the example of Gods chosen euer with such like and these are great causes to vse it What say you then of the third point concerning the persons to bee prayed vnto I answere that onely God and none but God is to be praied vnto or as the wordes of our faith and Créede hath one GOD in Trinitie and Trinitie in vnitie is to bee worshipped Which answere implying to things as you see to wit that God is to be prayed vnto and onely to bee prayed vnto Let vs see the truth of them both out of the word First then for the former it is mencioned vs in the law Thou shalt feare the Lord thy God serue him swere by his name And in another place Thou shalt feare the Lord thy God and serue him and thou shalt cleaue vnto him swere by his name With a number other proofes in euerie place where the word of seruing the Lord by a figure noteth al duties due vnto him in general so implieth this duty of prayer to him in special Euen as Dauid expoūdeth it in his Psalme saying I will worshippe towardes thy holy Temple then expresseth what one thing he meaneth by that worship I will praise thy name because of thy louing kindnesse truth that is by prayer of thanksgiuing and praise I will doe my dutie So than this is plaine and more plain I trust than that it should need proofe that God is to be prayed vnto If anie would haue reason as well as testimonies the Apostle giueth vs a strong one of contraries when he toucheth the Galathians with it as a fault no lesse than Idolatry that they did seruice vnto them which by nature were no Gods For it inferreth plainly our not offending but most right doing when we doe seruice vnto him that is by nature God But praier is a seruice and a great seruice therefore due and most due to the Lord for euer But it is not this that anie man doubteth of and therefore as I sayde not to bee stoode vpon It is the other that is a question to wit whether God onely is to be praied vnto or no and therefore let vs looke to that rather and see the truth Concerning this then is not the Scripture as plaine if wee will not wilfully bee blinde as in the other And doth not our Sauiour Christ put it quite out of doubt when he saith him only shalt thou serue Onely to God auouched by Christ should stand against not only to God affirmed by tenne thousand worldes if there were so many to doe it But the Lorde affirmeth further that he will not giue his glorie to any other and it is a parte of Gods glorie in any Christian iudgemēt I hope to praie vnto him and to make him the fountaine and welspring of all our good For Call vppon me saith the Lorde in the day of thy trouble and I will heare thee and thou shalt glorifie me The lawe of God saith Thou shalt haue no other Gods but me which is an exclusion of all creatures in heauen and earth from partaking with the Lord in any worship we owe vnto him as our God The 17. Chapter of the second booke of Kings is a notable testimonie of the Lordes abhorring any partners in this behalfe For there we may see and heare him witnesse it vnto our soules who must one day come to iudge them in glorie dreadfull if wee haue not harkned that not to feare him onely is not to feare him at all and not onely to doe after his lawes and commaundements is not at all to doe after them For our additions to the wil of him ouerthroweth vtterly that which wee doe thereof because it is not as wee should doe it that is onely My couenant and charge with the Israelites saith the Lord there was euer this that they should feare no other Gods nor bowe themselues to them nor serue them nor sacrifice to them but onely mee which brought them out of the land of Egipt with great power and a stretched out arme And marke the emphasis Him feare That is as we may see plainly him onely him euer and none but him And therefore ouer and ouer he saith it there no other no other and againe the third time no other Which is proofe sufficient if wee bee the Lordes yet is the Scripture fuller and teacheth vs plainly that they euer were and euer shall bee blasphemous Idolaters iniurious to the Lord that call vppon any in their prayer but the same Lord alone whether it be in heauen or in earth or in the waters vnder the earth whether it bee of golde siluer or whatsoeuer The places are knowne and you may reade them It teacheth vs also that God hath made vs in his great mercie Lordes of all his creatures here and euen the Angels in heauen ministring Spirits to our good as shall please him to appoynt But whatsoeuer we pray vnto we make it superiour to vs and hauing rule and power ouer vs and therefore if it