his compassion towardes vs then is he sayd to be farre of Thus is it meant in the Prophet Call vppon him while hee is neere that is I haue nowe shewed whilest his arme is stretched out to you and his mercie offered in such sorte as it is This also considered teacheth vs how God may bee sayd to bee more in one man than another and more in one place than in another namely still not in respect of essence which is equally in all places and wholy in all places but in respecte of more or lesse after the gifte of his grace to one person than another or to one place than another Of which it may bee true that Gregorie sayd Deus qui omnia tangit non aequaliter omnia tangit God that toucheth all things yet toucheth not all things alike By this may the third thing partly be vnderstood to wit how GOD is sayde in Scripture to come and goe awaie and yet no breach made of his vbiquitie namely because such speeches are neuer to bee meant of his essence or mutation of place for so departeth hee from none but of inward or outward effects of his holie spirit according to which giuen or taken awaie the Lord is said to come or to go from men and places as hee departed from Dauid when hee lefte him iustly for his grieuous sinnes destitute of the peace of his conscience of the chéerefulnesse of his minde the cleannesse of his heart the quietnesse of his affections and other giftes of his holy spirite which before Dauid had in great measure Wherevpon he was forced to crie O Lord create a cleane heart within mee and renue a right spirit O Lord giue me the comfort of thy spirite againe let the bones which thou hast broken reioyce On the other side hee is sayde to come when againe he beginneth to worke by his holy spirit and to stirre vp faith repentance loue hatred of sinne such like Thus meant our Sauiour when he sayde I and my Father will come vnto him dwell with him And this of inward graces Outwardly also the Lord is sayde to come ergo when either by outward crosses he so humbleth vs as though he had forsaken vs and departed in anger from vs so that we are constrained with Dauid to say My God why hast thou forsaken me or when hee so defendeth vs comforteth vs and blesseth vs that the world that seeth it is driuen to saie and see as Saul did of Dauid that the Lord is with vs. So his absence is the absence of his effects in vs and for vs and his presence or comming is the presence and gift of them either inward or outward Wherefore to goe no further I hope it is playne inough now that though we saie our Father is in heauen yet wee are farre from denying therein or therby his diuine vbiquitie and presence euerie wher But euen as the soule of man which is wholie in the whole and in euerie parte yet is sayde to be in the head or heart more than else where because there more than elswhere it exerciseth his power effects So God though by essence euery where in all places wholy yet by action operation communication of grace gifts not equally in all partes but in heauen more than in earth in the godly more than the wicked and in one of his childrē more than an other in the Saincts in heauen more than in the Saints in earth and in the humane nature of Christe more than in anie creature eyther in heauen or earth as in whome the fulnesse of grace spirite without measure was Howbeit yet in a more excellent maner God dwelt in Christ than by fulnesse of grace and giftes or by manifestation of his vertue and power as might be shewed if the place required it But thus much of this matter Now if you thinke good to the petitions themselues WIth a good will And herein for more plainnes of spéech let vs generally obserue the diuision or number of these petitiōs the order of them and the matter and meaning of them Touching the diuision of thē I will not curiously stand vpon it S. Austen and many after him by his example make 7. diuiding the last into two but their reasons are very insufficient as may bee seene And Austen himself contrary to him selfe confesseth that those words But deliuer vs from euill are an explication of the former Leade vs not into temptation And therfore by consequence vnfitly made a petition of it selfe for in so short a summe of so fewe petitions one to be confounded with an other to be all one is not probable Others make sixe and they rather are to be followed For the order of them this is to be obserued that 3. of them respecting immediatly and chiefly Gods glorie other 3. our necessities wants those that cōcerne the Lord are placed before the other euen as in the lawe of God those 4. commandements that containe mans dutie to God are set before the other 6. that containe his duetie to his neighbour Which being done of purpose in the depth of his vnsearchable wisedome that layd this forme downe for vs Christ Iesus contayneth in it a lesson of great regard to a minde possessed with the feare of God and care of bounden duetie Namely that the honor of God ought to be more deere vnto vs than either bodie or goods or any benefite of ours whatsoeuer in this world yea which is farre more then the very soules within vs the saluation of them in the world to come For so both the Lord God himself the composer of this Prayer and the giuer of bodie goods and soule and all teacheth in the sixt of Mathew And the power of his holy spirite in the practise of his seruants confirmeth and sheweth euidently For principally and aboue all sayth the Lord Iesus seeke the kingdome of God and the righteousnesse thereof and all these other things shalbe cast vpon you Which wordes if a man would demaunde a reason of the order of these 3. petitions before the other of our Sauiour contayned as you see euen a full aunswer to wit Gods glorie is more chiefe therfore ought to be first but these 3. petitions immediatly respect that and therfore ought to be first The power then of Gods spirite in the practise of the godly wee see also in Moses the great seruant of almightie God and in Paule his elect vessell to beare his name vnto the Gentiles who both of them in the flaming heate of a burning zeale to the glorie of the name of God wished the same w t the rasing of them selues out of the booke of life curse of his wrath to y e wo eternal of their owne soules for euer in y e place of perditiō death as is laid doune vnto vs. A fruit in thē of a mightie working
of flesh And I wil put my spirit within you cause you to walke in my statutes you shall keepe my iudgements and do them So that then is the greate name of the Lord sanctified you see and hallowed when we doe not onely knowe but doe the things that redound vnto his praise For then they that see our good workes are thereby caused to glorifie God in the daie of the visitation And euen contrariwise agayne if we do not we pollute the name of the Lorde in causing it to sounde euill amongst the wicked and the sinne is grieuous Of which complayneth the Lord by his Prophet Esaie when he saith his name all the daie continuallie is blasphemed and by his Apostle to y e Romanes in diuers other places And the same Apostle charging seruaunts that are vnder the yoake to account their maisters worthy of all honor maketh this the reason why Least the name of God and his doctrine bee euill spoken of And therefore thirdly as wee seeke the one so wee desire to bee able to shun the other in this petition beseeching him in the sense of these wordes that all those things may be remoued ouerturned and taken awaie which prophane blemish or blot that glorie of his either in himselfe or in his workes or in his worde and doctrine Such as are these damnable Atheists of these latter dayes which with theyr ieasts scoffes and mockes deriding all goodnesse do not onely discouer the name of God but to their euerlasting woe in the flames of the burning bottomelesse pit affirming it flatlie in their hearts that there is no God at all Such are they that with their censures will correcte the workes of God and speake euill of them complayne of his prouidence murmure at his iudgmentes carpe and cauill at his worde allure vnto loosenesse and dayly worke disdaine of commaunded obedience which al if they be not reformed are prayed agaynst throughout the world by all the children of God dayly in this petition to the vnspeakable terrour of them if they had grace to thinke of it For how certayne is that vengeaunce which hee that sendeth it biddeth aske and how dreadfull must it needes be and euen importable when it commeth which is so often so earnestlie and by such a number as the whole Church of God on earth is in so many places asked begged and cried for O woe not once thought vpon and yet to be trembled at shall it not be remembred in deede Shall these painted dayes so poyson vs quite with the loue of this world and the fading follyes of a most vncertayne estate that all grace and goodnesse shall be contemned of vs. And whereas the Prophet of God sayde One daie in the courtes of the Lordes house is better than a thousand Wee saie the contrarie that but one houre there is too much though it be but once a weeke nay once in many weekes and one daie in the course of this worlde to the which yet the Apostle sayth Fashion not your selues is better and sweeter and more beseeming a man especiallie a greate man than a thousand in the other Is it likely that euer we wil wish our selues with that Prophet rather doore kéepers in this house of GOD than to dwel in great renowm in the tents of the vngodlie when wee either loure or laugh to be tolde we should come in Can it be hoped that eyther now we doe thinke God often punishing such great contempt with lasting blindnes that they are blessed that dwell in the house of the Lord beeing euer praising of God yea that the verie Swallowes and Sparows that are there are as it were happie and blessed O it is to be feared no. And therefore not Dauids prayer not Dauids spirite neither consequently that election to life whereof that spirit is a certaine pledge Which is terririble inough if God were in vs. Thinke of it and thinke of this agayne with it that al the Church of God through the worlde as I haue sayd praie against vs when wee are thus irreligious and prophane saying Halowed be thy name that is O Lord confound with speedie curse of death and woe eternal all those that not liuing in the laws of thy will cause thy name to heare euil and to be blasphemed in this world Let them perish O Lord let them perish in the lusts of their own hearts and giue thy name his glorie Which if hell haue not alreadie taken possession of vs will pearce vs and make vs think of reformatiō of our selues the Lord in mercy grant it Amen Amen And if it do not tyme passeth and tyme commeth the which two times shal differ as mercy iudgement differ fauour and fury loue and loathing And the worde of the Lorde shall not deceiue vs saying vengeaunce is myne and J wil repay but how soone that knowe not we But well we knowe the Lord is not slacke concerning his promise as some men count slackenes but he is patient toward vs and would haue all men come to repentance and one day is with the Lord as a thousand yeeres and a thousand yeres as one day and this day will come But now I pray you let me moue a doubt or two vnto you And first why the Church of God should pray that the Lords name may bee halowed which is already euer was and shalbe most holy pure and glorious Because we do not pray it in respect of him but of our selues and others such as we are for the Lord in deed is holy neither can any thing be added to that holines or glory of him to make it more but wee doe not know it so much as we should do neither speak of it and imitate it as we ought and therfore we pray that as he is in déede so more and more it may appeare and shine out to the world all lettes and hinderances being taken away that his due prayse may bee giuen vnto him of vs that is wee pray not in this petition that any holynes may bee added to his name that already it hath not but that as it is in it selfe in deede and euer so we may haue grace to see and confesse and more and more dayly may be reueiled and manifested to this worlde For the Lord is sayde to sanctifie vs either inwardly or outwardly Inwardly by his spirit outwardly by his word and this againe either by seperating vs from our sinnes quickning vs by his holy Spirit or continuance of them both An other doubt is why it shoulde be sayd in that place And he that is vniust let him be vniust still and he which is filthy let him be filthy still Seeing here we are taught to pray and all men that our liues may be holy and pure euer to the end his glorious name may haue prayse thereby That place you meane is not so
vs. How came it to passe that the Iewish people so seeing dayly the wonderfull workes of God for them the proofes of his power mercie and goodnesse aboue all the nations of the world yet persisted vnfaithfull stubburne and wayward to so good a God O sayth Moses these things being done for you yet hath the Lorde giuen you an heart to perceiue and eyes to see and eares to heare vnto this daie teaching vs playnly that such hart such eyes and eares are onely the Lords to giue and without such gift we profite nothing no not by the verie euident extraordinarie mercies of God In another place agayne The Lord thy God will circumcise thine heart the heart of thy seede that thou mayest loue the Lord thy GOD with all thine heart and with all thy soule that thou mayest liue As if hee shoulde saie neuer thinke of anie loue of GOD faythfull and true as possible to be within thee and consequently no obedience loue being the root of all excepte the Lorde circumcise thine heart that is purge all thy wicked affections giue hearing reading a blessing which thing is not in thine owne power to doe It is I sayth the Lord by the prophet Esaie that receiue the spirite of the humble and giue lyfe to them that are of a contrite heart If the Lorde worke in one he worketh in all the spirites of men are ruled and gouerned vnto good onelie by him If he touch vs we are touched if hee turne vs wee are turned and if hee reuiue not and giue life we sinke in all our sinnes as vnfeeling wretches and abide in death How playnly sayth it agayne the Prophet Ezekiel I wil giue you a newe heart and I will put a newe Spirit within you and will take away the stony heart out of your body giue you an heart of flesh And I will put my spirit within you and and cause you to walke in my statutes c. O see and marke howe all lets bee remooued and all grace giuen by the Lorde alone in mercy seeking our saluation And therefore knowe it true as the truth is true that neither hearing nor reading preaching or priuat speaking auaileth euer to doe vs good except the guiding grace of the Lorde direct vs to it by a blessing giuen to them all or any when they are vsed And therefore as for the word so for the blessing of it by the Spirit of God do we euer pray when we say these words Thy kingdom come Then opened he their vnderstanding sayth the Gospell of our Sauiour Christ that they might vnderstand the Scripture And Lydia attended to those thinges which Paul spake because the Lord opened her heart So that neither one nor other Lydia nor the disciples of Christ see heare or vnderstand except the Lorde giue the eye the eare and the heart It is the holy Spirit that teacheth teacheth into all trueth and without whome still still all meanes remaine vnprofitable There is an oyntment sayth Saint Iohn from him that is holy and that anoynting teacheth you all things that is the grace of the holy ghost Wherefore I cease not to make mencion of you in my prayers sayth the holy Apostle and to bowe my knees vnto the Father of our Lorde Iesus Christ that he would giue vnto you the Spirit of wisedome and reuelation through the knowledge of him that the eyes of your vnderstanding may bee lightned that we may knowe what the hope of his calling and what the riches of his glorious inheritaunce is in the Saints c. And that yee may bee strengthened by his Spirit in the inner man that Christ may dwell in your hearts by fayth and yee may bee able to comprehend with all Saynts what is the bredth and length and depth and height c. See Pauls refuge for profitte to his preaching for life and light for these Ephesians euen to the Lorde for his holy Spirite to soften and supple their stony heartes to illuminate and lighten their darke mindes and to make that sweete to them that is sower to many and fruitefull to them by his mightie power that is neuer so to any without the same Wherefore to goe no further knowe it for conclusion that wee praying for Gods kingdome to come vnto vs in this petition by the hearing and preaching of his worde the meanes appoynted of him to erect the same and seeing well by all this that hath bene said that neither one nor other of these meanes cā preuaile with vs any thing vnlesse the Lorde also with them giue the power of his Spirit and the blessing of his grace in our hearts by them therefore there is included herein also euen praier for this grace and the petition being vnderstoode of vs is thus much with the Lord as we should in playne termes say O Lord giue vs not onely thy worde to reade and heare but the heauenly grace of thy holy Spirit also to sanctifie blesse and make fruitefull to vs both our reading and hearing that so reading and so hearing thy kingdome may come vnto vs and thou ruling and wee ruled wee may liue for euer with thee according to thy promise See then still further matter of this petition And since the Lord hath taught vs thus to pray for the helpe of his hande and the blessing of his grace to all the meanes of good vnto vs and so guided the tongues of his children euer before this forme was layde downe vnto them though in other wordes Let vs brethren looke vpon this occasion into our corruption for truely the Lorde reueileth a secret vnto vs of our natures that thousands sée not when hee thus teacheth vs that without his Spirite no meanes profite vs. We trust to our witts to our skill to our yeres and youth and I know not what and wee thinke wee haue wings of nature aboue our fellowes many of vs to flye aloft and to sée the secretes of the Lord but truely it is not so we haue all sinned and sinne hath cut our wings that wee cannot flye aboue wee haue all in our first parentes transgressed and that transgression hath dazeled and darkened our eyes closed our eares and benummed our heartes that we can neither see heare nor feele except it bee giuen vs from aboue as wee haue now fully bene taught As naturall men we perceyue not the thinges that are of GOD we are not able to thinke a thought that is good but all our sufficiencie is of God and by his grace only we are what we are that good is if any trueth bee opened to vs the Lord hath done it and cōcerning life eternall flesh and blood reueileth nothing to vs but the father in heauen reade without this spirit and the booke is sealed to vs heare without this Spirite and it is a pleasant song that sinketh not but passeth with the time pray without this
