Now if you thinke good, to the peti­tions themselues.

WIth a good will. And herein for more plainnes of spéech, Three things considered. 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, Enchiridion. Chap. 116. 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 [Page 122] 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, The petitions concerning Gods glory first. 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 [Page 123] the practise of his seruants confirmeth and sheweth euidently. For principally and a­boue all, sayth the Lord Iesus, Math. 6.33. 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, Exod. 32.32. 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, Rom. 9.3. 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, Gods glory more to be ca­red for, than our owne sal­uation, if they should come in comparison together. as is laid doune vnto vs. A fruit in thē of a migh­tie working spirit, & cōmended to vs in the world for euer, to tell vs what ought to be.

See then euen at our beginning, when [Page 124] we pray like Saincts and sonnes of God, like duetifull children affected rightly to their father, euen then when we fall before him with harts & mindes, nothing so care­full to gaine our owne good, as to winne the glorie and honor of his name, and the content of his holy blessed and most good will. And therfore looke into our petitions earnestly how and which way they serue to that before we make them, and then begge them specially for that end. And euen then I say whē we do féele in the secret testimo­ny of an inward cōscience such a flame of loue wrought by a gracious spirite beyond power of sinful nature to our God in vs, Note. as that if any preferment of ours, benefite and good in the course of this world shoulde be found of vs to fight against his glory, by & by we find content, nay not a content only, but euen a restles posting hast, and burning heat to renounce it, to defie it, and to spit at it: yea were it such glory of vs in this world as euer Prince inioyed, and not onely so a­gaine, but euen a most willing minde to­gether with the want of that worldly glo­ry or good whatsoeuer, to wit also as hath beene shewed eternall glory, and good in [Page 125] heauen, so that our God and Father might thereby bee honoured. But O where are we? where are we in this affection? Woe to our weakenes, and alas our want. Yet let vs see what shoulde bee, let vs confesse what is not, and God for his Christes sake graunt vs mercy. Something is some­thing and euer comfortable, nothing is sin­full and euer damnable. This loue to the Lorde and zeale to his glory, it is his gift and where hee will, hee giueth it. Though we be weake, hee is strong, and there is no flesh but he can aide it, neither anie heart but he can change it, onely let vs see our want, and seeke our good, and certainly we shal finde y ^e same with him. This world en­deth and God knoweth how soone, Luke▪ and euē this night before the next may my soule be taken from me, and then all my care for the causes of this world where is it, or whose is it? it cannot goe with me, it shall not fol­lowe after me, but straungers perhappes shall enter vpon my labours, and my cares shall make them mightie that will ioy in the lacke and losse of me. If I haue follow­ed then this and neglected the other, woe is begun and it shall neuer end with me. But [Page 126] if I haue cared but competently for this with the other, and euer in the power of giuen grace more for the other thā for this, be it vnto me an end when it pleaseth God his mercie shall driue my labours to the good of those that I heere loued, and that my loue of him and zeale to his glory shall folow me, remayne with me and weare the crowne of Gods mercy for euer more in heauen. Thus is it a blessed thing, to loue Gods glory, and to seeke his kingdome with conscience of duetie and feeling of a future state: and it is as cursed a thing, on­ly to seeke our selues, and care for euer a kingdome in this world if it were we could get it, much lesse for farre inferior prefer­ments, and so whereby with the loue of thē to be deuoured & eaten vp, as that all spéech and talke, and thoughts of the other is ve­ry odious to vs, and a mockery with vs. You see the world, the daies and times, and you knowe my meaning. Remember the place of these three petitions before the o­ther, and remember God in Samuel, They that honour me, 1. Sam. 2. them wil I honor, and they that despise me, they shalbe despi­sed: & I end with them. Iesus Christ in the [Page 127] benefite of his bloud giue vs care and fee­ling.

The diuision then of them and num­ber, as also the order of these three be­fore the other, you thus obserue: now for the matter and meaning of this first, if you will, Halowed be thy name.

This shall wee then vnderstande when wee knowe what is comprised and meant by the two wordes in it, Name and Ha­lowed. And therefore concerning the first wee are to bee aduertised, that although no one name wherewith the Lorde is cal­led in the Scripture as Iehouah, Eloim, Shaddai or such like, should either in mind bee conceyued and thought, or in voyce with woordes expressed and spoken with­out most high reuerence as duetie is, yet are none of those names in this place meant, and much lesse any Iudaicall or Popish superstition in any of them con­firmed. The Iewes for their Iehouah, this is no warraunt. But the name of GOD signifieth here that maiestie of GOD, power and infinite vertue that shyneth, sheweth it selfe in euery thing so wonderfully. Euen as it is vsually taken [Page 128] in the Scriptures, and for the most parte signifieth. In the Prophet, when he saith: From the rising of the Sunne vnto the going downe of the same, Malach. 1.11. my name is great amongst the Gentiles, and in eue­rie place incense shall bee offered vnto my name, and a pure offering: for my name is great among the Heathen, saith the Lord of hosts. Ihon. 12.28. Math. 28. And, Father glorifie thy name. And, Baptize in the name of the Father, the sonne, and the holie Ghost. Whereas, I saie, the worde signi­fieth not any letters or sillables in this tongue or that, but that power and vertue of God that shineth in all things. So a­gaine in the name of Christe the Apostles cast forth diuells, Mar. 16.17. that is, in the power and strength and vertue of Christ: for so Saint Peter expoundeth in the Actes, Act. 3.12. &. 16. when he sayth, it was not theyr power and godly­nesse that had made the man go, but it was the name of that holy one and iust, whom they had betraied, that is, his power and godlynesse, his strength and vertue, not theirs. Philip. 2.10. So, at the name of Iesus shall e­uery knee bowe, that is, not when the word is pronounced wee shall make a cur­tesie, [Page 129] but we shall all and euery creature bée subiect to his power, vers. 11. authoritie and domi­nion: for by name there of Iesus is meant Dominatio & potestas, dominion and po­wer: &, genuflectionis vocabulo exprimitur subiectio, by bowing there is expressed and meant subiection to that dominion and po­wer. But perhaps with more plainnes it may be noted, that the name of God heere respecteth three things chiefly, to wit.

• Himselfe,
• His workes.
• His word.

If we consider the Lord himselfe, The name of God what it is. then we see in him euer maiestie and holynesse. And this is his name. If we consider his workes, we see iustice, mercie, and power in them. And this is his name. And if wee consider his word, there is euer truth, wis­dome, and goodnesse in it, and this also his name. So that we may conclude this place euen as he that sayd it, Nomen Dei dicitur omne id quod de illo praedicatur. By 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 [Page 130] euen from the Lord himselfe in that mani­festation of himselfe to his seruant Moses, Exod. 33. were he sayth he will make all his good go before him, 19· 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, Exod. 34.5. &c. 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.

Of the greeke article Danaeus pag. 108. And what is meant I pray you, by Hal­lowing of that name?

To hallow or to sanctifie signifieth two 1 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 [Page 131] 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, Ihon. 3.33. 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, What halo­wing the name of God is. 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, [Page 132] 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, [Page 133] 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: Psal. 148. 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. vers. 12. And to the same end is the 104. Psalme, a verie notable song of Dauid also, Psal. 104. Rom. 1.20. 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 [Page 134] 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 [Page 135] 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, vita (que) 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: Ezek. 36.23. 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, vers. 25. I will powre cleane water vpon you, and you shall bee cleane: yea, 26. 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 of flesh. And I wil put my spirit within you, & cause you to walke in my statutes, 27 & [Page 136] 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. 1. Peter. 2.12. Math. 5.16. 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, Esay. 52. when he saith, his name all the daie continuallie is blasphemed: 5. and by his Apostle to y ^e Romanes, Rom. 2.24. 1. Timoth. & in diuers other places. And the same Apostle charg­ing seruaunts that are vnder the yoake to account their maisters worthy of all honor, 6.1. maketh this the reason why, Least the name of God and his doctrine bee euill spoken of. Thirdly what we praye a­gainst in this petition. 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, Psal. 104. ouerturned, and taken awaie, 35. which prophane, blemish, or blot that glorie of his, either in himselfe, [Page 137] or in his workes, or in his worde and doc­trine. Such as are these damnable Athe­ists of these latter dayes, Atheists. 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, Libertines. 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, Marke it and thinke of 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 [Page 138] 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, Psal. [...]4. 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, Rom. 12. 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, Psal 84. vers. 11. 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 [Page 139] 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. That the names of all fayned gods being vtterly abolyshed the onely diuine name and maiestie of God the heauenly father be had in honor and called vpon with pure mindes by men of all ages, countries and parts of the world. 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, How Gods name is vn­halowed and polluted you may further see in the 2. Com. 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 [Page 140] shall not deceiue vs, Rom. 12. saying vengeaunce is myne, and J wil repay, but how soone that knowe not we. 2. Pet. 3.9. 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. vers. 8. vers. 10. 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 [Page 141] not in this petition, He sanctifieth vs by making vs holy, we him by confes­sing him holy, &c. 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, Apoc. 22.11. 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 spoken, Permissiue. as that wee shoulde continue and delight in filthynes or vnrighteousnesse. But it is a declaration of the course that the wicked will take, and withall a secret confirmati­on of the godly, notwithstanding the same. As if he shoulde haue sayd, be not you trou­bled [Page 142] or hindred in your most godly course of obedience to me, either by the continu­ance and euer increasing of the wicked in their wickednes, or by my toleraunce and long forbearing to smite them. But folowe you me and my commandements, stagger not, looke not backe, giue not ouer and as for the wicked, he that is vniust, let him be vniust still, and he that is filthy, let him be filthy still: their punishment they shall bee sure of in their time: and for you, goe ye on without stop: let them bee as they are to their woe.

The second Petition. Thy kingdome come.

HAuing besought the Lord in the former petition, The order. that his name might be hallow­ed, that is, as then was sayde, that that maie­stie and holinesse which is in himselfe, that iustice, mercie, and power which hee shew­eth in his workes, and that truth, wisdome, and goodnesse which is in his worde, with all other vertues generallie whatsoeuer comprehended in his nature, and fit for the knowledge and vse of man, might be more and more dayly knowen of men, and re­ceiue amongst vs that dreade, honour, and reuerence that is fit for such a name both in word and worke, thought and deede, and euerie waie: it fitly followeth in the second place, to beseech the same Lorde to graunt waie and meanes, whereby that same shall be effected and brought to passe, namelie, that his kingdome may come. For if the Lord rule and raigne in vs and ouer vs, it shal be so. And if he do not, it shal not be so. [Page 147] No, we shal be so far from sanctifying his name, that for wāt of his kingdome in vs, Satan shall erect his kingdome in vs, the effects wherof shall be great and grieuous pollutions of his name. Wherfore the or­der is most conuenient and good.

The wordes of the petition are few and easily vnderstoode, if we marke them. For the kingdome of GOD is the ruling and raigning of GOD in the heartes of men, and the comming of this kingdome, is the beginning, increasing, and continuing of it in vs. So thy kingdome come, is in effect thus much, as if we should saie: O Lorde, erect and begin, O Lord increase and pro­pagate, O Lord establish and euer continue in our hearts thy rule and gouernment, to the death of sinne and life of righteousnes, the true effects of thy ruling euer. Which yet is not so plaine as it will be, when wee haue considered of the seuerall members implied in these wordes. For we must vn­derstand, that when we are taught to praie for this kingdome of God, all the meanes whereby it is effected in vs, are included to be prayed for, as also all stops and lets, enimies, & hinderaunces whatsoeuer with­standing [Page 148] this kingdome, prayed agaynst, that they may bee remooued and taken a­waie. Reg­num Poten­tiae. Reg­num Gra­tiae. Reg­num Glo­riae. To bee then as plaine as I can, the kingdome of God is sayde to bee of three sortes, to witte, of power, of grace, and of glorie. The kingdome of power is that so­ueraigntie which the Lord hath ouer al the things in this worlde, directing, guiding, ruling, and disposing of euery one of them as his good pleasure is, and causing all the 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, Fatum. 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, Psal. 135.6. 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, [Page 149] 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, Rom. 11.36. and for him, and through him are all things: with a number such like places speaking of the prouidence of God. Ephes. 11. 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 [Page 150] of his owne will: He giueth raine vp­pon the earth, Iob. 5.10. 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, Iob· 9.5. 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. vers. 2. 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. Exod. 4.11. 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 [Page 151] 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, Creation. and made him after the Image of his owne likenes. And he clothed them with strength, sayth Sirach, as they haue neede, Syrac. 17.3. 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, Ephes. 4. which after God (that is after the Image of God) is created vnto righteousnes and true holynes, meaning by these two [Page 152] 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, Corruption. 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, Rom. 5.12. 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. Gen. 38. vers. 7. 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 [Page 153] plainly with the Lord. The serpent decei­ued me, the woman deceiued mee: vers. 12. and there is not plainly, wee haue sinned, O Lord forgiue vs. Now is it sayd of man, vers. 13▪ that all the imaginatiōs of the thoughts of his hart is onely euill continually, Gen. 6.5. that we are all become as an vncleane thing, Esay. 64. 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. Rom. 7.14. Now is it sayd of vs that wee are carnall, solde vnder sinne, 19. that we doe not the good which wee would, 21. 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: 23. 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, 1. Cor. 2. for they are foolishnesse vnto him, neither can he knowe them. Now is it sayd of vs, Ephes. 2. 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, [Page 154] euen the Spirite that worketh in vs the children of disobedience. Now is it sayd of man that was so excellent, Psal. 57. Verely euery man liuing is altogether vanitie. Now cryeth the Prophet of men, that his soule is amongst Lyons, that their teeth are speares, Psal. 14. and arrowes, and their tongue a sharpe sword. That they are corrupt and become abhominable, that there is none that doth good, no not one. And where ruleth all this euill that wee haue thus purchased to our woe? What is cor­rupted in vs by our fall. O further griefe! our bodies, our soules, our mindes, our willes, our harts our hands, our feete, and our whole man is corrupted, sinne hath entered ouer all, and by sinne Satan as Lord and King ruleth ouer all, till this other kingdome come that here wee pray for. For, eratis tenebrae, sayth the Apostle, Ye were darknesse, Ephes. 5. but now are ye light in the Lord. And more plainly before, ha­uing their vnderstāding darkned, & be­ing strāgers frō the life of God through that ignorāce that is in them, Gen. 6. &c. There­fore you see the minde corrupted. Of the hart and will it was sayd before that the imaginations of the thoughts thereof are [Page 155] onely euill continually. And out of the hart (now sayth our Sauiour) proceede euill thoughts, murders, adulteries, Math. 15.16. for­nications, theftes, false witnesse, sclaun­ders, and this is stuffe that defileth the man. With a thousand places moe crying out of the waywardnesse of mans hart and will, the crookednesse, stifnesse and stub­bornnesse of it against the Lord & all good. Rom. 7.18. Rom. 3.13. &c. Of the whole man, sayth the Apostle, No­ui quod in me, hoc est in carne mea, non est bonum: I know that in me, that is, in my flesh there is no good. Our mouth, our feete, our throte, our eyes, and all are char­ged with their faultes in the worde of the Lord. That free will that was in man to doe good, it is gone sayth Sainct Austen, and, homo malè vtens libero arbitrio, & se perdidit & arbitrium. Man abusing his free will, lost both himselfe and it. And now is it true that wee are not able to thinke a good thought as of our selues, but both to will and to performe is of the Lord. Now is it true that our Sauiour sayd, sine me nihil potestis facere: without me you can doe nothing. Non dixit sine me difficulter aliquid potestis, aut sine me non potestis ali­quid [Page 156] magni facere, sed nihil potestis, &c. He did not say (sayth S. Austen) without me you can hardly doe any thing, or you can not doe any great matter, but simply and flatly you can doe nothing. Meaning in spi­rituall matters: for herein, quid habes, quod non accepisti? what hast thou that thou hast not receiued? 1. Cor. Gratia dei sum quod sum: .4 1. Cor. By the grace of God I am that I am: 15. whatsoeuer it be if it be good. And to goe no further in this sorte, now must man and woman, bee they neuer so righteous, crie out vppon their vnrighteousnesse, and hide their faces from the iudgement of the Lord, if he should out of the comfort proui­ded for them, seeke to iudge them. Dauid the deere one of the Lord and a man accor­ding to his owne hart, yet must confesse of himselfe with woe. Psal. 51. Beholde I was borne in iniquitie, and in sinne hath my mo­ther conceiued mee. Enter not into iudgement with thy seruaunts O Lord, for in thy sight shall no flesh liuing bee iustified. The great Prophet Esayas must say, Woe is me for I am vndone, because I am a man of polluted lippes. Esay. 6. 5. Mary the virgin & blessed amongst women must re­ioyce [Page 157] in her Sauiour, and not in her selfe, and so all others whatsoeuer. For we are fallen. Our lyfe that shoulde haue bene so pleasant, beholde how bitter, heauy, and miserable. Great trauell is created for all men, Syrac. 40.1. &c. & an heauy yoke vpon the sonnes of Adam, from the day that they go out of their mothers wombe, till the day that they returne to the mother of all thinges. 2. Namely their thoughts & feare of the heart, and their imagination of the things they wayte for, and the day of death: 3. from him that sitteth vppon the glorious throne, vnto him that is beneath in the earth and ashes: from him that is clothed in blewe silke, and weareth a crowne, 4. euen to him that is clothed in simple linnen, wrath and enuy, trouble and vnquietnes, and feare of death, and rigour and strife: 5. & in the tyme of rest the sleepe in the night vpon his bed, change his knowledge. 6. A litle or nothing is his rest, and afterwarde in sleeping, he is as in a watch tower in the day: he is troubled with the visions of his hart, as one that runneth out of a battel &c. Our daies that should haue ben [Page 158] without end, now are few & full of wo: for life we haue got death: for pleasure payne: for good euill: for heauen hell: & for endlesse ioye eternall woe. O dreadfull fall. Thus created then innocent, God ruled: but thus fallen from that innocencie, Satan ruleth: and wee are, as hath bene sayd, by nature the children of wrath, walking after the Prince that ruleth in the ayre, that is the Deuill. But the Lord is gracious and his mercy indureth for euer: Regeneration. there remaineth therefore hope by a restitution or regenera­tion, which the Scripture teacheth vs thus much of: namely,