bee a creature we offende greeuously peruerting the Lordes appoynted course and seruilely submitting our selues to that which he in mercie hath put vnder vs not ouer vs in his maner and order Againe that we cannot pray to any thing without beleefe in the same but beleefe must onely be in God and therefore prayer to no other Wherefore it standeth true by the Iudge of trueth the eternall worde of God wee now well see that both God with his worship of prayer is to bée serued and honored and onely God also with exclusion for euer of all others whatsoeuer they may bee and so wee ende this question Your next is through whome or by whome wee must present and offer our Prayers to God It is so And it may bee that in the former question you expected some fuller spéech of Angels and Saints that be dead which many are of opinion may bee called vppon that yet greatly mislike that other folly or rather madnesse of praying to inferiour creatures And if you did it shal now be supplied God willing for I did referre it of purpose hether because no man iustifieth it amongst vs if he haue any cunning that they are simply to bee praied vnto as helpers themselues of themselues but as mediatours to him that is able to helpe that is God the Lorde Let vs see then this if euen but thus much may bee giuen vnto them And to begin at the beginning we know it true that betwixt God and vs a mediatour must needes bee For so sayth the Scripture No man commeth to the father but by me And as there is a God so there is a mediatour betwixt God and man The high Priest in the lawe by God assigned a figure and shadowe of Christ euen in his office taught the same And conscience in vs of our owne vnworthines to appeare before God in our selues and for our selues driuing vs away from his
if it be Our bread why should we pray the Lord to giue it the vse beeing to aske that which is not ours If it were ours by duetie you might be thought to saie some thing but if it be ours but by mercie as you haue bene tolde you saie nothing for thinges in mercie giuen must in a feeling of miserie be asked that it is mercy let Iacob tell vs that great seruant of the Lordes who yet confessed that he was not worthie of the least of all the mercies that GOD had giuen him much lesse are wee See you further and I praie you marke them what profitable things this word may teach vs. First it teacheth vs that God is the author and verie spring head of all good be it spirituall or corporal that commeth vnto vs. And consequentlie we are admonished of our miserie that are not of our selues woorth a peece of bread but made beggers of it at his handes that onely dooth and can giue it If we bee not worth so much surely wee are not woorth the kingdome of heauen and euerlasting life This little thinke they that like brute beasts sit downe to eate their giuen bread and rise agayne when they are filled not once eyther in heart or voice remēbring the giuer of it Let such remember what the Apostle teacheth that the creatures of God are not sanctified vnto vs so that wee may vse them with a good conscience but by the word and by praier Let them looke vpon the little birdes which sing so sweetlie in their kind before they seeke for meat in the morning It teacheth vs agayne euer so to get our wealth and riches in this life as we may truely saie and comfortably feele that the Lord hath giuen them Which we cannot if stealth be the means or vsurie or oppression or any condemned way whatsoeuer For then the deuill helpeth vs and when anie losse happeneth of them there is a double griefe one at the loosing and another at the secrete thought of the iudgement of God ouer thinges not well come by When as if the meanes be good as right inheritaunce or true labour with Iacob to our masters or such like then are our gettings the gift of God the blessings of his mercy vpon our labours and inioying it euer with a good conscience we loose it also if so the Lord wil with a quiet mind saying with Iob in a Christiā comfort the Lord gaue and the Lorde hath taken away blessed bee the name of the Lord. Fourthly in saying Giue wee are taught that albeit we labour neuer so much being so commanded to do yet except the Lorde bestow the blessing our labours cannot attaine to any thing according to the Prophet except the Lord keepe the citie the watchman waketh but in vayne yea in vayne do we rise vp earely and goe late to bed eating the bread of sorowe except the Lord bestow a mercie vpon our paynes and trauell With the Lord we haue al things and without him wee haue nothing If