soules but that thankfull to thy maiestie for the thing they may hate the persons in singular loue for their work sake obeying them and submitting themselues to them as their appointed ouerseers of them that they may giue their accountes with ioy and not with griefe If it fall out otherwise thy iust purpose being to slay those disobedient scorners O Lord O Lorde make strong thy seruants to indure this griefe and not fearing the face of anie whose harts feare nothing nor weighing the godlesse loue of them that loue not the cheerfulnesse to go on through all pikes of worldly vnthankfulnesse through good report and ill report and all snubbes knowing in a sweet feeling that they are vnto thee a sweete sauour of Christ in them that perish as well as in them that are saued And let it neuer be said of vs O heauenly Father as once it was of others that these things beeing done for vs and we professors of thy great mercyes yet thou hast not giuen vs an heart to perceiue and eyes to see and eares to heare vnto this daie but giue vs heart eyes eares for thy mercie sake Circumcise our hearts and the harts of our seed that we may loue thee much our Lord and God and liue with thee for euer Reuiue the spirites of the humble and giue lyfe to them that are of a contrite hart Take awaie our stony harts out of our bodies giue vs harts of flesh Open our vnderstāding as thou didst thy disciples that wee may vnderstand both by reading and preaching to our cōfort Giue vs merciful father that heauēly spirit that leadeth into al truth that happy annointing that teacheth al things that spirit of wisdōe reuelatiō that the eies of our minds may be lightned that wee may know what y e hope of our calling is the riches of that glorious inheritāce prepared for thy Saints That wee may bee strengthened by thy Spirite in the inner man that Christ thy sonne may dwell in our hearts by fayth we able in some measure to comprehend thy louing kindnesse to all penitent weeping and wayling sinners For O Father we haue sinned and darknesse hath entred to rule both bodie and soule if thou helpe not Lord in that mercie that hath no measure looke vppon vs let not his malice destroy the workes that thy mercie hath made His kingdom is death thy kingdom is life ioy for euermore O heauenly God thē let thy kingdome come that wee ruled here by that sauing hand of thine may tast and feele inioy and haue for euer the reward that foloweth such subiectiō in thy glorious kingdome not for our sakes but for Iesus Christ his sake with thee and the holy spirite one maiestie mightie and glorious euer blessed and praised from generation to generation eternally Amen The third Petition Thy will be done c. why followeth this next THE order if we marke it is most fit and good for in the former we prayed that the Lord might rule in vs but that cannot he do if we euer remaine vnwilling stirring and wresting against him and his will inter inuitos enim reluctantes nemo commodè regnare potest therefore very rightly doe wee pray now in the next place that his will may be done And truely very duetie bindeth al children to frame their life according to the will of their fathers and not contrariwise the parents to conforme themselues to the will of their children In the volume of thy booke sayth Dauid it is written of me that I should doe thy will So is it of vs all for this is a matter that concerneth not Dauid only but euery man that hopeth and looketh for the place that Dauid now hath and therefore with Dauid we must all and euery one say most hartely O my God I am content to doe it yea thy law is within my hart that is not ordinarily or superficially thought vpon by me but it is euen my earnest and vehement meditation and desire continually I seeke not mine owne will sayth our Sauiour Christ but the will of the father who hath sent me And let vs thinke that if he did thus that was subiect to no sinne but had receiued all power of God and himselfe was Lord of all what excuse may we haue before his gloriouse face in that high Court of his at the latter day if called into the Kingdom of God and receiued into the adoption of the Sonnes of God we doe not as good children the will of our father but as rebellious wretches euery one his owne will Agayne I came downe from heauen not to doe mine owne will but his will which hath sent me Thus did he as a sonne to his father and thus must we doe if we be sonnes with him And therfore pray we euer and pray we hartely to our heauenly father as here wee are taught Thy will be done For not euery one that saith vnto me Lord Lord shall enter into the Kingdome of heauen but he that doth the will of my father which is in heauen Why pray wee that Gods will may bee done and not ours may be done Because our wickednesse is still great in the earth and all the imaginations of the thoughts of our harts by nature are onely euill continually And because the natural man as saith the Apostle perceiueth not the things of the spirit of God For they are foolishnesse vnto him neither can hee knowe them because they are spiritually discerned That is because in truth we are so fallen by our first sinne and our will so corrupted thereby that of our selues wee cannot will the thing that is good no not thinke it but both the will and deede if it be good yea and all our sufficiencie is of him But on the other side the Lords will is all holie and euer holie yea holinesse it selfe and the rule of right for euer Wherfore by good reason we pray as we do Thy will bee done And this being the true ground in deede of our doing let vs by the way consider whether euen this petition assureth not our consciences of their error that say it and of our truth that deny it that in vs or any is left by nature a free will to doe good For are wee not there taught to pray that his will may bee done and not ours We see it And may we contrary to this order pray that our will may bee done that is our owne proper and naturall will Who will say it But I will say it that if I were by nature and of my selfe able to will the thing that is good then might I lawfully and rightly pray that my will might be done Wherefore we see and the world may see how euen this prayer if there were no further proofe yet satisfieth the consciences of men as touching this losse in vs namely of freewill to do or wish good of our selues till the Lord
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
make vs wel content thankfull also euer to thee for it Remēbring well with our selues how thou caredst for these thy seruants and others many in their estate hast euen by this word bread taught vs to bee content with a little Thy mercies O Lord we beseech thee giue vs according to our charges thou knowest our number and our needes and thou feedest the very Rauens that call vpon thee The eyes of all things wayt vpon thee O God thou giuest them meate in due season Thou openest thy hande and fillest all things liuing with plenteousnesse To these fauours O Lord graunt peace and quietnesse priuate at home and publique abroade Let there bee no going out no leading into captiuitie nor any complayning in our streates Peace be within the walles of Hierusalem O Lord to thy good pleasure and plenteousnesse in her Palaces that is to thy Church mercie and fauour we beseech thee To this end giue vs O heauenly father the blessing of prudent and godly gouernours Confirme their harts in zeale and loue to thee and make them euer carefull of thy glorie Confirme our obedience and truth agayne to them in thee and both one and other make vs thankfull greatly for thy present mercy in this behalfe vpon vs. If euer people found fauour at thy maiesties hands O Lord our portion hath bene great must wee say and this daylie bread with a liberall hande aboue other nations now many yeeres giuen vnto vs. O deare father touch vs with the feeling of it and make vs thankfull and continue this mercie and louing kindnesse still vppon vs giuing vs still these cōforts of thine What wee haue neede of denie vs not and what wee haue with thy fauour O Lord and to our good let vs euer haue it not to our harme and iudgement So we that be thy people and sheepe of thy pasture shall giue thee thankes for euer Heare vs O Lord O God father gracious not for our sakes but for Iesus Christ his sake our onely Lord and Sauiour Amen The fifth petition And forgiue vs our trespasses c. Now are you come to a petition as our estate standeth most sweete comfortable most necessary and profitable wherefore I pray you euen as fully as you shall thinke conuenient speake of it and first of the order as you haue done in the former Touching the order of it Tertullian saith very well Quid alimenta proderunt si illis reputamur re vera quasi taurus ad victimam what will any nourishments in this life profit vs if with them we be accompted as Oxen to the slaughter Cyprian more playnely Post subsidium cibi petitur venia delicti vt qui a deo pascitur in deo viuat nec tantum praesenti et temporali vitae sed aeternae consulatur ad quam veniri potest si peccata dimittātur after the ayd of meat is begged pardon of offence that he which of God is fed in God may liue and care had aswell of eternall life as of temporall vnto which eternall life then is the way open when all sins be forgiuen Wherefore since in the former we haue craued of the Lorde what concerneth this life in these two latter we begge what concerneth that hereafter In the former desiring him to forgiue what is past in the latter to strengthen against what is to come Both which our requests haue grounde vpon his owne promise and are directed thereby For the Lorde in the couenaunt which it pleased him to make with his Church hath promised both saying their iniquitie will I forgiue and remember their sinnes no more which is the thing we now begge And I will put my lawe in their inward parts and write it in their hearts and will be their God and they shalbe my people c. that is I will assist them with a newe power of Spirit confirme them with a further strength to stand hereafter which is the matter of our next question It might seeme to some by the order of the former petition and this that the remission of our sinnes were a matter lesse to be cared for than our dayly breade because it is set after in this prayer If it had not bene sayd before in the beginning of the former petition that this order is obserued of the Lord in regard of our rudenes that he might lead vs from a matter better known to a matter lesse known yet truely should they bee very rawe in religion that would thinke thinges onely respecting this life to bee preferred before things touching life eternall God forbid therefore but this order of these petitions notwithstanding euery Christian man and woman should make it their chiefe care to finde mercy with the Lorde for their transgressions rather then to inioye ten thousande worlds with all the glory that might be in them for what would al these worlds profite them when they had lost their owne soules in them all not able to finde what to giue for the recompence of the same again But without remission of sinne there can be no saluation God not so much as hearing sinners much lesse sauing them And therfore iustly our chiefe care to haue sinne pardoned that we may be saued If you would conclude any thing of the order of this petition following the other conclude this and that you may doe both truely and profitably namely that true religion is not the cause of want of daily bread but our sinnes And therefore presently after request to the Lord for that we adioyne the other as the true stoppe and let of the former if it be not taken away by his mercy as if wee shoulde say we request Lord the comforts of this life the fruites of the ground and the fruites of our Cattell butter of Kyne and milke of sheepe with fat of Lambes and Rammes fed in Bashan the blessing of wheate and the red licour of the grape but neither these nor any such may we looke for except in mercy thou take away our sinne the very stay of all thy goodnes from vs if thou deale in iustice And therefore Lord forgiue vs our trepasses Let no man then accuse religion for dearth and scarsetie for famine and hunger but consider his owne desertes and the desertes of thousandes more and remember euer both howe these petitions lye and what also for more playnnes the Lorde himselfe hath spoken by his Prophet Ieremy saying Your iniquities haue turned away these earthly blessings from you as rayne both earely and late in due season with a pleasant haruest such like yea your sinnes haue hindred good things from you Againe by Esay Behold the Lordes hād is not shortned that it cannot saue neither is his eare heauy that it cannot heare but your iniquities haue separated betwixt you and your God and your sinnes haue hid his face from you that he will not heare For your handes are defiled with
pro veritate quis pro iniquitate quis nocendi causa quis emendandi For in all men that punish execute lawes vpon any what is to bee considered but which of them doth it for the maintenance of truth which of them for the maintenance of euill which of them with a mind to hurt which of them with a minde to refourme Vides itaque non esse considerandū quod quisque cogitur sed quale sit illud quo cogitur vtrum bonum an malū You see therfore that this must not only be marked that a man is cōpelled but the thing also must be looked wherunto he is cōpelled whether it be good or bad And if it be good it will euer iustifie the actiō howsoeuer y e suffrer be offended The Phisition offends many times his patiēt y e scholemaster his scholler the father his wilde wanton child But this offence shall haue a iust warrant if it be cōplayned of the carefull hart of eche one to do good in their places If horses and mules must be ruled with bits and bridles to take a liked course we should make lesse accompt of our selues than of these beastes if we should seeke both immunitie and impunitie whatsoeuer wee do And let this suffice for some satisfaction to a causelesse cry and most vnworthy complaint when so euer it is made I very well see these temptations in iudgement are many and therefore your speech might bee long if you would followe them but these may suffice for a tast of Satans malice in respect and you may nowe if your selfe will proceede to his temptations in life and behauiour They also as hath bene said are in number moe and in nature more vnknowne than that of any one man they may bee either named or vnderstood For there is no commandement the breaches whereof in euery branch hee tempteth not some vnto and what a field were this to runne a very long course in Hee tempteth to adulterie fornication vncleannes wantonnes Idolatrie witchcraft hatred debate emulations wrath contentions seditions enuy murthers drunkennes gluttony and ten thousand such like So that to followe the temptations in life and behauiour and to lay downe what might bee sayde eyther in description of their manner or as helpe against their strength and venom were to take in hand to write many volumes This is certaine he is our enemy and so firme a friend as he is a fo were worth much gold euen of the gold of Ophir In which enmitie and immortall malice of his hee goeth about like a roaring Lion seeking whome he may deuoure But if wee resist him stedfast in fayth he flyeth from vs. With which shield of fayth together with the sworde of the spirite the word of God we shal quench al his fierie darts and become conquerors And the best meanes to helpe vs in these many thousand spirituall onsettes and to strengthen body and soule against the killing poyson of them after auoyding of all occasions so much as euer we may stil truly discharging our seuerall places both towards God man is to print in our harts and sinke into our soules a true an often