That whereas Satan abuseth that cor­rupt nature of ours through the great po­wer which hee hath ouer vs for our sinnes, and driueth vs from the worde and all reli­gion, into all blindnesse, ignorance, and er­rors; thrusteth vs into diuers miseries and calamities, & in the end into eternal death, there being where he ruleth, no true loue of God or any grace but sinning, without sting, touch, or feeling: the Lorde our God in a contrary course of loue, where it plea­seth him, beginneth with that corruption of nature, wherby Satan before was strong, [Page 159] and taketh it away by litle and litle, beget­ting vs anew to a better life, and restoring that Image of his in vs againe, whereun­to we were first created, and which so fear­fully we were fallen from. Our minde hee illuminateth with some heauenly light whereby it beginneth to know aright God, & grace, our will receiueth a new strength to imbrace the worde, to rest in it, Rom. 6.13. and to in­cline it selfe to the testimonies of the Lord. Our heart is purged and loueth the Lorde, and all the members of the body, before the weapons of vnrighteousnesse vnto sinne becomme by measure, the weapons of righteousnesse vnto God. So sinne dyeth, grace liueth, and wee loue him, feare him, trust in him pray to him often, and in all our wants, with such like. This is nowe the kingdome of grace, & this is that wee pray for here immediatly. The kingdom of glo­ry is that happy and eternall estate which followeth in heauen after this life, The King­dom of glorie. which we also pray for here, but mediatly as wee say, that is, when the kingdome of grace in this world is ended.

Thus much being sayd then for plaine­nes of these three kingdomes, the kingdom [Page 160] of power, of grace, and of glory, as also of which of them the petition is meant. So now what we pray in plaine words: name­ly thus much, O Lord subdue vnto thy ma­iestie all power of Satan in vs by any meanes: subdue our sinfull flesh and all the wicked lusts therof, to the inlarging of thy kingdome here vpon earth, The sense of the petition brefely. and grant that all the powers of body and soule may be in­abled by thy holy Spirite to worke accep­tably in thy sight, that thou mayest dwell in vs, and wee in thee for euer, and all thyne & our enemies vtterly troden downe, thou mayst gloriously reigne and triumph o­uer all, and wee by Christ may finally as thy children and heires be made partakers of thy euerlasting kingdome.

Now is not this brought to passe but by meanes, and therefore as we pray for the thing that the Lord would graunt it, so pray we also inclusiuely for the meanes that in mercy they may bee giuen to the effecting of it. The meanes are these: first the word, euen this heauenly and blessed woorde of God, so finally accompted of in the worlde, and not onely so, but euen hated, despised, and reiected of numbers. For so sayth the [Page 161] Apostle, it is the power of God vnto sal­uation, to euery one that beleeueth, to the Iew first, & also to the Grecian: Rom. 1.16. that is, it is the mightie instrument of GOD, without which men are damned and cast a­way. Yea such an instrument it is of pow­er and force, wher it pleaseth the Lord, The meanes whereby this Kingdome of God ariseth in vs. that it hath greater strength and authoritie than all the eloquence, than all the wisedome, than all the learning, than all the pollicie & power of the worlde. Let the dayes before vs witnes to this truth, I meane those pri­mitiue times when the Lorde began to powre his mercy on mankind for Christ by the ministerie of his Christ and of his disci­ples, wherein notwithstanding this diuine word of his was resisted by all the worldly gifts and powers which I named, yet had it marueilous successe, and did wonderful­ly increase. Demosthenes and Cicero for their eloquence, Solon and Aristides, for their wisedome, Plato and Aristotle for their learning, Alexander and Pompey, for their manhood, were of power, of fame, and in the world, when they liued, able by these gifts to doe much: Yet the best of all these had much to do, euen a fewe yeres, to [Page 162] keepe their owne Citizens, their owne countreymen, their owne subiects in obedi­ence, and to cause them to giue place to good and wholsome Counsel, and to obey lawes prouided for their owne profit. Yea euerie one of them almost to their owne confusi­on, prooued of howe small force, their wise­dome, their eloquence, their power was, and with the ende of their liues, left their common weales welneere vtterly decayed and vndone. But cōtrarywise the Apostles, not learned, but poore fishermen, not with any inticing words of mans wisedome, The Apostles powrefull mi­nistrie by the word. not commended or set forth with those giftes & ornaments that men so greatly do esteem, went foorth into the worlde preaching the disdayned Gospell of Christ crucified, and by the simple doctrine thereof, did in fewe yeres for the state of religion chaunge the face of the whole worlde, notwithstanding that the Empire of Rome, and other migh­tie principalities did to the vttermost of their power resist it, and the reformation that by the Apostles in this maner was be­gun, continued and spred it selfe mightily, and marueilously, euen against the assaults of most cruel and tyrannicall persecutions, [Page 163] vnder Nero, Domitian, Traian, Adrian, Anthony, Dioclesian, and many mo. A force farre passing the power of man, that in the midst of al such bloody deaths & most exquisite torments, yet was able dayly to get children to the kingdome of Christ, yea and that so plentifully that well were they that might runne and professe themselues Christians, that they might dye the death for it continually. It is a very notable sto­rie that is written of such as this worde of the Lord had begotten to Christ in Edessa a citie in Mesopotamia, who being, Ruffin. lib. 2. cap. 5. Marke this historie. as it is sayd, banished out of all Churches by the decree of the Emperour made their mee­tings in y ^e fileds. Which espied of the Em­perour, in a very great rage hee strooke his chiefe captaine with his fist, and asked why therehence also they were not remoued ac­cording as he had commanded. The Cap­taine the next day determineth to dispatch them, but yet in pitie to them although himselfe a Pagan, by secret meanes letteth it go abroad that the next day he would de­stroy al that were found at those méetings, hoping thereby to warne them to absteine, and so to saue themselues. But sée y ^e power [Page 164] of this word in the harts of men. The next day the Christians, although thus admoni­shed, yet flocke thither in more plentiful sort than at other times, yet runne headlong as it were and in great hast, as men affraide to come to late to dye. Amongst all, the Cap­taines noted a certaine woman, so hastely and with such speede to runne out of her house, as that shee stayed not either to shut the doore of her house, or to put on her clo­thes as womanhoode woulde, and in her armes a litle infant. When hee sawe it, he commanded to call her to him, and being come, asked her whither she made all that hast. Into the field, saith she, wher the chri­stians meet. And hast thou not heard, sayth he, that the chief Captaine is going thither, to put to the sworde all hee findeth there. Yes, saith she, I haue heard it, and therfore I make hast that I may be there when hee commeth. And what wilt thou do with this yong babe, sayth he. Take it with me also, sayth shee, that if the Lord will, it may be vouchsafed martyrdome also. When the Captayne heard this, he stayed his course, commanded his charet to turne, and to the Emperour presently he goeth, told him, if it [Page 165] pleased his maiestie to cōmand him death, he was ready, but to do what he commaun­ded he could not: for thus and thus had hee seene it, and so declared vnto the Emperor all this storie. Who by and by was appea­sed, stayed his hande, and restrayned his in­tended euill to such zealous louers of their God. Rom. 1.16. See nowe how true it is that the A­postle sayth, it is the power of God, that is, potens instrumentum, the mightie instru­ment of God to get men and keepe men to the Lorde. Act. 17.6. They were accompted the men that troubled all the worlde, yet were they not discouraged. De ciuit. Dei. 22. Ligabantur, include ban­tur, cedebātur, torquebantur, & tamen mul­tiplicabantur. They were bound, sayth S. Austen, they were tormented and racked, and yet for all this they multiplied and in­creased. So was it euē in these latter daies of ours, when all pitie and truth was buri­ed as it were in the bottome of the Sea, & Antichrist of Rome in his ruffe, power and strength exalting himselfe aboue all that was called God, and made Princes and Emperours to kisse his feete, yea when it was death almost to thinke of the restoring of true religion, euen then I say did this [Page 166] word of the Lord in the mouth of one sim­ple man at the first against the clamors of Monkes and Friers, against the scorning of Bishops, against the power of the Pope, against the assistance of temporal Princes against all torments by fire, by fagot, by sword, by imprisonment: light such a candel as now shineth to all the Countrey of Eu­rope, and by the power of man it cannot be put out. 2. Cor. 10.4. &c. Wherefore iudge whether the A­postle sayd not true, when speaking of this word, he sayd it was a weapon not carnall, but mightie, through God to cast downe holds, casting downe the imaginations & euery high thing that is exalted against the knowledge of God, and bringing into cap­tiuitie euery thought to the obedience of Christ &c. Wherefore we see by this, first proofe playne enough that a meanes and a most mightie strong and powreful meanes to erect this kingdom of God in our harts, which here we pray for, is the word of God. For there is no wisedome, no Counsell, no strength against it. But though all the hea­then rage most horribly, and the people i­magine continually, yet it is but a vayne thing. Though Kings and Princes and all [Page 167] the powers of this earth bande themselues against it, yet will it not serue. For hee that dwelleth in the heauen shall laugh them to scorne, & this word of his preuaileth where he will, to whom he will, when he will, and as long as he will. Other playne proofes, y ^t this is a meanes to erect this kingdome, are these, first Saint Iames, where it is sayd: Of his owne wil he begat vs with the word of truth, that we should be as the first fruites of his creatures. The authour of all good, sayth Saint Iames in generall, Iam. 1.18. and of this good in speciall, namely our newe birth, is the Lorde, and the meanes is the word euen the word of truth. Ihon. 17. So sayth our Sauiour himselfe in the Gospel, Sanctifie them O Father with thy trueth, and what is that, thy word is truth. So sayth Saint Paul, 1. Cor. 4.15. Though ye haue ten thousand instruc­ters in Christ, yet haue yee not many Fa­thers: for in Christ Iesus I haue begotten you. (And by what meanes) through the Gospel. And againe, Philemon. 1 [...]. Galat. 4.19. Galat. 3.2. I beseech thee for my sonne Onesimus whom I haue begottē in my bonds, to wit, by the word. And againe, this one thing woulde I learne of you, O foolish Galathians, receyued ye the Spirit [Page 168] by the works of the lawe, or by the hearing of fayth preached vnto you? Likewise S. Peter, Being borne anew, not of mortall seed but immortal, Peter. 1.23. by the word of god. And lastly father Abraham from heauen, They haue Moses and the Prophetes, Luk. 16 31. let them heare them, &c. as if hee shoulde haue sayde if thou wouldst haue thy brethren be­gotten to the Lord, that he ruling in them, they may rule heere with him, and escape that place of torment where thou now iust­ly art, the meanes truely is Moses and the Prophets, that is the worde of God, for if that erect not the kingdome of GOD, in them it shall not be erected by any dead, if they should rise and be sent vnto them. For that is the meanes which the Lorde hath ordayned, and which to this day hath had power to beget to him so many as he would haue. Esay 55.1. Wherefore when the Lord will pro­mise a blessing to a kingdome, Countrey, and people, that shall bee in deede a great blessing, he promiseth this word, and this word in plentifull measure, and when hee will threaten a plague, Amos. 8. and a grieuous plague, then sayth hee beholde the dayes come that I will send a famine in the land, [Page 169] not a famine of breade, nor a thirst for wa­ter, but of hearing the worde of the Lorde. And they shall wander from Sea to Sea, and from the North euen vnto the East shall they runne too and fro, to seeke the woorde of the Lorde, and shall not finde it. So then see wee that this woorde of our God is his mightie meanes to rayse vp this kingdome of his grace in vs, this day when we haue it giuing something, & so as it were laying one stone to this spirituall building, the next day giuing more, and so laying as it were an other stone, and so on to a perfite man, and vnto the measure of the age of the fulnes of Christ, Ephes. 4.13. that is till he haue wrought his wil in vs in this world and meaneth to translate vs to an other. Wherefore as wee pray that the Lorde in mercy woulde erect this kingdome in vs: The meanes prayed for as­well as the thing. when we pray, Thy kingdome come, so do we beseech the Lorde in this petition to graunt vs all the meanes appoynted and ordeyned of him to this building, and by name this mightie meanes & mercy great of his holy worde, that wee may haue it a­mongst vs stil, and enioy it in peace, if it be his will, to the raysing vp of these spiritual [Page 170] walles of a spirituall house of God within vs dayly more and more, till it be fully fini­shed to the pleasure of his maiestie here, & our eternall comfort heere and elsewhere for euer with him in his other kingdome of glory. And the God of heauen and all mer­cy grant this to vs, and make vs thankful for it.

The word of God is either read or prea­ched.Now beloued, is this worde either read vnto vs, or of vs, without any preaching, or preached vnto vs? For by these two meanes buildeth it in vs, and not by lying in our houses, bound in siluer or golde, or any costly sort whatsoeuer. No, mor then the Phisitions prescription confected by the Apothecarie and brought vnto vs, pro­fiteth our disease by standing in the win­dowe, and not further touched. And there­fore as I haue sayd that it was a meanes, and proued it to you out of the same word, so let me say a little to you of the vsing of this meanes also.

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 [Page 217] 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, Psal. 40.8. 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, Ihon 5.30. 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 [Page 218] 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, Ihon 6 38. 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, Math. 7.21. Lord, shall enter into the King­dome of heauen, but he that doth the will of my father which is in heauen.

Gen. 6. [...].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. 1. Cor. 2.14. For they are foolishnesse vnto him, neither can hee knowe them, because they are spiritually discerned. That is, because in truth we are [Page 219] 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. The error of freewill is a­gaynst this pe­tition. 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 [Page 220] the consciences of men as touching this losse in vs, namely, of freewill to do or wish good of our selues, till the Lord renew vs, and then is it not I, but the grace of God in me, sayth the Apostle: but this doctrine hath bene sufficiently touched before.

What will of God is here meant: for I haue heard that it is diuersly propoū ­ded vnto vs, though one and the same simple vnto him or in respect of him?

