and serue thee here whilst life indureth fast cleaue vnto thee when life departeth and euer liue with thee when once it is ended for that sweete and deere Christ Iesus sake that with thee O Father and the holie Ghost wee blesse and praise honor and magnifie for euer and euer one GOD and Lorde world without ende Amen Amen FINIS ⧠The Table A AFfection required in prayer 20 Affection how helped 22 Atheists 137 Apostles powrefull ministery 162 Al may read the scriptures 179 All sortes bound to serue God aswell as Monkes Friers or Nunnes or such like 259 All men bound to pray forgiue vs our trespasses 373 Aduersity a sowre teÌ„ptatioÌ„ 426 Aduersitie often misconstred 431 Afflictions inward or outward 433 Alteration of friends 480 Affliction without an example in scripture may not discomfort vs. 488 B BVllingers iudgement of the ministers reading 173 Bad Bookes 238 Bread hath Diuers significatioÌ„s in the word 279 Bread in this PetitioÌ„ what 280 C CAuses of prayer 46 Church abuses 108 Creation how 151 Corruption or fall 15â— Corrupted in vs what 154 Contraries to Gods kingdome prayed against 208 Communion of good by prayer 211 Crosses to be indured 241 Cause of euill what 260 Contents though many ouerthrowne with one discontent 265 Couetous men what they may consider 329 Confession of sin to God 321 Comfort against feare of punishment when sinne is pardoned 348 Conditions to bee obserued in going to Law 367 Crosses not euer tokens of anger 432 Conditions of true sanctification 444 Cheerefulnesse and mirth required 459 ConteÌ„pt a bitter teÌ„ptation 477 Change of friends another 480 Children a Crosse 488 Crosses with example in the Scripture may not discomfort vs. 488 Church militant of what sort euer in this world 495 Communicating in Prayer c with the wicked 500 Communion may be receiued with bad company 533 Compulsion to good lawfull 548 Correction called persecution 559 D DEad not to bee prayed for 73 Discontents dash contents 265 Duke of Saxonie made his trayne see the benefite of bread 282 Dayly bread why sayde 297 Dulnes in Gods children now and then yet feare not 451. E EDessa professors howe zealous 163 Exceptions against hearing some Ministers 189 Euill of two sorts 225 Examination of our selues profitable 257 Exchange of our freight with Satan a rouer 337 Exceptions made against our forgiuing of our Brethren 262 Effect of Prosperitie 417 Election how knowne 434 Euil children to Godly parents 488 Euill seruants also 488 Euill in the last petition what it meaneth 611 F FOr what we may pray 68 Form of praier a great good to be taught vs. 84 Forme vsed of Heathens 85 Father a sweet word and how 87. Fatum 148 Fearefull exceptions againste hearing the word 189 Free-will confuted 219 Flesh pampered 237 Forgiuenesse of others by vs. 335.355 Forgiuenesse with God both of the crime and punishment 345 Forgiuenesse fayned 355 Friends to alter a sharpe temptation 480 G GOD what he would he euer could 104 God how absent 116 God neere or a farre how 117 God howe more in one place then in another 118 God howe sayde to goe and come 118 Gods glorie how deere 123 God no author of euill 224.396 Good thinges of three sortes 225 Giue What it teacheth in this petition 303 God giueth and not any industrie of man 325 God giueth the vse also 326 Gods mercie long suffering 326 Grace proued and satisfaction improued 329 Good fellowship of the world 335 Gods roddes are sometimes punishmentes sometimes but chastisements 350 Greatnesse of mans corruption 382 God leadeth into temptation yet no authour of sinne 396 Greatnesse of sinne a greeuous temptation how helped 460 Godlie ones rimed vpon by drunkards 488 H HElpes of affection in prayer 20 Humilitie taught 99 Heauen what it signifieth 102 Halowing of Gods name what it is 131 Hypocriticall forgiuenesse 355 Halfe forgiuenesse 557 Howe Christians may goe to Lawe 366 Howe man is sayde to forgiue sinne 370 How man tempteth man 406 How we pray against temptations 410 Heauinesse of heart a temptation 459 I IRreligious men and women prayed against through all Churches 137 Iames expounded 399 Iudgementes rash vpon aduersities of men 431 Imperfection of our obedience taketh not away our comfort 447 Imprisonment wrongfull a triall of the Godly 488 K KIngdome of God of three sortes 148 Kingdome of God howe erected in vs. 16â— Kingdome come what iâ— is 160 Kingdom what it is in the conclusion of the L. prayer 615 L LIbertines 137 Laughing at other mens faults how sinfull 268 Laying vp howe it is lawfull 301 Loue to our Brethren described 332 Law may be taken against offenders 365 Life vncomfortable 474 M MEdiator who and howe many of our prayers 51 Masse how wicked 95 Meanes to erect Gods Kingdome in men 161 Ministers reading not contemned 173 Ministers of meaner gifts 175 Magistrates great meanes to builde or pluck down Gods Kingdome 204 Malum culpae poenae 225 Merit ouerthrowne 258 Magistracie not taken away by the petition of forgiuenesse of trespasses 363 Man tempteth man 406 Mâ—th required of the Godly 459 Mariage and match often bitter 488 Measure of aduersitie a subtil temptation to the godly 490 Ministers caÌ„not hurt the Lords Sacramentes 519 N NAme of God what it is 129 Nature of a true childe of God 268 Nouatians confuted 376 Necessitie of prayer againste temptation 392 O OBiections against Prayer 13 Our Father not my Father why 96 Obedience in heauen to Gods will 249 Outward thinges may be prayed for 292 Our what it teacheth 295 Obedience though but little yet accepted of God 454 Obiections against compelling to religion 552 P PRayer naturall 2 Prayer necessary and how 4 Prayer how profitable 7 Prayer obiected against 13 Praying in Latin 39 Persons to be prayed vnto 47 Prayer by whome heard 51 Place of prayer 69 Prayer for the dead 73 Parts of the Lords prayer 86 Petitions how many 121 Preaching aboue reading 185 Pampering of the flesh 237 Panis whence deriued 280 Peace to be prayed for 291 Popish shrift 323 Presumption fearefull 228 Popes pardons 371 Prosperitie one of Gods trials 412 Prosperitie iâ— of God ibid. Prosperity what it should work in the godly 417 Prayer not euer heard by and by and yet feare not 458 Perseuerance feared sometimes of the godly and how comforted 467 Priuy slaunder a great triall of the godly how helped 483 Preaching without reformation 509 R REdemption perfect by Christ 94 Regeneration 158 Reading the word how profitable 171 Reading alowed to all 179 Religion is no cause of scarsity but sinne 339 Remitting fault maketh man like God 360 Rash iudgemente vpon mens aduersitie often 432 Reward of euil for good tempteth sore how hâ—â—ped 484 Rimes a triall of the gâ—dly 488 Reformation how it foâ—oweth preaching how no 509 S SChisme how dangerous â—8 Sanctification of God 〈◊〉 vs. 14 SaÌ„ctificatioÌ„ of vs by God ibid. Scriptures to be read of all 179 Similitudes expressing the
and learned with one consent haue euer sayde that it is greate That we feede our faith thereby rayse vp our affiance fasten our hope growe experte in the Scriptures so that we cannot so easilie be deceiued by false teachers that wee are made acquainted with the phrase and whereas by a preacher one booke cannot be gone ouer in diuerse yeres by this profitable and godly vse of reading the Scriptures euen all the bookes of God are gone ouer many times in one yeere to the great instructiō of people if they wil themselues Let no hardening therefore in the name of al blasphemous Papists call reading of the Scriptures to the people in the Church a spirituall dumbnesse and a thing vnprofitable but let vs with y e chosen of the Lord euer reuerence the good of it blesse God for our libertie For it had neuer ben written in letters to this daie it had neuer ben translated into sundrie tongues by the gift from heauen of the knowledge of tongues neither euer had it bene commanded by the Lord to be read to the people if it had not bin a sanctified meanes by him to the great good of his people and Church Wherefore to go no further since we see it plainly to bee of the Lord both commanded and blessed let vs see a little if it be not also so for the people themselues to reade it if they haue the abilitie Surelie it is For the wordes are playne Search the Scriptures And they cannot with truth bee restrayned from giuing a warrant of reading to all men Blessed is the man that meditateth in the law of God day night Is meditation lawfull all reading damnable Wherewithall shall a young man cleanse his waie euen by ruling himself after thy worde Are young men then boūd to rule themselues after Gods booke and yet no man suffered to looke within the leaues A thousand such places there are which I neede not to note Timothie was brought vp in the reading and knowledge of Scriptures from his childhood and the Lord hath commended it The Beraeans tooke theyr Bibles turned to the proues of Paulē when he preached and they are highly commended The Eunuch had his booke in the Chariot and the Lord looked on him The worde of GOD must dwell plentiously amongst vs c. as is there written and therefore wee may reade it We must take the swoorde of the spirite which is the worde of God as well as eyther helmet or breast plate or anie other part of our spirituall armour and therefore we may reade it Wherefore well sayde Saint Austen Nec solùm sufficiat quod in ecclesia diuinas lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite Let it not content you to heare the holy Scripture read vnto you in the Church onely but in your houses also at home eyther reade them your selues or cause others to reade them Well decreed that first Councell of Nice that no house should be without eyther a Bible or at least a new Testament Well crieth Origen Vtinam omnes faceremus quod scriptum est scrutamini scripturas Woulde God we did all as it is written Search the Scriptures Wel cried that good Father Cōparate vobis Biblia animarū pharmaca seculares Get you Bibles yelaie men for they are the medicines of your soules c. But see the iniquitie of Rome It shall bée lawfull to reade anie mans booke Si faciat pro nobis that is if he be a Papist yea and the mo wee haue in our closets and chambers of such bookes the holier Catholiques wee but the Lordes booke that is able to make vs wise vnto saluation and is sweeter than the honie we may not touch it we may not haue it or reade it For if we doe we shall be heretiques So mans worke shall make vs Saintes and Gods worke diuells Popish writings Catholikes and heauenly writing heretiks if they be read O dreadfull blasphemie and doctrine of death Greate is the patience of the Lorde that putteth vp this and beareth it daylie when with great iustice heauen and earth might agree together to flashe out fire to consume such teachers the other to rend in peeces and swallow vp the ashes when they art burnt of such blasphemers Is not this to shutte vp the kingdome of God before men and neyther to enter in themselues nor to suffer others that woulde enter And Woe to such sayth the Lorde there Hoc non est sanantium nec viuificantium sed magis grauantium et angentium Et multo verior hic lex inuenitur Maledictum dicens omnem qui in errorem mittat caecum in via This is not the parte of them that would heale or giue life but rather of them that augment the burthen and increase ignorance And herein is the lawe wel verified Cursed is he that leadeth the blinde out of the waie What is this but with the amazed ones in the Prophet to saïe Tace et ne recorderis nominis Domini Holde thy peace and neuer thinke vpon the name of the Lord. These men be the right successours of Antiochus and Maximinus who for lyke pollicie burnt the bookes of God least the people shoulde reade them Whereas the godly and first christened Emperor Constantine caused the Bible to be written out and to bee sent abroade into all Kingdomes Countries and Cities of his dominion And king Adelstane heere in England caused it to bee translated into the English tongue that all might reade it Of Iulian the wicked Emperour who charged the Christians with it as an high fault that their women were so skilfull in the Scriptures Forgetting what Saint Hierome writeth that all the maidens about Lady Paula were set dayly to learne the Scriptures Let vs remember how many saued soules are nowe with the Lorde in rest that beeing able to reade neuer a word vpon the booke themselues yet by hearing others reade vnto thē haue receiued blessing from the Lord thereof euen to acknowledge to resist the enimy to a strength with their blouds to seale the truth of that they heard by hearing learned beside all other Churches the Monuments of this our Church will affoord vs many What manner of men and women would these haue beene if they could haue read themselues Let vs remember what Saint Austen confesseth of himselfe that beeing inclined to the heresie of the Manichees he heard a voyce saying Tolle et lege Take vp and reade meaning the booke of God which hee presently did and so by reading was conuerted And concerning reading of the Scriptures eyther vnto the people in the Church by the Ministers or anie other appoynted to that seruice or by the people themselues priuatly at home in theyr houses in a tongue that they vnderstand Let vs conclude vpon playne recited proues that it is a means