and earnest meditation of the ende of the thing or thinges whatsoeuer that we shall in this respect be tempted solicited vnto For the wise Syrach vpō deepe experience hath sayd it Whatsoeuer thou takest in hand remember the end thou shalt neuer do amisse The end of sin is death the reward of sinne is death death of body many a tyme by a shamefull ende in this world and death of both body and soule in a bottomelesse pit for euer where is weeping and wayling and gnashing of teeth Sweete meate will haue a sower sawse sayde the prouerbe then and sweete sinne bringeth smarting payne sayth the trueth now What wo to themselues and to their seede for euer brought that faire fruit with pleasure eaten when time was of our first parents Would God no posteritie might rue the falles of them whome they loued Surely if the end preuailed in the thought before sinne preuailed in act they shoulde rue them lesse O deed done howe bitterly biteth it when it is done that was thought full sweete before it was done and nowe sore lamented that euer done or that again it cannot bee vndone But had I knowne commeth euer behind too late to comfort too soone to wring and euer sinne rubbeth vppon the rawe Before these our parents should sinne honour preferment glory and ioy were brought by a hellish serpent to muster themselues before their eyes and Gods shall you be if you will do this But O woful Gods when the deede was done Then mustred as fast before their minde death hell damnation the wrath of God and all terrour and torture And so is it euer that deuill that pleadeth all mercie and goodnes patience and long suffering in the Lord towardes sinners before they offend vpon boldnes thereof to make them offende that deuill as fast thundreth damnation and death iustice and wrath in the same Lorde when once we haue offended Especially if wee begin to slacke our diligent seruing of his filthy humor O Dauid speake and instruct a litle What thoughtest thou when Ioab must go number all Israel and Iudah Of wisedome pollicie to know my power What feltest thou when the deede was done Securitie for a time and all was well But when God awaked what O aske mee not that For the remembrance of it as yet is grieuous vnto me But if you wil needs know I was smitten I was bittē I was wounded and wroung with the very furies of hel My flesh quaked my heart aked and my soule admitted feares vppon feares My conscience cried my Spirit groned and the worlde knewe not what I felt within Were mine eyes open or were they shut the eyes of my minde still sawe my sinne and the face of Iustice in a mightie God against it The rest I found was to accuse my selfe and with sobbing sighes and brinish teares to vtter my fall as I could for woe in words of griefe to a gracious God I haue sinned I haue sinned O my God and deere in that I haue done exceedingly nowe Lorde I beseech thee take away the trespasse of thy seruaunt for I haue done very foolishly And what shoulde I say the end was mercie yet mingled with Iustice I was brought into a wonderfull streyt by an offer that was made And whosoeuer sinneth streyt in the ende either lesse or more as God appoynteth is the flower that bloweth vpon such a stalke and so I leaue you Well then wee heare what we were better to heare then euer to feele as hee felt it For his heart smote him smote him sayth the text and the woorde importeth a twitching smart Dauid felt the fruites of other falles also if we remēber them and preacheth vnto vs to take heede of the pleasures of sinne for a season But I speake
and if you seeke him hee will bee found of you but if you forsake him he will forsake you The like hath dying Dauid to his deere sonne to be left behinde him And thou Salomon my sonne know the God of thy father and serue him with a perfit hart and a willing minde For the Lord searcheth all harts and vnderstandeth all the imaginations of thoughts Jf thou seeke him he will be found of thee but if thou forsake him he wil cast thee away for euer But what spēd J speech where many giuen graces say spare thy speech J know it wel Then stay J so to you both Right H. J adde but this that as duetie bindeth and many great and honorable fauours both to me and mine require and charge me I rest before my God in praier that goeth out of vnfained lips that it may bee thus with your H. both thus stil I say and thus more thus more agayne and thus still and thus both still more continually during life That those wordes of endlesse comfort may reach vnto you in iudging day Come ye blessed of my father and possesse eternall ioy If this poore trauell of mine may auayle any thing to this effect it is your Honors own proceeded from your owne most deeply bound for euer to be your owne and therefore bold to present it in this sort because he is your owne It was begun in your Honors hearing being that part of the Catechisme that then fell to my course both the lawe and faith hauing bene expounded before the one by my selfe the other by my fellowe that followed because it could not at that time be gone forwarde withall J haue since as J could layd it downe in this sort if it please the Lord for the good of mo VVho all shall welcome it by thus much more as they did the other by how much it bringeth countenance from your Honors both vnto them and is a gift deriued euen from your selues vnto them The Christian Reader els whosoeuer I should wrong too much if I should not comfortably hope he will accept it well since alreadie he hath shewed his loue in the like respect Therefore most humbly beseeching you both Right Honorable to accept my dutie to weigh my hart and to pardon my boldnesse J beseech the Lord againe and againe to multiplie his mercies towardes you both giuing honor here and honor euer in his happie kingdome of eternal comfort VVilton the 11. of May. 1588. Your Honors most humble bounden to death Geruase Babington A PROFITABLE EXPOSITION of the Lords Prayer by way of Questions and Answers ¶ Of Prayer in generalitie MAny things are spoken by many men of Prayer in generalitie and gladly would I heare what you think conuenient of the same Yet would I not prescribe by any questions for feare my want of iudgement in asking might procure in you any needlesse answering Your care is very good yet spare not to speake if I omit any thing whereof you would willingly heare Trueth it is that much is spoken and much may bee spoken of this matter at large but a fewe things may suffice vs at this time hauing fuller discourses to goe to when we will First then let vs consider that Prayer hath a foundation euen in our nature as we are men and is so taught vs by the very instinct and testimonie of reason and conscience that looke what or whomsoeuer we acknowledge and thinke to bee God that and the same wee also willingly confesse ought to be prayed vnto For a perswasion of Godhead standeth not without a confession of Prayer done to the same So wee see in the 14. Psalme where with the deniall of God which the foole maketh in his hart is ioyned an vtter want of prayer and inuocation Contrariwise in the 139. Psal with the confession of God an earnest hartie and often calling vpon his name So that a necessarie consequence the Spirit of GOD maketh it vppon the confession of a God euen by the instinct of nature to vse prayer to the same And contrariwise if we should neuer pray then necessarily must we be euen in the number of those fooles which say in their harts there is no God Which if it were duely and effectually considered of vs it would rowze vs assuredly out of our dead and damnable negligence in this behalfe if there were any spirite of life and feeling in vs and cause vs to acquaint our soules more often and earnestly with this heauenly exercise Fearing euen with a great feare the vengeance of ingratitude towards God for innumerable benefites the plagues in hell due to Atheists and such as denie GOD and the same amongst men that of force must fall vppon vs when being men yet we abhorre from the very nature of man All which three greeuous conditions the want of Prayer forcibly prooueth vpon vs as now wee see Againe the Apostle Saint Paule in his Epistle to the Romanes teaching how the Gentils doing by nature the thinges contayned in the lawe shewe the effect of the lawe written in their harts is a witnesse in steade of many moe sufficient and strong that to pray to God being a thing comprised in the lawe was then is now and euer shall bee whilst man hath mans nature a thing ingrafted and planted of God in the same nature And many other reasons might be brought but these suffice Secondly let vs consider the necessitie of this Christian exercise of Prayer which wee shall euidently see if either we respect the Lord our selues or our brethren For vnto the Lord wee knowe is due euer and eternally here and in the worlde to come praise and thanksgiuing that is Prayer Praise the Lorde all ye people for it is a good thing to sing praises vnto our God O giue thankes vnto the Lord for he is gracious O thanke the Lord of all Lordes c. Yea let euery thing that hath breath praise the Lorde And as long as I haue any being I wil sing praises vnto my God In the world to come see the Scriptures Holy holy Lord God almightie which was and which is and which is to come Thou art worthie O Lord to receiue glory and honor power for thou hast created al things and for thy will sake they are and haue bene created Beside many other places Vnto the Lorde is due worship and seruice of all them that looke for a place in his kingdom of which worship and seruice Prayer is a notable part and therefore necessary Vnto the Lorde is due obedience to his Commaundements if we bee the Lordes for they are holy and iust But this is one that we should pray vnto him and therfore in respect of God Prayer is necessary Call vpon me in the day of trouble and I wil heare thee thou shalt glorifie me saith the Lorde And in an other place
well together as of things contrary to themselues and therefore taking away one an other The willingnesse of God to graunt our desires taketh not away our Prayer but strengthneth our faith to aske chéerefully and therfore euen then when he saith you shal haue he saith also aske by Prayer then when he saith I will heare he saith also call vppon me and euen then when he promiseth to be néere yet he mentioneth to whom namely to such as pray vnto him And the eyes of the Lord are vpon the iust and his eares are open to their Prayers Therfore euen the Lord himselfe being iudge his purpose to graunt taketh not away our obedience to aske his readie willingnes to giue euen before we aske crosseth not at all his commaundement neuerthelesse to aske and so neither our bounden duetie to perfourme the same continually But by all those places of his fatherly readines and most mercifull willingnes to doe vs good as I haue alreadie saide our faith is strengthned our harts incouraged his goodnesse shewed and our obedience in 〈…〉 Prayer confirmed greatly not any way subuerted or taken away Well then see nowe an other deuise of Satan against this holy exercise If we cannot take it away out of the vse of mē by these conclusions let vs trie another way to make it vaine and not onely so to our selues but euen hatefull and abhominable to the Lorde Let vs ascribe vnto it merite of remission of sinnes iustification with God many marueilous vertues aboue the dignitie allowed in the word and finally to saluation And to this ende let vs alleage all the places of Scripture wherein Prayer is commended highly as if they meant thus highly Indeede you say very true such there are and thus Satan perswadeth But alas what should wee stande vpon it It is one thing to be a meanes and an other thing to be a cause of saluation and mercie Gods children acknowledge no cause of their life with God but Christ Iesus only in whom freely the Lord hath loued vs but meanes many as hearing reading fasting what we speake of praying Our prayers are acceptable to our GOD but neuer for them selues but for Christ They are auaileable also with God but by for faith in Christ whereof earnest Prayer ioyned with fasting is a token And therfore if we obtaine of God neuer so great matters by Prayer our Prayer yet is no cause of that but only a meanes So then a foolish and false argument it is to cut it off that thus reasoneth of a cause that is not a cause indeede I see well then the foundation of Prayer euen in nature I see the necessitie of it in respect of God our selues and our brethren I see the marueilous and exceeding profite of it and lastly the malice of Satan against it in both extremities either seeking to deface it as not required or if he cannot that do in ascribing vnto it aboue that which is lawfull thereby to make it fruitlesse with God Will you now adioyne any more It shall not bee amisse also for vs to consider those other poynts which bee vsually considered in these treatises and comprised for memorie in an olde verse to wit Affectus causae quis per quem quidque petendum That is With what affection we must pray For what causes To whome Through whome For what And concerning the first the Scripture teacheth vs that wee must pray with a zealous spirit with hart with soule and with all the power within vs not with colde affection and lippe labour The Apostles speach of the Spirit may giue this rule of Praier in it euer to be obserued be feruent in Praier The Lord himselfe by his Prophet complayneth that the people cried not in their hearts vnto him that is with this affection that we speake of And the auncient Ceremonies of lifting vp of handes remembreth vs thereof The spirit of God witnesseth it of his children as of Anna she prayed and wept sore troubled in her minde that her lippes shooke withall albeit she spake in her heart Of Moses that he cryed vnto the Lord and yet he spake neuer a word but so vehement was his spirite and so feruent his inwarde powers of Soule and heart that it was like a shrill shrike in the eares of the Lord. This heate of heart it is glorious before the Lord and profitable to vs but it is not at our commaundement we cannot haue it when wee will the Lord hath reserued it to himselfe to giue when and where and to whome and in what measure it pleaseth him As it is witnessed vnto vs by the Apostle saying The Spirit helpeth our infirmities for wee knowe not what to pray as wee ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed That is wee are not able of our selues to pray with that feruentnesse of spirite that heate of hart such motion of minde such trust such faith such sighes such power such affection in a word euery way as is conuenient to the Maiestie of God vnlesse we be inabled by his Spirite and therefore in mercie he supplieth with the same as pleaseth him Neuerthelesse meanes there are in the word noted vnto vs which worke vnder the blessing of this Spirite to this effect in measure in vs and therefore if this affection bée required in vs they be also necessary as helpers to y e same The first is a true consideration of our owne vnworthinesse and indignitie such and so great as that there is no mercie due vnto vs Such as maketh vs with the Publican not to will to lift vp our eyes to heauen but to knocke our breast and crye in humble sorte Good Lord be mercifull to me a sinner Such as maketh vs with the Centurion to say Lord I am not worthie that thou shouldest come vnder my roofe and therefore say but the worde and my seruant shall bee well Such againe as maketh vs with Daniell to say in smarting woe O Lord wee doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies With Dauid O Lorde enter not into iudgement with thy seruants for no flesh liuing shall bee iustified in thy sight With Esay Wee haue all bene as an vncleane thing all our righteousnesse is as filthie cloutes and we all doe fade like a leafe and our iniquities like the winde haue taken vs away With Ieremy O Lord though our iniquities testifie against vs deale with vs according to thy name for our rebellions are many and wee haue sinned against thee And finally such as may iustly make our soules vexed within vs when we thinke of it our bodies to bowe downe and goe crookedly and our eyes to faile as he speaketh This low conceipt but true conceipt of our selues marueilously quickneth vp our spirites and therefore is euer to