You haue heard right, and to make this speech as plaine as I can, Oculta, reuela­ [...]. you must vnder­stand that the will of God is sayd to bee of two sorts, to wit, hidden and reueiled. The first, for that it is so, is in Scripture resem­bled to a depth, and it is vnsearchable of man. Wee cry out of it with the Apostle: O the deepnes of the riches both of the wisedome and knowledge of God, Deutr. 29.29. how vnsearchable are his iudgements, & his waies past finding out. And with the Prophet Dauid, Psal. 36.6. Thy rightuousnesse is like the mightie mountaines, Thy iudg­ments are like the great deepe. Rom. 11.33. We say of it, That no man presume herein to vn­derstand aboue that which is meete to vnderstand, Rom. 12.3. but that he vnderstand ac­cording [Page 221] to sobrietie. For curiositie in this behalfe the Lord misliketh, we plainly see. When his Apostles asked him of the re­storing of the kingdome of Israel, Act. 1.6. when he would doe it, then or no, wée know he smot them for this entring into the hidden will of God, and tolde them that it was not for them to know the times and seasons which the father hath put in his owne power. When Peter asked the Lord of that other disciple, hic autem quid? Ihon. 21.21. Lord what shall this man doe? Remember how the Lord answered this curiositie of defence to know this hidden will, and tolde him that if hee would haue him tarie till he came, what was that to him, let him doe that which he knew to be done. So that this will of God is not to bee pried into, in a busie and cu­rious impietie of minde, as many wicked ones doe, & that by most horrible meanes, euen by spirits and deuilles, seeking to pull out of heauen, and wrest from the Lord, as they thinke, his secretes before the time. Forgetting quite what the great seruant of the Lorde Moses sayde touching this thing: namely, Deutro. 29.29 that the secret matters be­long to the Lorde our GOD, but the [Page 222] things reueiled belong to vs, and to our children for euer, that we may do them. This wil of God is called secret or hidden, for two causes. First, because it is so in déed to all men, till such time as God manifest by euents, what he hath appoynted to eue­ry one. In respect whereof S. Iames wil­leth euery man to put in this condition, if the Lord will, and if wee liue to doe this or that. Secondly, because the reason of the Lords will thus or thus, Rom 9. Math. 11.25. when it is mani­fested, for the most part is not comprehen­ded of man, but hidden in himself. As why he chose Iacob & refused Esau: why he put Saule away from the kingdome for one of­fence, and not Dauid for many with such like. Onely this we knowe with the Apo­stle, that he hath mercie on whom hee will haue mercie, and whom he will he harde­neth. And this his will is our stay.

Surely as hath bene sayd, non est curiosè inuestiganda, Mans dutie in respect of the hidden will of God. sed adoranda, it is not to bee sifted, but highly reuerenced, and t [...]ll the tyme come that y ^e Lord reueile it by effects in generall thus to be disposed in my selfe, [Page 223] that whatsoeuer this hidden will of the Lord be concerning me, whether to liue or dye, to be poore or rich, to bee high or lowe in this worlde, in the same I rest and am contented, let the Lord that made mee doe with me and dispose of me at his pleasure. And then afterwarde when the Lorde shall reueile it by effects, much more to rest in it, and giue him thankes howesoeuer it is, taking with good Iob euen euill thinges at the Lords hands aswell as good, Iob. 2. that is sowre as well as sweete, and lowring lots as well as smiling dayes. Blessing the name of the Lord that hath taken what be­fore hee gaue, and yet dealeth with vs but in mercy euer.

Doe wee pray that this will may bee done?

No. For this is euer done and shall bee whilest the world indureth, neither can any creature or power resist it. So sayth the Prophet. My counsell shall stande, Esay. 46.10. 2. Chron. 20.6. and I will do what I will doe. So confessed Ie­hosophat King of Iudah. When he sayde, O Lorde GOD of our Fathers art not thou God in heauen, and reignest not thou ouer al the kingdomes of the hea­then? [Page 224] and in thy hande is power and might, and none is able to withstande thee. And so notably confessed that wret­ched Balam when he sayd, If Balac would giue me his house ful of siluer and gold, I cannot passe the commaundement of the Lorde, to doe either good or bad of myne owne mind, &c. So confessed the de­uill, when he asked leaue to touch Iob, not able else of himselfe to goe against Gods will, and all those deuils that could not en­ter into the swyne, sent by the will of God, and all the actions of man and beast euer bridled and ruled, and disposed by the pow­er of his will. No resistaunce therefore can there be against this will, and therefore no neede that we shoulde pray that it may bee done. No Annas nor Caiphas, no Herod nor Pilat, Act. 4.28. no Iewes nor deuils coulde haue wrought the death of our Sauiour Christ except the hand of the Lord & his counsell had determined before that it shoulde bee done.

God forbid we should make God an au­thor [Page 225] of euill. Yet say we in deede that God willeth many things that in some respects are euill, and to some persons, as this death of his own sonne named last, and such like. But as he willeth thē they are neuer euill, neither to such as he directeth a good to by them, being not done by them, as in the ex­ample named appeareth. But surely some larger speech to drawe vs to a right know­ledge herein is not amisse, and therefore a litle I pray you heare. Mans wil hath two obiects to witte good and euell. Will therfore hath two obiects, to witte, good and euill, some­time, it willing the one, sometimes the o­ther. And good thinges, (beside the Lorde which is the chiefe good of all) are sayde to be of 3. sortes, naturall, morall, and diuine. The first belong, ad vitā animatam, the se­sond, ad humanam, the third, ad coelestem & diuinam. All these the Lorde willeth there is no controuersie, and not onely so, but is also euen the fountaine and giuer, as S. Iames saith: Iam. 1.17. for euery good giuing & e­uery perfect gift is frō aboue, and com­meth frō the father of lights with whō is no variablenes, neither shadowing by turning. So hath euil also his distinction, Malū Culpae. Malū Poenae. whilest some is the euill, some the punish­mēt [Page 226] of the euil. The distinction is Tertul­lians against Martion, and receiued vsu­ally. lib. 2. cap. 180. 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, Psal. 5.4. Hebr. 1.9. Hose. 13.9. Ihon. 8.44. Zach. 8.17. Rom. 9.14. 1. Ihon. 2.16. 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, [Page 227] for what good that hee will is not hee able to bring to passe without the meanes of e­uill? and if he be, How contrary to God it is to will euell. then needeth not he to wil any euil, to the end to compasse some good by it, that otherwise he could not. It is cō ­trary 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, Tom. 4. quaest. 83. qua homo fit dete­rior. God is neuer author of any thing wherby man may be made the worse. Exod. 9.7. Rom. 1.28. 2. Thess. 2.11. 1. Kings. 22.21.22.23. 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 [Page 228] 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. Rom. 9.19. 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. Malum culpae. Sinne hath two distinc­tions fit for this purpose to bee knowne, For either it is considered simply in it selfe [Page 229] and by it selfe, Vti peceatum, vti causa sub­sequentis pec­candi, vti poena praecedentis. 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, 1. Rom 24.28. because when they knewe God they glorified him not as God, neither were thankfull. vers. 21.28. 1. Ihon. 3.4. Act. 17.28. 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, Voluntas tan­tùm est boni, vel veri, vel apparentis. Arist. Eth. 3. cap. 4. &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 [Page 230] 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: Esay. 45.7. 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: Amos. 3.6. Lament 3.38. shall a trum­pet be blowne in a Citie, and the Lord hath not done it? Out of the mouth of the most [Page 231] 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, Exod. 9. 1. Kings. 22. 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, Rom. 1. so it is a iust thing, and not euill. So the deliuering of the Gentiles into a reprobate mind, and all such examples in the woorde. Tertullian a­gainst Marcian, lib. 2. pag. 180. Tom. 7. lib. 5. cap. 3. and Augustine against Iulian handle this matter, and may further bee read of it. This sufficeth to shewe that although wee say that God willeth often that thing that in it selfe considered is euil, yet as it proceedeth from him that it should be so, and consequētly he the author of euil, [Page 232] it followeth not. For many times euill is the punishment of euill, & that is iust with the Lord euer.

God may be author of the action, and yet not of the euill in the action.Concerning the second distinction how God may bee the author of the action, and yet not of the euill any way in the action, sée by these similitudes. The Sunne light­ing with his hote beames vppon a dead carcasse causeth a strong and loathsome sa­uour, yet is not the Sunne either vnswéete it self, or the cause of that vnswéetenes, but the carion it selfe. For if the Sunne were the cause, then euer the like cause, the like effect, but wee see it is not so, but contrary, when it lighteth vppon sweete hearbes and odoriferous flowers, it draweth out of them great sweetenes and pleasaunt smels. A­gaine the earth wee all knowe with her sap and moysture, feedeth and nourisheth al the trees, plantes, and rootes that are, yet is not that earth cause why this tree bringeth a bitter fruite, and that hearbe or roote a bad tast, but the nature seuerall of y ^e things themselues is the cause of that. Thirdly the pure worde of the Lorde is preached or read, and one sauoureth and gathereth to life, an other to death and destruction, is [Page 233] now y ^e word cause of those seuerall effects, or the creatures themselues blessed or not blessed with Gods holy Spirit. Thus may the Lorde then bee author of an action and yet not of the euill in the action, and so hee séemeth to will euill, when yet in trueth he doeth not.

All that which in the holy booke of his worde hee hath layd downe and declared to be the duetie which he will haue performed of vs towards him.

And is this that will which here we pray may be done?

Yea this is it, and therefore if wee will vnderstand this petition, let vs looke what is required of vs in this worde, and all that we begge of the Lord, strength and a­bilitie to doe. Ro. 8.5.7. &c. We beseech him that where­as the mindes of earthly men burning with lustes, are commonly caried to desire and to doe those things that most displease God: hee of his mercie will with the mo­uing of his holy Spirit so chaunge and fa­shion all the willes of vs all to that will of his maiestie, that we may will and wish no­thing that his diuine will misliketh. Prae­camur [Page 234] & optamus, vt non tantum faciat Deus quod vult, sed nos fac [...]re possimus quod vult. We pray that not onely God would doe his will, but that wee may doe what is his will, sayth Cyprian. To runne ouer all the dueties of a Christian required in the word were too long: let vs therefore not so doe, but for example sake of all the rest con­sider these three. First we knowe it is the Lords will that wee should beleeue in Ie­sus Christ whome he hath sent, and that by faith in his name wee and all the worlde should obtayne remission of our sinnes and eternall life. Ihon 3.16. Ihon 6.29. So God loued the worlde that he gaue his onely begotten sonne, that whosoeuer beleueth in him should not perish, but haue euerlasting life. And againe, This is the worke of God (that is the worke that God requireth of you) that ye beleeue in him whome he hath sent. Wherefore in this petition wee be­seech him that that will of his may be done in vs, that is, that we may receiue grace so to doe, and neuer to looke for saluation in any other. Secondly, we knowe it is the Lordes will that wee should in a true faith leade a holy and cleane life: for so sayth the [Page 235] Apostle: haec est voluntas dei, 1. Thess. 4▪ [...]. &c. sanctificatio vestra. This is the wil of God euen your sanctification, and that ye should ab­steyne from fornication, that euery one of you should know how to possesse his vessell in holinesse and honour, and not in the lust of concupiscence, as the Gen­tils which know not God. What do we then in this petition, but beseech the Lord that that will may be daylie done of vs, and we daylie chaunged by the renewing grace of his blessed spirite into such men and wo­men as he desireth & delighteth in, namely, into holy creatures, walking not after the flesh, but after the spirit, and so consequent­ly sauouring not the things of the flesh, Rom. 8.1. vers. 5. Leuit. 11.44. Math. 5. Esay 56. Rom. 6.4.12.13 but of the spirit. That we may be holy as he is holy. That our light may so shine before men as they may see our good workes and glorifie our father which is in heauen: that wee may keepe iudgement and doe iustice in our callings: that being buried with Christ by baptisme into his death, as he is risen frō the dead to the glory of the father, so we also might walke in newnes of life. That sinne may not rule in our mortall bodies, that we should obey it in the lusts [Page 236] thereof, or giue our members as weapons of vnrightiousnes vnto sin. Ephes. 5.3. That fornica­tion and al vncleannes or couetousnes may not once be named amongst vs, as becom­meth Saynts. Coloss. 3.12. That we may putte on as the elect of GOD holy and beloued the bo­wells of mercy, kindnes, humblenes of mind, mekenes, long suffring, forbearing one another, if any man haue a quarrell to an other, and forgiuing euen as Christ hath forgiuen vs, 1. Thess. 5.23. and what should I saie? We beseche the Lord euen that very GOD of peace to sanctifie vs throughout, that our whole Spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ. And with Dauid we saie in effect, Psal. 139.23. Looke if there bee any way of wickednesse in mee, and leade mee in the way euerlasting. Thus saith Cyprian, Voluntas Dei (quam stabiliri & fieri preca­mur) est quam Christus fecit & docuit: hu­militas in conuersatione, stabilitas in fide, verecundia in verbis, infactis iustitia, in ope­ribus misericordia, in moribus disciplina. The will of God which wee pray to bee e­stablished and done, is that which Christ both did and taught, humilitie in life, stabi­litie [Page 237] in faith, shamefastnes in words, iustice in deedes, mercie in workes, discipline in manners. And doe we thus pray then to be holy? O my beloued, what shall we answer the Lorde then? I say not for our vnholi­nesse, but euen for our securitie, dulnesse, deadnesse, and conceiued hartie pleasure in vnholinesse? Was it euer counted better than a mockerie to seeme to aske a thing and yet to doe against it? To desire a Phi­sition to helpe vnto health, & in the meane while our selues with al our might to féede vpon the foes of that wished good? Consi­der then our cases and the cases of thou­sands that happely thinke not of it as they ought: we open our lippes vnto the Lorde of heauen, and pray that we may bee holie, we would bee thought by him & the whole world to meane good faith, and yet what is holy we euen hate to be drawne to, misli­king none more, neither wishing any cōpa­nie lesse thā theirs y ^t either perswade vs to it, or seeme to expect it at our hands, and what is vnholy we wallowe in, we tumble in, we ioy in, and wee euen wish to liue and grow olde in. Thinke of this. Wee pamper the flesh both with foode and rayment aboue all Chri­stian [Page 238] licence, so cherishing, so coying, so lul­ling and lapping, yea so bathing in plea­sure and ease, in softnesse and tendernesse, in mildnes and wantonnesse that matter of earth and wormes meate, as if wee neither thought there were corruption to rot it, heauen to receiue it, or hell to burne it. The minde wee robbe of all meditation that is holy, and feede it with matter of all hellish impuritie. Vile bookes are the deuills banners. The Lords booke is layd in a corner, and the deuils banners are displayd in euery windowe. Our tongues cannot tast the testimonies of God sweeter than honey or the honey combe, but they can discourse the delights of sinfull flesh that shall sende to hell. Our chéekes are red to talke of Christ as wee goe to Emaus, and wee blush apace to seeme so holy, but the Morian blusheth as fast as we, Note. when fear­fully and foully we sinne against the Lord. We loue the wicked, wee lothe the godly, we freeze in loue, wee boyle in malice, wee sell vertue, we buy sinne, wee refuse Christ and choose Barrabas, we lay away life and play with death: but O pleasureles play in the ende! [...]se. 42. Let the Prophet Ose speake for me to you, and hee will tell vs surely that [Page 239] there is no trueth, nor mercie, nor know­ledge of God in the land. That by swea­ring, and lying, and killing, and stealing, and whoring, we breake out, and bloud toucheth bloud. And is this holinesse? is this to pray Thy will be done? Sinke this i [...] your hart. For Gods sake thinke of it, and knowe with me now in time what I would be loath you should know past time, that you may euen aswell spit vppon Christ Iesus, buffet him, and beate him with a Reede, kneele before him and say, Hayle King of the Iewes, with those cursed mockers, as kneele in this Church or any where, & say, Thy will be done, and yet neuer care how you doe it in a holy life. For it is horrible mockerie this, horrible hypocrisie, and the ende will bee euill. You must with prayer to bee holie ioyne care to be so: to bee faithfull and fer­uent, you must indeuour it, and you must performe it in some measure, as truely as begge it, or els as truely you perish for e­uer. The Lord wil not be mocked alwaies, the Lord will not haue such seeming pray­ers made, and such sinning liues retayned still. Of our owne mouthes shall he iudge vs: therefore once againe as you loue the [Page 240] Lord thinke of it, and to day harden not your hearts against that you heare. You heare the will of God is that we should bée holy, and wee pray that this will may bee done. Prayer accepted of God may not bée without earnest care that it may bee done, care to bee holie casteth away the loue of loosenes, cast away then what shall cast a­way you if you doe not, and care for that which shall cause a comfort for euer and e­uer. Let not that Father speake it of vs: Ad Deum omnes ire volunt, post deū pauci. to God would all goe, but after God will fewe goe. To liue in heauen together is better than to liue in Wilton together, and parting will bee payne, if wee part in that day. Be moued then now, that you be not ouermuch moued then, euen to crye to the mountaynes to fall vppon you, and to the hilles to couer you. Alas why should I bee a minister of death vnto you, that so truely wish your life? or a sweete smelling sauour to my God in your destruction, be­cause I haue done my duetie, when I crye to the Lord y ^t I may be crowned with you, and neuer loose you. As then hereafter you care to bee what in this petition you pray [Page 241] to be, so loue you GOD, so loue you your selues, so loue you me, so loue you heauen, So loue you God as you care to be, what you pray to be. so feare you hell, and the GOD of mercie giue my speech a blessing to vs all.