the earth fructifie it is not tilled without God Psal 108.33 Mich. 6.15 Agge 1.6 If he sayd it truely Regnum Persicum creuisse deo ducente ipsis Regibus prompte sequētibus that the kingdome of Persia florished because that God lead and the kinges readely folowed Surely al men must say that by the same meanes and not otherwise either their Countries Townes or houses haue their good whatsoeuer it is Respublica dei ope auxilio multò magis quà m ratione hominum consilio gubernatur the Common wealth saith Tully is gouerned by the helpe and hande of God much more than by any reason or counsell of men And vbi non deus sed mortalis aliquis praeest ibi malorum nullum effugium Where man not God gouerneth there is no auoyding of euill when it commeth vpon them saith an other Againe Scitis quod neque multitudo nec robur in bello victoriā adfert sed qui deo iuuāte magno animo in hostes impetū faciunt eos non sustinent hostes Ye knowe that neither multitude nor strength getteth victorie in battell but if any stoutly assayle their enemies God setting to his helping hand such assault is not euer to be abidden So haue heathens acknowledged what here Christians are taught that labour auaileth not to get any bread except GOD giue it and giue it dayly It comfortably assureth vs againe of God his readynes to giue for otherwise hee woulde neuer haue commanded vs to aske and say giue Last of all we meaning in this petition not only that God should giue vs bare bread but the healthfull nourishment also of it and the strength of it and not onely goods and liuing according to our places and needes but the godly honest vse also of the same wee learne by this worde giue that aswell this also commeth from God as the other a thing either not knowne or fowly forgotten of a number And therefore they robbe GOD of his glory and ascribe to the creatures that which is the power of the creator and to the meanes that which they can not haue except the Lorde blesse them as meanes I meane to nourish vs and to sustayne vs healthfully and well For marke you what the Lorde sayth to his people Israell When I shall breake the staffe of your bread then ten women shall bake their bread in one ouen and they shall deliuer your bread againe by weight you shall eate but not be satisfied The staffe of bread is the strength and power to nourish which you heare the Lord himselfe say is giuen and taken away by him If hee take it away the dainties and delicacie of Princes feede them not but they pyne away in the midst of them all and if hee giue this staffe to it the pulse water that Daniel fed vpon maketh a fayrer face and giueth a better liking than any portion of the Kinges meate See this in rich and poore mens children also playnely the one fully and costly fed yet prospereth not the other seldome fully and euer coursely fed and yet both fat and fayre and healthy Such is the gift of God that now we speake of and herein pray for yea so farre may it be from nourishing vs that it may choke vs if the Lord giue not gift vnto gift and mercy to mercy for so did the flye Adrian the 4. and an haire an other The Lord was able to make his Prophet Eliah to walke fortie dayes fortie nightes in the strength of a course cake baked on the coales of a pot of water and the Lord was able to nourish Moses as long in the mount without any meat at all to tell vs that man liueth not by bread onely but by euery worde that commeth out of the mouth of God I said also the vse of riches came of the Lord and see your selues if it be not so Doth not the
onely shoulde bee a lie and a fained humilitie And as Austen pretilie speaketh Humilitas statuta in parte falsitatis perderet praemium veritatis False humilitie should loose y e blessing that truth should haue Non ergo debemus sic laudare creatorem vt cogamur dicere imo verò conuincamur dicere superfluum saluatorèm We must not so prayse our creator as we be compelled yea conuinced to saie that superfluous is a Sauiour And agayne Quia nos creauit ita simus grati vt non simus quia sanat ingrati Let vs so be thankfull to the Lord for creating vs as wee bée not vnthankfull to him for healing vs. With many such like sentēces noting our too true corruption and their most highe pride that think they haue attained to such holynesse as y t they neede not saie Remitte nobis debita nostra Forgiue vs O Lorde our trespasses Is there anie man now a dayes better than the Disciples Yet the Lord teacheth thē we sée to pray this prayer And surely as our garments though dayly brushed yet dayly and still need brushing