the name of God is here meant whatsoeuer it is that truely of him may bee affirmed as that he is good iust gracious c. And this shall haue warrant euident and plaine euen from the Lord himselfe in that manifestation of himselfe to his seruant Moses were he sayth he will make all his good go before him and proclayme the name of the Lord before him and doing so in deede his name is neyther this word nor that as Iehouah Tetragrammaton or such like either in Hebrew or Greeke this tongue or that but it is this The Lord the Lorde strong mercifull and gracious slowe to anger and abundant in goodnesse and truth reseruing mercie for thousandes forgiuing iniquitie transgression and sinne and not making the wicked innocent visiting the iniquity of the Fathers vppon the children vnto the third and fourth generation See then the greate and glorious name of GOD what it is And what is meant I pray you by Hallowing of that name To hallow or to sanctifie signifieth two things Either to make holy that which before was not so but polluted vncleane In which sorte our Sauiour Christ dooth hallowe and sanctifie vs making vs of the sinful sonnes of Adam the righteous sons of God in himselfe Either else that which of it selfe and in it selfe is alreadie holie so to repute and take so with all reuerence to acknowledge and confesse and so euer to vse and to speake of In which sense again wisedome that of her selfe is most iust is sayd to be iustified of her children that is to be so esteemed iudged and taken And in the third of Iohn He that hath receiued his testimonie saith he hath sealed that God is true That is nothing but this doth cause and bring to passe that God as he is in himself in déede true truth it self so hee is acknowledged of others to bee Now in his latter signification is it taken heere And therfore thus expounded by the learned Sanctificari hîc est reuelari obseruari glorificari honorari verè agnosci To bée hallowed here is to be reuealed obserued glorified honoured and truely acknowledged And againe Sanctificari Dei nomen dicitur cum sacrum venerabile purum augustum esse a nobis agnoscitur et praedicatur et nullo modo contemptim aut irreuerenter cogitetur aut sumatur The name of God is said to be hallowed when it is confessed published as holy reuerend pure and high and such as by no meanes is eyther thought of or taken of vs contemptibly or vnreuerently So that in plaine speech this petition is thus much O Lord let that maiestie and holinesse that is in thy selfe that iustice mercie and power which thou shewest in thy works and that truth wisedome and goodnesse which is in thy word with all thy vertue generally whatsoeuer comprehended in thy nature and fit for the knowledge and vse of man bee more and more dayly knowen of man and receiued amōg vs with that dread honor and reuerence that is fitte for such a name both in word and worke thought deede and euery way A notable request sure and well beseeming the sonnes of God desirous of their Fathers glorie But thus me think you doe not restraine it only to man so that in man only this glory of his name is to appeare No in deede neither ought I. But know it as a fault in Tertullian and Cyprian so to doe For so large is the reach of this petition as that it toucheth not onelie men godly and vngodly reprobate or elect but euen all things in this world whatsoeuer than to be ordayned of the Lorde For in the verie least thing appeareth some maiestie power eternitie and vertue of him which in this petition wee desire as well may appeare and bee seene and celebrated to the praise of him as those greater matters that are in man And therefore cryeth the Prophet of God in his Psalme to all creatures to praise the Lord Sunne and Moone and starres and light heauen and earth dragons deeps fire and water haile and snowe winde and vapours stormes and tempests mountaines and hils trees beasts cattell wormes and all feathered foules and in conclusion euery thing to exalt hallowe and sanctifie the name of the Lord. For his name onely is excellent his praise aboue heauen and earth And to the same end is the 104. Psalme a verie notable song of Dauid also teaching vs plainly that in all the workes of the Lord there is a portion of this his name that is of his maiestie power wisedome and goodnesse which in this petition and by these wordes we ought to begge of him which may appeare be seene noted marked and obserued celebrated in this world to his glorie more and more So that you see prayer dooth not meane onely man but all things in that order that I haue declared Euery thing as it is better and better knowen contayning matter and argument of Gods praise either in respect of workmanship vse nature all or some Yet it respecteth man chieflie as the worke of God wherein he hath shewed himselfe most and layed downe largest arguments to the glorie of his name It doth so and therefore so let vs think of it And first see howe it beggeth for vs knowledge and vnderstanding still more and more of his name and nature because knowledge goeth before obedience Which request of knowledge carieth with it an industrie and endeuour in vs in all diligence euer to obserue the Lord in his workes to marke the power the wisedome the goodnesse of him in creating them and in giuing such nature vse and operation to them in disposing them in such an order in continuing them in such a course and so foorth and condemneth the too too common and damnable dulnesse of the world in so continuall vse and so little a regarde of these things being the maine cause of grieuous vnthankfulnesse and not sanctifying of the name of God in vs. Secondly we begge in it as one saith Non modò vt nomen Dei in intellectu pe◠fidem et noticiam Dei verumetiam ore corpore vitaque tota sanctificetur et glorificetur Not onely that the name of GOD in our vnderstanding by faith and knowledge of GOD but also in mouth bodie and our whole life may bee sanctified and glorified Of which hallowing of the name of God speaketh the Lord himselfe by his Prophet saying I will sanctifie my greate name which was polluted among the Heathen c. How will he do it or what is this sanctification Marke how it followeth I will powre cleane water vpon you and you shall bee cleane yea from all your filthinesse and from all your Idols will I cleanse you A new heart also will I giue you and a newe spirit will I put within you and I will take away the stonie hart out of your body giue you an hart
creatures in the worlde yea all the worldes workes and thoughts of men to serue to his glorie wisedome and will whatsoeuer is intended by man or anie meanes to the contrarie which the Heathens haue called destiny or ineuitable necessity This kingdome is not here meant when wee praie Thy kingdome come For the Lord neuer hath neyther euer will loose this kingdome y t is as I say this authoritie and power ouer al things to make them serue to his pleasure and to bring to passe what he wil haue whereby we should neede to praie for it that it may come Of this kingdome may it bee sayd that is in the Psalme Whatsoeuer pleased the Lord that did he in heauen in earth in the sea and in all deapths For it subiecteth as you see to the Lord al these al their works whatsoeuer And then what is exempted out of this kingdom of power if heauen earth sea and deeps be ruled by it Yet stayeth not the Prophet so but proueth by examples what hee hath sayd and affirmeth it of y e Lorde that he bringeth vp the Clowdes from the endes of the earth and maketh the Lightning with the raine that he draweth foorth the windes out of his treasures that he smiteth the first borne of Egipt both of man and beast that it is he that sendeth tokens and wonders c. Of this Kingdome may it bee meant that is sayd by the Apostle for of him and for him and through him are all things with a number such like places speaking of the prouidence of God And to this kingdome of God it may bee applyed that the wiseman sayth Non est consilium non est prudentia non est fortitudo aduersus Dominum There is no councell there is no wisdome there is no strength against y e Lord. For he hath ruled euer hee doth rule and will rule for euer al things let al the world conspire against it what they can Againe the Lord worketh al things after the counsell of his owne will He giueth raine vppon the earth and powreth water vpon the streates he setteth vp on high them that be lowe that the sorowfull may be exalted to saluation hee scattereth the deuises of the craftie so that their hāds cannot accomplish that which they doe enterprise He taketh the wise in their craftinesse and the counsell of the wicked is made foolish He remoueth the mountaines and they feele not when he ouerthroweth them in his wrath He remoueth the earth out of her place that the pillers thereof doe shake He commaundeth the Sunne and it riseth not he closeth vp the Starres as vnder a signet He himself alone spreadeth out the heauens and walketh vpon the height of the sea All these are sayd of this kingdome Reade Syrach the 17. to the 20. verse and see what a kingdome of power acknowledged ouer al the beastes foules men and matters whatsoeuer Notable is the 4. of Exodus vers 11. For those séeme casuall in the mothers bellie whereof they must needes be vnderstood man being not created so at the first The kingdome of grace shall much better bee vnderstoode if we consider how we were created how by sinne corrupted and how now in mercie daylie by grace renewed The creation of man you know is layd downe to haue bene according to the Image and likenesse of God himselfe For God created man saith the booke of wisedome without corruption at the first and made him after the Image of his owne likenes And he clothed them with strength sayth Sirach as they haue neede and made them according to his Image Which Image of God maketh not GOD like vnto men with legges armes hands a gray head and so forth as not onely other heretikes but euen our holy papists haue imagined and by so paynting him in their Churches windowes made y e ignorant beléeue it but it maketh man like vnto God in holynes righteousnes wisedome and so forth For so expoūdeth the Apostle these words to the Ephesians and there might all Papistes haue seene it if they would Putte on the new man sayeth he which after God that is after the Image of God is created vnto righteousnes and true holynes meaning by these two words all perfection as wisedome will to doe good truth innocency loue of God power and such like See what the Image of God is Now then being thus created and made who ruled in man or what kingdome was he subiect vnto The Lord you see ruled in him and to his Kingdome was he subiect But alas the time this happie estate was quickly lost The Serpent deceiued the woman the woman the man Sinne entred GOD was offended and a fearefull change from al weale to wo in a little time and brought to passe So that now looke on man agayne and his copie is changed Satan ruleth sinne is entred death foloweth and this blessed Kingdome of God in man and ouer man is lost gone and destroyed Yea to speake playner and not so generally familiaritie with GOD is turned into a fearefull flying off from God for they hide themselues from the presence of the Lorde among the trees of the garden Wisedome is turned into folly and they thinke with a fewe Figge leaues to couer their shame Yea such is our wisedome now as Rom. 8.7 Truth is turned into lyes and they deale not plainly with the Lord. The serpent deceiued me the woman deceiued mee and there is not plainly wee haue sinned O Lord forgiue vs. Now is it sayd of man that all the imaginatiōs of the thoughts of his hart is onely euill continually that we are all become as an vncleane thing and that all our righteousnesse is as filthie cloutes that wee all doe fade like a leafe and our iniquities like a winde doe take vs away Now is it sayd of vs that wee are carnall solde vnder sinne that we doe not the good which wee would but the euill which wee would not that doe wee that when we would doe good we are thus yoked that euill is present with vs that there is an other lawe in our members rebelling against the lawe of our minde and leading vs captiue vnto the lawe of sinne which is in our members That the naturall man perceiueth not the things of the Spirite for they are foolishnesse vnto him neither can he knowe them Now is it sayd of vs that by nature we are the childrē of wrath dead in trespasses and sinnes walking in them according to the course of this world and after the Prince that ruleth in the ayre euen the Spirite that worketh in vs the children of disobedience Now is it sayd of man that was so excellent Verely euery man liuing is altogether vanitie Now cryeth the Prophet of men that his soule is amongst Lyons that their teeth are speares and arrowes and their tongue
Spirit and we pray wee knowe not what for it is the Spirit that helpeth our infirmities and that maketh request for vs with sighs which cannot bee expressed And he that searcheth the hearts knoweth what is y e meaning of the spirit for hee maketh request for the Saintes according to the will of God Haue not this spirit and be none of Christes for as many as are led by the Spirite of God they are the sonnes of God Want this Spirit feare againe the seuere threatning of the Lawe but haue it and cry in comfort Abba Father the same Spirite bearing witnesse with our Spirits that we are the children of God sealing our adoptiō in our minds and therefore opening our mouthes This blessed Spirite and sweete grace is that heauenly water that our sauiour speaketh of in his dialogue with the woman of Samaria when sitting vpon the wel with her hee sayde whosoeuer drinke of this water shall thirst againe but the water that I shal giue him shall bee in him a well of water springing vp into euerlasting life And O my brethren how differeth all earthly water from this if wee marke it let a man thirst for the honors titles pleasures places and dignities of this paynted world and if he inioy thē euen in great measure do they quench his thirst No truely but if this other water bee away I meane this moderating grace of Gods blessed Spirit whereof we speake they increase his thirst a thousand fold of a sound man before he inioyed such heapes hee is striken into a loathsome and deadly disease euen a spirituall dropsie that the more hee drinketh the more drye he is and neuer satisfied Playing dayly and hourely the parte of Achsah in seeking springs of water to her South countrey that is more to much and still something else to that that is had already But this water of Gods holy spirit springing not out of the veynes of the earth but from the highest heauens runneth about our hearts continually with a diuine vertue most comfortably cooling al our Spiritual heats refreshing vs against all burning temptations quenching the firy dartes of Satan and finally quickning vs to eternall life This water therefore let vs make accompt of pray for a true faith for he that beleeueth in me out of his belly shall flowe riuers of water of life sayth the Scripture Quench not this Spirit then neither grieue him by whome we are sealed vnto the day of redemption But remember the good that commeth by him to this wretched frame of our sinnefull harts the ground is hard if this dewe drop not and vtterly vnfruitefull if this grace blesse not Lende mee therefore not thy tongue and lips only but thy soule heart chiefly to pray with mee to the throne of mercy for our selues and all O Lorde O Lord create a cleane heart renew a right Spirit within vs euermore Cast vs not away from thy presence neither take thy holy Spirit from vs. Giue vs the comfort of thy helpe for euer and establish vs with thy free Spirit Amen What else is concluded in this prayer Another good meanes to further this kingdome is a godly zealous and carefull Magistrate and therefore we praie for him also and the blessing of his seruice This teacheth the Lord vs when hée biddeth vs praie for kings and all that are in authoritie that we may leade a quiet and a peaceable life in all godlinesse and honestie They are the means the Lord giues the blessing The lyke doth the Apostle when he telleth vs that Princes are not to bee feared for good workes but for euill And therefore if we will bee without feare of the power that we must doe wel and so shall we haue praise of the same For hee is the minister of God for our wealth But if we do euill that then we must feare for he beareth not the sword for naught but is the minister of God to take vengeance on him that doth euill Charging vs as well for these good vses of him as also for the author of his office and authoritie which is the Lord for there is no power sayth he but of GOD and the powers y t are be ordained of God that euery soule of vs be subiect to the higher powers and that we resist not for if wee doe we resist the ordinance of God they that so resist receiue to themselues damnation This benefite of a magistrate to the increase of Gods kingdome appeared in Asa who tooke awaie the Sodomites out of the land and put away all the Idols his Father had made displaced his mother for her idolatrie and destroyed her idolls The like appeared in Ezekiah Iosiah and all the rest Read what they did sée what authoritie may do nay ought to doe Vertue flourisheth by iust incouragements vice flieth and dieth by iust punishmentes if the magistrate bee good and then ruleth God when this is so Blessed therefore wel may be said is the lande when the king is the sonne of Nobles and when the Princes eate in time for strength and not for dronkennesse That is when the higher and lower and all powers in a land are famous for vertue and wisedome and with the giftes of God And why so Surely because these being thus the Lord is king in such a place and his heauenly power is more and more dayly spread ouer and into the heartes of men by these meanes Contrariwise Woe to the land whē the king is a childe and the Princes eate in the morning that is when the chiefe of all wanteth wisedome and counsayle and the inferiors are giuen to their lusts and pleasures And why so agayne surely because then for want of so forcible a meanes as carefull magistracie is to represse it Vice floweth vertue flieth and God ruleth not Finally therefore doe we praie here in this petition and aske of the Lorde as a greate mercie that he would giue vs godly carefull and zealous Magistrates to the better setting vp of his blessed kingdome amōgst vs. And truly beloued would God the iust often consideration of these might worke in vs a faithful loue to thē for their pains and a flaming thankfulnesse to the Lorde for them when we haue them O that wee would meditate of it vpon our beddes and and thinke vppon it when wee are waking what Moses felt when he sayd How can I beare your comberance your charge and your strife alone Or what hee felte that sayde to his regall Crowne or Scepter that he which knew the carke and care the woes and griefes the toyles and labours and the infinit perils and feares that are incident to it would not take it vp if he found it in the streete Then woulde wee feele what it is to gouerne and to be alofte Then assuredly would wee honour Magistrates more loue them more obey them more and contend