Amen, I beseech him, now in time be­fore the doore bee shut, and the bride­groome come. For in vain did the foo­lish virgins knocke when the time was past. But what duties else wil you name that God requireth, and we praie for in this petition.

One moe, and that is this. It is the Lordes will that in this world we shoulde take vp our crosse and followe him, as ma­ny as will be his Disciples, Math. 16.24. Act. 14.22. 2. Timoth. 3.12. Hebre. 12. 1. Cor. 11. that through many tribulations we should enter into the kingdome of heauen, and that all that will liue godlie in Christ Iesus shoulde suffer persecution, that if we be sonnes we should not be without correction, but now and thē chastned of our God, that wee may not bee condemned with the world. This will we beseech the Lord may be done in vs, and we inabled by his holy spirite still more and more, whatsoeuer we perceiue to betide in this life, by his good pleasure to receiue it, and suffer it not onely with contented, but [Page 242] also with gladsome hearts. And this is a chiefe vse of this prayer, for truely it is a small thing in comparison, beloued, during the time of prosperitie and comfort, to saie Thy will be done O Lord, but if in aduer­sitie when the world lowreth, the storme a­riseth, Princes persecute, and our owne houses are diuided, To saye with content vnder the Crosse, thy will be done is a great grace. our Fathers betraying vs, our children forsaking vs, & our friends defying vs for the cause of God, if wee can then saie both with content and ioy, Thy wil be done, this is a strength and a grace of God aboue all treasure to be honoured. If it bee not so high a matter, but losse of goods by some occasion, losse of friendes, want of health, and weary times by bittrr paine in bodie, or soking sorrowe in minde, yet if we can herein say it with true content & comfort, truely it is a measure that noteth a childe of heauen, and happie we. But O hard hard, yet not so hard, but God is able. For behold examples before our eyes: Old Eli in the booke of Samuel, when hee had receiued from the Lord of heauen an heauy message by his young waiter little Samu­el, to wit, that the Lorde woulde iudge his house, & that the wickednesse therof should [Page 243] not be purged with sacrifice nor offering, but vtterly destroied for euer, what said he, but euen what here we pray, for our parts, we may be able to saie in our aduersitie, It is the Lord, 1. Sam. 3.18. let him doe what seemeth him good. That is, it is my God and my Lord, wherefore with me and mine let him doe his pleasure, for we are his. See ther­fore this giuen grace, when the Lorde wil, though it be hard. The lyke did Dauid in his great extremitie when Absolom was in field agaynst him, and the Arke brought forth by the Prophets to bee carried with him. 2. Sam. 15.25.26. Haue the Arke of God (sayth he) in­to the Citie againe: if I shal finde fauour in the eyes of the Lord, he will bring me againe, and shew me both it and the ta­bernacle thereof. But if he thus say, I haue no delight in thee, behold here am I, let him doe to me as seemeth good in his eyes: therfore not impossible we sée, for the Lord to worke in whom he wil, though to our vile corruptiō, a hard matter in déed, Our Sauiour Christ in our fleshe sayde it with a true content, Yet not my will, Math. 26. but thy wil be done, O Father. And in vs can he worke it by his painfull spirit if it please [Page 244] him. Good meanes to help vs are the sun­drie comfortable speeches in the word con­cerning the Lords care ouer vs euer, and especially when we haue most need of him, by reason of any woe that we are wrapped in. Our times are in the hand of the Lord, and he, not man shall dispose of our daies. Our haires are numbered, and our teares are put in his bottell. What are haires and teares to bodie and soule, and other mat­ters of ours more waightie? He careth for the rauens, lions, and birds of the aire, how much more for vs? Are we not more worth than many sparrows, Apoc. 12. O we of little faith? If the Dragon would deuour vs, hee is a­ble in a moment to giue vs wings to flie in­to the wildernesse, and to escape him. If he wil not, but a trial must be had of vs, heare and marke you, lift vp your harts and re­ioyce with me. Fidelis est Dominus. The Lord is faithfull, 1. Cor. 10. More comfort in this promise then can be expressed. and will not suffer vs to be tempted aboue that we are able, but will euen giue the issue with the tentation that we may be able to beare it. O sweete, O more than sweete, and the vnspeakable comfort of my fraile flesh, and all such as I am. For let me doe my duetie, feare the [Page 245] Lord, and make much of his lawes, cutte a peeces dayly as he will inable mee the cord of sinne, cleaue to that which is good, and abhorre that which is euill, with a single soule and heart, that hath no holes, if this life cause any worldly woe, though Satan and his friendes enuie at it, or if the Lorde please, for anie cause to his maiestie know­en, to make anie trial of me, feare not, muse not, sigh not, shrinke not, my God hath gi­uen his word, as he is faythfull, which euer was, and euer will bee, there shall no more be layde vpon me, than hee, hee I saie that hath no measure of might, will make mee able to beare. Onelie doe the thing that I ought in my life nowe, A most sweete promise as neere as giuen grace inableth me, and trust to him for that day. Care awaie then, my beloued, for the crosse, euer in the power of the Lord let vs saie, and since we haue such a promise, lette the remembrance of it as a mightie means serue to work this in vs, in al aduersitie to submit our wils to his, and with true con­tent to saie, Thy will be done O Lord, for euer with vs. Full is the Scripture of o­ther comforts to strengthen vs in this, In the dialogue btewixt faith and frailitie. but else where I haue noted them, and therfore [Page 246] I spare my selfe as you heare. Remember then nowe, that though it be a harder mat­ter in woe then well, to praie this prayer, yet is it not so harde, but the Lord hath gi­uen it, and can giue it at his pleasure to his weaklinges, and make his power knowen in our weaknesse, 2. Cor. 12. to his glorie & our good, if wee aske. O swéete God, then we aske it, and beseech thee for the red bloud of Ie­sus Christ, that in youth and age, health & sicknesse, prosperitie and aduersitie, weale and woe, thy wil may be ours, and we con­tented euer, Amen, Amen.

What meane the next words, Sicut in coelo, as it is in heauen? Are wee able to performe such seruice to God?

Aug. de tempo­re 136.Heare you what Augustine sayth: Fiat voluntas tua sicut in coelo et in terra. Quid hoc? Vt quomodo tibi seruiunt Angeli in coe­lo, et nos tibi seruiamus in terra. Angeli ip­sius sancti obediunt illi, non illum offendunt, faciūt iussa, amando illum. Haec ergo oramus vt et nos praeceptū Dei charitate faciamus. Thy will bee done in earth as it is in hea­uen, what is this? Surely that as the An­gells serue thee in heauen, so we may serue thee in earth: his holy Angelles obey him, [Page 247] and offend him not, but in loue do his com­mandements. These things therefore doe we praie for, that we also euen of loue may doe his will. Heare you also what Sainct Hierome sayth: Petimus vt imitetur Angelos humana fragilitas, lib. 3. contra Pelagianos. et voluntas Do­mini competatur in terra. We desire of the Lord, that mannes frailtie may imitate the Angels, & the will of y ^e Lord may be done in earth fullie. And in deede so it is, for wee doe not in this petition desire that some parte of his will may bee done, For it be­commeth vs to fulfil all righteousnesse. Matth. 3.15. but that all euen fullie and wholy may be performed: and a halfe righ­teousnesse or obedience is neither righte­ousnesse nor obedience, Iam. 2.10. as Saint Iames teacheth vs. Non sufficit Christiano si v­nam partem iusticiae impleat, cui vtraque praecipitur. It sufficeth not, Ad Gelatium. sayth Saint Hierom, that a Christian fulfill y ^e one part of righteousnesse, when as both are inioy­ned him. For, Ʋera et plena fides vniuersa praecepta complectitur. Benard epist. 77. True and full faith comprehendeth all the commaundements, sayth another. Yea further we are not on­ly by duetie bound to doe all, but with all [Page 248] affection also, with all our heart, with all our soule, and with all our strength. For, Nec leprosa obedientia, nec canina patien­tia commendatur, nam velint nolint, nō mo­dò homines, sed etiam daemones et faciunt, et patiūtur, quod prouidentia summa disposuit. Qui inscij & nescientes Dei voluntatem fa­ciunt, eorum et leprosa, & [...] obedi­entia. Qui vero scientes eam, sed reluctantes & murmurantes faciunt, eorū est canina pa­tientia: neutrum ergo in nobis probatur, sed et scientes et volentes. Neither a leprous o­bedience, nor a doggish patience is commē ­ded: for wil they nil they, not only men, but also deuils both do & suffer whatsoeuer the diuine prouidence hath appoynted. Those that vnwittingly & not knowing it, doe the will of GOD, theyr obedience is leprous. Those y ^t doe Gods will, knowing of it, but yet striuing agaynst it, & murmuring, such mens patiēce perforce is doggish. Neither of these is alowed, but 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 [...], Ephes. 1.3. Philip. 3.20. Coloss. 3.2. that heauenly regimēt, wher­in perfectlie and faythfullie the Lorde is o­beyed. [Page 249] 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: Apoc. 7.11. Chap. 19.10.22.9. 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. Hebre. 1.4. 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 [Page 250] 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. Psal. 103.20.

Why but still I saie, can we performe such obedience as this in this life?

1. Cor. 13.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 [Page 251] this be brought to passe in vs. How we pray for this mea­sure. 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, The meanes also asked here. euen abilitie to performe that reuealed will of our hea­uenly Father in his word wholy and fully, after the example of his heauēly creatures, [Page 252] 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.

They are chiefely two, the knowledge of his will, Cognitio vo­luntatis, Im­pressio Spiritus. 2. Cor. 36.14. Galat 3.15.17. Deutro. 4.2. 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, Math. 23. that is, whilest they deliue­red truely the doctrine of Moses they were [Page 253] 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. Philip. 2.13. 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 [Page 254] of this good pleasure. And it is the God of peace, sayth the Apostle, that brought againe from the dead, Hebre. 13.21. 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, Knowledge of Gods will and a blessing thereof to san­ctification are here prayed for as meanes. and the grace of his spirite to blesse that knowledge to vs are meanes to make vs able to performe this petition and to doe his will, therefore wee pray also herein for these meanes, and the woordes are with the Lord as if wee shoulde euen in playne tearmes say: O Lorde giue vs the knowledge stil dayly more and more of thy will out of thy word, and giue vs the grace of thy Spirite to that knowledge, that we inabled by these meanes may woorke thy [Page 255] will in this life as we ought.

Againe, as we pray for all these things, so do we as I told you before, and must stil tel you in euery petition pray against their contraries. The contraries prayd against For if the one be confirmed the other must be ouerthrowne. Now the con­traries of these things may be sayd to be of two sorts, to wit, either such as doe vtterly and wholly and euer resist his holy will, or such as are but certaine impedimentes whereby wee do it not so readyly as either we ought or happely would do, if they were not. Of the first sort is Satan, Sinne, and the effects of sinne whatsoeuer, the flesh or the old man & his concupisence, the world and such like. Math. 6.24. For no man can serue two masters, especially contrary masters, Coloss. 38.10. such as God and Satan are, the Spirit of God and the flesh, the new and the old man. Of the second sort are ouermuch care for world­ly matters, feare of men, and a number of things that like weightes or burdens vpon our backes presse vs, or like fetters about our feete hinder vs that wee go not on alto­gether so readyly and so fully in this way of doing the will of God as wee in deede [Page 256] ought and would, if these lets were not. Whatsoeuer they bee then, and of whether sort so euer they be, forasmuch as they are against that obedience that we pray for in this petition, therefore we desire of the Lorde that they may bee remembred, and that no let or least impediment may be to hinder that in vs which both in respect of his goodnesse to vs, and our duties to him ought with all perfection both of will and worke be perfourmed. And thus might we end this petition, sauing that some profita­ble collections or obseruations may bee made of the words as they are layd downe here by our Sauiour.

How we fell and now may rise.The first may be this. Wee may ob­serue and see here both the beginning of mans misery, as also the way to draw nere againe to that olde and former innocency. Mans misery sprang by disobedience to the will of God, as we all knowe, and the waie to returne to that good estate againe wherein we were, is obedience to that wil, as here we learne when wee are taught to praie, Thy will be done. For we pray for the restitutiō of those graces in some mea­sure, [Page 257] which in our first parents were most perfectly. And looke then howe much wee performe to the Lord obedience, & so much drawe we neere to an happie estate again. Wherefore the Lorde sayde it, Math. 12.50. Not euerie one that sayth vnto me Lord, Lord, shal enter into the kingdome of heauen, but he that doth the wil of my father which is in heauen. And agayne, Whosoeuer shall do my Fathers will which is in hea­uen, the same is my mother, sister, and brother, Obedience then to his holie will is that which will sette vs in good place a­gayne. And therefore trie beloued, what measure of this is in you, and so lyke or dis­lyke of your selues. A profitable examination of our selues. Trie with what loue you heare the word, with what care you are filled to doe therafter, what conscience you make of sinne, what name so euer it haue: what ioy you haue in the workes of righte­ousnesse, what griefe if frayltie c [...]use a fall. If you find these in some measure, so much bee glad, if in greate measure, much more bee glad, for trulie so much haue wee lefte the waie of death, into which we are fallen all by our first parents, and so farre haue profited in the waie of lyfe, which is true [Page 258] obedience. But if our consciences accuse vs in this trial, that we haue no desire to know Gods will out of his word, although it bee with many mercifull circumstances offered vnto vs, no care to liue holily, no conscience of sin, but some little seruile feare for dread of punishment, no spirituall ioy in well do­ing, no inward sorrow for euill doing, then tremble we and feare we before the Lorde of heauen and earth, for as yet we are in the waie of disobedience, which is the waie of death, whereinto our first parents fell: we are buried in our corruption, and dead in sin, not risen with Christ, wee are heapers vp of wrath against our soules in the daie of wrath, & contemners of the word, which in such sorte hath beene preached vnto vs, for which cause that same worde shal iudge vs in the last day, and we shal perish. Trye then I say, and so lyke or dislyke.

Ihon. 12.48. Merit ouer­throwne.Secondly, learning by these wordes, ( As it is in heauen,) that our obedience ought not to be lame or maymed, but euen such both for will and worke, as that of the heauenly spirites, we are notablie taught what colde comfort there is for vs in our selues, and how farre it is off, that we, or a­nie [Page 259] liuing should be saued by theyr works. Much lesse workes of su­pererogation. For dare any of vs saie we obey the Lords will in earth, as it is obeyed in heauen, and that there is no imperfection in vs more heere than there? If wee dare not, if wee cannot, then you see wee haue not done all that is commaunded, and therefore farre from being iustified by that meanes when we haue not done our dutie. Cleaue wee therefore fast vnto our true safetie Ie­sus Christ the righteous, and awaie with such dreames.