presence inferreth it necessarily with it that there must bee a Mediatour for vs. But who this is and euer was through the malice of Satan working in his members is become a question We say with the truth and his due glorie Christ Iesus our Lord and he onely The Papistes say Christ but not Christ onely Our warrants bee many and strong against them First expresse words There is one God and one Mediatour betwixt God and man the man Christ Iesus Marke the place well and see how first he determineth the number and saith there is but one Secondly the person who that one is euen the man Christ Iesus Thirdly why there is but one and no moe namely because there is but one God and no moe Which is a singular proofe euery one blushing to denye the one and yet daring to auouch the other So then by this place it is got that one GOD and but one Mediatour and that Christ also but mo mediatours mo Gods of necessitie which they will not teach I hope plainly Secondly all those places that appoynt vs to praie in Christ his name making euer mention of him and onely of him without any addition of any other doe they not with a mightie strength vphold our soules in this faith For wanted the Lorde either power or will to adde further trueth if there had bene any such Or is he that saith he will honor them that honor him become enuious towarde his Saints and will not speake of their lawful honor if this were it to pray to them Thirdly can any man bee our mediator with God but he that is iust himselfe fully and perfectly before God And was there euer any such or can be to the worlds ende but only Christ Is not any thing whatsoeuer it bee that commeth not of faith sinne And commeth faith any way but from the word Then either some porofe out of the word against Christ only and for others aswell as Christ or to beleeue it is sinne and a death for euer without repentance Dare we of our owne heades take the honour of Christ ascribed to him so expressely in his worde and giue it to others equally with him without a warrant It is written Gloriam meam alteri non dabo I will not giue my glory to an other and hee that writ it shall iudge vs for breaking it vnlesse wee can shew his dispensation Sanctos defunctos pro nobis orare ex nulla scriptura Canonica edocemur That the Saintes departed pray for vs it appeareth not in any Canonicall Scripture Et quamuis id faterer non tamen ex eo sequeretur nos oportere sanctos defunctos inuocare And although that it should be granted yet follow therevpon it would not that we should pray vnto them for assured by the word of God we cannot be that they heare our prayers And without that assurance what comfort can we pray withal vnto them Wherfore most grieuously doe they offende both against Christ and religion that make mediators beside him We are plainely tolde that hee maketh intercession for vs but wee are not tolde of any others I write vnto you litle children sayth Saint Iohn that you sin not and if any man do sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiatioÌ„ for our sinnes In which place of Scripture Saint Austen noteth two thinges First howe the Apostle doeth not say yee haue an aduocate but we haue an aduocate teaching vs thereby that there was neuer any so holy but that he had neede of Christ to be his mediator aswell as others and therefore he did not separate himselfe from others in that respect secondly that hee did not say ye haue me an aduocate with the father but yee haue Iesus Christ the righteous neque ego exoro pro peccatis vestris neither is it I that intreat for the pardon of your sins but Christ For had the Apostle Iohn sayde otherwise quis â—um ferret bonorum atque sidelium Christianorum what good and faithfull Christian coulde haue abidden it Quis sicut Apostolum Christi non sicut Antichristum intueretur Yea who woulde haue looked vpon him as vpon an Apostle of Christ and not as vpon a very Antichrist What a notable testimonie is this against other mediators beside Christ and how hapneth it that our Papists see it not or thinke better not of it if they see it But I pray you heare the same Father againe in an other place Quem inuenirem qui me reconciliaret tibi An eunduÌ„ mihi fuit ad angelos At qua prece quibus sacramentis Whom should I finde to reconcile me to thee Should I goe to the Angels with what prayer with what sacraments Haue not many done thus and bin deluded with the ill Angell transforming himselfe into an Angell of light Verax ergo mediator Christus the true mediator therefore is Christ Iesus And much more in those two good Chapters to this purpose These proofes may suffice in this briefe treatise yet are there many moe Themselues haue had euen by the mightie power of an able God to giue his trueth passage a true féeling of the safetie of the one and the danger of the other their witnes of it should truely work both with them and vs. With them to drawe them to a sweete trueth and with vs to strengthen vs where wee stand since the Lord hath made his enemies confesse the soundnes of our fayth Cassander sayde it of his owne practise Ego in meis precibus non soleo Sanctos inuocare sed inuocationem dirigo ad Deum ipsum idque in nomine Christi Hoc enim tutius existimo I sayth he do not vse to pray to any of the Saints my selfe but I direct my prayers to God himselfe and that in the name of Christ for that I iudge more safe An other of them againe Tutius iucundius loquor ad meum Iesum quà m ad aliquem Sanctorum spirituum Both with more safetie and comfort doe I speake vnto my Iesus than to any of the holy spirites Is not this strange that our enemies shoulde confesse our maner of praying to God alone by the mediation of his beloued sonne both more safe and more comfortable and for the same causes vse it so themselues and yet teach others otherwise Should faithful teachers seeke to saue themselues and make no conscience to kill others And is this to deale faithfully with the Lordes inheritance the price of his sonnes blood to teach them to do what not onely by knowledge in iudgement but by inward feeling of conscience they find neither so safe nor comfortable as the way we vse themselues also is Wo and woe againe must needes be to such as euen agninst their owne feeling direct the people committed to them And what madnes is this in vs if wee suffer our selues by any subtill perswasions to bee led vnto
that which our teachers themselues refuse for their owne partes to ioyne with vs as in a course that is neither comfortable nor safe Let vs hearken rather to the Apostle truely aduertising vs to suffer none such as these neither any man liuing at his pleasure to beare rule ouer vs by humblenes of mind and worshipping of Angels aduauncing himselfe in these thinges which hee neuer saw rashly puft vp with his fleshly minde and holdeth not the head c. For assuredly if the consciences of all thē were examined y e delight in other mediators beside Christ to offer vp their prayers to GOD and to speake for them and true confession made of what they finde it would appeare to vs all that this sinne springeth of none other roote than of a persuasion that Christ is not so pitifull and mercifull and willing to bée spoken vnto as other Saints and creatures be Which how blasphemous it is against him to giue his creatures preeminence aboue him in any goodnesse let euery feeling hart discerne and iudge Farre was the godly father from such opinion of our Sauiour when he made him all in all and with truth sayd of him what all true Christians firmely beleeue and holde Ipse os nostrum est per quod patri loquimur oculus noster per quem patrem videmus dextra nostra per quam nos patri offerimus He is our mouth wherewith wee speake vnto God our eye wherewith wee see GOD and our right hande wherewith wee offer our selues vnto GOD. Quo nisi intercedente nec nobis nec Sanctis omnibus quicquam cū deo est But by whose intercession neyther we nor all the Saints in heauen haue any thing to do with the Lord. And y t there remaine no scruple of feare in vs to goe to this gratious mediator euer when we pray consider it in the Scriptures and consider it earnestly that that glistering reason which they vse of our indignitie to goe to him at the first for so I call it because it seemeth so faire at the first vewe neuer discoraged any of the godly mencioned in the worde euer but euen then when they haue seene and thought of their vnworthynes most they haue yet gone vnto God and to no others for helpe Dauid when hee sawe that multitude of offences in him and himselfe so horribly defiled as that there remained almost nothing of olde Dauid in him that is of a good seruant of God neuer yet cried to Abraham Isaac and Iacob nor to any of all the godly departed or Angels in heauen but Miserere mei deus haue mercy vpon me O God and according to the multitude of thy mercies do away mine iniquitie Iohn Baptist though hee sawe himselfe vnworthy to loose the very latchet of Christ his shoone yet taught he no other Mediatour to God neither had any other himself but only him The good Centuriō that in so true feeling both of himselfe and Christ confessed he was not worthie vnder whose roofe the Lord should come yet with all that vnworthinesse was not feared from him to aske his helpe euen for his seruaunt The poore Publican vnworthie in his owne eies to looke vpon the heauens yet feareth not to loke vpon his God and to say God be mercifull vnto me a sinner when he might haue called vppon Saints and Angels for mercie if it had béene as good or better as these mad men affirme And so farre was this his doing from presumption displeasaunt to God and vnséeming an vnworthie sinner as that sentence is giuen by the Lord himselfe of it it was pleasant acceptable to God and he iustified more than the other Finally the Prodigall Sonne with the same mouth that confesseth his indignitie euer to be counted a Sonne any more yet calleth vpon his Father for pittie and not vpon any of his Fathers seruaunts Wherfore let vs open our eyes and sée the truth let vs not harden our hartes to day when we heare his voyce the mediator betwixt God and man is thr man Christ Iesus none but he it is he that sitteth on the right hand of God and maketh intercession for vs and there is no other And if any man sinne wee haue him our aduocate and wee must know no other Yea Sir but you knowe their answere in this matter if they bee charged they doe not denie they saie but Christ and onely Christ is mediatour of redemption but not of intercession and that which they ascribe to holy spirites it is onely to make intercession for them Indeede they so answere but alasse in vaine For it is but a shifte deuised of Satan to deceiue our soules by if wee receiue