distinction is Tertullians against Martion and receiued vsually That euill which is called the punishment of euill there is no question neither but God willeth and is the author of it he being y e iudge of whose warrant it is done and the punishment it selfe being a worke of iustice against sinne being also good The question is de malo culpae of that euill that is the euill it selfe howe God willeth it or not And concerning this matter see first on the one side what is truth thou art not a God sayth the Prophet Dauid that louest wickednes neither shall any euil dwel with thee No thou louest righteousnesse hatest iniquitie Perditio tua ex te Israel et auxilium a me thy destruction Israel is by thy selfe and of thy selfe and in mee is thy helpe When the deuill speaketh a lye hee speaketh of his owne for hee is a lyar and the father thereof Sée then the true author of euill not God but Satan Furthermore if God be all good how can hee will the thing that is euill euery thing willing but that which is agreeable to the nature thereof This striueth therefore with his goodnes It is contrary also to his power for what good that hee will is not hee able to bring to passe without the meanes of euill and if he be then needeth not he to wil any euil to the end to compasse some good by it that otherwise he could not It is cōtrary to his mercy which extendeth it self vpon them that haue done euill It is contrary to his iustice which promiseth it in others And playnely wee see then that the Lord doth not will any euil Which Saint Austen acknowledged when he said Deus non est author vllius rei qua homo fit deterior God is neuer author of any thing wherby man may be made the worse Now on the otherside heare againe what is truth also The Lorde hardened Pharohs heart The Lord deliuereth men vp into a reprobate mind to do those things which are not conuenient the Lorde sendeth men strong delusions to beleeue lies the Lorde sent a spirit to seduce Achab and put him in the mouth of all Achabs Prophets with many such things testified of the Lorde in the word which in vs were euill and séeme so to be in the Lord also if our knowledge be not better to distinguish and to cleare him in whom there can be no vnrighteousnesse euer Hereupon swell the Libertines in blasphemy against the Lord and excusing themselues charge him with their wicked wayes Hereat also stumbled the Manichees and therfore made duo principia two originals or first causes of actions the one most good from whence came al goodnes the other most euill from whence came all euill and the punishment of all euill And hereat also sticke many saying God suffereth these thinges to bee done but no further But I pray you let vs aske them whether God suffer them willingly or against his will If they say willingly then confesse they that God hath a part in the action and that is more than suffring if they say vnwillingly then make they him not omnipotent for cannot he let any thing that he wil not we know he can and there is none that can resist his will sayth the Apostle Wherfore to helpe this matter and to answere with truth we must vnderstand a fewe thinges and I pray you hearken We must distinguish of sinne and we must distinguish of will Sinne hath two distinctions fit for this purpose to bee knowne For either it is considered simply in it selfe and by it selfe as a thing contrary to the law of God or it is considered as a cause of sinne and euill folowing or thirdly as a iust punishment of sinne that went before The first GOD neuer willeth neither can will the second so also But in the third respect God is sayde to will euill to wit not as it is euil but as it is poena peccati the punishment of euill Which in deede is a iust thing of the Lord. So doth hee punish sinne with sinne as in the place before named hee punished the Gentiles with deliuery vp to a reprobate minde to worke euil because when they knewe God they glorified him not as God neither were thankfull The second distinction is this in sinne and all euill there is the action and the deformitie or euill of and in the action The first God may well for he is in deede the very first efficient cause of euery action according to that saying in him we liue moue haue our being and deus operatur in omnibus 1. Cor. 12.16 and of him for him c. omnia Rom. 11.16 Touching the second we must vnderstand that will is either proper or improper Proper when wee will a thing for it selfe either as a good thing in deede or at least so iudged of vs improper when we will a thing not for it selfe as good of it selfe but for some other good that shal folow it And thus may we will that thing that is euill as a man willeth the cutting of some member for the safety of all y e rest So God willeth euill things not because he alloweth them or loueth that which is properly to will but seeth in his mercy hee so disposing them some good shall followe of them which as I say is to wil improperly and herein we sée howe still the obiect of will is good in the Lord. To apply then all this to God so farre as our question requireth let vs vnderstand that that euil which is a punishment inflicted by God for some former euill we may say that God willeth For so teacheth vs the same God himselfe by his Prophet saying I forme the light and create the darkenes I make peace and create euill I the Lord do al these things Marke howe the Lorde sayth hee createth euill That is the euill that is a iust punishment of some former euil or sinne The like againe by the Prophet Amos shall a trumpet be blowne in a Citie and the Lord hath not done it Out of the mouth of the most high proceedeth not euill and good Is it not a knowne trueth in diuinitie that the Lorde punisheth often sinne with sinne Now all sinne we knowe is euill if we respect it selfe but if we respect it as it commeth from God to punish sinne withal then is in that respect not euill but a iust right and good thing The hardning of Pharohs hart in Pharoh was euill in God it was a iust punishment of his sinne The deceyuing of Achab with a lye in it selfe considered was euill but as God did it for a punishment of his sinne it was not euill but iust That strong delusion whereof Paul speaketh in it selfe is euill but if we marke it inflicted by God as a punishment for want of loue to the trueth so it is a iust thing
God or by viewing the commandements or by any meanes what souer that may bee good and profitable to this effect And thinke with your selues that if these chosē vessels notwithstanding so greate graces giuen them yet groaned vnder such waight of deadly sinnes alasse what may wee doe that want many thousand degrees of theyr goodnesse saue onely that we feele not through a deadnesse of heart the burthen of iniquitie that is vpon vs. By theyr feeling then iudge what you ought to feele by theyr confessions what you should confesse and by theyr shiuering feares what you may many millions of times more iustly feare Think also of the punishment temporall and of the death eternal in that flaming lake of dreadful wo due and assured to all sinfull creatures for euermore And see then if it be not sweete to heare of remission of all this euill See if this petition be not thrice needfull to cōsciences crying our Lord is great O deerest God that woulde bidde vs aske teach vs and tell vs yea will and commaunde vs euerie daie and houre to praie for pardon for iniquitie For thus do we see thy willingnesse to giue neuer vsing to bidde vs aske but what thou art ready to grant euen before we aske Thus do we see our pardon is readie and though worthie wee bee neuer once to feele anie inwarde ioy or outward comfort yet in thy mercie wee shall finde both by thy gracious forgiuenesse of our sinnes And Lorde of mercie make vs thankfull The Prayer O Lord and Father sweete mercifull we fall down in our heartes heere before thy maiestie beg thy mercie For we haue sinned O Lord wee haue sinned done wickedly our consciences crieth thy wrath is due if we find not mercy Our thoughtes our words and workes haue bene against thy blessed will and commaundement and stil still our most grieuous corruption pulleth vs from thy wayes We may bee ashamed and confounded to lifte vp our eyes to thee so increased ouer our heads are our iniquities and our sinnes so grieuous euen to the heauens But with thee there is mercie and therfore thou shalt bee feared O LORDE in that mercie lifte vp the light of thy countenance vpon vs and saue vs. Let that precious bloud of Iesus Christ dash and wash out al our offences for we flie vnto it and with the armes of our faith clasping fast that deere Sauiour wee set him before thee as our attonement peace and propitiation for euer auaileable with thee For his sake not for ours O Lord heare O Lord forgiue O Lord consider and doo it deferre not for thy mercie sake Comfort our consciences with that sweet and dropping dew of mercie and grace for they shake tremble at thy iudgementes Strengthen our steppes heereafter for Iesus Christ his sake more more that they may be streighter and we possesse these vessels of ours in more cleannesse holinesse and righteousnesse than we haue done And forasmuch as it is all repugnant and contrarie to our sinful nature and rebelling bloud to forgiue other mē theyr trespasses committed against vs without reuenge and to loue them that hate vs to praie for them that persecute vs as thou hast willed deere Father we beseech thee helpe vs therein and by thy working power within vs make our hearts so meeke and gentle that we may gladly vnfainedly heartely wholy forgiue all men that haue hated or hurted vs by word or deed that wee may behaue our selues vnto al men friends and foes with such mercy gentlenesse and kindnesse as we would desire not only that they but also that thou good Lord shouldest vse vnto vs. Finally deere Father in life haue mercie in death haue mercy and euermore haue mercie vppon vs in that blessed kingdome of thine for Iesus Christ his sake our blessed Lord Sauiour Amen The sixt and last petition Leade vs not into temptation c. We drawe now neere an end of this labour and are come to the last request in this prayer wherein proceeding as you haue done in the former I praie you first shew the order of it THE order is meruailous fit that after we haue in a stinging wo for them begged of the Lorde our God most heartely and earnestly the forgiuenesse of all our sinnes and trespasses alreadie past and done we should next as obedient children not agayne to grieue so déere good a Father beseeche him for his mercies sake to aide and strengthen vs against that which is to come that wee may not offend and fault as wee haue done but by an happie new birth and spirite of power vouchsafed from his heauēly grace vnto vs be able to fight agaynst all sinfull corruption daylie and euer vexing vs more and more For in this order speaketh the Lord still still in his word that if we be made whole wee should sinne no more That if the grace of God that bringeth saluation vnto al men hath appeared we should thereby learne to denie vngodlynes and worldly lusts and that wee should liue soberly righteously godly in this present world And in this order reasoneth euen the spouse her self I haue washed my feet and therefore how should I foule them agayne Wherefore I say as concerning order after pardon begged for passed sin most fitly doe wee aske next the power of his grace against what is to come Surely it is not onely fit in regard of order but most necessary also in respect of the thing In deed it is and that for these causes first in respect of our owne corruption and vilenesse of whome the spirit of God hath sayd by Iob that man is abhominable and filthie drinking iniquitie lyke water that is euen so desiring to sinne as hée that is thirstie to drinke Secondly in respect of the infinite allurementes and delights that sin hath to pull vs on to it from God which we are so far from repulsing gayne standing that wee readily and most willingly yeelde to them except the Lorde assist vs and inable vs by his spirite Yet are those delicates our death both in bodie and soule for euer if we followe them For it is true of al men which the Apostle speaketh of the widow that she liuing in pleasure is dead whilest she liueth so And agayn If ye liue after the flesh ye shal die Of these alluremēts and delights in sinne spake the holy Ghost when he called them the pleasures of sinne And Dauid when hee sayde Incline not my heart to euill that I shoulde commit wicked workes with men that worke iniquitie and let mee not eate of their delicates There is also a subtiltie in sinne to deceiue vs a deceitfulnesse in riches to choke vs and therfore most needfull this prayer that we be not hindered through the deceitfulnesse of sinne Thirdly in respect of the power of the enimie which is verie greate For we wrestle not agaynst flesh and bloud
more pitie And yet doth the Lorde so in deede whensoeuer he powreth his mercies vpon man or woman in this world For as with a gager he gageth them by those blessings openeth and reueyleth what maner of stuffe they are within thankfull or vnthankfull kinde or vnkinde humble or proude carefull or carelesse to please the giuer finally whether good or bad he maketh it seene Wherfore a little to helpe vs in this tryall it is good to consider many times of these poyntes First how in truth I come by the blessings that I inioy secondly to what manner of persons the continuance of them is promised thirdly the true ende and right vse of them and lastly the fearefull examples of abuse These things will profite vs if wee knowe them well Concerning the first therfore it is too common with both great and small to sticke in second causes and to light short of the chiefe fountayne and well head in deed Why we haue health welth friendes mariages honor credit offices children and a thousand of Gods comfortable fauours in this life we can alleage many reasons that I wil not stand to repeat But the reason of reasons either wee alleage not euer or it pearceth no further within the teeth than the tip of the tongue is The Lorde hath giuen Whereas in deede the whole course of Scripture teacheth that this is the head and roote of all our ioyfull daies and dealings and euer was and onely is and can bée either for our good if we vse them well or for our plague if we do the contrary Ioseph a poore mans childe came to a great place in the lande of Aegipt if we marke it well when the King sayd to him onely in the Kings throne will I be aboue thee When he was ouer all the Kings Court and ouer all the land when the King commaunded al his people to bee armed at his worde tooke his owne ring of his owne finger and put it vpon his hand arayed him in garments then of the richest with a chayne of golde about his necke set him vpon the best Charret he had saue one and all the people cryed before him as he ridde for honor sake vppon their knees tender Father Ioseph was also wise and full of the spirit of God Yet least wee should prattle prophanely of Fortune and lucke or dote vndutifully vppon his gifts and so robbe the Lorde of his due honor it is expressely sayde that the Lorde was with Ioseph and made all that hee did to prosper in his hand The Lorde therefore author of all his prosperitie and aduauncement whatsoeuer Dauid the yongest brother that little ruddie cheeked Shepheard from his hooke and his cloake his Sling and Scrip came to the famous kingdome of Israel and therein ruled with great honor and princely maiestie for his time yet neither by wisedome nor pollicie of himself or his frends but the Lord tooke him from following the Ewes great with young and made him ruler of his people And Dauid prospered and grewe for the Lord God of Hostes was with him sayth the text So that God was the fountayne of all his good Which as a true childe and thankfull to his God the same Dauid afterwarde remēbred to his sonne Salomon when hee tolde him that hee should build a house for the Lord and should therfore prosper because the Lord should bee with him Salomon againe confessed it when he sayd that euerie man eateth and drinketh seeth the commoditie of his labor this is the gift of God Beholde I will sende you corne and wine and oyle and you shall be satisfied therewith and I will no more make you a reproche among the Heathen sayth the Lord. And againe by another Prophet The seede shal be prosperous the vine shall giue her fruit and the ground shall giue her increase and the heauens shall giue their dew and I will cause the remnant of this people to possesse all things So euer it is the note that the Scripture keepeth that all prosperitte and well doing in this world is the gift of God and cannot be attayned agaynst his will Which lykewise might be shewed in anie particular that can bee named if we wold take that course Al which we note not nowe so much to teach a thing vnknowen as to remember a thing not thought of or at the least not so duely and often and earnestly thought of as it should be I speake what I knowe and what hidden consciences must needes confesse to be too true For coulde it be if wee did thus thinke that there should bee so little care of such a GOD in many as there is whose backes be laden yea and euen pressed as it were downe to the ground with the hope of God his mercies Whose tables richly hee hath deckte in despight of their foes whose head with balme he hath refreshed whose cuppes doe ouerflow No no. But if our wretches hearts did feele it and that with a power as these motiōs vse to heaue in Gods Saincts O my sweete God and deere Father this is thy dooing for thy wretche and all these things that I inioye goe to particulars they are thy giftes who mightest haue sette mee at the doore with my pitcher to begge my foode and farre otherwise haue dealt with me if thou wouldest I tell you it would wring foorth other loue and fruits to such a God again than appeare in many And therefore assuredly wee thinke not of the fountaine and giuer of these things as we should Amend then what is amisse and giue the Lord his due It is he that hath lifted out of y e mire and set any with the Princes euen with the Princes of the people It is hee that blesseth the basket and the dow it is he that hath giuen whatsoeuer good thing wee inioy and cursed we if we denie it or carelesly neglect the sweete meditation of it euer But to what end now hath he done all these thinges Truely euen to proue mee and trye me what I wil do to him againe and that it may appeare to the world and to mine owne eyes what maner of man or woman I am within and in déede one that will bee puft vp and forget both God and my selfe in prosperitie or one that will euen weepe water of myne eyes in y e zeale of my soule to please such a father grieue that I cannot as I wish and most hartely would And if I bee the former that the Lordes iustice may bee warranted if hee change my copie if the later that my soule may feele comfort in so sweete a God not onely heaping his mercies vpon me greatly but giuing mee further a childes heart withall to loue my kind father so much the more which is aboue al. And which in déed is the very end of Gods mercies and blessings Let Dauid speake that man according to the Lordes owne heart What did Gods
