Lord sheweth of Moses Why criest thou vnto me and yet he said neuer a word But alas such is our weakenesse that How idle thoughts doe many times disturbe vs when we pray as the furies are described to haue snakes and serpents vpon their heads in stead of haires so by Satans subtiltie and our owne infirmitie our heads are distracted with idle thoughts when wee should be most intentiue about heauenly meditations And so S. Ierome complained Ieron in dialog ad Lucifer that his minde would be now then walking in the galleries of Rome when his tongue would be talking with God And I read a pretty story alledged ex vitis patrum that one offered his horse vnto his fellow if he would say his Lords prayer and thinke on nothing but God and he began Our father which art in heauen hallowed be thy name but I must haue the bridle too said he no nor horse neither said the other for thou hast lost both already This only sheweth that many times when we pray to God the deuill is most busie to make our mindes wander about other worldly things And therefore we should watch in prayer that our hearts and tongues may goe together for verbum forense the outward worke only is but like the loathsome smoake of Sodome whereas the deuotion of the heart is like the pleasant perfume of the sweetest frankincense 4. We must continue and perseuere Plut. in Numa Wee must perseuere in praier Leu. 6. 13. in prayer our zeale herein must be like the fire that the vestall virgins kept in Rome or rather like the sacrificing fire vpon the altar that euer burnt and neuer went out and as the stone Asbestos in Arcadia mentioned by Solinus Polihist c. 12. which being once set on fire cannot be quenched againe so our hearts being once kindled with zeale by the fire of Gods spirit should alwaies remaine feruent in our praiers to God 5. Lastly our prayers should be in We must be in loue with all men when we pray to God charitie for prayer indeed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ingaging of our loue and charitie for we desire forgiuenesse of God no otherwise then as we forgiue our brethren Now such a prayer made in humilitie in faith in zeale with continuance in charitie is such a sacrifice so acceptable vnto God that he will heare vs that he will helpe vs that he will giue vs all good that he wil deliuer vs from al euil Nondum mihi defuit hostis I haue had my part in afflictions I neuer wanted enemies yet prayer deliuered me out of all their malice I read of many that alwaies vsed to Euseb in vita Constaâ—t A most excellent example of a godly man pray as that most Christian Constantine Gorgonia Trasilla and diuers others but aboue all I admire Paul the Eremite that as S. Ierome saith was found dead kneeling vpon his knees holding vp his hands and looking with his eies to
babling and therefore I made these praiers short fitting all the chiefest occasions they will neither burthen thy memorie nor hinder thy affaires Grace before meat SAnctifie good Lord these thy creatures for vs and vs for thy seruice giue vs grace we pray thee to receiue them thankfully and to vse them soberly to thy praise and our comfort through Iesus Christ our Lord. Amen Grace after meat BLessed be the name of our most blessed God for these and for all other blessings that we haue receiued from him through Iesus Christ our Lord. O Lord saue thy Church preserue our King giue vs thy grace and send vs peace for Christ his sake Amen A Praier as we goe to bed O Lord Iesus Christ forgiue me I pray thee all the sins that I haue committed this day against thee and preserue me this night from all dangers I goe naked into my bed but I beseech thee cloath me with thy righteousnesse that I may not goe hence naked into my graue Amen A prayer when thou risest from bed O Sweet Iesus Christ I most humbly thanke thee for the comfortable rest that thou hast giuen this night vnto my wearied body I thanke thee for this light that shineth vpon me and I beseech thee grant that the light of thy heauenly truth may shine in my heart preserue me this day from all euill and guide me in thy way by thy holy spirit Amen A prayer when thou goest to heare a Sermon O Most sweet and blessed Sauiour I doe acknowledge and confesse mine ignorance and I come vnto thee to be instructed Lord open mine eares that I may diligently hearken vnto the words of thy Preacher and open mine heart as thou didst the heart of Lidia that the words which I heare with mine eares may bee ingraffed in my heart and imbraced in my soule to thy glory and to mine owne endlesse comfort Amen A prayer when thou goest to the Communion O Eternall God I see thy iustice and thy hatred against sin and I see the greatnesse of thy loue to mankind that for the washing of our sinnes and the sauing of our soules thou gauest thy only son thus to be broken to shed his pretious bloud I pray thee good Lord make mee partaker of all the benefit of his passion and let his death satisfie thy iustice for all my sins and transgressions Amen A thankesgiuing after the Communion O Most gracious God and louing father as thou hast giuen thine onely Sonne Iesus Christ to die for our sinnes and to be the blessed food of our soules so we most humbly beseech thee to giue vs grace that wee may die vnto sinne and shew our selues truly thankfull vnto thee for these vnspeakable blessings through the same Iesus Christ our Lord. Amen A prayer to be said in afflictions O Most iust and righteous God thou alwaies punishest man for sinne and I confesse O Lord that my sinnes deserue a great deale more punishment then thou hast laid vpon me for I haue sinned against heauen and against thee and I am no more worthy to be called thy sonne but thou desirest not the death of a sinner therefore I most humbly beseech thee to forgiue me all my sinnes and to turne away thine anger from me to giue me grace that I may make good vse of this thy fatherly chastisement and to deliuer me from the same when it pleaseth thee for Iesus Christ his sake Amen A prayer to be said in our sicknesse O Eternall and euerliuing God I thy poore and wretched seruant doe acknowledge mine iniquitie I doe see mine infirmitie I am not able to helpe my selfe and I doe confesse that thou art iust and righteous thou knowest best what thou hast to doe and it is best for me to submit my selfe to thy will And therefore I doe most earnestly intreat thee to restore me my health if it be thy will or else to giue me patience to endure this sicknesse to strengthen my faith against all temptations to make me most willing to forsake this world and most ready to come vnto thee whensoeuer thou callest Grant this ô gracious God for Iesus Christ his sake Amen A prayer to be said at the very houre of death O Sauiour of the world saue mee forgiue me all my sinnes and receiue my soule into thy hands ô sweet Iesus come euen so come quickly Amen Iehouae liberatori FINIS