it and that may appeare both to them and vs if we haue care to see the truth For hath it first anie warrant in the worde If it haue let them produce it if not let them knowe that euen for this cause it faulteth and we reiect it For if this bee graunted that men may frame distinctions at theyr pleasures there is not the truth to bee named but it may be ouerthrowen Wherefore this is one reason agaynst it it hath no warrant in the worde Secondly was not the high Priest in the lawe mediator in figure both of expiation by sacrifices and of intercession by prayers That is more plainly did not he both offer the sacrifice make prayer And what was this but in shadow to shew that so in the new Testament both these things should bee conioyned in one man also euen the man Christ Iesus he that was mediator of redemption should also be mediatour of intercession To diuide these thē is to make the bodie not answere to the shadowe neither the truth to the figure which may not be For looke whatsoeuer was typically shewed Christ should do that hath he truelie done and performed and to affirme otherwise is great impietie Thirdly these two are both duties of the mediatour and in truth none can be a mediator vnlesse he performe both these things namely both redemption and intercession Now of two duties or partes of the office of a mediatour shall we make two sorts of mediators Truely it is euen all one as if because man consisteth of bodie and soule as of two partes that make but one whole we should say there are two sortes of men one consisting of bodie another of soule which were a trimme speech Or agayne because the Prince hath power ouer body and goods and they both are incident to the prerogatiue of his kinglie office therfore of two things belonging to one person we should make a distinction of persons say there are two sorts of Princes one hauing power ouer body and an other hauing authoritie ouer goods For euen so it is in this matter of a mediator whose office consisteth in both these duties as parts of the same to redeeme the people and to make intercession for them Remember also in the
scripture before named how vtterly Saint Austen disliked that Parmenian y t heriticke who in a certaine place made the Bishoppe a mediator betwixt God and the people and how he sayd that if Saint Iohn should haue done so no man would haue abid him neither haue looked vpon him as vpon an Apostle of Christ but as vpon a very Antichrist Truely Parmenian neuer thought the Bishop was a mediator of redemption or saluation and therfore euen there by that learned father Augustine is most plainely ouerthrowne this foolish distinction which we speak of Lastly consider the Scriptures of God tremble to resist a trueth maliciously when it is playne Doth not the Apostle say we haue boldnes and entrance with confidence by faith in him If in any place it can bee truely shewed that wee haue such entrance by any other finde it out if not thinke of it Consider aduisedly of the 7. and 9. Chapters to the Hebrewes and see how strongly it is prooued that these two offices of redemption and intercession are ioyned and so that the dignitie power and efficacie of Christes intercession dependeth vpon the merits of his redemption Marke howe he sayth it of Christ that hee euer liueth to make intercession for his Find you where Saints or Angels liue to make intercession for vs. Againe that Christ is entred into the very heauens to appeare now in the sight of God for vs shewe you the like of other mediators That Christ by the very oth of God is appoynted to this office for his children Shew you where God by oth hath ioyned others in commission with him Consider with your selfe how comfortable a promise it is of Christ that whatsoeuer we aske the father in his name we shal haue it Surely if other were fellowes with him in mediation of intercession we should haue like promise that whatsoeuer we aske in their names we should receiue it but this is not so and therefore a great difference betwixt our comfort that aske in Christes name and theirs that aske in other names I am the doore saith our Sauiour Christ by me if any man enter in he shalbe saued and shall go in and go out and find place I am the way the trueth and the life No man commeth to the Father but by me Which were meerely false if there were many mediators of intercession For then so many mediators so many meanes to come vnto God Finally consider it euen with your heart that in the very place where hee sayth there is one mediator and that Christ hee speaketh of prayer supplication and intercession and therefore most fully satisfieth any Christian conscience that euen of that there is but one contrary to this vayne and foolish distinction Wherefore let the fruit of all this bee a reformed iudgement forasmuch as prayer to God alone by Christ hath warrant comfort and the other hath none but when God shal awake vs most fearefull discomfort being a plaine and dreadful robbery of God of his true and due honor If you can finde as playne proofes and proppes to your conscience that others bee ioyned in this authoritie and office with Christ to make intercession for vs as nowe you haue seene that Christ is then hearken to them but if not thinke vpon your God that shed his precious blood for you and he that hath so loued you and done so much for you grudge him not his due glory neither match his creatures with him cheeke by cheeke without good warrant for hee is a iealous God of his honour and hath plainly told vs that his glory he will not giue to another Think vpon your owne poore soule the greatest iewell that euer God committed to you spill it not kill it not by pulling it from the life of all soules Christ Iesus And bee you euen fully resolued that if the Angels or Saintes appearing or liuing in this world would neuer suffer their felowe seruants to pray vnto them surely now in heauen they like it not but would haue you only cleaue to Christ For what things may we pray I exhort saith the Apostle that supplications prayer intercessions and giuing of thankes bee made for all men For kings and for all that are in authoritie that we may lead a quiet and peaceable life in all godlines and honestie for this is good and acceptable in the sight of God our Sauiour And againe whatsoeuer ye shall do in word or deede doe all in the name of the Lorde Iesus giuing thanks to God euen the father by him with many other places Chrisostome in his Liturgie and others haue prayers then vsually of the Church publiquely made for seasonable weather fertilitie of the groūd peace and quietnes for such as traueiled by land or by water for them that were sicke prisoners or captiues for Bishops and people for infidels and heretiques and such like In conclusion wee are warranted to call vpon the Lord our most mercifull God for whatsoeuer is requisite either to body or soule this life or the estate to come Which being more particularly laid down by Christ himselfe in this prayer folowing neede not nowe so much to bee stood vpon Something also of the place of prayer if you will As prayer it selfe either is priuate or publique so is the place both alowed and commended in the word of the first our Sauiour speaketh when he sayth be not as the hypocrites for they loue to stand in the Synagogues and in the corners of the streetes because they would be seene of men Verely I say vnto you they haue their reward But when thou prayest enter into thy chamber and when thou hast shut thy doore pray to thy Father which is in secret and thy father which seeth in secret shall reward thee openly Here by chamber are ment al priuat places whatsoeuer which the godly drawe themselues into to make their priuat prayer It being nowe lawfull to pray euery where in all places lifting vp pure handes without wrath or doubting and no need to seeke out Temples Churches or Chappels halowed by men as though no prayer were good but there Whether we bee at home or abroad in the Citie or in the Countrey in our shops working or in our beds lying whither we bee sitting standing walking by day or by night earely or late God is present and heareth and accepteth the prayers of any faithfully made and in mercy he hath made and consecrated our bodies temples for the holy ghost A great mercy and litle thought of y t we are not tied to any places For then might our streits haue bene such that we could not come at them and so consequently not haue bene able to pray to God his liking whereas now it is not but wheresoeuer we are we maydoe it if we neede in bed sicke in prison bound in persecution feared and driuen into holes so that wee cannot
but personally and agreeth to that person onely and so is it not here for you see here in this prayer there is no mention either of Sonne or holy Ghost together with this word of Father which if there were then should it bee a name of person and not of essence but here is onely mention of Father graunting and creatures asking and therefore Father a name of essence comprehending Father Sonne and holy Ghost As it doth diuers times in Scripture Esay the 9. Chapter calleth Christ the euerlasting Father The Apostle sayth Though there be that are called Gods whether in heauē or in earth as there bee many Gods and many Lords yet vnto vs there is but one God which is that father of whome are all things and wee in him In which place the name Father includeth Sonne and holy Ghost But the name Father is put downe because it is the beginning of the Deitie So in the 14. of Iohn elswhere Wherefore though wee are taught in this forme of Prayer to say Our Father yet do wee pray to all the three persons without exception of any because so the name Father includeth But the Scripture calleth Christ our brother how is he then our Father Very well by distinction of two natures for he his our Father in respect of his Godhead and hee is our brother by reason of manhood Yet am I not satisfied For thus me thinke is reason against you He that receiueth vs into fauour for Christ and graunteth our petitions for Christ that is not Christ himselfe For there is a manifest distinction of persons implyed in it but this father here whom we call father in this Lords Prayer receiueth vs heareth vs and helpeth vs for Christ and therefore this father in this place cannot be Christ You trouble your selfe in an easie matter and you doe not distinguish as wee needes must doe to keepe a truth in these causes I tolde you before there are two natures in Christ diuers seuerall things in that one person in respect of those seuerall natures Now you must consider againe that in Christ there is a nature of Godhead and an office of a mediatour betwixt God and man he and his office are seuerall things yet he one Christ Then concerning your maior proposition true it is that he that receiueth vs into fauour and heareth and helpeth vs for Christ is not Christ himselfe in that one respect but in an other he is For Christ as mediatour is hee for whome wee are receiued heard and helped but as GOD it is he also that receiueth heareth and helpeth So doth distinction of things seuerally to bee considered aunswer your doubt and leaue Christ included in this word and name of Father in this Prayer aswell as any other person Then this nomination of him to bee in heauen how agreeth it to him that is in euerie place Dooth it not restraine that vbiquitie of his No indeede no more than other speeches in Scripture doth which yet at the first blushe seeme to doe it as this dooth Wherefore that we may vnderstand both this and them lette vs remember that not onely in this Prayer God is sayd to bee in heauen but the Prophet also saith he hath prepared his seate in heauen many other places the lyke Then agayne it is sayde Doe not goe vp for the Lorde is not with you Thirdly If any man loue me I and my Father will come to him c. which comming going should séeme to infringe his vbiquitie But concerning the first we are to know that in these or any other places God is not meant