thing against our true sanctification Yea this is the true perfection of of them that are borne anewe to confesse with the Apostle that they are imperfect And to our great comfort let vs note it that this Apostle sanctified thus imperfectly groning vnder the griefe of sundry wants and weakenesses yet so assured himselfe of his election by so much as hee had that in the next chapter he is not afrayd to breake out thus I am perswaded that neither death nor life Angels nor principalities nor powers nor thinges present nor thinges to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. See then and neuer forget it that sanctification though but in part and with much want yet is accepted with God man and ought yeld that man and woman that hath it such a comfortable perswasion as this namely that nothing shall be able to separate them from their God So that they be not negligent in harty hungring still after more Which euer is to be searched for carefully in our selues For euen so did this Apostle if you marke it I delight sayth he in the lawe of God concerning the inner man And as long as he found some measure of grace and an heart that still wished more and sighed for more and delighted in good so long was hee cheerefull touching his estate with God albeit till his dying day he sawe another lawe in his members rebelling against the lawe of his minde and leading him captiue to the law of sinne which was in his members This example then is notable to this end and let vs not forget it Would God also the contrarie were more earnestly considered than it is namely that if some measure of holy conuersation together with a mind most feruently wishing more and euen grieued for want of more yeld mēs soules comfort that neyther lyfe nor death nor anie thing shall separate thē from the Lord what will neither any measure at all neyther any desire of any nor anie griefe for want of any or for huge flouds of vngodlynesse that ouerflowe vs both bodie and soule our words our works our thoughts or lookes and all things wee doe I saie what will this yeelde to the conscience one daie but euen a dreadfull blow that as the other neuer so we euer are appoynted and red to be separate from Christ Iesus O then take heede betimes and cutting off euery day by the swoorde of Gods giuen grace iniquitie and sinne lette vs hunger and thirst to serue GOD in holynesse and righteousnesse before him all the dayes of our lyfe and by fruites of a true new birth to make as Saint Peter hath tolde vs our election sure Another proofe to your question that imperfections in our newe birth and sanctificatiō may not discourage vs is the same Apostle againe troubled in another place so grieuously with his owne concupiscence that pricked in the fleshe the messenger of Satan that he besought the Lorde thrice that it might departe from him The Lordes aunswere as we know was this that his grace was sufficient for him For through weaknesse his power was made perfect Playnly teaching vs graciously chéering vs that for our imperfections he will not reiect vs. It is one thing to haue sinne raigning in vs and an other thing to haue it dwelling in vs. The one we are forbidden the other we shall be subiect to whilest wee liue For I knowe that in mee that is in my flesh dwelleth no good thing confessing with griefe that sinne dwelleth in him though to his comfort through grace it raigned not in him Full is the Scripture of strength agaynst this feare of imperfections but I trust this sufficeth O but the children of God are subiect many times to such a dulnesse and deadnesse in comparison of sweete rauishing motions that they haue felt that Satan catching and watching his opportunities is readie to perswade that surely nowe they are fallen away and GOD hath giuen them ouer Most true it is and yet all for the best For surely if we had not such alterations and chaunges we should thinke that grace were nature in vs wee should not estéeme of that sweete power of the spirite as wee doe when after a dulnesse it returneth agayne neyther any way bee thankfull as now we are But to be too much cast down with such tumblings to enter into such desperate feares truly the Lord woulde it not For what change thinke you felt Dauid when hee cryed O let mee feele the comfort of thy spirite agayne and when so often he cryeth O quicken me as thou wast wont quicken mee quicken me Yet was not Dauid cast awaie though for his sinne or tryall or Gods glorie or others example hee was thus many times troubled by a grieuous dulnesse many tempting feares Alasse it is the course we must euer account of for our better wakening and which Gods chosen haue euer tasted yet without reiection The mother after she hath felte her childe moue hopeth the best though euer it moue not and when weakly it stirreth shee cheerefully hopeth of greater strength in time so must wee This sweete spirite is not alwayes alike that difference may teach vs it is greate mercie to haue much and make vs thankfull The Sunne shining so fayre is often couered with mistie cloudes from vs yea and euerie daie setteth and as it were taketh his leaue But wee sée those cloudes vanish awaie in time and the cheerefull rising followeth after his heauie setting It is not euer Winter nor euer Summer but after a fayre daie commeth a foule and backe agayne The tree is not alwayes greene and flourishing with his cheerefull leaues Yet liueth it in the root when outward shew is gone And truly so doe wee let vs in comfort knowe it in our Christ rooted remayne aliue safe and sure when blustering stormes of shrewd temptations haue shaken off our leaues that is our cheerefull thoughtes wordes and countenaunces and for our better schooling the Lord a litle hath left vs to our selues The foundation of our hope standeth fast whō he loueth to the end he loueth them And I am perswaded that hee that hath begun this good worke in you will perfourme it vntil the daie of Iesus Christ For the giftes and calling of GOD are without repentaunce with a number of such So that though the sadnesse of soule come vpon vs and great disquietnesse bee within our breast yet must we lyke faythfull children as the Lorde shall inable saie Still trust in God my soule for I will yet giue him thankes c. O tarrie thou the Lordes leasure bee strong and hee shall comfort thy heart and put thou thy trust in the Lord. Many times reade that 77. Psalme see the downe falls of Gods children and how agayne they catch hold and scramble vp
confessing it to bee their infirmitie as in deede it is And the Lord of comfort worke our comfort Will God then accept some obedience Yet again do you aske mee that Was it not proued euen now that sanctification with imperfection is neuerthelesse true sanctification and accepted But you shew a passion still following the godly minde that what it wisheth to haue it feareth to want and therefore neuer is wearie of proofe to haue what heart desireth Therfore euen agayne I aunswere you that hée doth And be iudge your self Whē the Father cried w t wéeping eyes Lord I beleue helpe my beleefe Did the Lord answer him roughly sirra I accept no imperfecte faith No no he most gratiously accepted his some faith and helped his childe Doe we not reade it to our great comfort what the Lorde badde the Prophet aunswere to Ieroboams wife that came disguised to aske concerning her sicke sonne namelie that he onely of Ieroboam should come to the graue because in him there was some goodnesse toward the Lorde of God of Israel Therefore euen some goodnesse some grace some faith some loue some obedience you see is not ouerlooked of our most mercifull father though it be but little For it is not the quantitie but the qualitie that is not how much but how true that the Lorde regardeth All those eies that looked vpon the brasen Serpent were not alyke great and yet the least eie receyued health by that looking So are not all mens faith alike For the Lorde giueth at his owne good pleasure in greate diuersitie and yet the least being true looketh vppon the true salue of our stings resembled by the brasen Serpent Christ Iesus to eeternall life as wel as y e greatest Though our father chidde them for their little faith yet did he neuer reiect them that had anie Euery poore beggars hand is not alike and yet the least serueth him to take a penie as well as the greatest So shall our hande of faith do I warrant you and therfore reach it out with cheere feare not And what if euen in that little obedience there be also some imperfection mingled Bee it neuer so little if it come from vs be you sure it will haue his dregs and impuritie For euen all our righteousnesse is lyke a stayned cloth But what then O sweete God What did he when the midwiues with a good action intermingled a lie Did hee refuse their good for their euill No no hee receiued their obedience though thus stayned and mercifully hee turned away his face from the other as a deere father that hath an Eagles eie to spy any thing well in his child and euen no eie to see what hee woulde not see beeing the frailties of his chosen children whereof they sigh to bee disburthened And it is a heaten truth and knowen to vs that if hee looked not awaie from imperfections and wrath yea euen winowed as it were his childrens actions keeping the grayne and blowing awaye the chaffe with a breath of mercie in Christ hee shoulde neuer accept any obedience in this world at anie mans hand Alasse then why should wee feare so often and much as we doo and faint since all things are thus comfortable to the Lords children O sir these feares and wreastlings and spirituall struglings that the godly are euer subiect vnto are as the Lordes plowe to breake vp the fallowe grounde of our heartes and to teare them that otherwise would bee whole lumpes vnfit to receyue seede into fine small earth softe and mellowe and fruitfull that no sooner the seede may be throwē in but it sinketh is couered and setteth it selfe to fructifie when otherwise it would not nor could not vpon whole ground but lying onely vppon the outwarde face and not sinking the foules would deuour it or at least it take no rooting And therefore thrice necessarie and profitable are these spirituall buffets nowe and then to worke in vs that broken and contrite heart which the Lorde shall neuer despise To take from vs our stonie hearts and to giue vs fleshie in their places Let them bee then as the Lorde pleaseth espeally when hee hath giuen vs so sweete a promise that hee will neuer lay more vpon vs than hee will make able to beare Lette him plowe vs and bruse vs and breake vs at his pleasure it is the Lord lette him doe what seemeth him best hee knoweth our mould and his mercie helpe vs in all our feares Amen And Amen saie I againe to this prayer leauing you now to your libertie to go forwards with other temptations as you will It is a spirituall tryall many tymes to Gods children to crie and pray and as they thinke not to be heard because their petitions are not by and by graunted But they forget then other deere ones of the Lord and the Lords often practise For Dauid in many Psalmes sayth I crye and thou hearest not Iob sayth When I cry vnto thee thou doest not heare mee neither regardest me when I stand vp The woman of Canaan cried hartely and receiued no comfort of long yet did hee heare her well enough but the ende made amendes and so shall it to vs all as may be our good which he best knoweth and not we It is a temptation to bee heauie harted and wee thinke O Lorde why should I bee thus Surely sorrowe consumeth the life and a cheerefull hart prolongeth our daies But yet we must knowe what befalleth the godly My soule is powred out vppon mee and the daies of affliction haue taken hold vpon me sayth Iob in his heauines Dauids soule was sad and it would not presently be lighted Yea from the endes of the earth sayth he will I call vnto thee when my heart is in heauines My heart is smitten down withered like grasse so that I forget to eate my bread with many such places Sometime for sinne sometime for worldly accidents sorrowe will assault the godly and being men and women we must bee content to indure the smarts incident to our nature Yet euer remembring to holde faith and a Christian measure in all our sadnesse And many times beating it into our mindes that a cheerefull heart pleaseth GOD and man Reioyce in hope sayth the Apostle reioyce in the Lorde reioyce in the Lorde alway againe I say reioyce and euermore reioyce What iterations and dublings are these And if the Lord must bee heard when hee speaketh single how will hee take our deafnes whē he speaketh dubble The fruit of the Spirite is ioye It causeth good health sayth Salomon and refuse it not then The greatnesse of sinne is an other of the vncomfortable meditations now and then of Gods deere ones they fearing and shaking to behold the same least the Lords iustice should breake out against it and consume them But good beloued let vs bee wise as the Lorde would haue vs