agayne because euer when they are brushed newe dust and foulenesse lighteth vppon them euen so our soules and bodies though many times altered by a gracious pardon from God in Christ yet daily and still so gathering dust agayne as that dayly and still they neede to bee cleered And therefore euer must all men praie this praier Furthermore euen here also haue the Nouatian heretiques a playne fall with their most vncomfortable assertion or heresie thinking and auouching that there is no pardon for any that after he is baptized committeth any publique sinne For doth our Sauiour here make any distinction of publique or priuat offences of men baptized or vnbaptized of tymes before or after No no to our great comfort he doth not as hath before bene shewed but al men hee biddeth pray thus at all tymes he biddeth pray thus and for all offences hee biddeth pray thus indefinitly And except wee shall make a mocker of the Lord what hee biddeth aske he is ready to giue and a sure comfort by his commaundement to pray may be drawen to my soule that I shal obtayne And therefore litle children these things I write that yee sinne not But if any man doe sinne wee haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sins not for ours onely but also for the sinnes of the whole world Yea let vs adde to his wordes but not to his meaning for sinnes both before and after baptisme Nowe do you put me in mind of a question which I only also will aske you Namely what comfort there is for a frayle creature that after repentance and purpose neuer to offende so any more yet shall fall againe euen into the same fault of frayltie not of malice Surely you name a very notable testimony of our most vile corruption that solemnely professing our repentance for any bad behauiour and vowing to the Lorde and with our selues that no more wee will do so yet contrary both to promise and purpose we fall againe into the selfesame offence and sinne And if the Lord should neuer receyue vs againe after such a transgression we had but what iustly and greatly wee deserued Yet is this mercy more not to imbolden to so great impietie but to comfort grieued ones with so great frailtie Wherefore with desire to stand and al possible indeuour against such second fals let vs heare yet what the Lorde sayth if in our great weakenes wee doe fall I meane into the same offence againe after repentance For we see the Prophets in euerie place exhort men to repentance not which had once offended but which with an obstinate contempt of God had not stayed to runne into all kind of wickednes which after a shewe of repentaunce yet returned to their sinnefull course agayne the Prophet Ieremy of all other is full of places if you list to read any Agayne the Lorde in his law would haue dayly sacrifices offred sometime in the name of the whole people sometimes in the name of a priuat person aswell for offences committed by ignorance as for voluntary transgressions and falles which assuredly shoulde not haue bene done except there had bene mercy euen for second faults For the Lord would not deceiue his people with vaine figures Thirdly in the Psalme we very playnely sée that God was intreated to forgiue most hypocriticall and obstinate sinnes And nowe in the tyme of his Gospell his goodnes is not streyted or diminished but euen nowe also more playnely it is proclaymed to the worlde that at what tyme soeuer a sinner soroweth from his heart there is pardon with the Lorde without exception against often committing of the same offence When the Lord inioyneth vs to forgiue our brethren seuentie times seuen times doth he meane newe offences only such as they neuer committed agaynst vs before or hee meaneth all whatsoeuer or how often soeuer fallen into by their frailtie And if so doth he require more mercy of man than he the God of mercy wil shew or shall the creature excell the creator in any goodnes God forbid Sée it therefore and be with comfort most assured of it that if wee sinne not seuen times but seuentie times seuen times against his maiesty and euen in the same thing and so often with weeping eyes and sobbing soule fall at his feete for mercy to so great frailtie there is mercy with him and pardon to true repentance But take heede wee turne not the grace of God into wantonnes presumption For if I sucke the libertie out of this doctrine be sure I sauoure it to death and not to life and what knew I whether euer I shall haue grace truely to repent what so bouldly and presumptuously I haue dared to commit When the Apostle sayth