to bee in heauen either circumscriptiuely as men limitted by place heere and not else where for that time either definitiuely as Angels by proprietie of their substaunce but that we may so speak repletiuely because with his absence he replenisheth and filleth heauen and earth and all places as the Prophet sayth Againe because there as in his throne and place of greatest dignitie hee sheweth his power his wisdome his goodnesse and maiestie more than in other places of the worlde and therehence more reuealeth and declareth the same than from anie other place The heauens declare the glorie of God and the firmament sheweth his handie worke The Lord heareth the heauens and the heauens the earth the earth the corne and the corne the people From heauen the wrath of GOD is reuealed against all vngodlynesse From heauen he sendeth his Angels from heauen the sonne of man descendeth from heauen the holy spirite commeth and from heauen shal he come to iudge the quick and the dead Wherefore in these respects and a number like heauen is called his throne and he is sayd there to bee more than in all other places and we when we pray lifting our eyes mindes vp to this chiefe throne of his maiestie when it pleaseth him to communicate life motion light and all goodnesse to his seruaunts saie Our Father which art in heauen And remember with your selfe that euen in the same place where heauen is called his Throne the earth also is called his Footestoole as noting his presence notwithstāding euery where though his seate be prepared in heauen and what place will you build vnto mee sayth the Lord that is how may I be apprehēded of anie one place that am infinite and fill all places Nothing therefore this clause in our Praier infringeth his vbiquitie Touching the second thing that God is sayd in the Scripture not to bee with some men sometimes wee must vnderstande it is not meant of his essence as though that were not in some places but of his efficacie and working by his holy spirite and by his strength to saue and deliuer sometimes Thus is not the Lorde in the reprobate and wicked For what is it to be in a place rightly and fully but as in his own proper place there to rule and raigne to exercise his power to the good of the place which the Lord doth not in the wicked Thus was it tolde the people that God was not with thē therfore they should not go vp namely not to fight on their parte not to saue them and deliuer them by his power and strength otherwise by his essence hee was with them and hee is euerie where This well considered giueth a light to diuerse places of Scripturs where it is said the Lord is neere or far of telling vs they are meant not of his essence but of his grace which grace when it is mercifullie offered to men and women by the worde preached vnto them by blessings and comforts bestowed vpon them able to moue a heart of steele to thinke of a gracious God that giueth such giftes then is the Lorde sayde to be neere and when vnkindly notwithstanding al his goodnesse he hath ben reiected despised and refused and therevppon ceaseth to offer vs anie more fauour but shutteth vp
spirit cōmended to vs in the world for euer to tell vs what ought to be See then euen at our beginning when we pray like Saincts and sonnes of God like duetifull children affected rightly to their father euen then when we fall before him with harts mindes nothing so carefull to gaine our owne good as to winne the glorie and honor of his name and the content of his holy blessed and most good will And therfore looke into our petitions earnestly how and which way they serue to that before we make them and then begge them specially for that end And euen then I say whē we do féele in the secret testimony of an inward cōscience such a flame of loue wrought by a gracious spirite beyond power of sinful nature to our God in vs as that if any preferment of ours benefite and good in the course of this world shoulde be found of vs to fight against his glory by by we find content nay not a content only but euen a restles posting hast and burning heat to renounce it to defie it and to spit at it yea were it such glory of vs in this world as euer Prince inioyed and not onely so againe but euen a most willing minde together with the want of that worldly glory or good whatsoeuer to wit also as hath beene shewed eternall glory and good in heauen so that our God and Father might thereby bee honoured But O where are we where are we in this affection Woe to our weakenes and alas our want Yet let vs see what shoulde bee let vs confesse what is not and God for his Christes sake graunt vs mercy Something is something and euer comfortable nothing is sinfull and euer damnable This loue to the Lorde and zeale to his glory it is his gift and where hee will hee giueth it Though we be weake hee is strong and there is no flesh but he can aide it neither anie heart but he can change it onely let vs see our want and seeke our good and certainly we shal finde y e same with him This world endeth and God knoweth how soone and euē this night before the next may my soule be taken from me and then all my care for the causes of this world where is it or whose is it it cannot goe with me it shall not followe after me but straungers perhappes shall enter vpon my labours and my cares shall make them mightie that will ioy in the lacke and losse of me If I haue followed then this and neglected the other woe is begun and it shall neuer end with me But if I haue cared but competently for this with the other and euer in the power of giuen grace more for the other thā for this be it vnto me an end when it pleaseth God his mercie shall driue my labours to the good of those that I heere loued and that my loue of him and zeale to his glory shall folow me remayne with me and weare the crowne of Gods mercy for euer more in heauen Thus is it a blessed thing to loue Gods glory and to seeke his kingdome with conscience of duetie and feeling of a future state and it is as cursed a thing only to seeke our selues and care for euer a kingdome in this world if it were we could get it much lesse for farre inferior preferments and so whereby with the loue of thē to be deuoured eaten vp as that all spéech and talke and thoughts of the other is very odious to vs and a mockery with vs. You see the world the daies and times and you knowe my meaning Remember the place of these three petitions before the other and remember God in Samuel They that honour me them wil I honor and they that despise me they shalbe despised I end with them Iesus Christ in the benefite of his bloud giue vs care and feeling The diuision then of them and number as also the order of these three before the other you thus obserue now for the matter and meaning of this first if you will Halowed be thy name This shall wee then vnderstande when wee knowe what is comprised and meant by the two wordes in it Name and Halowed And therefore concerning the first wee are to bee aduertised that although no one name wherewith the Lorde is called in the Scripture as Iehouah Eloim Shaddai or such like should either in mind bee conceyued and thought or in voyce with woordes expressed and spoken without most high reuerence as duetie is yet are none of those names in this place meant and much lesse any Iudaicall or Popish superstition in any of them confirmed The Iewes for their Iehouah this is no warraunt But the name of GOD signifieth here that maiestie of GOD power and infinite vertue that shyneth sheweth it selfe in euery thing so wonderfully Euen as it is vsually taken in the Scriptures and for the most parte signifieth In the Prophet when he saith From the rising of the Sunne vnto the going downe of the same my name is great amongst the Gentiles and in euerie place incense shall bee offered vnto my name and a pure offering for my name is great among the Heathen saith the Lord of hosts And Father glorifie thy name And Baptize in the name of the Father the sonne and the holie Ghost Whereas I saie the worde signifieth not any letters or sillables in this tongue or that but that power and vertue of God that shineth in all things So againe in the name of Christe the Apostles cast forth diuells that is in the power and strength and vertue of Christ for so Saint Peter expoundeth in the Actes when he sayth it was not theyr power and godlynesse that had made the man go but it was the name of that holy one and iust whom they had betraied that is his power and godlynesse his strength and vertue not theirs So at the name of Iesus shall euery knee bowe that is not when the word is pronounced wee shall make a curtesie but we shall all and euery creature bée subiect to his power authoritie and dominion for by name there of Iesus is meant Dominatio potestas dominion and power genuflectionis vocabulo exprimitur subiectio by bowing there is expressed and meant subiection to that dominion and power But perhaps with more plainnes it may be noted that the name of God heere respecteth three things chiefly to wit Himselfe His workes His word If we consider the Lord himselfe then we see in him euer maiestie and holynesse And this is his name If we consider his workes we see iustice mercie and power in them And this is his name And if wee consider his word there is euer truth wisdome and goodnesse in it and this also his name So that we may conclude this place euen as he that sayd it Nomen Dei dicitur omne id quod de illo praedicatur By
a sharpe sword That they are corrupt and become abhominable that there is none that doth good no not one And where ruleth all this euill that wee haue thus purchased to our woe O further griefe our bodies our soules our mindes our willes our harts our hands our feete and our whole man is corrupted sinne hath entered ouer all and by sinne Satan as Lord and King ruleth ouer all till this other kingdome come that here wee pray for For eratis tenebrae sayth the Apostle Ye were darknesse but now are ye light in the Lord. And more plainly before hauing their vnderstāding darkned being strāgers frō the life of God through that ignorāce that is in them c. Therefore you see the minde corrupted Of the hart and will it was sayd before that the imaginations of the thoughts thereof are onely euill continually And out of the hart now sayth our Sauiour proceede euill thoughts murders adulteries fornications theftes false witnesse sclaunders and this is stuffe that defileth the man With a thousand places moe crying out of the waywardnesse of mans hart and will the crookednesse stifnesse and stubbornnesse of it against the Lord all good Of the whole man sayth the Apostle Noui quod in me hoc est in carne mea non est bonum I know that in me that is in my flesh there is no good Our mouth our feete our throte our eyes and all are charged with their faultes in the worde of the Lord. That free will that was in man to doe good it is gone sayth Sainct Austen and homo malè vtens libero arbitrio se perdidit arbitrium Man abusing his free will lost both himselfe and it And now is it true that wee are not able to thinke a good thought as of our selues but both to will and to performe is of the Lord. Now is it true that our Sauiour sayd sine me nihil potestis facere without me you can doe nothing Non dixit sine me difficulter aliquid potestis aut sine me non potestis aliquid magni facere sed nihil potestis c. He did not say sayth S. Austen without me you can hardly doe any thing or you can not doe any great matter but simply and flatly you can doe nothing Meaning in spirituall matters for herein quid habes quod non accepisti what hast thou that thou hast not receiued Gratia dei sum quod sum By the grace of God I am that I am whatsoeuer it be if it be good And to goe no further in this sorte now must man and woman bee they neuer so righteous crie out vppon their vnrighteousnesse and hide their faces from the iudgement of the Lord if he should out of the comfort prouided for them seeke to iudge them Dauid the deere one of