and that is thus not to meditate of sinne but still with an eye to the salue of sinne Christ Iesus and then though it be neuer so terrible by his foule shape seeme neuer so strong to giue vs a fearefull fall yet shall it bee founde too weake and wee receiue after a mazing feare true comfort agaynst it and the deadly sting thereof If a man were vppon the top of a high tower without battlements it would seeme fearefull vnto him to looke downe but if he haue high strong battlements that he may take holde on not so Euen so it is with sinne looke vppon it without our strength agaynst it and it astonisheth to death but with him it vanisheth as too weake to condemne Gods chosen Dauids adulterie and murder were great sinnes yet repentance found mercie and they were pardoned Peters denyals were great sinnes yet in Christ rased out when he wept bitterly for them Paules persecuting and making hauocke of the congregation was no smal offence yet a wounded hart found a forgiuing God when opened eyes sawe what was done Those murmuring Iewes after so many strange workes and wonders wrought of the Lord for their deliuerance making a question whether he were amongst them or no did they lightly offend Or doth not the Scripture euery where speake of it as a most horrible and dreadfull offence Yet was there mercie with God and pardon to repentance But this course might bee long if I should note all particulars Let vs stay therefore with those murdring Iewes not of a malefactor but of a iust one not of the sonne of a man but of the sonne of God Christ Iesus and consider well whether the earth hath yeelded since her first creation a greater indignitie or whether the heauens haue behelde a more vggly transgression Surely no neither any whit comparable yet in Christ was this pardonable and euen then when their handes were red with the innocent bloud of Christ Iesus the speare scarse washed that pearced his holy heart euen then I say preached Peter pardon to repentance and as many as repented had mercie To the greatnesse of their sinne adde the vnfeelingnesse of their heart that had no remorse for any thing they had done And then consider will the Lord offer mercie before it be sought and shut vp mercie when it is sought Will he so graciously seeke to drawe men to repentance and shewe no pitie when we repent Will the Lorde forgiue the death of his deere sonne to the bloudie murderers of him and neuer be intreated for sinnes though greeuous yet not comparable O God forbid that after this example of mercie to these crucifiers of the Sonne of GOD Satan should euer shake our faith by feare of any sinne to be vnpardonable which with waiâ—ing harts wee lament that euer wee committed agaynst our deare God Therefore take fast holde of it and print it deepely in your memorie I omit Iacobs children I omit Manasses I omit many that might be named peruse their sinnes and beholde with ioye in a gracious God their full remission When the Spirit of truth sayth were thy sinnes as red as scarlet doth he meane to comfort agaynst small and fewe offences or against great and many Truly euen against all must you needes confesse And if you will not S. Iohn will reprooue you who sayth that bloud shall cleanse vs from all sinne making no distinction of fewe or many great or little Some not all And if the Lord distinguish not that must shewe mee mercie I defie a distinguishing deuill of whom I seeke no mercie Consider it often that the same Apostle saith If we acknowledge our sinne God is faithfull to forgiue vs. Making the assurance of pardon to a confessing sinner no lesse sure than it is that GOD is faithfull O beloued can God bee vnfaithfull if he can then feare if not be of good comfort for so certaine is mercie to a bleeding hart as he is faithfull that can bee no other O sweete foundation of our wished ioy the essence of our God Agayne is it not an article of our faith that our sinnes shalbe pardoned Will you say little sins God forbid restrayne not Gods mercie deny not your faith and then must you bée comfortable Remember agayne what the Lord Iesus sayth All that the Father giueth me shall come to me and him that commeth to me I cast not away What a speech is this if wee marke it And what a comfort and ioy is there in it if wee haue but euen a peece of an heart to receiue it For to let passe the former part so plainly taking away distinction of Iewe or Gentill of bond or free in affirming that al that the father giueth him shall come to Christ what nation or language soeuer they bée of how sweet is the second part to a sinfull soule groaning and sighing vnder the burden of iniquitie sore laden and euen pressed downe with thoughts words and deedes in the sight of the Lorde damnable For what might be your case looke at your self Haue you read in the lawe that if God enter into iudgement with you sinne is so great that you are but gone Doe your transgressions pricke you and loose course of life begin to sting you What then are you dead and wil you not liue are you ill and will you be no better Smarteth your soule within through the deepe wounde of sinne and will you haue no ease O yes full faine say you but my sinnes my sinnes are so out of measure great and horrible that I feare the Lord hath cast me off and hath no mercie for me Ah deuell auant Doth my Sauiour say here he that commeth to me and is not a very great sinner I cast not away No no Satan my God and Lord my Christ and ioy speaketh indefinitely of any man of any woman in any case he that commeth vnto mee bee he Iewe be he Gentill be he bond be he frée Greeke or Barbarian and what sinne or sinnes so euer hee bee troubled for how weake and fraile so euer how poore vile so euer yea be his sinnes mo than y e heares of his head mo than the sand of the sea so that his heart fayle him with Dauid for them yet if he come to him he is welcome he is accepted and hee will not cast him away O soule awake then be of good cheare within me cast away the mourning wéede and hearken to thy most gracious GOD may you say Sorrowing and sighing for that which is past as my duetie is to him will I go knowing that he is the same yesterday to day and for euer His pitie decreaseth not his mercie fadeth not others haue found it and why should I doubt of it Neuer came sinner with sorrowe and faith but hee was accepted and his owne mouth in this place sayth it No man that commeth to me will I cast away Nay see further comfort here
That is What needeth this Sufficeth it not y t they are in the Church Wherefore with the Church do you communicate abide ye in her and come ye as you ought vnto the assemblies and Sacraments For although there bee many impure ones and publique offenders not reformed in the same yet shall not you bée defiled by them no more than the Apostles were defiled of the Iewes Rather take you heede that ye bee not defiled of your selues because ye attribut so much to your selues ye iudge all men and very much please your selues Therefore spirituall pride and contempt ouermuch resteth in your mindes Thus doe we see the worde of God against this temptation teaching strength If I should adioyne the witnesses of this truth froÌ„ time to time I might be long A little let mée doe it though not much because I haue bene so long alreadie Cyprian spake thus in his time full earnestly Et si videntur in ecclesia zizania c. Although there be tares seene in the Church and impure vessels of dishonor yet is there no cause why wee should depart from the Church onely let vs indeuour that we may be wheate our selues vessels of golde or siluer vnto honor And as for the earthen vessels it is the Lordes proper office and prerogatiue to breake them that hath only the non barre neither may any man chalenge to himselfe that which is peculiar to the Sonne onely namely to be able to make cleane the floore and to purge away the chaffe and all tares by mans iudgement For proude is this obstinacie and sacrilegious is this presumption which wicked madnes taketh to it selfe Austen in his time thus There were many good men in the olde Church before Christ Dic mihi quis tunc iustorum separauit sibi altare Tell me what one of all these iust men in those daies made a seperated Altar for himselfe from the rest Yet multa scelera admittebat iniquus populus ille Many wicked things committed then that wicked people They sacrificed to Idols they killed the Prophets nemo tamen iustorum recessit ab vnitate and yet none of the godly departed from the vnitie Vno templo miscebantur sed mixti non erant corde They were mingled or ioyned together in one temple but they were not of one minde meaning they approued not any euill that was done Si hoc est consentire malefacientibus esse cum eis in ecclesia consentiebat etiam ipse c. If this bee to consent to euill to bee with euill men in the Church then consented he to false brethreÌ„ that sayth he was with them in perill of them and that suffred those impure preachers amongst the Philippians Zizania ergo vel paleam Catholicae segetis nobiscum copiosissimè accusent sed nobiscum ferre patientissime non recusent Wherfore let them with vs find fault with the tares chaffe as they please fréely but theÌ„ let them with vs agayne indure them patiently Et propter malos filios non separemur a matre And for other euill sonnes let vs not shake of and say farewell to our mother For we do not for the chaffe forsake the Lords floore we doe not breake out of the Lords Nette for any bad fish inclosed therein with vs wee doe not runne away from the Lordes flock for the Gotes that are there to be seperated in the ende finally we doe not goe out of y e house of God for the vessels therein made vnto dishonor And a number such like sayings hath Austen in these bookes and diuers other places of his workes if this were my purposed course but they neede not Consider what Maister Caluin sayth and let both you and me marke his iudgement Let vs learne sayth he to giue this honour to the worde of God and his holy Sacraments that wheresoeuer wee see theÌ„ there we acknowledge a Church And let both these poynts remayne established as most certaine truths first that he is without all iust excuse that willingly forsaketh the outwarde Communion of the Church where the worde of God is preached and the Sacraments administred Secondly that the faults neither of fewe nor many can any whit hinder vs from testifying our faith rightly by vse of such ceremonies as God hath ordayned Because that by no other mans vnworthines whether he bee Pastor or priuate man a godly conscience can be hurt neither are the holy misteries lesse pure or profitable to a godly man because together with him the wicked also handle them Finally if all things in the Church be not so wel as they should bee concerning correction of faults yet let neither priuate men therefore departe by and by from the Church nor the Pastors themselues if they cannot according to their harts desire purge al things that néed amendment therefore throwe away their ministerie or with vnwonted rigorousnes trouble the whole Church Many other places hath this man to this end very worthie reading if I might both note all and be briefe too But it cannot be and therfore I followe him no further Only I request that wee may diligently obserue it how Satan hath euer tempted the children of God to receiue this error and how faithfull teachers withstood it still And if euer he deceiue any what holdeth them in and hindreth their reformation Surely quia vanam gloriam hominum attendunt insensatorum non contemnunt opprobrium qui dicturi sunt quare modò Because they regarde the vayne praise of men and doe not contemne the speech of the foolish which will say Why now or is he now câ—me home c. And with that heauenly counsell of the spirit of God I conclude this matter Let vs not forsake that fellowship that we haue one with an other as the maner of some is The Lord make it sinke in eiery mans hart to his good The second temptation concerning the Ministers OThers he perswadeth that the whole matter of the woorde and Sacraments dependeth vpon the â—olynes and goodnes of thâ— minister so y t if he haue any spot or crime theÌ„ may there be no receyuing of these things at his haÌ„ds A most poysoned dart also of a destroying deuil whersoeuer he throweth it and worthy to be carefully knowne of vs al how hurtful and preiudiciall to the glory of God it is Not that ministers shoulde not be good for the word is playne there is no heart seasoned with one corne of the Spirit of God but it wisheth that all offences were drowned in the depth of the Sea that come this way and that ministers as they are called in the worde Angels so euen with Angels purity if it were possible they might walke in this worlde before all men but that Gods mysteries maâ— not fall by mans miseries and his holy ordinaunces cease to be holy for vnholy dispâ—sers Knowe we therefore touching this temptation that whosoeuer heareth the word preached and
profit of preaching 187 Spirite what it worketh in vs. 195 Some may pray for more then others 285 Shrift where found and where lost 323 Sufferance in God howe great 325. Satisfaction to God for sinne confuted 32â— 331 Sinnes why called debâ—s 339 Sinnes all mortall 341 Sinnes greater and lesse 343 Shiftes to mock our selues 358 Socrates teacheth Christians patience and to forgiue 361 Sinnes after baptisme pardoned 376 Sanctification prooueth election 435 Sanctificatâ—on must be true not in â—â—ew onely ibid. Sanctifiâ—â—tioÌ„ true how known 442 Slaunâ—er a great temptation how helped 483 Siâ—â—nesse a triall 487 Sâ—ruants euill to good Master 488 Sacraments depend not of the Ministers holinesse 519 T THree good Mothers bring three bad children 289 Thanks for our meat 303 Temptation what it is 401 Temptations of two sorts ibid. Temptations of three sorts 402 To tempt what it signifieth wheÌ„ it is attributed to God 402 Tempting by men how 406 Temptation from God Satan 〈◊〉 the matter one yet diuerse in a diuerse respect 494 Temptation touching the Church militant here ibid. The Godly communicate in prayer with the wicked 500 Temptation touching bad ministers 519 Temptation touching Communicants admitted to the Lords Table 533 Temptations in life and behauiour aswell as in iudgement 564 V VNitie taught 98 Vbiquitie 114 Vse of thinges from God onely 326 Veniall sinnes 341 W WHat wâ—e may pray for 68 Will of God carefully done of all his children 217 Will of God hidden and reueiled 220 Will hath two obiects 225 Wil of God in this praier what it compriseth 233 Works of supererogation 259 World how worthy to be loathed 262 Wealth dangerous 286 Wrongfull imprisonmeÌ„t a triall of the Godly 488 FINIS Corrections of the faultes escaped PAgina 2. line 13. Reade due 17. l. 5. crauing 25. l. last lading 32. l. 14. should 41. l. last loaueâ— 45. l. 18. loked of 47. l. 9. two 73. l. 3. is not 76. l. 6. and contract any 88 l. 18. his 91. l. 11. vnto 105. l. 16. wee pray for 126. l. 14 euen l. 17. thereby 134. l. 3. this 137. l 5. dishonor l. 8. affirme 152. l. 13. was 160. l. 2. see 176. l. 23. in a. 178. l. 18. Harding 181. l. 19. the one to 187. l. 10. beginning 189. l. 22. for 195. l. 2. is this 208. l. 23 anarchie 214. l. 2. haue the. l. 12 not the. l. 14. cheerefully 216. l. 23. wrestling 221. l. 5. hee snubbed them 227. l. 8. punisheth 230. l. 8. them l. 9. because he 231. l. 7. is it 246. l. 1. and you here 253. l. 10. yet 266. l. 15 ouerflowe 267. l. 21. multis 295. l. 21. God in deed 296. l. 19. considered 297. l. 1. proprietie 303. l. 4. yet 321. l. 27. that notable 324. l. 2. of a. 325. l. 12. sore ones 336. l. 15. trafiqued 342. l. 14. can not purge 352. l. 22. condemned with 361. l. 22. either wisdome 378. l. 9. first we 383. l. 25. how the. 385. l. 24. both shake 387. l. 27. our lode 389. l. 7. so growen vp euen 391. l. 16. careful not 400. l. 16. hartely 415. l. 27. heap of 435. l. 3. if l. 437. l. 27. premises 439. l. 27. hampered 445. l. 22. stones 468. l. 6. against it 469. l. 2. shall not 492. l. 18. obtained 531. l. 9. a good 553. l. 15. if god 576. l. 5. author 602. l. 17. vnitatis IF thou findest any other faultes either in words or distinctions troubling a perfect sence Gentle Reader helpe them by thine owne iudgment and excuse the presse by the Authors absence who best was acquainted to reade his owne hand Ecclesiast 2.11 Psal 37. 1. Timoth. 6.4.5 chap. 4.8 Deutro 4. Psal 39. Iob. 13.15 2. Chron. 15.2 1. Chron. 28.9 Praier natural but to pray rightly of God Rom. 16. Vers 1. Vers 9. Vers 13. Ingratitude to God Atheisme Declination from nature Rom 2.14.15 Prayer is necessary In respect of the Lord here Psal 147.148 c. Psal 136.1.2.3 Psal 150.6 Psal 146.1 Apoc. 4.8 ver 11. In the world to come Luke 1.74.75 Ose 14.3 Psal 50.15 Prayer necessary in respect of our selues Psal 42. Chap. 6. 1. Kings 19. Ionas 2. Mat. 7.7 Praier necessary in respect of our brethren Prayer is profitable Luc. 21.36 vers 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 23. 24. 25. 26. 27· 28. 34. Iam. 5.13 1. Tim. 4.5 Psal 4.8 Gen. 28.20 Psal 140.7 Mar 9.25 Math. 15.28 Math. 8.13 Act. 10. 1. Sam. 1.10 Homil. 1. of praying to God It is no small commendation of prayer that the Spirit teacheth it Rom. 8.26 Math. 7.7 Iohn 4.2 Psal 139. Math. 6.11 Vers 32. 1. Kings 18.42 Esa 65.24 Psal 21.4 Math. 7. Psal 50. Psal 145. Ioel. 2.32 Psal 34.16 Mark 9.29 Psal 55.17 c. 1. Cor. 1.31 2. Cor. 5.18 Affection required in prayer Rom. 12. Hose 7.14 1. Sam. 1.10.13 Exo. 14.15 Rom. 8 26. Helpes of affection Luc. 18.13 Math. 8.8 Dan. 9.18 Psal 133.2 Esay 64.6 Iere. 14.7 Baruch 2.18 Math. 7. Io. 16.23 Psal 5â— Math. 11.28 Ioel. 2.32 Psal 5.7 Psal 156.10 Psal 142.1 vers 6. 1. Cor. 14. Vers 2. vers 9. vers 11. vers 14. vers 15. Vers 16. Vers 10. vers 8. vers 26. The practise of the godly against this error Their iudgements against it Cap. 13. ad finem De catechizâ—dis rudibus Cap. 9. ad finem De Magistro in principio Aug. de doctrina Christiana lib. 4. cap. 16. Aug. in Genes ad literam lib. 11. cap. 8. In Psal 99. In Leuit. cap. 7 De orat Dom. Diuisio 28. Diuisio 31. Lyra in 1. Cor. 14. Aug. prefat in Psal De doctrinae Christiana lib. 4. cap. 11. In Psal 18. Exposu 2. Syrac 5. vers 6. Psal 50. Iohn 14.14 Psal 14. Luke 17.5 Math 6.13 vers 11. Psal 18.1 Deutro 6.13 Chap. 10.20 Math. 4.10 Esay 42.8 Psal 50. Exod. 20. Psal 97.7 Psal 115.3 Iere. 2.28 Act. 7.42 Deut. 4. Philip. 2.10 Gen. 1.26 Psal 8. Hebru 1.7 Rom. 10.14 Ihon. 14.6 1. Tim. 2.5 Heb. 9.6.9.14.19 1. Timoth. 2.3 Ihon. 19.13 Ihon 16.4 c. 1. Sam. 2. 3. 1. Ihon. 2.1 1. Ihon. 2.1 Contra parmenian lib. 2. cap. 8. Aug. Confess lib. 10. cap. 42.43 Coloss 2.18 a For these angell worshippers blamed such of pride as would goe streight to God and vse no other vndermeanes beside Christ and sayd the other was humblenes of mind But such humilitie the Apostle condemneth Ambrose de Isaac anima lib. Psal 51. Math. 3. 1. Timoth 2.5 Ro. 8.32 1. Ihon. 2. Ephes 3.12 Hebre. 7. 9. Chap. 7.25 Hebre. 9.24 Hebre. 7.28 Ihon. 16. Ihon. 10. Ihon. 14. 1. Tim. 2. vers 1. 5. Apoc. 19.10 1. Timo. 2.1 Iam. 5.13.16 Math. 5.44 Ro. 12.14 Iustinus Tertul. Clemens Augustin c. 1. Tim. 4.8 Math. 6.5 1. Tim. 2.8 Psal 14.1 Exod. 29.38 Ioel. 2. Esay 56.7 Ihon. 2.16 Chrysost de in incomprehensibli Dei natura Homil. 3. Chrysost in 2.