Thirdly, doe we not see that this prayer wholie, called the Lordes prayer, and this petition particularly, is prescribed by the Lord vnto al Christians, men and women, of what degree, estate and calling so euer they be, and none exempted? We see it playnly, for to all it is sayde in the Disci­ples, that haue bene, are, No estate of persons priue­ledged more than other from doing Gods will. and shall be to the worlds end, whē you pray, pray thus. We see it then by consequence agayne, that all degrees, estates, and callings are bound to performe vnto the Lord such perfect obedi­ence as heere is noted, and not Monkes, Friers, Nunnes, or some certaine sorte of this order or that onely, which yet hath ben [Page 260] taught vs, and that others taking some more libertie, might find mercie with God for theyr prayers, and strict obseruation in truth, not of Gods will, but of some cere­monies of theyr own deuising. Popish error. But it hath mightely ben shewed to the world, and our eyes al, that euery plant which the heauen­ly Father hath not planted, shal be plucked vp, and therefore let vs beleeue no such fol­lies. If we be the Lords, we acknowledge our selues bound to performe as full obedi­ence as is performed in heauen, and that is as much as anie of these deuised orders could performe, and a litle more to I trow. And therefore no immunitie to vs, neither further yoake to them, that I know of, if this petition stand.

The cause of all euill.Fourthly, we may here verie wel learne the true cause of all such hurlie burlies in y ^e worlde, of warres, of schismes, of heresies, of strifes amongst neighbours, and finallie of all calamities, euen this: Quod neglec­ta voluntate Dei, suo quis (que) sensu rapitur: that euery man setting aside y ^e will of God (which aboue al should be regarded) is car­ried with his owne liking and will in all things. Wherefore as one sayth, Oremus [Page 261] Deum, vt spiritum filiorum det nobis, &c. Let vs beseech the Lord to giue vs the spi­rites of sonnes and children, that renoun­cing our owne will, we may readily & har­tely submit our selues to his will, and not with lippes, but life, shew that wee praie it earnestly, Fiat voluntas tua. Thy will bee done.

Fiftly, praying that his will may be done in earth, wee acknowledge euen in this worlde also a place wherein God ought to rule, and not onely in heauen. And therfore are iustly occasioned as oftē as we say this prayer, to gro [...]e in our spirites, and sighe with right sorrowful hearts to see yet how farre that is of. To see what disobedience there is in euery degrée, yea, what stubborn rebelliō and defiance, as it were, with this will of God where it is knowen, but much more to see what thousandes and millions there be that knowe it not, what whole na­tions, kingdomes, and Countries. And if they knowe it not, ill can they doe it. But where are these grones and sighs? Where is that plentie of water that gushed out of Dauids eies for like cause? Assuredly, be­loued, if we had sent forth these messengers [Page 262] to the Lorde, and deliuered these tokens of inward zeale for his glorie and our brethe­rens good, ere this day long, they had per­ced the heauens, and the Lorde of the vine­yard had sent foorth labourers to breede knowledge, knowledge had displaced igno­rance & rebellion, and wrought true sub­mission in many thousandes of soules to this heauenly will that here we speak of.

Sixtly, if we did not see this rebellion of the world agaynst the Lord plaine inough, yet doth this verie petition so teach it, that we cannot denie it. For why should we be taught to praie that his wil may be done, if it were done, and that he may be obeyed in thoughtes, wordes, and deedes, if he were not fearefully disobeyed in them all. If then both one and other sheweth it, A profitable meditation to wake vs and weyne vs from the loue of this world. alasse what cause haue we to delight heere to liue and dwell as we do? Nay what true mat­ter herehence may we gather to defie it and to weane our soules frō it as the Lord wil strengthen. It is a place of rebelliō against our God, a sink of sin, a cage (y ^e Lord know­eth it) of vncleane birds, a sepulchre, though outwardly faire & painted, yet full of rottē bones, yea rottē bodies, and defiled soules, [Page 263] with horrible pollutions. Mundus totus in maligno positus, in hoc virtus et pietas pati­untur, in hoc mille technae ad fallendū, quo­cun (que) respicitis impurus est totus, et sordesci [...] indies magis magisqúe, &c. This worlde is wholy set on mischiefe, in it vertue and godlinesse suffer, in it are a thousand subtil­ties to deceiue, which way so euer thou loo­kest in it, altogether impure is it, and the impuritie of it still daily more and more in­creaseth, sometimes tyrantes disturbe the publique peace, sometimes heretiques op­pugne the truth, sometimes priuate perils molest and grieue, and what euer comfort yeeldeth it, that is true and permanent? He that had the most proofe of the pleasure of it that had euer anie, and by proofe might speake what hee founde in them, hath thus deliuered to al eares for euer, Ecles. 1. that they are vanities all and vexation of Spirite. The worlde will promise her seauen yeeres ser­uants faire and wished Rachael, The world kepeth not promise. but when performance should be, thē commeth Leah with her sore eyes, that is, a subtill sleight to disappoynt thy paine, & a worse reward than thou seruest in hope of. It will pro­mise promotion high and lofty to prodiga­litie, [Page 264] but it wil pay the contempt bitter and grieuous for thy beggery, when al is spent in hope of that promotion. By mariage it promiseth many comforts, but howe often payeth it many cares with sops of sorrow, that soke full deepe. The world is full of false Prophets that will keep Achab from good Micheas councell: full of false mar­chants that will shew foorth the better end of the peece, and saie the rest is like, when it is farre otherwise: ful of cunning fishers, that vnder pleasaunt baites haue hidden hookes to destroy vs if we bite: full of such golden strumpettes as that of Babylon, which in cups of gold giue drinke that kil­leth euen to hell: full of smooth alluring Ia­hels, which stand in their tent doores & saie to men, Iug. 4.18. Turne in my Lord, turne in vnto me, and feare not, but if in they come and fall to sleepe, the nayle and the hammer walke, to theyr wofull ende and fall: full of flattering Ioabs that can saie with a smi­ling face, how doest thou my brother Ama­sa, and stab him in that he shall not answer: ful of trecherous Iudases, that with a kisse betray theyr deerest maister. And alasse what place is this? Runne ouer the grea­test [Page 265] things that here we haue, or can haue, and see what is linked to them. If a man haue riches, Note. what feares and cares hath he with them? If honours, what burthens and feares againe of a fall? If a man haue friends, what a do to keepe them? Our bo­dies haue diseases, our mindes haue passi­ons, neighbors be comfortable, and to liue sole is solitarie: yet see discōforts, one tou­theth our goods by law, another our name by slander, this hateth vs, that enuieth vs, another flattereth, another deceiueth, ano­ther beareth false witnesse against vs: with a thousand such. One crosse counteruaileth a thousand comforts. And if we be discontented and crossed but in one thing (see the misery of this wretched world) though we inioy a thousand contentes, yet grindeth that daie and night vpon vs, and al our contents are as nothing to vs, because of that one dis­content. The triall was had of that wicked Haman, who though he had many & great preferments to reioyce in, yet felt hee them all eclipsed, and as it were taken from him by this one griefe, the life of Mardocheus before his face. And what shoulde I saie? Would God wee did it often with profite, what wee may doe euer with griefe, to the [Page 266] better weaning our selues from this world of woes, euen search and see into the man­ners of it in euery place, in euerie age, and in euery sort of persons. Shall we not see of all the things that are accounted of, no­thing so little accounted of as sinne? Shal we not see iustice solde, veritie wreasted, shame lost, and equitie despised? Shall we not sée the guilty quitte, and the halter put ouer the innocents head? Shall we not see the wicked aduanced; and the godly depres­sed, wreaked and wronged, and troad vp­pon? Surely we shall see fooles bid speak, and wise men bid peace. Yea, we shall see euery mans mouth ouer foule with loose­nesse, and fewe mens liues gouerned with vertue. Alasse then againe, what a place is this? Shall the sinnes of himselfe make the Apostle crie, Cupio dissolui, I desire to bee loosed, and to be with Christ. And shall not all the sinnes of so sinfull a world together with our own, make vs desire it? What pleasure had the good prophet, who for the very sinne that he sawe, hee desired death. 1. Kings. 19. Did not our Sauiour say it when time was, Non rog [...] pro mundo, I pray not for the world? And shall wee ioy in the [Page 267] place so fearefully excepted in the prayer of Christ. If wee thinke heauen to bee our home, are we not so long from home as we are heere? If to depart here hence be to go to lyfe, is not to tarrie heere to abide in death? If that life be freedome, is not this bondage? Finally, if to bee with God bee our true felicitie, to be absent from GOD is it not our sure miserie? 2. Cor. 5. [...]. But whilest we are at home in the bodie, we are absent from God, sayth the Apostle, and therfore think of it. What may you now think you beloued, to staie you from a true and Chri­stian lothing of this wretched life in so vil [...] a world. Truely I knowe not, excepte you should vnwisely saie, there be few that doe it, and many that doe it not. Which if you should saie, then must I answere you as he did that said it. Neque minor erit gloria tua si foelix eris cum paucis, ne (que) poena leuior si miser eris cum stultis. Neither shal thy glo­ry be lesse if thou be happie with fewe, ney­ther thy punishment lighter, if thou be mi­serable with many. But I hope you are far from being holden in euill with so bad arguments, and therfore I pray you let vs all remember what is sayde vnto vs: Loue [Page 268] not this world, [...]. Ihon 2. neither any thing that is in the world. For if wee loue the world, the loue of the father is not in vs. And the Lord strengthen vs.

Seuenthly, we see heere by this petiti­on and forme of praier, the verie true na­ture of a childe of God, namely to desire, & pray heartely, that both in himselfe and o­thers, Gods wil may be knowen and done. Yea, so heartely and earnestly doth he wish this, that to see the contrarie, is a vexation to his soule very vehement and great. And he deliuered iust lot, 2. Petr. 2.7. sayth Sainct Peter. vexed with the vncleanly conuersation of the wicked. And, I saw the transgres­sours, sayth Dauid, and was grieued be­cause they kept not thy word, Psal. 119.15. yea, mine eyes gush out with teares for this cause. But of this some thing was sayde before. Laughing at other mens▪ faults. The Lorde enter not into iudgement with vs euer, for the want of this sorrow to see o­ther men doe euill, saying nothing of our selues, & our owne euill. For how may we answer, not our sorrowing, but our laugh­ing, euen as wee were tickled, to see dron­kards, to heare rimers and railers, and idle counterfaiters, tearing their tongues a­gainst [Page 269] theyr teeth, to the dishonour of God, the gauling or slaunder of others, and the death of their owne soules for euer without repētance, which in many of them God may worke: but it is smally to bee ho­ped of as yet. God that shall iudge vs kno­weth it, and telleth vs now whilst we haue time to leaue it, that wee cannot answer it. The Lord therefore chaunge vs, and wee shall be chaunged, and make the breach of his will to touch vs deepely both in our selues and others.

Lastly wee may note here, if there were no other Scriptures to shewe vs, what an acceptable thing to the Lord the readie and carefull doing of his wil is, by this that our Sauiour placeth this petition amongst the first and chiefe desires of his children: wee may see our dulnes that must be taught to pray for this obedience, and wee may see Gods rich & great goodnesse that wil giue vs strength to obey him, and then crowne vs for so doing with an immortall crowne, as if wee had done all of our selues. The Lord giue vs feeling. And let thus much suffice of this petition.

The 4. Petition. Giue vs this day our daily bread.

[Page 274] Math. 6.To the first, I answer you, that being warranted by the Lord after the seeking of his kingdome and the rightuousnes there­of, which ought to bee first, to seeke also at his hands whatsoeuer we haue neede of to the maintenance and good of this life, wee hauing done the former in the petitions be­fore, fitly followeth the other now in these three. Psal. 4.6.8. And this is the order that Dauid v­seth in his Psalme: first crauing the light of the Lords countenaunce to bee lifted vp vpon him, and then assuring himselfe next of peace and safetie, the benefites of this earthly life.

Yea sir, but doth not our Sauiour saie expressely: Math. 6. Bee not carefull for your life, what ye shall eate, or what ye shall drinke, nor yet for your bodie what ye shall put on, but seeke ye first the kingdome of God and the rightuousnesse therof, and all these things shall be ministred vnto you: for your heauen­ly father knoweth that ye haue need of these things? Why then should wee expressely pray for that, which both he knoweth wee want, and hath in mercie promised vs?

Although our Sauiour say, they shalbe [Page 275] ministred vnto vs, in that place, yet doth himselfe bid vs pray for them expressely in this place: and therefore well we knowe by those words there he meant not to exclude this meanes heere. The examples also of his childrē which haue done it, and the ma­nifold promises made to all them that shall doe it, which will appeare to vs hereafter, tell vs the same. If you will know the rea­son why, vnderstande you, not for that he would not otherwise giue them to his chil­dren that séeke his kingdome chiefly, except they were by name asked, or for that he gi­ueth them for their asking (which in deede he giueth fréely) or for that he hath néede to bee remembred, but in deede that by such prayer wee might witnesse vnto the world that wee acknowledge the Lorde the very fountayne & spring head of all these things also that concerne either bodie or minde, that we might thus learne to depend vpon him fully and wholly and in all things, Iam. 1.17 Psal. 37.5.7. and whatsoeuer is wanting to vs to flye to him, not to trust in our selues, or in man, or in any arme of flesh whatsoeuer.

[Page 276]To your seconde demaund I aunswer thus, that albeit the things that are contay­ned in the next petitions bee of more price than those that are contayned in this, yet hath the Lorde set this before them not without cause, euen to releeue thereby our infirmitie, which doe not so easely & quick­ly perceiue or pray for heauenly things as earthly things. The fift petition beggeth remission of sinnes: the sixt, an inuincible constancie and holy fortitude in temptatiō: these are great matters concerning our heauenly life, and therefore not so neere to our dull conceipts and knowledge. The matters of this petition are more easie and better felt of vs, and therefore in a most mercifull wisedome our Sauiour begin­neth with the easier, and so draweth vs to the harder by degrees, that hauing had try­all of his goodnesse in the one, wee might nothing doubt of his mercie in the other. Hauing felt him friendly in matters of les­ser good, wee might full accompt of fauour in things of greater good to vs.

And I haue already answered your ob­iection sufficiently, if you marked it. For I haue sayde in respect of the matters them­selues things belonging to the mind are to go before things belonging to the body, This order re­regardeth our infirmitie, not the nature of the things. & so no doubt woulde our Sauiour haue set them, if he had regarded that onely. But looking from that to our infirmitie & dul­nes, he hath placed that first that was best knowne to vs, and so from the more known draweth vs to the lesse knowne: from the easier to the harder, and from the earthly to the heauenly. Like a good teacher that wishing the profitte of his schollers, deliue­reth to them the lighter lessons first, and milke before meate, that is strong for men.

Content, if this be noted in a worde be­fore: that although wee bee nowe come to [Page 278] matters that concerne our selues and our owne profit and haue passed ouer those that concerne Gods glory, yet may wee not thinke that wee haue nowe done with the Lord and his honor quite, but this onely is the difference, that then wee respected the Lorde onely wholly and immediatly, now wee regarde our selues and our necessities with him, and him, as we vse to speake, me­diatly. For otherwise euen all the thinges we wish and do, must regard the Lorde and his holy honour, according to the Apostle, saying, 1. Cor. 10.31. Whether yee eate or drinke, or whatsoeuer ye do, do all to the glory of God. And according to the confession of Saint Austen, Sufficiētia vitae rectè appeti­tur, Aug. epist. 121. ad Probam. non propter se ipsam quidem, sed vt eam habētes commodius Deo seruiamus. Things fit for this life are rightly requested, but not for themselues, but that hauing them we may better serue God. The true know­ledge of this putteth a notable bitte in the mouth of our vntamed desires, and draw­eth them euer in these worldly commodi­ties to that measure and maner that may stand with the Lords honour. Whereas o­therwise when it is forgotten or not known [Page 279] there is no measure in our coueting, no ho­nestie in our vsing, no credit in our leauing them.

The fifth petition. And forgiue vs our trespasses, &c.

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 [Page 317] life profit vs, if with them we be accompted as Oxen to the slaughter, Cyprian more playnely: Post subsidium cibi, The order of this petition. 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, Iere. 31.34. & 33. 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, [Page 318] 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.