the Lord and a man according to his owne hart yet must confesse of himselfe with woe Beholde I was borne in iniquitie and in sinne hath my mother conceiued mee Enter not into iudgement with thy seruaunts O Lord for in thy sight shall no flesh liuing bee iustified The great Prophet Esayas must say Woe is me for I am vndone because I am a man of polluted lippes Mary the virgin blessed amongst women must reioyce in her Sauiour and not in her selfe and so all others whatsoeuer For we are fallen Our lyfe that shoulde haue bene so pleasant beholde how bitter heauy and miserable Great trauell is created for all men an heauy yoke vpon the sonnes of Adam from the day that they go out of their mothers wombe till the day that they returne to the mother of all thinges Namely their thoughts feare of the heart and their imagination of the things they wayte for and the day of death from him that sitteth vppon the glorious throne vnto him that is beneath in the earth and ashes from him that is clothed in blewe silke and weareth a crowne euen to him that is clothed in simple linnen wrath and enuy trouble and vnquietnes and feare of death and rigour and strife in the tyme of rest the sleepe in the night vpon his bed change his knowledge A litle or nothing is his rest and afterwarde in sleeping he is as in a watch tower in the day he is troubled with the visions of his hart as one that runneth out of a battel c. Our daies that should haue ben without end now are few full of wo for life we haue got death for pleasure payne for good euill for heauen hell for endlesse ioye eternall woe O dreadfull fall Thus created then innocent God ruled but thus fallen from that innocencie Satan ruleth and wee are as hath bene sayd by nature the children of wrath walking after the Prince that ruleth in the ayre that is the Deuill But the Lord is gracious and his mercy indureth for euer there remaineth therefore hope by a restitution or regeneration which the Scripture teacheth vs thus much of namely That whereas Satan abuseth that corrupt nature of ours through the great power which hee hath ouer vs for our sinnes and driueth vs from the worde and all religion into all blindnesse ignorance and errors thrusteth vs into diuers miseries and calamities in the end into eternal death there being where he ruleth no true loue of God or any grace but sinning without sting touch or feeling the Lorde our God in a contrary course of loue where it pleaseth him beginneth with that corruption of nature wherby Satan before was strong and taketh it away by litle and litle begetting vs anew to a better life and restoring that Image of his in vs againe whereunto we were first created and which so fearfully we were fallen from Our minde hee illuminateth with some heauenly light whereby it beginneth to know aright God grace our will receiueth a new strength to imbrace the worde to rest in it and to incline it selfe to the testimonies of the Lord. Our heart is purged and loueth the Lorde and all the members of the body before the weapons of vnrighteousnesse vnto sinne becomme by measure the weapons of righteousnesse vnto God So sinne dyeth grace liueth and wee loue him feare him trust in him pray to him often and in all our wants with such like This is nowe the kingdome of grace this is that wee pray for here immediatly The kingdom of glory is that happy and eternall estate which followeth in heauen after this life which we also pray for here but mediatly as wee say that is when the kingdome of grace in this world is ended Thus much being sayd then for plainenes of these three kingdomes the kingdom of power of grace and of glory as also of which of them the petition is meant So now what we pray in plaine words namely thus much O Lord subdue vnto thy maiestie all power of
of the Lord appoynted commaunded sanctified and blessed to the raysing building and creating this kingdome of the Lord in the harts of men for which we praie when we saie Thy kingdome come and to deny eyther of these members that now we haue stood of or to say that they haue no blessing promised and graunted to them but that preaching is all in all and reading is nothing not profitable not able to worke faith c. is to auouch a greate vntruth and of such deniall we may saie as he sayde Archangeli nesciunt Angeli nō audiuerunt Propheta non sensit filius ipse non aedidit The Archangels know it not the Angels haue not heard the Prophet hath not felt it the sonne of God himselfe hath reuealed to vs no such thing What then doe you match reading with preaching or do you say the people if they hearde the Scriptures read vnto them though they had no preaching sustayne no want neyther neede to care for preaching or once to take anie paines to go where it is orderly if i be not at home No no for this is the other extremitie I tolde you of euen now when I said wée must auoyd two Let them both therefore not onely stande but stand with theyr iuste and due commendations Reading is protable but preaching doth profite more than reading doth because it is more apt for the ignoraunt and vnlearned expressing more plainly the meaning of the Scripture and applying the same to their consciences as is thought fit Wherefore with verie fatherlie care hath the Lord in his worde appoynted that this meanes also shoulde bee vsed to his people to the erecting of this his kingdome in them and telleth vs what greate blessing hee hath bestowed vppon it from time to time He therfore gaue some to be Apostles some Prophets some Euangelists and some Pastors and teachers for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ till we all meete together in the vnitie of faith and knowledge of the sonne of GOD vnto a perfect man c. And go and teach all nations baptising them in the name of the Father and the Sonne and holy Ghost teaching them to obserue all things whatsoeuer I haue commaunded you c. In another place The haruest is great the labourers few praie therefore to the Lorde of the haruest that he would send forth labourers into his haruest Our Sauiour himselfe of this meanes saith The spirite of the Lord is vpon mee because hee hath annoynted me that I should preach the Gospell to the poore he hath sent mee that I should heale the broken hearted that I should preach deliuerance to the captiues and recouering of sight to the blinde that I should set at libertie them that are brused that I shoulde preach the acceptable yeere of the Lord. And as he went towardes Emaus with the two that went thether hee preached vnto them to theyr good Peter preached the worde and there were added to the Church about three thousand soules Philip preached to the Eunuch he beleeued Peter preached to Cornelius and his companie and they receiued the holie Ghost and beleeued Paule preached to Sergius Paulus a prudent mā and the Lord gaue it a blessing to confusion of the Sorcerer the ouerthrowe of Satan and the erection of this his kingdome of which now we speake in his heart So did he to Lydia and to the Iaylour and to a number moe By this excellent meanes of preaching he opened theyr heartes and brought them to his folde that he in them might raigne ouer whome Satan so long had ruled before and so begging this his kingdome in them in this life might assure them of his eternall kingdome with him in the lyfe to come And for this singular profite that this meanes hath to this purpose it hath as you haue seene from time to time bene most carefullie prouided by the Lorde for his people The spice when it is whole smelleth sweetly but if it bee broken and brused by the hande of the Apothecarie it smelleth a greate deale more So is the word read of vs or to vs sweete as the honie and bringeth the light of life to manie But if the spirituall Apothecarie breake it and bruse it cut it diuide it as the Lord hath appoynted by preaching then reacheth the sauour of such heauenly sweete to many mo in a fuller measure by reason of the blessing of this meanes as hath beene sayde If the loafe bee whole the children get not euer so full morsells as when it is cut and broken vnto them preaching parteth the bread and maketh vs feede in this fuller measure through the gracious blessing of our God If the fire be couered with anie ashes the heate breaketh not out so greatlie as it would if the ashes were awaie euen so if in the word of God when we reade it any one thing we vnderstande not as we wish to do this meanes of preaching vncouereth that heauenly fire vnto vs that earst wee felte not so much and the Lorde bestowing his grace vppon his owne appoyntment the fire flasheth into our soules and we as men and women rauished with such heauenly good perceyue and see the power of preaching Thus did it to the Eunuch whom wee named before What hee read at the first hee vnderstoode not but when Philip preached vnto him the fire brake out to his lasting good and he vehemently cryed to be baptized And so to the rest whome so lately wee noted O powreful meanes therfore of y e Lord to the erecting of this kingdome in vs the true and plaine preaching of the word Reading profiteth but preaching more and reading therefore is good but preaching is better This blessing pray for euer amongst vs this blessing vse if the Lord vouchsafe it Consider what hath bene sayd and not only sayd but proued that the Lorde hath appoynted this meanes as the most notablest of al others to the erection of his kingdom in vs whereof wee speake that it hath had this blissing to thousands and ten thousand thousands that haue hearkened thereunto that the contempt of it is death and that eternal both of body and soule then waigh with thy self what thou dayly doest If thou wāt it whither thou seeke it If thou haue it whither thou vsest it and shake to thinke of thy shutting out of this kingdome here and for euer for the contempt of the meanes whereby wee are brought into it all of vs. Let neither ignoraunce of so great a good withhold thee any longer neither the deadly suggestions of that tempting so induce thee in pride to make fearefull exceptions against the Lordes ordynance to saue thy soule Either for that the man liketh thee not or his measure or manner or whatsoeuer For truely if he bring the glad tidings of the Gospell his feete are beautifull If