bée vsed and our soules prepared therevnto by some fit meditation of it before Prayer This wanted the proud Pharisie therefore his prayer sheweth no zeale nor heate as the humble hart that commeth creeping to the Lord in humilitie confessing greefe for sinne and speaketh as one doth to him that hath no cause to giue but great and many to withholde Euer therefore bée carefull of this to kéepe vppon your soule as vpon a trée that you would haue growe broade and large but not high a weight of her owne true vnworthinesse and certainely you shall finde the power of it in quickening affection when you pray great The seconde meanes is a true consideration of the things that we aske for how profitable expedient and good for vs they are howe bad wee are without them c. By which thinges there shall growe in our hartes an heate and prayer for them more earnest and if this be wanting wée pray in an order and a forme but zeale is away forasmuch as wee knowe no great hurte if we spéede not and if ou◠wordes be more vehement than the true and simple desire of the thinges prayed for doth procure it is mockerie such as the Lorde will punish And therefore let this be an other Christian meanes carefullie vsed euer as we may in our prayers to worke a right affection in vs euen so much as euer wée can to consider of the things we want and aske before we aske them Then when we sée these two to wit our vnworthinesse to receiue and the benefite of the gift let the thirde be a true viewe of the want of any vnder meanes in this worlde to compasse our desire by or if we haue any as friendes riches and such like yet the great inabilitie that is in them all vnlesse the Lorde say Amen giue his blessing to their labours and prosper their indeuours for vs. For thus againe will growe a feruentnesse in our affections and a right godly zeale in our prayers Yea the more emptie that we come before the Lord in this respect the more life hath our Prayers alwaies For he that in truth doubteth his helpe at home to bee sufficient his suite for reliefe abroad will be more earnest He that secretly shrinketh to the conceipt of the power of any second cause whatsoeuer to giue him any good by and cleaueth not only to the Lord in a Christian renounciation of all the meanes in the world further then hee will vouchsafe to blesse them his Prayer shall be colde and more frosen as resting vpon other matters aswell as vpon his prayer and if he speede neuer so thankfull to the Lord neither Therefore you see a third care of the childe of God if he will haue his prayer pithie euen to emptie his hart of al such earthly bondage as we haue spoken of to goe to his knees either without them in déede or without any trust and confidence in them further then the Lorde shall strengthen them to him and for him A fourth is an eye to the sweete promises of God concerning the sutes of his children to him which are so manie and so intire as no heart if it be not flint or stéele but must receiue comforte and courage to speake vnto such a Lord. Aske and you shall haue seeke and you shall finde knocke and it shalbe opened vnto you Yea whatsoeuer you shall aske the Father in my name he will giue it you Call vpon me and I will heare you Come vnto me and I will refresh you Whosoeuer shall call vpon the Lord shall be saued And a thousand such like Muse vpon them till the fire kindle within you and then speake with a spirit to so sweet a God as so cheareth his children to pray hartely And remember it often what once was saide I will come into thy house euen vpon the multitude of thy mercie and in thy feare will I worshippe toward thy holy temple The multitude of Gods mercies make a sweete entraunce into the house of Prayer yea say you with Dauid ioyfully and comfortably In Gods worde will I reioyce in the Lords worde will I comfort my selfe in God haue I put my trust I will not feare what man can doe vnto me Other meaner helpes also there be of affection not to bee contemned of the godly as to speake and pronounce our Prayers with words for sometimes our weaknesse is great and our minds begin to stray from our Prayer conceiued in silence and then it shall bee good to speake out yea euen to cry out that which wée but thought before to the ende that so wee may stay a starting minde and bring it to the sounde of the tongue This hath bene a wisedome of the godly euer and a meanes as wee reade to helpe them The Profite Dauid saith I cried to the Lorde with my voice and I saide thou art my hope and my portion in the lande of the liuing So that he vseth the pronountiation of worde and happelie euen for this cause that wée speake of Saint Augustine sayeth Deuotio nostra voce excitatur our deuotion and affection is stirred vppe and and quickened by the voyce And experience serueth for longer proofe in this matter The gestures of body as knéeling lying prostrate vpon the earth knocking of the breast and couering the face or turning to the wall lifting vp the eies and such like they are helpes also of affection Yea then are they lawfull and right in deede when they serue to this purpose in sinceritie and not to any outward shewe in hypocrisie And thus much of them Now on the other side as these be helps vnder God to quicken vp our Spirites in prayer if we bee dull and to make vs pray zealously and earnestly so are there impediments also that hinder vs and make vs that wee cannot pray with such affection as we ought As the contraries of these that I haue spoken of A proude hart puft with conceit of merit an ignorance or at lest not a through consideration of the thing or thinges we begge a leaning to second causes ouermuch a dulnes in the seeking of Gods promises such like which I may not nowe ouer againe folow at large One great let only will I touch and so conclude this poynt that is ignorāce of the speech or tongue wherein we pray Which I call euen a great let because it not onely hindereth our affection and zeale but otherwise dangerously hurteth vs by keeping from vs a singular fruite of our prayer as will appeare This great folly then of many in y e world that delight to pray in a straunge tongue not onely so but boldly to say no worse of them defende that they can pray with as right an affection thus as otherwise hath first God against it in his word most plainly by the voyce of Saint Paul the Apostle who saith flatly no man heareth their prayers that are so made
kindnes worke in him whilst the spirit preuailed O my God what shall I render againe vnto thee for al the mercies that thou hast bestowed vpon me What I say shall I render render againe as if he should say I know these blessings require a duetie of mee a loue a zeale a heart a soule a mind a life to the glory and prayse of such a God And in trueth it is so For we our selues for our petite benefites require men to be ours in all lawfull sort faithfully firmely with tongue and heart and hand with body and goods and al. And what comparison with the Lord O louing God what can man do for vs like thee and yet howe care we to please them and forget thee O Lorde awake Remember also what the Prophet complaineth of saying But this people hath an vnfaythful and rebellious heart they are departed and gone And why for they say not in their heart let vs nowe feare the Lorde our God that giueth rayne both earely late in due season hee reserueth vnto vs the appoynted weekes of the haruest As if he should haue sayd this effect shoulde Gods blessings vpon them haue euen earnestly and hartely to make them seeke the Lorde and serue him and with many a feruent motion to thinke of so good a GOD as in mercy poureth so many comforts vppon vnworthy wretches And especially marke it that because they did not thus therefore he saith they had rebellious harts and were gone away A fearefull sentence of a true iudge concerning all vnthankfull vsers of prosperitie Againe the same Prophet in an other place They shal come reioyce in the light of Sion shal come to the bountifulnes of the Lord why euen for the wheate and for the wyne and for the oyle and for the increase of sheepe and bullockes and their soule shall be as a watered garden c. Sée still what Gods mercies should woorke in vs euen a reioysing in so deare a Father and not a going but a running to his seruice worship that is so kind vnto vs. Knowest thou not saith the Apostle that the riches of his bountifulnes and patience and long suffering leadeth thee vnto repentance In effect knowest thou not that if God be thy deare sweete and tender Father that thou againe art bound to bee his louing carefull and obedient childe In trueth it should be so And if the Lord were not in his goodnesse past the reach of any mortall braine he might say also his benefites had caught a goodly reward or catch of my goodnes for alas what are wee or what is our loue yet since it is his mercy vnmeasurable and vnsearchable to stande so contented and to seeke no more pardoning in his deare Iesus all imperfections O my bleloued fathers and brethren what soeuer that vouchsafe your eyes to reade these papers let vs not deny him what if he were not such a God as he is were not worth hauing when wee gaue it namely our poore hearts our weake loue our harty obedience our care and diligence to bee what with so many mighty mercies receiued we are bound to bee For truely if giuing man must haue of all honest receiuers not the words onely of mouth but the sincere affection of the soule our giuing God must haue the very soule of our soule and all that is within vs for his goodnes to vs. And blessed is that man and woman that loued of the Lord aboue all measure by his giuen grace loue him againe in their measure as they can Truely to such shall be euen a continuance of mercy as shalbe good For then shalt thou prosper if thou obserue his statuts sayth Dauid to his sonne Salomon and therefore my sonne the Lord giue thee only wisedome and vnderstanding to do this Vzziah sought y e Lord the Lord made him prosper sayth y e text Iotham became mightie because hee directed his way before the Lord his God What man is he that feareth the Lord him will he teach the way that hee shall choose His soule shal dwel at ease his seede shall inherite the land If ye consent and obey yee shall eate the good things of the lande but if ye refuse and bee rebellious you shall bee deuoured with the swoorde for the mouth of the Lorde hath spoken it With a number such places in the Scripture Finally there is no good thing saith the Prophet that he shall with-hold from them that liue a godly life But I will euen mary thee vnto me for euer sayth the Lorde yea I will mary thee vnto me in righteousnes in iudgement in mercy compassion I will euen mary thee vnto me in faithfulnes and thou shalt know the Lord and I will heare the heauens and they shall heare the earth and the earth shall heare the corne and the wyne the oyle and they shall heare Israel c. But if prosperitie and the Lords blessings haue not this effect in vs then are they the Lordes gagers to discouer worse matter than happely either the worlde or wee our selues did thinke before to bee in vs or at least so much to bee in vs as pride enuye disdayne spite malice crueltie vnthankefulnes wantonnes vncleannes with a number such So that still our ground-worke standeth fast that prosperitie is one of Gods temptations that is one of Gods tryers and teachers of man what he is and will be that way It discouered in Dauid both to the world and to Dauids own eies his great wickednes For in his prosperitie he sayd tush tush this wealth weale shall not decay in his prosperitie peace and rest from many former griefes he looked from his turresse vpō Bersabe Vriahs wife with a sinful thought and deede in the end It discouered in Salomon ouermuch loosenes weakenes of minde vnkindnes to God For his wiues were not as they shoulde haue bene they were chosen amisse of him he made an Idolater by thē c. Manasses exalted to a kingdome bewrayed manners farre vnseemely for the meanest in the worlde The Israelites in their prosperitie how euer euer forgat they God and waxed wantons yea grieuous sinners against his maiestie Howe sad was that yong man that was so wealthie when hee was bidden sell all So that what shoulde haue lift vp both heart and soule to a good God that pressed downe mightily and reueyled a secret both to himselfe and others euen an vnwillingnes to forgoe for God what God in mercy had lent vpon that condition what bewrayed that rich glutton in his prosperity but pride couetousnes wanton delicacie contempt of the poore such like Those vnkind guestes bidden to the wedding what bewrayed they in their prosperitie the rich farmer the wealthie marchant they would not come and the maried man drowned in his pleasures he could not come Herod in his robes and chayre of estate