If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes Doe you thinke wee may tye this to onely such sinnes as were neuer committed before without a very playne and great iniury to that place of scripture No no we cannot therefore a true ground of comfort euen for sins often fallen into so y t frailtie and not loosenes bee the cause and read the 9. of Daniel and see if hee confesse not sinne often committed and as it were in a continued course and yet dispaireth not of mercy What meaneth that article of our fayth I beleeue the forgiuenesse of sinnes shall we glose vpon it thus that is of such sins as I neuer cōmitted but once Surely if wee doe it must bee sayd cursed be the glose that corrupteth the text For that article compriseth al sinne before baptisme after baptisme before repentance after repentance euer through the course of my life in this worlde whatsoeuer it is howe often so euer I haue slyded
and that is thus not to meditate of sinne but still with an eye to the salue of sinne Christ Iesus and then though it be neuer so terrible by his foule shape seeme neuer so strong to giue vs a fearefull fall yet shall it bee founde too weake and wee receiue after a mazing feare true comfort agaynst it and the deadly sting thereof If a man were vppon the top of a high tower without battlements it would seeme fearefull vnto him to looke downe but if he haue high strong battlements that he may take holde on not so Euen so it is with sinne looke vppon it without our strength agaynst it and it astonisheth to death but with him it vanisheth as too weake to condemne Gods chosen Dauids adulterie and murder were great sinnes yet repentance found mercie and they were pardoned Peters denyals were great sinnes yet in Christ rased out when he wept bitterly for them Paules persecuting and making hauocke of the congregation was no smal offence yet a wounded hart found a forgiuing God when opened eyes sawe what was done Those murmuring Iewes after so many strange workes and wonders wrought of the Lord for their deliuerance making a question whether he were amongst them or no did they lightly offend Or doth not the Scripture euery where speake of it as a most horrible and dreadfull offence Yet was there mercie with God and pardon to repentance But this course might bee long if I should note all particulars Let vs stay therefore with those murdring Iewes not of a malefactor but of a iust one not of the sonne of a man but of the sonne of God Christ Iesus and consider well whether the earth hath yeelded since her first creation a greater indignitie or whether the heauens haue behelde a more vggly transgression Surely no neither any whit comparable yet in Christ was this pardonable and euen then when their handes were red with the innocent bloud of Christ Iesus the speare scarse washed that pearced his holy heart euen then I say preached Peter pardon to repentance and as many as repented had mercie To the greatnesse of their sinne adde the vnfeelingnesse of their heart that had no remorse for any thing they had done And then consider will the Lord offer mercie before it be sought and shut vp mercie when it is sought Will he so graciously seeke to drawe men to repentance and shewe no pitie when we repent Will the Lorde forgiue the death of his deere sonne to the bloudie murderers of him and neuer be intreated for sinnes though greeuous yet not comparable O God forbid that after this example of mercie to these crucifiers of the Sonne of GOD Satan should euer shake our faith by feare of any sinne to be vnpardonable which with waiâ—ing harts wee lament that euer wee committed agaynst our deare God Therefore take fast holde of it and print it deepely in your memorie I omit Iacobs children I omit Manasses I omit many that might be named peruse their sinnes and beholde with ioye in a gracious God their full remission When the Spirit of truth sayth were thy sinnes as red as scarlet doth he meane to comfort agaynst small and fewe offences or against great and many Truly euen against all must you needes confesse And if you will not S. Iohn will reprooue you who sayth that bloud shall cleanse vs from all sinne making no distinction of fewe or many great or little Some not all And if the Lord distinguish not that must shewe mee mercie I defie a distinguishing deuill of whom I seeke no mercie Consider it often that the same Apostle saith If we acknowledge our sinne God is faithfull to forgiue vs. Making the assurance of pardon to a confessing sinner no lesse sure than it is that GOD is faithfull O beloued can God bee