such as do Gods wil both wittingly willingly Which perfect obedience of ours as oftē as the Scripture speaketh of it vseth to cal vs to that coeleste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that heauenly regimēt wherin perfectlie and faythfullie the Lorde is obeyed So doth our Sauiour teach vs and therefore addeth heere these wordes Sicut in coelo as it is in heauen You see then the reason of them and why they be added euē to teach vs the measure of obedience that wee are to desire and thirst after and praie for not halt not lame nor maymed but all full whole and perfect such as is in heauen That looke with what spirite measure affection and will with what readinesse and alacritie the heauenly Angels and blessed spirites Sunne Moone and Starres obey God euen with the same we may do it also that as in heauen so in earth there bee no rebellion nor repining agaynst his holie will The obedience of all those heauenlie creatures I need not to describe looke but at the Angelles and you shall see three properties of their obedience such as ought to be in ours They obey God lubentissime citissime and fidelissme most willingly most readilie or speedely and most faithfullie If they be sent to performe anie seruice they neuer murmure but doe it and therefore sée their willingnes If to execute iudgement vpon the enimies in one night one of them dispatcheth an hundred foure score and fiue thousand of them and then see their speede Yea they spare no creature neyther giue ouer euer till the Lorde saie it is sufficient staie thy hand and therefore faithful They are not lyke Saul to saue eyther king or fatlings no there is no meanes to corrupt them in their seruice such willingnes then such readie speede and such faithfull obedience wee are taught to desire and praie for by addition of these words As it is in heauen For these Angels we know are there And this obedience of theirs with the circumstances hath the Prophet Dauid layd downe if you marke it Psalme 103.20 Why but still I saie can we performe such obedience as this in this life No in deede Whilest here we liue both knowledge and obedience are in part And the most regenerate that euer was must praie Forgiue vs our trespasses It is Anabaptisticall to dreame of a perfection heere Yet for all that so perfect wee ought to be and so desirous of Gods greater and greater pleasure in vs and glorie by our seruice as that we should neuer stick down our staffe as hauing obtayned inough tyll this be brought to passe in vs. Therefore then praie wee for it not as accounting to get it in this world but as professing our desire to haue it and our discontent with our obedience whatsoeuer it bee till it bee such And if anie man will conclude anie thing vpon this forme of speech lette him conclude that such perfection wee shoulde performe not that such heere wee euer can performe And if we ought to performe it as dutie due from vs then may we pray for it that it may be such still stil till it be such and our prayer becommeth vs well What more then will you say touching this petition You must remember how we haue said that in euery petition are required of God as well the meanes ordayned of GOD to worke such things as the things thēselues that we aske For Expetito fine expetuntur etiā quae ad finē The end being desired those things are also desired which belong to the end Wherefore vnderstanding now what we aske in this petition euen abilitie to performe that reuealed will of our heauenly Father in his word wholy and fully after the example of his heauēly creatures we must consider the meanes wherby this is had and knowe that in these wordes we beseech his Maiestie likewise for them to be giuen to vs. And what are they They are chiefely two the knowledge of his will and the strength of his grace or direction of his spirit The first hath relation to his word for therehence onely is his will to bee learned and therefore it hath pleased him to giue it the name of his testament or last will and most straitely charged that nothing bee added to it or taken from it The second is that whereby the first is profitable and sanctified to our good For illumination without sanctification auayleth not but is euen in the reprobate And they that knowe their masters will and doe it not shall their knowledge saue them Had not Iudas knowledge there is no questiō but of Christ hee had learned many misteries had not the Scribes and the Pharisées the knowledge of the lawe Yes they were able to teach many trueths out of the same vnto others and whilest they sate in Moses chayre that is whilest they deliuered truely the doctrine of Moses they were to be heard by the commandemēt of our sauiour and to bee followed also in that they sayd But because this Spirit of the Lorde did not sanctifie their knowledge to them and make it powrefull in them to the death of sinne and the life of righteousnesse but that they knew and did not therefore for all their knowledge they perished a man may speake with the tongues of men Angels and not perish a man may haue the gift of Prophecie and knowe all secretes and all knowledge and yet bee no body in Gods eyes 1. Cor. 12.1 2. Spiritus est qui foecundat animos It is the spirit of the Lord that maketh our minds fruitefull Yea that maketh our heartes good earth to receiue the good séede of the worde to our comfort that blesseth our knowledge to vs to crucifie vs to the world and sinne and to renewe vs to the Lorde in dayly obedience more more This Spirit also inspireth our mindes to will and after giueth the effect and execution of that inspired will Deus enim ille est qui in nobis operatur velle perficere pro gratuita sua beneuolentia The Lorde is hee that worketh in vs both the wil and the deede to wit by his holy spirite euen of this good pleasure And it is the God of peace sayth the Apostle that brought againe from the dead our Lorde Iesus the great shephearde of the sheepe through the blood of the euerlasting couenant that maketh mē perfect in all good workes to do his will working in them that which is pleasant in his sight through Iesus Christ Wherunto agreeth that of Cyprian Vt fiat a nobis dei voluntas opus est dei voluntate quia nemo suis viribus potens est That is to doe the will of God we haue neede of the will of God to wit his assistance and strength for by his owne power no man is able Wherefore since knowledge to vnderstand Gods will out of his word and the grace of his spirite to blesse that
our vntamed desires and draweth them euer in these worldly commodities to that measure and maner that may stand with the Lords honour Whereas otherwise when it is forgotten or not known there is no measure in our coueting no honestie in our vsing no credit in our leauing them Panem Nowe come wee to the woorde and the first as you see is this word Bread Which both in Scripture and in godly writers is taken diuersly In the sixt of Iohn it signifieth Christ himself because as breade and flesh meat and drinke are to the vse of this transitorie life so is Christ sent from the Father to vs for the getting and keeping of euerlasting life Iosua sayde feare not the people of the Land for they are but bread for vs that is a thing that wee shall ouercome and deuoure The preacher saith Cast thy breade vpon the waters that is be liberall to the poore Stolne waters are sweete sayth the harlot in the Prouerbes and hid bread is pleasant By bread there meaning adulterie pollution of the flesh In the Prophet Esay it is called the breade of aduersity in an other place breade of affliction Sometimes againe it signifieth the benefites of Christ as when he sayde It is not lawfull to take the childrens bread and to giue it to dogges that is the benefites principally appoynted for the Iewes which are children to giue them to you Gentiles which be dogges Sometymes it signifieth doctrine and instruction out of the worde whereby our soules are nourished as with spirituall bread no lesse than our bodies with materiall breade and thereupon the want of the word called a famine as you haue heard With many moe sundry significations if it needed to repeate them but let these suffice Here in this petition it is taken in his owne proper sence and signification for such bread as we eate and are nourished withall Yet figuratiuely it stretcheth it self further than to bread only and includeth whatsoeuer is necessary to the sustentation of this life So sayth Saint Austen Necessariam corporis exhibitionem petimus aperte in pane significantes quicquid est nobis necessarium All needfull maintenance of the body wee aske in this petition playnly in the word bread signifiing whatsoeuer is necessary Nay so saith the scripture in many places shewing this largenesse of the word Jn sudore vultus tui vesceris pane tuo In the sweate of thy browes shalt thou eat thy bread That is whatsoeuer thou inioyest in this worlde of these earthly things thou shalt come by it by labour and trauell and not by breade onely When Elizeus bad the king set breade before them you see what the king did hee made them very good intertaynement All Iobs kinred came to eate breade with him that is to reioyce and be mery in all good sort with him when Abraham prayed the Angels to stay and hee woulde set a morsell of bread before them he meant by bread more than bare breade When Dauid sayd he that did eat of his bread lift vp his heele against him he meant by bread familiaritie trust and credite and a very neere coniunction of friendship So was it vsuall you see with the Hebrewes in this word to cōprehend all necessary sustenance of the life And why thinke you Happely because bread is most vsual and most necessary For many haue bread that haue no meat and they that haue both may yet better spare the one than the other although neither well As I remember the Duke of Saxonie Frederike is sayde to haue caused his people to sée when going to hawke one day in the fieldes and séeing his seruants so carelesly and badly to ride ouer the corne and to spoyle it when hee came home commaunded that their meate shoulde bee set before them as plentifully as euer yea and better if it might bee but neuer a morsell of bread all that day The seruice being straunge and no man knowing the cause at last the good Duke sent them woorde that if they sawe any vse of breade to their comfort let them learne to take more care of corne hereafter and not for any pleasure or pastime to ride ouer it and spoyle it as they had done that day A worthy example sure for all Princes and Nobles to follow euer making conscience of the Lords blessings to spoyle them for any vayne delight and pastime Some other reason may be giuen also of frugalitie as that we are thus admonished to be content with a litle and to say with the Apostle cheerefully and heartely I speake not because of want For I haue learned in whatsoeuer estate I am therewith to bee content I can bee abased and I can abound euery where in all thinges I am instructed both to bee full and to bee hungry and to abound to haue want I am able to doe all things through the helpe of Christ which strengthneth me Wee are not taught to pray for gorgeous clothes for stately houses or for great liuings and honours but for bread bread and that but for the day and therefore a stint made assuredly of our immoderate desires If the Lord giue more be thankefull and vse it well but if he giue but bread that is a litle bee very hartely well content euen with that also for therfore is it only named here to teach vs so Sit oratio quae pro temporalibus est circa solas necessitates restricta Let thy prayer which thou makest for temporall matters be restrained euer to things necessary saith Bernard For he y t would say in his prayer for example sayth Augustine Doie multiplica diuitias meas aut da mihi tantas quantas illi vel illi dedisti puto eum non inuenire in oratione Dominica quo possit haec vota coaptare That is Lorde increase my riches or giue mee so much as thou hast giuen such an one and such an one I thinke that man in the Lords prayer will find no such direction When we haue foode and rayment let vs therewith be content saith the Apostle for we brought nothing into this world nether shall we cary any thing out And they that wil be rich fall into temptation and snares into many foolish and noysome lustes which drowne men in perdition and destruction for the desire of money is the roote of al euil which while some lusted after they erred from the faith and perced them-selues through with many sorowes And most swéetly in y e Epistle to the Hebrewes Let your conuersation be without couetousnes and bee content with those things that ye haue for hee hath sayd I will not fayle thee neither forsake thee So that we may boldly say The Lorde is my helper neither will I feare what man can do vnto me Finally take no thought for the flesh sayth the word againe to fulfil the lusts of it Thus do you
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