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 [Page 319] profite them when they had lost their owne soules, Math. 16 26. 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, Religion is not cause of want, but sinne. 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, Deutro. 32.14. 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 [Page 320] 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, Iere. 5. 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, Esay. 49.1. &c. 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 bloud, and your fingers with iniquitie, &c.

[Page 321]The first word is Forgiue, of it selfe so playne that it needeth not any explication, The hole peti­tion teacheth two things, quid petamus & quid facero debeamus, Pe­titio: remit [...] nobis, &c. and therefore not standing in that sort vpon it, let vs consider the conclusions that arise thereof to a Christian mind that carefully weigheth what GOD hath spoken. First then it containeth a playne confession of our miserable estate vnto the Lorde, and so teacheth vs that before pardon and forgiue­nes, ought to goe a true, faithfull, and vn­fayned acknowledging of our euill what­soeuer. For why shoulde God vouchsafe to pardon, what we, not able in truth to hyde from him, as being God, yet in the strong corruption of our vntamed hearts indeuor to cloke, and doe not lay open in woe and godly sorrow before him. Confession to God. Very mortal mā looketh for confession of a faulte, and wee vse to say that halfe the amendes is made when it is so done, yet may we couer from man very great offences, howe much more may the Lord our God iustly require that being notable to blind him, we seeke not to do it, but in al reuerence of his maiesty and all vehement dislike of our selues and our sinnes, we lay them at his foote and begge his mercy. It is a notable place in the [Page 322] Psame of Dauid teacheth vs this. When he sayth: Whilst I helde my tongue my bones consumed, Psal. 32. or when I roared al the day long▪ for thy hand is heauy vpon me day and night, and my moysture is tur­ned into the drought of Summer, then I acknowledged my sinne, neither hid I mine iniquitie, For I thought I wil con­fesse against my selfe my wickednes vn­to the Lord, and thou forgauest the pu­nishment of my sinne. See howe before he confessed he found no comfort, Num. 5.7. and after confession howe hee found no punishment. Looke in the Law of the Lord, and marke these wordes to Moses: When a man or woman shall commit any sinne that mē commit, and transgresse against the Lord, when that person shall trespasse, then they shall confesse their sin which they haue done, and shall restore the damage, &c. Confession God required and confession they performed. Iob. 13.15. Although the Lord should kill me sayth faythfull Iob, yet will I put my trust in him, but I will reprooue my wayes, for all that, in his sight, that is I will confesse my euil free­ly and fully with a single heart, as a wret­ched [Page 323] sinner should do. Prou. 28.13. He that hydeth his sinne sayth the wise Salomon, shall not prosper, but he that confesseth them & forsaketh them shall haue mercy. 1. Iohn. 1.8.9. If wee say we haue no sinne, then wee deceiue our selues and there is no trueth in vs, but if wee acknowledge and confesse our sinne, God is faithfull to forgiue vs our sinne, and the blood of Iesus Christ clenseth vs from all sinne. Shrift where found and lost. This is not that filthy shrift in the eare of a filthy liuer inuented in Rome, and throwne downe in Constantinople vppon iust experience of vggly pollution by it, but this is the Lords ordynaunce performed euer of the Lordes people, to the Lorde himselfe. Psal. 51. Dauid a sin­ner hydeth it not, when the Prophet spake, but cryed peccaui, with a feeling heart and a grieued mind that he had so fallen. 2. Sam. 14. That Dauid when hee had numbred the people, and the Lord offended had sent a plague a­mongst them, cryed in his wo. It is I, it is I Lorde that haue offended, and these seely sheepe what haue they done? and againe in an other place: Therfore I said, Lorde [...] mercy vpon mee and heale my sou [...] [...]r I haue sinned against thee. Psal. 41.4. [Page 324] The straying sonne returning to himselfe and to the estate of sonne seeth and sigheth for passed folly, and confesseth it freely as his bounden duetie, Father, Father, I haue sinned against heauen and against thee, Luc. 15.21. and I am no more worthy to bee called thy sonne. The humble publicane besee­cheth God to be mercifull to him, Luc. 18.13. not a iust proud Pharisie, but a poore sinnefull and wretched Publicane. Wee are here iustly, sayd the thiefe on the crosse, & wee receiue things worthie of y ^t wee haue done, but this mā hath done nothing amisse: a ve­ry plaine confession of a féeling hart. Whē Paul had preached against coniuring and sorcery, Act. 19.18. as we read in that place: what was the fruite of his speaking, & their hearing, but this? Math. 3.6 Many that beleeued came, and confessed, & shewed their workes. Iohn also baptized in the wildernes, but whom? such as confessed their sinnes against the Lorde. Euer therefore before pardon must goe confession, for so euer hath it done as by all these proofes is now plaine. Pri­uat to God, if the sinne be priuat, Publique to the Church if the sinne bee such as shall more appeare hereafter in an other place. [Page 325] Wherefore let vs end this note vpon this first word, Forgiue, and knowe it euer that wee are taught, if wee seeke mercy, not to hide sinne. For the Lords pardon requireth the sinners confession. Couers and clokes, they do but couer the light of Gods coun­tenance, that it shyne not vpon vs, and yet do what we can, wee can couer nothing in deede from his eyes. Wee shewe our will and wee want our wish: sinne vnto sinne, we grieuously adde, and we deale with our soules as some sory ones with their bodies, Note. concealing their sore till the time bee past, & the body perished. Wherfore euen as of­ten as we shal euer hereafter say this pray­er, let vs adde this confession to it: O Lord our grieuous trespasses, our many & great transgressions, this blot of our bodies, or spot of our soules whatsoeuer it is in that mercy that hath no measure: forgiue it, dash it, and wash it out, that it neuer ap­peare againe before thee.

Secondly it teacheth vs the long suffe­ring of the Lord, wonderfull and vnspeak­able towards mankind. Whereby hee bea­reth, and beareth with vs wretched crea­tures, [Page 326] and although we daily and hourely, euer and continually sinne against him, yet casteth hee not away so vnprofitable ser­uants, but deferreth his anger, spareth his iudgements, and if we turne to him, he tur­neth most mercifully to vs, and forgiueth heapes of vggly sinne against him. If we wormes and dust should be vsed of any, as he is vsed of many, we would shew our cor­ruption quickly, and recken vp the faultes committed and pardoned by vs, thinking we had shewed great fauour, & done much for our brethren, if wee had twise or thrise bene intreated by them to forgiue them, we would deny at the last and say playnely to them, we might not euer forgiue, if they so euer would offende. The Lords great mercy and our great corruption. Yet what are we? as bad as they. If not to them, yet to others, and therefore no such cause we should be so strickt in measure. When often our selues must neede the same curtesie, and request a fauourable hand to strike but softly. But sée the Lorde. His puritie blotteth both Sunne and Moone, the heauen & the earth and all the creatures in them both, he offen­deth neuer, neither needeth that any should forgiue him, and yet is he more fauourable [Page 327] to his very enemies, than we are to our li­ked and loued friends. For he spareth the woorst more than we the best, and though they sinne often, yet forgiueth he stil. They aske and he graunteth, they knocke and he openeth, they cry & hee spareth, yea though they haue cryed it ten thousand times for­giue vs our trespasses, and hee euer hath forgiuen very great and grieuous ones, yet is he not weary when we cry agayne, and casteth vs of, 2. Petr. 3.9 but he is patient toward vs, sayth Saint Peter, and woulde haue no man perish, but al to come to repen­tance, and to be saued. O deerest GOD what fauour is this, what goodnes is this to so great offenders? Yea marke it here howe we are commaunded whilest we liue and breath to pray this prayer, forgiue vs Lord, and therefore playnely taught that euen so long there is mercy with GOD without wearynes, a gracious open eare to a sinfull suter, and pardon for that sinne that frailtie hath fallen into, and nowe see­keth in a better grace to haue done away. This is great patience that indureth till death being so often prouoked to deny such fauour & with rauished harts for the swéet­nes [Page 328] of it may wee heare and learne it, yet let vs not abuse it, as some haue done, but remember wel what the Apostle sayd when it was obiected: Rom. 6.1 shal wee sinne that grace may abound: God forbid. Howe shall wee which are deade to sinne, liue yet therein, and so forth, as followeth there at large. Rom. 2.5 The riches of his bountifulnes & patience, and long sufferaunce leadeth to repentance, sayth the same Apostle. If to repentance, then not to presumption, if to amendment, then not to continuance in the euill, and therefore take heede. Punit Deus serò quidem, sed duriter. Long doeth the Lord stay ere he smite, but hee smiteth home when hee doth smite. Conclude wee then with wise Syrach: Say not, I haue sinned, Eccles. 5.4. &c. and what euill hath come vnto mee. For the almightie is a patient re­warder, but hee will not leaue thee vn­punished. Because thy sinne is forgiuen be not without feare, to heape sinne vp­on sinne. And say not, the mercy of God is great, hee will forgiue me my mani­fold sinnes: for mercy and wrath come from him, and his indignation com­meth downe vpon sinners. Make no [Page 329] tarying to turne vnto the Lord and put not off from day to day. For suddenly shal the wrath of the Lord break forth, and in thy securitie thou shalt bee de­stroyed, and thou shalt perish in time of vengeance. That houre that the wicked hope for is often denyed, and suddenly they perish without repentance. Therefore pre­sume not.

Thirdly, wee learne by this first worde that the remission of our sinnes is of meere mercie and fauour, not for any merite of ours. For marke I pray you how wee are taught to say, not as the debtor sayd in the Gospel, Lord refrayne thine anger toward vs, and wee will pay thee all: but absolute­ly and plainly, Lord forgiue, that is quite rased out, and pardon without any recom­pence or satisfaction from vs or by vs. Grace proued and satisfactiō improued. So that euen this petition, if there were no more Scripture, assureth the truth of that doctrine to vs, that by grace wee liue and are saued. Mercie pardoneth, mercie hea­leth, and mercy doth whatsoeuer God doth for vs. Merite dare not péepe to speake vn­to the Lord. Iust as the Apostle sayth: We [Page 330] are iustified freely by his grace, not of works, nay, if of grace, therefore not of works, Rom. 3.14. els were grace no grace. Againe, wee haue the forgiuenesse of our sinnes according to his rich grace. 9.11. 11.6. And againe: By grace are ye saued through faith, & that not of your selues, Ephes. 17.2.8 it is the gift of God: with a number such like places. Iust also as the Father sayd, Meritum meum miseratio Domini: My merite is the onely and free mercie of God: and so long aboūd I with merits as he aboundeth with mer­cies: but take the one from him, and take the other from me. For my merite, I say, is his meere mercie. Wherfore most gree­uously doth that doctrine of Poperie robbe the Lord of his true and due honour, when it teacheth satisfaction by man to God for his sinne. For who can satisfie GOD, but his onely Sonne, in whom only he is plea­sed. And of whom flatly it is sayd, that he is the propitiation, that is, the full, whole, perfite, and all the satisfaction that GOD requireth or can like of in this sense. Mary knewe no other, the Publican knewe no o­ther, Peter knewe no other, nor the olde fa­ther when he sayd of Peter, Lachrimas le­go, [Page 331] satisfactionem non lego. Peters teares I read of, Chrysost, but of any satisfaction that hee made himself to purge his sinne & to please God with I reade of none: but of this also more in his proper place, if God will. Let vs see the truth, stand in the truth, thanke the God of heauen for it, and detest these Popish blasphemies against the Lord and his deare Sonne. In that precious bloud is the father pleased and satisfied for al our sinnes, if wee lay holde of it: and for our workes they carie greater corruption in their bones and bowels, than that so pure a God should bee pleased with them, or so vggly sinnes euer purged by them.

To teach vs that which wee are dull to learne, namely, not to bestowe our whole loue and care vpon our selues, but to de­uide it also to our brethren, and euen as hartely and earnestly to beseech the Lorde to blot out all their offences as our owne, and to be mercifull to thē as to our selues. But alas beloued, where is this affection amongst vs? where is this care of the spi­rituall good of our neighbours? Truely it [Page 332] is most rare, yea much more rare than can stand with right and true profession of Ie­sus Christ. A great cor­ruption in vs. If wee doe thinke of our bre­thren at any time, & wish them well, surely that reacheth but to earthly blessings, to riches, to honors, to fauour and friends in this sinfull worlde, and so wee might see them magnified and exalted in this respect, our desire were answered and wee fully contented. The pardon of their sinnes, and fauour with God by his beloued Sonne, their future ioye in a place of ioye endlesse and eternall, alas we thinke not of, we care not for, God knoweth we seldome (if euer) pray for. Yet is this all in all: for how so­denly fadeth all worldly pompe, if it be ob­tayned, and how often fayle we, and neuer do obtayne it. Wherefore euen in this and euery petition of this daylie prayer, the Lord hath quickned our earthly mindes to loue in a better sorte our neighbours and brethren: and I pray you let vs learne it. Remember how vehemently Moses felt the miserie of the Iewes, if God forgaue them not their committed euill, and how earnestly hee prayed for that forgiuenesse. Exod. 32.31. Oh (sayth he) this people haue sinned a [Page 333] great sinne, and haue made them Gods of gold. Therefore now if thou pardon their sinne, thy mercie shal appeare, but if thou wilt not, I pray thee rase me out of the booke which thou hast written. Remember the words of the Apostle Paul to the like effect: I say the truth in Christ, Rom. 9.1. I lye not, my conscience bearing mee witnesse in the holy Ghost, that I haue great heauinesse and continuall sorowe in my hart. For I would wish my selfe to be separate from Christ, for my brethrē that are my kinsmen according to the flesh. See beloued and marke wherein the best loue of man to man consisteth and is shewed, namely, by wishing his spirituall good, the good of his soule, the forgiuenesse of his sinnes: Psal. 4. and as the Prophet Dauid sayth, the lifting vp of y ^e light of the Lords countenance vpon him. O patternes of loue in this behalfe to their brethren, Mo­ses and Paule, inimitable of vs, vnlesse the Lord assist. For where is this heauinesse of hart and continuall sorrowe to see our brethren sinne, and by sinne to indaunger themselues here and for euer? Psal. 119. Where are those flouds of teares which Dauid sayd [Page 334] gushed out of his eyes, because men kept not Gods commaundements. Alas how strange a tale is this to vs! Well, it should not be straunge. Neither Moses nor Paule would haue wished themselues accursed of God, to haue gayned to their brethren ten thousande worldes, or any worldly good whatsoeuer, but to gayne them spirituall good they did it: and therefore much more are wee to care for the saluation of our bre­thren than for their glorie in this earth, if we will imitate them. Dauid would neuer haue gushed out teares to see them want wealth, but to see them want grace he did. Wherefore let vs learne how to loue our brethren wel: let vs learne what most plea­seth and displeaseth God: what most profi­teth and hurteth our neighbours, and more hartely pray for the remissiō of their sinnes than for any worldly good. It is good loue to wish God & his comforts to our frends, and to bee greatly touched with their mis­doings toward God. It was for sinne and the effects of sinne that Ieremy saw in the people, Iere. 9.1 and readie to fall vpon them, that made him wish his head full of water and his eyes a fountaine of teares, and that he [Page 335] had a cottage in the wildernesse to sit and sorrowe in. Therefore much doe wee seeke for our brethren, when we seeke the pardon of their sinnes at Gods hande for them. Now beloued, If we be bound to be­seche God to forgiue our brethren their sinnes, are not we our selues bound to for­giue them? if wee bee bound to beseech God to forgiue them their sinnes agaynst him, iudge your selues if we bee not bound to forgiue them our selues their sinnes a­gaynst vs. And agayne, what their case is that will euery day say this prayer with their tongues, and desire God to forgiue both them and their brethren their sinnes, and by and by both goe themselues & with many flattring baytes, earnest alluremēts, & euen almost violent constraynts pull the same their brethren to sinne agayne with­out remorse and feeling. Can wee both bee mediators for pardon, and tempters to mis­chiefe, with God his good liking. Feare­fully therefore doe thousands offende and thinke not of it. If we will pray for remis­sion for our selues & others, we must keepe our selues and others, as the Lorde will strengthen, from such euill agayne when we are pardoned. Alurers of o­thers to sinne. Away then with this good fellowship that tempteth vnto sinne: and if any allure you my brethren, if other de­nyals [Page 336] will not serue, aske them whether they haue sayd any prayers that day or not if they haue not, iudge if that be good com­panie to go withall or no: if they haue, aske them if they haue not therin besought God to pardon both their owne sinnes and other mens: if they haue, how may they then with one breath send foorth good and euill, pray for good, prouoke to euill: aske pardon, and doe the thing agayne. So shall Satan flye from you.