vnfaithfull if he can then feare if not be of good comfort for so certaine is mercie to a bleeding hart as he is faithfull that can bee no other O sweete foundation of our wished ioy the essence of our God Agayne is it not an article of our faith that our sinnes shalbe pardoned Will you say little sins God forbid restrayne not Gods mercie deny not your faith and then must you bée comfortable Remember agayne what the Lord Iesus sayth All that the Father giueth me shall come to me and him that commeth to me I cast not away What a speech is this if wee marke it And what a comfort and ioy is there in it if wee haue but euen a peece of an heart to receiue it For to let passe the former part so plainly taking away distinction of Iewe or Gentill of bond or free in affirming that al that the father giueth him shall come to Christ what nation or language soeuer they bée of how sweet is the second part to a sinfull soule groaning and sighing vnder the burden of iniquitie sore laden and euen pressed downe with thoughts words and deedes in the sight of the Lorde damnable For what might be your case looke at your self Haue you read in the lawe that if God enter into iudgement with you sinne is so great that you are but gone Doe your transgressions pricke you and loose course of life begin to sting you What then are you dead and wil you not liue are you ill and will you be no better Smarteth your soule within through the deepe wounde of sinne and will you haue no ease O yes full faine say you but my sinnes my sinnes are so out of measure great and horrible that I feare the Lord hath cast me off and hath no mercie for me Ah deuell auant Doth my Sauiour say here he that commeth to me and is not a very great sinner I cast not away No no Satan my God and Lord my Christ and ioy speaketh indefinitely of any man of any woman in any case he that commeth vnto mee bee he Iewe be he Gentill be he bond be he frée Greeke or Barbarian and what sinne or sinnes so euer hee bee troubled for how weake and fraile so euer how poore vile so euer yea be his sinnes mo than y e heares of his head mo than the sand of the sea so that his heart fayle him with Dauid for them yet if he come to him he is welcome he is accepted and hee will not cast him away O soule awake then be of good cheare within me cast away the mourning wéede and hearken to thy most gracious GOD may you say Sorrowing and sighing for that which is past as my duetie is to him will I go knowing that he is the same yesterday to day and for euer His pitie decreaseth not his mercie fadeth not others haue found it and why should I doubt of it Neuer came sinner with sorrowe and faith but hee was accepted and his owne mouth in this place sayth it No man that commeth to me will I cast away Nay see further comfort here
11.33 Rom. 12.3 Act. 1.6 Ihon. 21.21 Deutro 29.29 Rom 9. Math. 11.25 Mans dutie in respect of the hidden will of God Iob. 2. Esay 46.10 2. Chron. 20.6 Act. 4.28 Mans wil hath two obiects to witte good and euell Iam. 1.17 MaluÌ„ Culpae MaluÌ„ Poenae lib. 2. cap. 180. Psal 5.4 Hebr. 1.9 Hose 13.9 Ihon. 8.44 Zach. 8.17 Rom. 9.14 1. Ihon. 2.16 How contrary to God it is to will euell Tom. 4. quaest 83. Exod. 9.7 Rom. 1.28 2. Thess 2.11 1. Kings 22.21.22.23 Rom. 9.19 Malum culpae Vti peceatum vti causa subsequentis peccandi vti poena praecedentis 1. Rom 24.28 vers 21.28 1. Ihon. 3.4 Act. 17.28 Voluntas tantùm est boni vel veri vel apparentis Arist. Eth. 3. cap. 4. Esay 45.7 Amos. 3.6 Lament 3.38 Exod. 9. 1. Kings 22. Rom. 1. lib. 2. pag. 180. Tom. 7. lib. 5. cap. 3. God may be author of the action and yet not of the euill in the action Ro. 8.5.7 c. Ihon 3.16 Ihon 6.29 1. Thess 4 â— c. Rom. 8.1 vers 5. Leuit. 11.44 Math. 5. Esay 56. Rom. 6.4.12.13 Ephes 5.3 Coloss 3.12 1. Thess 5.23 Psal 139.23 Thinke of this Vile bookes are the deuills banners Note â—se 42. Sinke this iâ— your hart So loue you God as you care to be what you pray to be Math. 16.24 Act. 14.22 2. Timoth. 3.12 Hebre. 12. 1. Cor. 11. To saye with content vnder the Crosse thy will be done is a great grace 1. Sam. 3.18 2. Sam. 15.25.26 Math. 26. Apoc. 12. 1. Cor. 10. More comfort in this promise then can be expressed A most sweete promise In the dialogue btewixt faith and frailitie 2. Cor. 12. Aug. de tempore 136. lib. 3. contra Pelagianos Iam. 2.10 Ad Gelatium Benard epist. 77. Ephes 1.3 Philip. 3.20 Coloss 3.2 Apoc. 7.11 Chap. 19.10.22.9 Hebre. 1.4 Psal 103.20 1. Cor. 13. How we pray for this measure The meanes also asked here Cognitio voluntatis Impressio Spiritus 2. Cor. 36.14 Galat 3.15.17 Deutro 4.2 Math. 23. Philip. 