although God tempt and leade into temptation yet neuer tempteth he any man to euill And why S. Iames giueth the reason for God can not be tempted with euill neither teÌ„pteth he any man to witte vnto euill that is he desireth not euill and therefore he can not be the author of euill doing in vs. Non de exploratione sed de incitatione ad peccandum loquitur Jacobus S Sames speaketh not of the temptations of tryall but of stirrings vp vnto euill sayth an interpreter And it is apparant enough Nowe of the next worde if you will to wit temptation It is a woorde that will minister much matter profitable for the Lords children to bee stil better and better acquainted withall whilst they liue And I coulde happely wish to speake so of it as most of this company might most bee benefited and euery man at one time or an other in one thing or an other feele mee in his bosome But such grace is the Lordes to giue and not mine nor any mans to take and therefore with humble commending both my spéech and your profitte to his most mercifull direction let vs set vpon this treatise It is therefore sayd of the learned that tentatio est opus diaboli qua homines pios vel per instillationem cogitationum malarum aut per obiectorum occasionem vel per vitiosae naturae inclinationem affectus vel per res secundas aut aduersas solicitat impellit ad peccata calamitates deo permittente vt aut certo iudicio propter peccata puniantur aut explorata probata fide eorum constantia coronam vitae accipiant That is temptation is a worke of the deuil whereby he soliciteth and driueth men vnto sins and miseries either by infusion of vile thoughtes into them or by meanes of obiects layd before them or by inclination of their corrupt nature and affections GOD suffering him either that their sinnes by iust iudgements may haue their due punishments or else their fayth and constancie a due crowne of life after that it hath bene tried made manifest This distinction or description rather will fully by all his partes appeare either by the story of Iob of Dauid or by diuers others in this treatise if you marke it Agayne it is sayd of them also that temptations bee of two sorts generally Tentatio probationis tentatio perditionis The temptation of tryall and the temptation of perdition according to which diuision Cyprian may be thought to haue spoken when he sayd Potestas dupliciter Satanae aduersus nos datur vel ad poenam cùm delinquimus vel ad gloriam cum probamur Power is giuen to Satan against vs after two sorts to wit either for punishment when wee offend or for glory when wee are tryed But desiring altogether a very great playnnes in this matter for diuers causes I choose rather an other diuision obserued also of sâ—â—ne to say that temptations are of three sortes to wit either of God of man or of Satan For all these are sayd to tempt And according to these seuerall authors as it were of temptations the word is diuersly and in seuerall significations taken When God in the Scripture is sayd to tempt then is the word taken and commonly translated in English to prooue or to trye because that the drift of the Lord is thereby not to hurt by leading to euill for so GOD tempteth not Iam. 1. but to make open knowne by tryall either to our selues or to the world or to both either our corruption and malice against him or else our faith and patience and many vertues Thus is it sayd of Abraham in Genesis After these things God did prooue Abraham c. What was this proouing or tempting of Abraham but a mercifull opening both to Abraham himselfe and to all other euen to vs at this day what a wonderfull measure of fayth loue and zeale to his God he had vouchsafed vnto Abraham So that both he sawe then and we see now what neithâ—r we nor happely he himselfe knew till after this tryal or temptation had had his place This reade we againe in the lawe Then sayd the Lorde to Moses Beholde I will cause breade to rayne from heauen to you and the people shal go out and gather that that is sufficieÌ„t for euery day that I may proue them whether they will walke in my lawe or no. That is that it may appeare both to themselues and others whether receiuing but that which is sufficient only for one day at once they will patiently depend vpon my prouidence from day to day Probat enim Deus homines noÌ„ quasi ipse experimento indigeat sed quò magis seipsos norint posita omni arrogantia inani persuasione humiliter se in posterum Deo submittaÌ„t For God proueth not sayth one as though he had need of any tryall to knowe any of vs all but that men may themselues thereby knowe better what is in them and laying aside al arrogancie and vayne perswasion humbly submit themselues afterwarde to God Againe when at the giuing of the lawe the people sawe the thunders and lightnings the sounde of the trumpet the mountayne smoking and for feare thereof fled c. then Moses sayd to the people Feare not for God is come to proue you and that his feare may be before you that yee sinne not Again in Deutronomy Thou shalt remember all the way which the Lord thy God lead thee this fortie yeeres in the wildernes for to humble thee and to proue thee to know what was in thy heart whether thou wouldest keepe his commaundements or no. For in affliction either by patiently abyding or by vngodly grudging and repyning wee shewe what was in vs though hiddeÌ„ before Most playnely agayne in the thirteenth chapter If there arise among you a Prophet a dreamer of dreams giue thee a signe or wonder and the signe or the wonder come to passe which he hath told thee saying let vs go after other Gods which thou hast not knowne and let vs serue them Thou shalt not hearken vnto the woordes of the Prophet or vnto that dreamer of dreames for the Lord your God proueth you to know whether ye loue the Lord your God with all your heart and with all your soule Last of all in the booke of Iudges I will no more sayth the Lord cast out before them any of the nations which Ioshua left when he dyed and why it followeth in the next verse That through them I may proue Israel whether they will keepe the way of the Lorde to walke therein as their fathers kept it or not Thus doe we see then howe the Lord is sayd to tempt man namely when by such meanes as pleaseth him hee tryeth and prooueth man not to winne any knowledge to himselfe that hee had not before for how should he that made the heart bee ignorant of any thing
Thess Hom. 4. Act. 3.1 Psal 42. Confess 19.13 2. Machab. 12.44 2. Machab. 2.29 2. Machab. 15.39 Machab. 9.18 An. 152. An. 188. 2. Maca. 1.10 1. Maca. 6.8 vers 16. Greg. in Iob. lib. 19. cap 16. A great goodnes of God to teach vs a forme of prayer What forme some heatheÌ„s vsed The Lords prayer hath three parts A father by Creation RedeÌ„ption SaÌ„ctificatioÌ„ The vse of the word father to our Soules The second vse of the woord father Rom. 8.32 Math. 7.11 Esay 49.15 vers 16. Ambros lib 50. de Sacram. cap. 4. A third vse of the word father Malach. 1. Cypria 1. Peter 1.13 14. 15. 17. Ephes 4.1 Ihon 9.31 Psal 119. 94. 173. Note 1. Iohn 3.22 The fourth vse of the word father The perfection of the worke of Christ for vs prooued The wickednes of the Masse Hebre. 9.12 10.14 1. Charitie We must neuer pray for our selues with such a priuat hart but that wee wish the like mercy to all that haue the like neede Ephes 1 23 Ephes 4 4. Gal. 6.1 Hebr. 13.3 1. Peter 4.10 Iam. 5.16 1. Cor. 13.5 August Confess Chrysost in Cor. 2. Vnitie The great danger of schisme Math. 5.24 Math. 6.15 Ephes 4. 62. 3. Humilitie Act. 10. Note Galat. 3.28 Aug. Ser. 135. Iob. 31. 13. 14. 15. Math. 26. Philem. His being in Heauen what Spirituall vse it hath to our soules Esay 45.23 Psal 99.1 2. Note Math. 26. 53. What God euer would doe he euer could doe The second vse of our fathers being in Heauen Esay 55. 8. 6. The third vse Psal 50. Psal 60. 4. 8. 17. Psal 29.3 c. Exod. 34.8 A foule fault of many in the Church and elswhere Note A right coming before God to pray Marke it Ihon. 4. The vse of Churches not ouerthrown by libertie of place to praye in vnder the Gospel The name father agreeth to Sonne and holy ghost vers 6. 1. Cor. 8.6 The name father set downe because it is principium deitatis the beginning of the Deitie Vbiquitie Psal 103.19 Esay 66.1 Num. 14. 42. Iere· 23.24 Psal 19.2 Hose 2.24 Rom. 118. Esay 66.1 Num. 14. How God is sayd to be nere or farre of Esay 55. Esay 55. How God is sayd to be more in one man or place than in an other Tom. 2. In Ezek hom 8. pag. 130. How God is sayd to goe and come Psal 51. Psal 22.2 1. Sam. 18 28· Three things considered Enchiridion Chap. 116. The petitions concerning Gods glory first Math. 6.33 Exod. 32.32 Rom. 9.3 Gods glory more to be cared for than our owne saluation if they should come in comparison together Note Luke 1. Sam. 2. Malach. 1.11 Ihon. 12.28 Math. 28. Mar. 16.17 Act. 3.12 16. Philip. 2.10 vers 11. The name of God what it is Exod. 33. 19· Exod. 34.5 c. Of the greeke article Danaeus pag. 108. Ihon. 3.33 What halowing the name of God is Psal 148. vers 12. Psal 104. Rom. 1.20 Ezek. 36.23 vers 25. 26. 27 1. Peter 2.12 Math. 5.16 Esay 52. 5. Rom. 2.24 1. Timoth. 6.1 Thirdly what we praye against in this petition Psal 104. 35. Atheists Libertines Marke it and thinke of it Psal â—4 Rom. 12. Psal 84. vers 11. That the names of all fayned gods being vtterly abolyshed the onely diuine name and maiestie of God the heauenly father be had in honor and called vpon with pure mindes by men of all ages countries and parts of the world How Gods name is vnhalowed and polluted you may further see in the 2. Com. Rom. 12. 2. Pet. 3.9 vers 8. vers 10. He sanctifieth vs by making vs holy we him by confessing him holy c. Apoc. 22.11 Permissiue The order Regnum Potentiae Regnum Gratiae Regnum Gloriae Fatum Psal 135.6 Rom. 11.36 Ephes 11. Iob. 5.10 Iob· 9.5 vers 2. Exod. 4.11 Creation Syrac 17.3 Ephes 4. Corruption Rom. 5.12 Gen. 38. vers 7. vers 12. vers 13 Gen. 6.5 Esay 64. Rom. 7.14 19. 21. 23. 1. Cor. 2. Ephes 2. Psal 57. Psal 14. What is corrupted in vs by our fall Ephes 5. Gen. 6. Math. 15.16 Rom. 7.18 Rom. 3.13 c. 1. Cor. .4 1. Cor. 15. Psal 51. Esay 6. 5. Syrac 40.1 c. 2. 3. 4. 5. 6. Regeneration Rom. 6.13 The Kingdom of glorie The sense of the petition brefely Rom. 1.16 The meanes whereby this Kingdome of God ariseth in vs. The Apostles powrefull ministrie by the word Ruffin lib. 2. cap. 5. Marke this historie Rom. 1.16 Act. 17.6 De ciuit Dei 22. 2. Cor. 10.4 c. Iam. 1.18 Ihon. 17. 1. Cor. 4.15 Philemon 1â— Galat. 4.19 Galat. 3.2 Peter 1.23 Luk. 16 31. Esay 55.1 Amos. 8. Ephes 4.13 The meanes prayed for aswell as the thing The word of God is either read or preached Two dangerous extremities to be auoyded of all men Deut. 31.9 Act. 13.15 Luc. 4. 16. Act. 15.21 Iere. 36.6 Bullingers iudgement of the ministers reading A faithfull minister Socr. histor Eccle. lib. 7. cap. 2. Theodoret. histor ecclesias lib. 4. cap. 5. Possidon in vita August cap. 5. Vrsinus catechis Defence against D. Br. pag 46. AppeÌ„dix to the answer of the obstr pag. 214. Calu. aduersus Anabaptistas artic 2. pag. 582. Apol. pro christianis The profite of the Scriptures read Papists call reading a spiritual dumbnes Ihon. 5. Psal 1. Psal 119. Act. 17. Coloss 3.16 Ephes 6.16 Augustine requireth reading of the word at home in our houses Chrysost Consider this well 2. Timoth â— 15 Math. 23. Irenaeus lib. 3. cap 5. Amos. 6.10 Confess lib. 8. cap. 12. Hylarie de vnitate Patris et filij Preaching aboue reading Ephes 4.11.12.13 Math. 26.19.20 Math. 6. Luc. 4.18.19 Luc. 24.27 Act. 2. Act. 8. Act. 10. Act. 13. Similitudes expressing the profitte of preaching Fearfull exceptions against hearing the word preached Caluin aduersus Anabap. artic 5. pag. 583. Iam. 2.2 Calu. aduersus Anabap. artic 5. pag. 583. O good and faithfull seruant Yet degrees Gods blessings when worthily had Hebr. 13.17 1. Sam. 2.25 2. Cor. 2.15 Rom. 10. 1. Cor. 9.16 Exod. 28.35 Euery man in his measure 1. Cor. Num. 22.31 Deut. 29.4 Chap. 30.6 Esay 57. 15. Ezek. 36.26.27 Luc. 24.45 Act. 16.14 Ihon. 16.13 1. Ihon. 2.20.27 Ephes 1.16 Chap. 3.14.15 c. vers 20. Psal 119. Esay 49. Ezek. 33.32 Rom. 8.26.27 vers 9.14.15.16 Ihon. 4. Iosua 15.19 Ioel. 2. 1. Thess 5. Ephes 4.30 Psal 51. The good Magistrate a great meanes to rayse vp gods Kingdome 1. Timoth. 2. 2. Rom. 13. 3. 4. 1. Kings 15.12 Ezek. 10.17 16. Loue due to Magistrates Deutro 1.21 All contrary things to gods Kingdome prayed against in this petitioÌ„ Amos. 8. Math. 13. Rom. 8.12 A fearefull thing if we thinke of it Ministers thinke of it Magistrates thinke of it Priuat persons thinke of it A Communion of good by prayer Psal 40.8 Ihon 5.30 Ihon 6 38. Math. 7.21 Gen. 6. â— 1. Cor. 2.14 The error of freewill is agaynst this petition Oculta reuelaâ—â— Deutr. 29.29 Psal 36.6 Rom.