The next word is Our, & what doth that note vnto vs.

A lamentable exchange made.It sheweth vs what is the qualitie of our riches and wealth, for wee haue playde the merchantes, and transsigned with an out­landish rouer called the deuil, and with him we haue dealt by exchaunge. Our barke was fraighted with knowledge, with loue, with humilitie, with ioy, with peace, with long suffering, with gentlenesse, with goodnes, with faith, with méeknesse, with temperance, and to go no further, with all grace and innocencie. So that wee might saie of these iewells, that they were ours: but now we haue vnladed the bark by sub­till perswasion, and freight it a newe with [Page 337] this rouers wares, with ignoraunce, with hatred, with pride, with sorrowes, with a­dulterie, with fornication, with vnclean­nesse, with wantonnes, Idolatry, witch­craft, debate, emulations, wrath, contenti­ons, seditions, heresies, enuie, murther, dronkennesse, gluttonie, and such like, yea, with all want of grace and impuritie. So that nowe wee must saie the former were ours, and these are ours. What is ours now. This is our la­ding nowe, and this haue wee profited by this rouer now. Now we must saie, For­giue vs our trespasses, then might we saie continue thy graces: thē was grace our la­ding, now are we freight til we sink again with sinnes and trespasses. Alasse that this word Ours should be applied to these. But thus are we fallen, and of vs it is nowe sayde, that all the imaginations of the thoughts of our hearts are onely euill con­tinually, Gen 6.5 Psal. 51.5. that we are borne in iniquitie and conceiued in sinne, and that wee are not a­ble so much as to think a good thought of our selues. Wherefore as I saie, this word in our petition, telleth vs the quality of our wealth, and that our gardens haue growing too much rue in them, and too li­tle [Page 338] hearbe of grace. Our gardens now haue too much rue, and to little hearbe of grace. Ambro. de sacram. lib. 5. cap. 4. Trespasses bee ours nowe, but no trespasses were ours once. This thought Sainct Ambrose of when he sayd, Diues eras, ad imaginem et simili­tudinem Dei factus, perdidisti quod habe­bas, perdi disti pecuniam, accepisti a diabolo debitum quod non erat necessarium &c. What is our debt but sinne? Thou wast rich, and made to the image and similitude of God, but thou hast lost what thou hadst, thou hast lost thy money, and taken of the deuill a debt that was not necessarie. The best waie for vs, is to vnlade agayne this bad merchaundise that we haue got of this rouing merchant, by humble prayer to the Lord to forgiue vs our trespasses, and to drowne them in the botome of the Sea, that they neuer more may be seene, aiding vs, strengthening vs, and confirming vs against our greate and grieuous weake­nesse: which the Lorde for his mercie sake doe.

If you will proceed in order, the word Trespasses is next.

Math. 6.12. [...]er. [...].14. [...]uc. 11.4.The Greeke wordes which the holie Ghost hath vsed in these places here noted are diuerse, yet tending to the same matter [...] [Page 369] that he will not giue ouer whilest hee hath to spend. For this feeling heart of another mans harme, this loue and lenity, this ten­der compassion and care for them that haue not grace to care for themselues, is preci­ous before the Lord. And he often rewar­deth losse in this respect sustayned, with better measure than lawe woulde haue gi­uen either costs or damages. Finallie, for­gette not also euen many times to reason with your selfe thus, I see the fatherlesse & widowe many times oppressed for want of helpe, and weaknesse go to the wall for want of countenance, yea, I see sinne born out, and vertue borne downe many times, to the greate dishonour of GOD, and of­fence of his Church, and I am not touched thereat, or at least I spend not a penie, nei­ther a dayes trauayle to helpe therein, but now that my self am touched, and my tran­sitorie substaunce endangered, I am ready to goe to lawe, and to spende much, surelie this may I do, but that other should I not leaue vndone. Yet howe am I more for­ward for riches than for vertue, for euerie cause of mine owne, than for anie of my neighbours. Thus I saie, to reason with [Page 370] your selfe is most profitable, and wil great­ly direct a good minde in this matter wee speake of, namely, how hee may vse lawe. Nowe then I trust you see a bridle put in our mouthes from hasting to lawe, as wee do for euerie occasion, troubling our selues and whole Countries with the vnquiet­nesse of our natures, and vngodlynesse of our hearts. These conditions and such o­ther obserued, let vs knowe our libertie to vse the Lordes good ordinaunce for the maintenance of peace, & right, and for the due punishment of oppugners of eyther of them, or of them both. But let vs not a­buse to our owne reuenge, what to those endes in Gods mercie to man is so graci­ously ordayned.

God make this coole the vnregene­rate humours of a number, and I thank you for it. Now to proceed, I pray you how may we bee sayd to forgiue to our brethren their trespasses, seeing none forgiueth sinne but God onely.

You must consider that in sinne there be two things. First, the euill of the action, & secondly the detrimēt that ariseth to man. The euill of the action, is that impuritie [Page 371] and foulenesse wherewith the law of God, agaynst which it is contrarie, chargeth it. And this concerneth the Lord, Man doth not forgiue the euill or vice of the action but the detriment arising by it to man. because bée­ing by him prohibited, the committing of it, is also agaynst him. This properlie is sinne, and the remission of it onely is in the Lord himselfe. No man is able to doe it. But the seconde which is the detriment or hurt that ariseth by that trespasse to a mā, either in fame or bodie, or goods, as it is a­gaynst man, so man may remit and pardon it without anie impeachment of the Lords glorie. Thus therefore doe wee forgiue trespasses, when wee forgiue the harme that hath arisen to vs by them, together with all conceiued anger, swelling, indig­nation, & wrath for the same. The Lordes forgiuenesse is a rasing out of the sinne it selfe, I meane a full remission of the trans­gression of his law by that trespasse what­soeuer. Let that man of sinne therefore looke about him, and all his adherents wel consider it, how their pardons may runne with remission both a poena et culpa, from punishment and guilt. The Popes pardons. A poena est culpa blasphemous. They are in these daies of light, when the Lords mercy hath made the Sunne of vnderstanding shine [Page 372] vpon his Church, and the daie starre arise in his childrens harts, compelled to excuse theyr Pope, by affirming, that hee remit­teth but onely the punishment, which by law is due to such offence, and medleth not with the sinne, as it concerneth God. But let them looke if they saie true, when his pardons be extāt in this forme that I haue named, releasing for money both poenam, the punishment, and culpam, the fault. I­wis they wil sée it, if y ^e Lord be so gracious to thē, a pride prophecied as a note of An­tichrist. And neuer did the Iewes more wrongfully mislike our Sauiour beeing God as well as man, than we may rightly abhorre this monster, being onely man, & a most miserable man in many respects, for y ^t he presumeth to forgiue sins, Esay. 43.23. which none cā forgiue but god alone. For, it is I, it is I, sayth the Lord, that put away iniquitie, and forgiue sinnes. And, the Lord hath done awaie thy sinne, sayth Nathan to Dauid, not I, nor any man. And this might wee learne euen by this forme of prayer, if there were no other Scripture. For vnto whome doth the Lorde teach vs to saie, Forgiue vs our trespasses, but one­ly [Page 373] to God? Surely if any man or woman, Sainct or Angell coulde forgiue vs, then were it & should be lawful for vs to pray to thē to forgiue vs, & so to chāge this prayer frō Pater to Mater, or Frater, frō our Fa­ther, to our mother, our brother, to holy Pe­ter, holy Paul, or such like. But how spend I words in a playne matter? it is inough.

Are all men and women to pray this prayer, or but onely some?

Surely you remember me of that which is worthie noting, as well as anie thing that hath bene sayd, namely, how our Sa­uiour Christ hath sayd vnto all the world, that there is iust cause to acknowledge thē selues sinners, and to pray for the pardon of their sinnes. For whosoeuer haue néede to beg anie thing at God his handes, thus he teacheth them to pray, but the whole world standeth in neede to begge at Gods hande, all therefore the whole worlde must praie thus, Both Iewes and Gentiles, Ro. 3.9. Read. Aug. de. natura & gratia. vers. 46. sayth the Apostle, are vnder sinne, as it is written. There is none righteous, no not one. There is none that vnderstan­deth, there is none that seeketh GOD. They haue al gone out of the waie, they [Page 374] haue bene made altogether vnprofita­ble: there is none that dooth good, no not one. Theyr throte is an open sepul­chre, they haue vsed their tongues to deceit, the poisō of Aspes is vnder their lippes. Whose mouth is full of cursing and bitternesse, their feete are swifte to shed bloud. Destruction and calamitie are in their wayes, and the way of peace haue they not known, the feare of God is not before theyr eyes. vers. 23. Galat. 3.22. Agayne in the same Chapter, All haue sinned, and are depriued of the glorie of God. And to the Galathians, The Scripture hath cō ­cluded all vnder sinne. And if anie man saie he hath no sinne, he deceiueth him selfe, & there is no truth in him. With a number such lyke places. Enter not in­to iudgement with thy seruant O Lord, sayth the prophet Dauid, for no flesh shal be iustified in thy sight. Wherefore it is not for modestie that wee must praie to the Lord to forgiue vs our sinne, The error of the Pelagians. as most wic­kedly the Pelagians affirmed, but for con­science and truth, and as Hierome sayth, Ex humanae fragilitatis, et nostrae miseriae conscientia: Vppon true feeling and feare [Page 375] of mans frailtie, and misery, and the iudge­ments of God due to it. For a prayer con­ceiued for modestie onely, shoulde bee a lie and a fained humilitie. And as Austen pre­tilie speaketh, Humilitas statuta in parte falsitatis, perderet praemium veritatis. False humilitie should loose y ^e blessing that truth should haue. Non ergo debemus sic laudare creatorem, vt cogamur dicere, imo verò conuincamur dicere superfluum saluatorèm. We must not so prayse our creator, as we be compelled, yea, conuinced to saie, that superfluous is a Sauiour. And agayne, Quia nos creauit, ita simus grati, vt non si­mus quia sanat, ingrati. Cathary &c. Anabap. Let vs so be thank­full to the Lord for creating vs, as wee bée not vnthankfull to him for healing vs. With many such like sentēces, noting our too true corruption, Some in the scripture are called iust and vp right: but this is to be vnderstode before God: or as Aug sayeth▪ Affectu, non effectu by de­sire not by deede. and their most highe pride that think they haue attained to such holynesse as y ^t they neede not saie, Remitte nobis debita nostra, Forgiue vs O Lorde our trespasses. Is there anie man now a dayes better than the Disciples? Yet the Lord teacheth thē we sée to pray this pray­er. And surely as our garments though dayly brushed, yet dayly and still need bru­shing [Page 376] agayne, because euer when they are brushed, newe dust and foulenesse lighteth vppon them: euen so our soules and bo­dies, though many times altered by a gra­cious pardon from God in Christ, yet dai­ly and still so gathering dust agayne, as that dayly and still they neede to bee clee­red. And therefore euer must all men praie this praier.

Furthermore euen here also haue the Nouatian heretiques a playne fall with their most vncomfortable assertion or he­resie, Sinne after baptisme par­doned. thinking and auouching that there is no pardon for any that after he is bapti­zed committeth any publique sinne. For doth our Sauiour here make any distinc­tion of publique or priuat offences, of men baptized or vnbaptized, of tymes before or after. No, no, to our great comfort he doth not as hath before bene shewed, but al men hee biddeth pray thus, at all tymes he bid­deth pray thus, and for all offences hee bid­deth pray thus indefinitly. And except wee shall make a mocker of the Lord, what hee biddeth aske he is ready to giue, and a sure comfort by his commaundement to pray, may be drawen to my soule that I shal ob­tayne. [Page 377] And therefore litle children these things I write, that yee sinne not. 1. Iohn. 2. But if any man doe sinne wee haue an aduocate with the Father, Iesus Christ the righte­ous and he is the propitiation for our sins, & not for ours onely, but also for the sinnes of the whole world. Yea let vs adde to his wordes, but not to his meaning, for sinnes both before and after baptisme.

Surely you name a very notable testi­mony of our most vile corruption, that so­lemnely professing our repentance for any bad behauiour, and vowing to the Lorde, and with our selues, that no more wee will do so, yet contrary both to promise and pur­pose, we fall againe into the selfesame of­fence and sinne. And if the Lord should ne­uer receyue vs againe after such a trans­gression, we had but what iustly and great­ly [Page 378] wee deserued. Yet is this mercy more, not to imbolden to so great impietie, but to comfort grieued ones with so great frail­tie. Wherefore with desire to stand, and al possible indeuour against such second fals, let vs heare yet what the Lorde sayth, if in our great weakenes wee doe fall, I meane into the same offence againe after repen­tance. For we see the Prophets in euerie place exhort men to repentance, not which had once offended, but which with an ob­stinate contempt of God had not stayed to runne into all kind of wickednes, & which after a shewe of repentaunce, yet returned to their sinnefull course agayne, the Pro­phet Ieremy of all other is full of places, if you list to read any, Agayne the Lorde in his law would haue dayly sacrifices offred sometime in the name of the whole people, sometimes in the name of a priuat person, aswell for offences committed by igno­rance, as for voluntary transgressions and falles, which assuredly shoulde not haue bene done, except there had bene mercy e­uen for second faults. For the Lord would not deceiue his people with vaine figures. Psal. 78. Thirdly in the Psalme we very playnely [Page 379] sée that God was intreated to forgiue most hypocriticall and obstinate sinnes▪ And nowe in the tyme of his Gospell his good­nes is not streyted or diminished, but euen nowe also more playnely it is proclaymed to the worlde, that at what tyme soeuer a sinner soroweth from his heart, there is pardon with the Lorde, without exception against often committing of the same of­fence. When the Lord inioyneth vs to for­giue our brethren seuentie times seuen times, doth he meane newe offences only, such as they neuer committed agaynst vs before, or hee meaneth all, whatsoeuer, or how often soeuer fallen into by their frail­tie? And if so, doth he require more mercy of man than he the God of mercy wil shew? or shall the creature excell the creator in any goodnes? God forbid. Sée it therefore and be with comfort most assured of it, that if wee sinne not seuen times, but seuentie times seuen times against his maiesty, and euen in the same thing, and so often with weeping eyes and sobbing soule fall at his feete for mercy to so great frailtie, there is mercy with him and pardon to true repen­tance. Beware pre­sumption. But take heede wee turne not the [Page 380] grace of God into wantonnes & presump­tion. For if I sucke the libertie out of this doctrine, be sure, I sauoure it to death, and not to life, and what knew I whether euer I shall haue grace truely to repent, what so bouldly and presumptuously I haue da­red to commit. When the Apostle sayth, If any man sinne wee haue an aduocate with the Father Iesus Christ the righte­ous, and he is the propitiation for our sinnes. Doe you thinke wee may tye this to onely such sinnes as were neuer com­mitted before without a very playne and great iniury to that place of scripture? No, no, we cannot, & therefore a true ground of comfort euen for sins often fallen into, so y ^t frailtie and not loosenes bee the cause, and read the 9. of Daniel, Dan. 9.6. and see if hee confesse not sinne often committed, and as it were in a continued course, and yet dispaireth not of mercy? What meaneth that article of our fayth, I beleeue the forgiuenesse of sinnes? shall we glose vpon it thus, that is of such sins as I neuer cōmitted but once. Surely if wee doe, it must bee sayd, cursed be the glose that corrupteth the text. For that article compriseth al sinne, before bap­tisme, [Page 381] & after baptisme, before repentance, & after repentance, euer through the course of my life in this worlde, whatsoeuer it is, howe often so euer I haue slyded into it, through frailtie, yet God giuing mee true repentance for it, Credo remissionem. O sweete. I be­leeue the forgiuenes of it. Yea it is the cō ­fort spirituall, that cannot bee spoken of, that God woulde haue his children so sure of the pardon of their sinnes, euen of all their sinnes, without exception, whereof hee giueth them a dislike & true abhorring, as that he would haue it an article of their fayth so that they should not be sound chri­stians if they beleeued it not. Lastly euen this petition of the Lordes prayer, crauing dayly forgiuenes of dayly trespasses, dare you restrayne it to trespasses committed onely before repentance, and exempt all se­cond falles after such repentance and pur­pose to amend? the Lord forbid. And there­fore take it also with the former as a sure proofe of pardon also for these offences. So doe you see what answere your question hath out of Gods booke, onely therefore beware presumption, beware loosenes, beware negligence, and due care to auoyd [Page 382] these seconde falles, say not God is merci­full, and therefore I will sinne. For as hee is gratious to a sorowfull sinner: so is hee dreadfull to a presumptuous offender, and frailtie shall finde mercy, when boldnes shall find iudgement and wrath for euer.