2.13 Hebre. 13.21 Knowledge of Gods will and a blessing thereof to sanctification are here prayed for as meanes The contraries prayd against Math. 6.24 Coloss 38.10 How we fell and now may rise Math. 12.50 A profitable examination of our selues Ihon. 12.48 Merit ouerthrowne Much lesse workes of supererogation No estate of persons priueledged more than other from doing Gods will Popish error The cause of all euill A profitable meditation to wake vs and weyne vs from the loue of this world Ecles 1. The world kepeth not promise Iug. 4.18 Note One crosse counteruaileth a thousand comforts 1. Kings 19. 2. Cor. 5. â— â— Ihon 2. 2. Petr. 2.7 Psal 119.15 Laughing at other mens faults Math. 6. Psal 4.6.8 Math. 6. Iam. 1.17 Psal 37.5.7 Prou. 30.8 This order reregardeth our infirmitie not the nature of the things 1. Cor. 10.31 Aug. epist. 121. ad Probam Ihon. 6.48.51 Num. 14.9 Ecles 11.1 Rom. 9.17 Esay 30.20 1. Kings 22 Math. 15. Mysticus sermo sacrarum rerum est panis fortior Ambr. ser 14. in Psal 118 For this cause some haue thought panem to come of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3. 2 Kings 6.2 Iob. last 11. Gen. 11. Psal 141.10 A good example Philip. 4.11 1â— 12. 13. Note Aug. epist. 121. 1. Timoth. 6.8 1. Tim. 6 8. Hebre. 13 5.6.7 Rom 13.14 O thinke of this and God giue strength Some men may pray for more than others may Rich Crassus sayd to be rich was to be able to nourrish an army yearly Luc. 16.19 Prou. 30.8 O fearefull frute Deut. 8.7 c. Here is the danger Psal 49. 1. Tim. 6.17 Exod. 5. Dan. 4.19 26. 27. A great example Hester 5. 2. Chro. 32.4 2. Sam. 24. Psal 30. Iob. 31.24 Three good Mothers bring forth three bad children truth hatred familiaritie contempt and riches pride Too true though too bad Iob. 1.9.10 Psal 107.109.10 Prou. 17.1 Luc. 1 2. Thess 3.16 Rom. 12.18 Psal 144.14 122. Math. 7.7 Psal 55. Mar. 10.29 Gen. 28.20 Prou. 30.7 Earthly and outward things are lawfully prayed for but euer with a condition We be goodly Gods that cannot giue our selues a peece of bread Gen. 3.4 5. Consider this Psal 87.16 Psal 34.9 Math. 6.32 1. Peter 5.7 Hebre. 13.5 1. Tim. 4. Aues prius dulce melos fundunt quà m granula quaerunt Iob. 1. Gen. 3.17 Psal 128.2 2. Thess 3.10 Ecles 7.7 Prou. 14.23 Act. 20.34 Psal 127. Rex persicus apud Herodotum Pro Rabirio Plato Leuit. 26.26 1. Kings 19.8 Exod. 34.23 Math. 4. Cap. 6.1 Luc. 12. chap. 11.18.19 1. Cor. 13.5 Consider this ye couetouse Couetouse men had rather pray giue me then giue vs. The second vse of the word vs. Chap. 31.17 vers 19. 32. 21. Note The order of this petition Iere. 31.34 33. Math. 16 26. Religion is not cause of want but sinne Deutro 32.14 Iere. 5. Esay 49.1 c. The hole petition teacheth two things quid petamus quid facero debeamus Petitio remitâ—â— nobis c. Confession to God Psal 32. Num. 5.7 Iob. 13.15 Prou. 28.13 1. Iohn 1.8.9 Shrift where found and lost Psal 51. 2. Sam. 14. Psal 41.4 Luc. 15.21 Luc. 18.13 Act. 19.18 Math. 3.6 Note The Lords great mercy and our great corruption 2. Petr. 3.9 Rom. 6.1 Rom. 2.5 Eccles 5.4 c. Grace proued and satisfactioÌ„ improued Rom. 3.14 9.11 11.6 Ephes 17.2.8 Chrysost A great corruption in vs. Exod. 32.31 Rom. 9.1 Psal 4. Psal 119. Iere. 9.1 If we be bound to beseche God to forgiue our brethren their sinnes are not we our selues bound to forgiue them Alurers of others to sinne A lamentable exchange made What is ours now Gen 6.5 Psal 51.5 Our gardens now haue too much rue and to little hearbe of grace Ambro. de sacram lib. 5. cap. 4. Math. 6.12 â—er â— 14 â—uc 11.4 Man doth not forgiue the euill or vice of the action but the detriment arising by it to man The Popes pardons A poena est culpa blasphemous Esay 43.23 Ro. 3.9 Read Aug. de natura gratia vers 46. vers 23. Galat. 3.22 The error of the Pelagians Cathary c. Anabap. Some in the scripture are called iust and vp right but this is to be vnderstode before God or as Aug sayeth Affectu non effectu by desire not by deede Sinne after baptisme pardoned 1. Iohn 2. Psal 78. Beware presumption Dan. 9.6 O sweete Psal 38. Psal 40.12 Ezra 9.6 Dei dicere est facere Iohn 5.14 Iohn 8.11 Tit. 2.11.12 Cantic 5.3 Iob. 15.16 1. Tim. 5.6 Hebre. 11.25 Psal 141.4 Math. 13.22 Cantic 2.15 Hebre. 3.13 Ephes 6.12 Aug. serm 135. 1. Pet. 5.8 Marc. 14.38 1. Thess 3.5 1. Timoth. 6.9 1 Cor. 10.13 Act· 17.28 Exod. 4.21 Ro. 1.26.28 Esa 19.14 2. Thes 2. Esay 63.17 Esay 42.24 1. Sam. 16.24 If God suffer then doth he it either against his will or with his wil if against his will then is he not omnipotent if with his