there any true goodwill which is not allowed by God Should not his liking and allowance bee the rule and guide of vs and all our doings If then we can finde where hee biddeth vs shewe our goodwill in this sorte vse it and feare not if we cannot neuer thinke that is goodwill which wanteth the Lordes stampe vpon it vnlesse you will affirme that GOD condemneth good dueties to our Brethren which God forbid Then consider againe that albeit it neither hurt nor profite them yet in truth it hurteth vs that doe it both because it is an action without warrant and therefore not of faith and so sinne and because also it confirmeth and proppeth vp that lewd opinion of Purgatorie so derogatorie to the truth of God the comfort of his children Therefore if we will shewe goodwill to our friendes departed let vs speake of them as men and women in the hands of God and in such comfort as that they neede not any prayers of vs departed in a true faith and therfore now possessors of the promise euen of such ioyes as no eye hath seene no eare hath heard neither any hart bene able to conceiue of For thus to hope of them is like friendes to hope of them and thus to speake hurteth not our selues Our phrases may be as easely God hath had mercie on him I trust as GOD haue mercie on him he is with GOD I hope he is at rest from his labours he hath finished his course or any such like If wee will a little at first labour to forget a bad custome when it seeketh to come vpon our tongues so readily Then for the place in the Machabees our answer first toucheth the books and then the matter The bookes we except against as not Canonicall that is of authoritie to build our faith and obedience vpon and the reasons of our so doing are such as neuer haue neither can bée truely answered by any aduersarie I pray you let it not greeue you both to heare thē and very diligently to marke them First the holy Ghost neuer vseth to epitomise contract and prophane mens workes and writings but is able of himselfe to write and lay downe whatsoeuer may be profitable for his Church and so hath euer done But y e second booke of Machabees whence this place for Prayer for the dead is taken is an abridgement wholly out of the fiue bookes of Iason the Cirenian as the author himselfe confesseth and therefore not a writing or booke of the holy Ghost Secondly the Author of this booke craueth pardon for his wants and saith it is aswell as he was able to doe but thus neuer the holy Ghost at any mans hands For how should God craue pardon of man and say it is as well as he was able to doe Therefore this most mightely and euidently vnlesse we shut our eyes and stoppe our eares against the truth telleth vs this booke is not as the rest of the Scriptures whereon we safely stay our selues Thirdly in the writings of the holy Ghost there are no contrarieties euer but in these bookes there are and therefore no Scripture by inspiration from the holy Ghost Wil you thinke of some of them In the first booke it is said of Iudas that hee was slaine of Bacchides his armie and that Ionathas and Simon his brethren buried him in his fathers Sepulcher in the Citie of Modin and all the Israelites wept for him c. In the second booke he is aliue againe and writeth letters 36. yeeres after he was dead Can both these be true If not then marke the credite of this booke Not vnlike to this is that which is written of Antiochus his death In the first booke it is sayd he laide him downe vppon his bed sicke and there dyed with such circumstances of the matter as there you may reade and see your selfe In the second booke and first Chapter it is sayd that he entring the temple of Nanea the Priestes opened a priuie doore of the Vaute and cast downe stones like Thunder vpon him and his companie and brused them in peeces cut off their heades and threw them out to the rest of their companie that were without In the 9. Chapter of the same booke it is sayd he dyed a miserable death among the mountaines These be greater contrarieties thā I trust any man that feareth GOD will thinke may be in bookes whereof the holy Ghost is author And therefore you see wee doe not without great cause refuse to learne our faith out of these Bookes If mens iudgements bee regarded of vs we heare and see what the Fathers thought Hierom Epiphan Athanasius and Cyprian reiect these bookes in this sorte as not to be rules of faith Yea the Bishop of Rome himselfe Gregorie 200. yeeres after Austen reiecteth them as not Canonicall and if other men be of small regard with them yet would GOD the Papistes would respect their owne Bishop But Austen they say affirmeth them Canonicall O why should not loue of truth banish all cauilles Austen doth so and in the very same place that they alleage sayth the contrary How then is Austen contrary to himselfe No their owne eyes see as well as we if they will that when he calleth them not Canonicall he taketh the worde strictly and properly and meaneth they are no groundes and rules for our faith when hee calleth them Canonical he taketh the word largely and meaneth they are such as may bee read in the Churches for examples of the great and marueilous passions and persecutions of the Martyrs Beleeue not me but heare himselfe First that they are not Canonicall In Machabaeorum libris c. Although there may some thing bee found in the bookes of the Machabees meete for this order of writing and worthie to bee ioyned with the number of miracles yet hereof wee will haue no care for that wee haue intended only to touch a short rehearsall of the miracles contayned in the bookes of holy Canon See how he saith they are not Canonicall and therefore hée will not accept of the miracles in them Againe Haec supputatio non in scripturis sanctis quae appellantur Canonicae sed in alijs inuenitur in quibus sunt Machabaeorum libri This reckoning is not founde in the holie Scriptures that are called Canonicall but in certaine other bookes among which are the bookes of the Machabees Many such testimonies might bee alleadged out of this Father but these suffice in this treatise Now that they are Canonicall heare himselfe againe Libros Machabaeorum ecclesia habet pro canonicis propter quorundam Martyrum passiones vehementes atque mirabiles The Church accompteth the bookes of the Machabees as canonicall not for the aucthoritie and weight of trueth but for the great and meruailous passions and persecutions of Martyrs therein contained And againe that scripture that beareth the name of the Machabees is receiued not vnprofitably of the Church so that
it be read and heard with sobrietie specially because of those Machabées that suffered so cruell torments for the law of God Wherfore by his owne words now on both sides repeated Augustines minde is playne namely that these bookes alleadged in proofe of faith they are not Canonicall but to be read vnto the people in the Church for example of life in this sence saith hee they are Canonicall and may be thus read so that they be read soberlie And what is this but that which other Fathers haue also saide as Ierome The Church readeth the storie of Iudith the booke of Tobie and the bookes of the Machabees but y e same Church receiueth not these bookes as the Canonicall Scriptures Cyprian Haec omnia legi quidem in ecclesijs voluerunt noÌ„ tamen proferri ad authoritatem ex his fidei confirmandam All these writings our Fathers haue allowed to be reade in the Church yet not to be aleadged for authoritie to confirme the doctrine of our faith Wherefore to goe no further in this you see our reasons why wee allow not any proof of doctrine out of those bookes and therefore not of prayer for the deade Other reasons moe are aleadged by the godlie learned and â—ight by mee now but that these suffice here Next our answere toucheth the matter it selfe and we say that prayer for the dead sought to be proued out of this place of the Machabees is contrarie to the rest of the Scriptures and therefore we dare not allowe it For no trueth and lawfull thing is contrarie to any Scripture but agreeable as receiuing warrant and lawfulnes thence Secondlie that though Iudas had so done which is not likelie he did howsoeuer this place hath béene corrupted to that ende because it is contrarie to the custome of the Iewes euen to this day to pray for the deade yet this particular example is not sufficient to establish a doctrine no more then Zipporalis was to prooue that women may administer the Sacraments or the example of Razis that one might kill himselfe whome this author so much commendeth And therefore concluding since neyther by this place nor by anye Scripture this preposterous loue to the dead to pray for them can finde sure warrant wee desire that it may hartelie bee thought of how ill it becommeth any that professe a desire to please God which commaunded obedience and not with traditions of men or deuices any whatsoeuer either of their owne heades or of any others And thus much of it Sufficient then beeing sayde of these circumstaunces of Praier will you now proceed to the forme it selfe prescribed of our Sauiour Content And first consider what a gracious goodnesse this was in the Lorde our God to laie downe a forme for vs. That we not able to see the bottom of our wants our selues neyther in what wee doe see to take such course as becommeth speakers to so great a GOD by his owne mouth wee might be directed both in the one and the other to our great comfort and assuraunce that keping our selues within the compasse of this forme our prayer shoulde bee to the Lordes good liking and therefore wee obtaine what we aske according to his will Without a forme we might haue wandred to our greate harme asking many times things hurtfull if not so yet things lawful not in forme lawful which also had ben euill And if Heathens saw the nakednesse of men for want of such direction lette vs Christians see Gods mercie and our owne great good by this directioÌ„ Plato we know espying the ignoraunce of men in making their prayers to God for that many times they sought what graunted woulde hurt them sayd this was a good fourme O Iupiter Rex optima nobis et vouentibus et non vouentibus tribuae Mala autem poscentibus quoque abesse iube That is O Iupiter king giue vnto vs the best things whether wee aske them or no. And all euill things command awaie from vs though we aske them Wherein we may see howe daungerously they groped in a great darknesse for want of a forme and were faine for safetie to praie thus generally whereas we nowe plainly are taught how to praie more particularly and yet still truly Wherfore see I say â—â—rst Gods great mercie our great good by hauing this forme layed down vnto vs. Then touching the forme it selfe which our Sauiour hath layed downe it consisteth of three principall partes First of a preface secondly of the petitions themselues and lastly of a conclusion The preface in these wordes Our Father which art in heauen The petitions in order after The conclusion thus for thine is the kingdome the power and the glory for euer euer Amen The first part which is the Preface short in wordes but plentifull in matter is so layd downe by the wisdom of the Lord Iesus as that euery word carryeth his waight and bringeth to vs in vse thereof most singular profite The first is Father by which name we are taught to speake vnto our God when wee pray vnto him and see the vse There is no prayer as we well know and before hath bene declared that can pearce the eares of the almightie God vnlesse it be made both in affection and faith Affection hath his want great too great often in our corruption therefore in mercy of a gracious GOD helpes and meanes prouided for it This is one euermore to consider to whome I pray and to whome I speak namely not to a seuere and sower Iudge not to a cruell and mercilesse tyrant not to a stranger that knoweth me not or hath no aliance with me but to a Father yea in Iesus Christ nowe my Father a kinde a louing a good a tender Father who looketh vpon me with bowels of mercy and pittie sigheth for me before I come runneth out when I doe come meeteth me embraceth mee falleth about my necke with his armes wéepeth vpon me in melting motions of louing kindnesse heareth me speake weigheth my sute whether it may be my good can as sone in conclusion cease to be God as denie me any thing y t may be my benefite And O then y e affection y t we may pray with if we coÌ„sider this name of Father My soule may thirst my heart may long yea burne and burst as it were within me w t desire euer to come to my Father for he is euer a Father hath euer the nature of his name though I bee vile And therfore let vs take the vse intended by the Lord in this giuen title praie cheerefully with sweete comfort in the conceit of whome wee speake vnto euermore When affection then is thus kindled and stirred vp looke at faith in the next place which also must concurre with it or else in vaine we praie and obtaine nothing This knew our Sauiour well and therfore euen to this end also hath taught vs to saie and praie in the name