In deede it is so, but yet this appeareth nothing so much as it would if our eyes sawe, or our harts felt what loathsomnesse lodged in vs, and what iust matter of eter­nall confusion wee haue both in bodie and soule, if mercy were not. For this is it that giueth a feeling of the sweetnesse of this prayer, when the Lorde shall graunt vs a true sight of our owne estate, and pearcing eyes into our inwarde deepes. When the Lorde shall inable vs truely to see what a masse of corruption wee are, how vile, how miserable, how polluted in our thoughtes, workes and deedes, in bodie and soule, in hart and minde, within and without and all ouer, how filthie, how loathsome, and how [Page 383] abhominable wee are, and when hee shall ioyne vnto this sight a terrour, and a trem­bling at the true view of Gods most feare­full iudgement due vnto this estate, and most firmely tyed vnto it, euen as God is iust. And I say when the Lord granteth it, for most assuredly wee haue it not of our selues, nay wee flatter and deceiue euery man his owne hart in this point, we thinke all is well with vs, and wee knowe not our selues. But what are we? O my beloued, my heart vnderstandeth not the sinnes of man, and therefore my tongue cannot lay them open before you. I say with Dauid, myne owne sinnes are secret vnto me, and therefore much more all your sinnes, and most of all the sinnes of all mankinde. Yet somewhat heare you of the meditation of my hart, to the better opening of the neces­sitie and goodnesse of this petition, and learne by this little to thinke of more, and to wade your selues into the deepes that you knowe and I knowe not, when I haue led you the way as farre as I doe knowe.

I haue before in this petition shewed you the Herauld of heauen blazeth our armes, and expresseth our colours, namely, that [Page 384] we are all become abhominable, and there is none y ^t doth good, no not one. That no flesh liuing is able to bee iustified in his sight: that none can say my hart is cleane, I am pure from sinne. That the very ima­ginations of our harts are euill, euen from our youth: that we are not able to thinke a good thought of our selues: with a number such. All which places are not so to bee ta­ken, as if they charged any of vs with a little euill, or fewe sinnes, and small, but they conuince vs of huge and great sinne, and of generall corruption, euen in our wayes, which will verie well appeare if alyke wee compare our selues with the Lordes choyce children commended to vs in the word. Stand before me then I pray thee, whose hart quaketh not for any sinne you knowe in your selues, and tell mee whether you dare, eyther with your tongues say, or with your hearts thinke that you are in as great a measure sanctifi­ed, as Dauid was? If you dare not, consi­der well then what Dauid notwithstan­ding his greate graces giuen him, sayth of himselfe in his Psalmes, Psal. 38. There is no rest in my bones because of my sinne: for [Page 385] mine iniquitie is gone ouer mine head, and as a waightie burthen, they are too heauie for me to beare. Had Dauid no rest in his bones for his sin, and haue you rest in your selfe, and yet dare not compare with him in sanctification? How commeth this to passe, but because you neyther see nor feele what is in your selfe as hee did? Innumerable troubles, sayth he agayne, Psal. 40.12. haue compassed mee about, my sinnes haue taken such holde on me, that I am not able to looke vp, yea, they are mo in number than the haires of my head, and my heart hath failed me. O the dul­nesse of our feeling, howe shoulde I laie it before vs better than by such examples? If Dauids sinnes were mo than his haires, how many are ours thinke you? Surely moe than the sand of the sea: if they had ta­ken holde on him, what haue ours done on vs? If he could not for them looke vp, how may we looke downe? And finally, if his heart began to shake, how Lorde may ours but shake and quake, if wee knew our selues? Iudge euen your selfe anie one that is here, if it be not so, seeing you grant me you dare not compare with Dauid. [Page 386] Wounded then are wee euen to many deaths, and yet we knowe it not. Ponder it with your selfe also what that great ser­uant of God Ezra sayth of himselfe in this case. O my GOD, sayth he, I am con­founded and ashamed to lifte vp mine eyes vnto thee my God, Ezra. 9.6. for our iniqui­ties are increased ouer our head, & our trespasses are growen vp to the heauen, and wee cannot stande before thee, be­cause of our sinne. And Daniel againe, We haue sinned: wee haue committed iniquitie: we haue done wickedly, yea, wee haue rebelled agaynst thee, and de­parted from thy precepts. See how no words can contēt him to expresse his guilt withall. Therfore I saie, when the Scrip­ture chargeth vs with sinne, it is no small sinne that we must dreame of, but monste­rous corruption and horrible before the Lord, if we could see it all. Yet doth euery one deceiue his owne heart, and being in this most dreadfull and desperate case, fee­leth it not, but thinketh all is wel, till euen the last houre ouertake vs, & then Satan chargeth vs to the full, & we despaire. But trulie if we learn to charge our selues now [Page 387] in the time of health, our burthen shall not be so great in the time of sicknesse. And therefore I praie you do it, either by many times comparing your liues with these great Saintes of 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. Dei dicere est facere. 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 cō ­sciences crying, our Lord is great. O dee­rest [Page 388] 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 sixt and last petition: Leade vs not into temptation. &c.

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 [Page 392] and euer vexing vs, more and more. For in this order speaketh the Lord still still in his word, Iohn. 5.14. Iohn. 8.11. Tit. 2.11.12. 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. Cantic. 5.3. 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.

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, Iob. 15.16. 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 [Page 393] 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, 1. Tim. 5.6. 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. Hebre. 11.25. And Dauid when hee sayde, Incline not my heart to euill, Psal. 141.4. Math. 13.22. Cantic. 2.15. Hebre. 3.13. 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, Ephes. 6.12. but against principalities and powers, and agaynst worldly gouernours, the [Page 394] Princes of darknesse of this worlde, a­gaynst spirituall wickednesse, which are in the high places, and which farre excéed vs in strength, & therfore great neede haue wee to beseech the Lord to stand with vs, in this battayle to helpe vs. Which we do in this petition. For Quicquid humana fragilitas cauere aut vitare non praeualet, hîc a nobis ab illo propitio conferri petimus, Whatsoeuer (sayth Austen) mans frailtie is not able to take heed of or auoid, Aug. serm. 135. that do we beseech the Lorde heere may bee giuen vs in his mercie. Lastly, the diligence and indeauour of our aduersarie to winne, and his crueltie if he do winne, is so great, that we haue neede and need agayne to vse this petition: 1. Pet. 5.8. Bee sober and watch (sayth the Apostle) for your aduersarie the deuill goeth about like a roring Lyon, seeking whom he may deuour. His continuall walking sheweth his diligence, and his blody deuouring noteth his cruelty. Thus haue we the equitie of this prayer, yea, the necessitie of it euer, whilest we liue in this wretched vale of these assaultes and daun­gers. In respecte of which necessitie, no doubt both our Sauiour first taught it, [Page 395] and also in his worde so often repeateth it. Watch ye and pray ye, Marc. 14.38. 1. Thess 3.5. 1. Timoth. 6.9 1 Cor. 10.13. that ye enter not into temptation. The spirit in deede is willing, but the flesh is fraile. With such lyke places. And very truely sayeth Hie­rome, Non est nostrarum virium cum ho­stibus nostris spiritualibus congredi, & eos vincere, sed Dei. It is not our strength that may ioyne with our spirituall foes, and ouercome them, but the Lord must do it.

They that make seauen petitions in this Lords prayer do deuide this last into two, to make vp their number, of which sort is Thomas of Aquine, Lyra and others. But the better iudgement is theirs that make but sixe petitions in al, and but one of this. Of which sort againe are Austen and Cy­prian, who make this later, as in deede it is, but an exposition of the former, as if hee should haue sayd, to that ende that we may bee deliuered from euill, O Lord leade vs not into temptation. And this whole last petition may fitly be deuided thus, into the petition it selfe, Ne nos inducas in tentatio­nem, and into the exposition or interpreta­tion [Page 396] of the same, sed libera nos à malo.

In deede it is true. Some are afrayde and haue bin, that if they should say Leade vs not into temptation, they should fall into that foule errour of the Manichees, that God might be the author of euill. And therefore to auoyd that, they haue thought rather good to say, Let vs not be led. But both the best and auncientest translation and reading is the first, and so translated and read it many a yeere agoe Tertullian and others of the elder fathers.

Not a whit iustly. For as you haue heard before in this booke, it is one thing to bee author of a matter, & an other thing to be author of y ^e forme: in playner termes, to bee author of an action, and of the euill in the action, Act· 17.28. or of the action. When the Apo­stle sayth, in him we liue, and moue, and haue our being: what meaneth hee but [Page 397] that God is author of all our actions in re­spect of matter, as wee speake, that is, the motion, power, and strength of body, to go hether or thether, and to doe this or that is of God: for without his helpe we could not stirre: but as for forme, if it be euill, that is, as for the corruption, fault and euill of our actions, that is of our selues, and not of God as author and worker, though euen of that also he is the guider and gouernour that it shall not passe the limits that he li­keth. As in Iosephs brethren and many o­ther examples are playne. Wherefore wee may not for want of true vnderstanding how to take them, alter the phrases, and consequently the truth of GOD. You see how the Spirite speaketh: Exod. 4.21. God hardned the hart of Pharaoh: God gaue them vp to vile affections, Ro. 1.26.28. and deliuered them vp into a reprobate minde. The Lorde mingled among them the spirit of er­ror: Esa. 19.14. 2. Thes. 2. God shall send them strong delu­sions: and a number such. He doth not say, God suffred Pharaohs hart to be hardned, Esay. 63.17. God suffred them to be giuen to vile affec­tions, or to a reprobate mind, &c. Esay. 42.24. But God hardened, & gaue, and deliuered, 1. Sam. 16.24. and ming­led, [Page 398] and sent. These are all as much as to say, Leade vs not into temptation. And therefore if these may be vsed without ma­king the Lord any author of euil, If God suffer, then doth he it either a­gainst his will or with his wil if against his will, then is he not omnipo­tent: if with his will, then may we aswell say he doth it as he suffreth it, vnderstan­ding it rightly. then may this petition also no doubt in this order▪ and if in these places wee neede not to chaunge the text and to say, God let Pha­raoh be hardened, or God let them be gi­uen ouer, &c. No more neede wee here to translate or interpret this petition thus, Let vs not be lead into temptation. But to remember euer that though the Lord doe, and bee sayd to leade into temptation, yet is there neuer any euill in him, but either iustice to some to punish sinne with sinne, or mercie to others to trye them and exer­cise them, that after they haue shewed pa­tience and faith, obedience, humilitie, loue and comfort in their tryalles, he may set a Crowne of great glorie vpon their heads, to their euerlasting life in a glorious king­dome. And in the meane time by those their vertues glorifie his name amongst men here, Se also the Tom. pag. 38. &c· Petr. Martir. in 2. Sam. 24. and incite others to tread the steps of so happie a course. So that what the Lord doth is euer good: and for further treatise of this thing, turne backe agayne to that [Page 399] which hath bene sayd before. ‘ Yet it seemeth wee crosse S. Iames by this reading, who sayth, If any man bee tempted, let him not euer say hee is tempted of GOD, for GOD cannot bee tempted of euill, neither tempteth he a­ny man. But euery man is tempted when he is drawne away by his owne concu­piscence, and is entised, &c.’ Nothing at all truely, if you marke things well. For S. Iames there descen­ding from outwarde temptations, to wit, afflictions whereby God tryeth vs, to in­ward, that is, to those lustes whereby wee are stirred vp to do euill, sheweth that eue­ry man is author of those temptations to himselfe, and not God, forasmuch as wee beare about in our bosomes that wicked corruption, which taketh occasions by what meanes soeuer to stirre vp euill motions in vs, whenceout at length proceede wicked doings, and in conclusion followeth death the iust reward of them. All which is no o­ther than the very same that hath bene said. For wee euer confesse, that although God tempt and leade into temptation, yet neuer tempteth he any man to euill. And why? [Page 400] S. Iames giueth the reason, for God can not be tempted with euill, neither tēp­teth he any man (to witte, vnto euill) that is, he desireth not euill, and therefore he can not be the author of euill doing in vs. Non de exploratione, sed de incitatione ad pec­candum loquitur Jacobus. S Sames spea­keth not of the temptations of tryall, Vrsi [...]. but of stirrings vp vnto euill, sayth an interpre­ter. And it is apparant enough.

It is a woorde that will minister much matter profitable for the Lords children to bee stil better and better acquainted with­all whilst they liue. And I coulde happely wish to speake so of it, as most of this com­pany might most bee benefited, and euery man, at one time, or an other, in one thing or an other, feele mee in his bosome. But such grace is the Lordes to giue, and not mine nor any mans to take, and therefore with humble commending both my spéech and your profitte to his most mercifull di­rection, let vs set vpon this treatise. It is therefore sayd of the learned, that tentatio est opus diaboli, qua homines pios vel per in­stillationem [Page 401] cogitationum malarum, aut per obiectorum occasionem, vel per vitiosae natu­rae inclinationem & affectus, vel per res se­cundas aut aduersas solicitat, & impellit ad peccata & calamitates, deo permittente, vt aut certo iudicio propter peccata puniantur, aut explorata & probata fide eorum & con­stantia coronam vitae accipiant. That is, temptation is a worke of the deuil, What tempta­tion is. where­by he soliciteth, and driueth men vnto sins and miseries either by infusion of vile thoughtes into them, or by meanes of ob­iects layd before them, or by inclination of their corrupt nature and affections, GOD suffering him, either that their sinnes by iust iudgements may haue their due pu­nishments, or else their fayth and constan­cie a due crowne of life after that it hath bene tried & made manifest. This distinc­tion, or description rather, will fully by all his partes appeare either by the story of Iob, of Dauid, Iob. 1. 2. Kings. 24.1. or by diuers others in this treatise, if you marke it. Agayne it is sayd of them also that temptations bee of two sorts generally, Tentatio probationis, ten­tatio perditionis. The temptation of tryall, and the temptation of perdition, according [Page 402] to which diuision Cyprian may be thought to haue spoken, when he sayd: Potestas du­pliciter Satanae aduersus nos datur, vel ad poenam cùm delinquimus, vel ad gloriam cum probamur. Power is giuen to Satan against vs after two sorts, to wit, either for punishment when wee offend, or for glory when wee are tryed. But desiring altoge­ther a very great playnnes in this matter for diuers causes I choose rather an other diuision obserued also of s [...]ne, Tēp­tation of God. Man. Satan. to say, that temptations are of three sortes, to wit, ei­ther of God, of man, or of Satan. For all these are sayd to tempt. And according to these seuerall authors as it were of temp­tations, the word is diuersly and in seue­rall significations taken. When God in the Scripture is sayd to tempt, then is the word taken and commonly translated in English to prooue or to trye, because that the drift of the Lord is thereby not to hurt by leading to euill, for so GOD tempteth not. Iam. 1. but to make open & knowne by tryall, either to our selues, or to the world, or to both, either our corruption and ma­lice against him, or else our faith and pati­ence, and many vertues. Thus is it sayd of [Page 403] Abraham in Genesis. After these things God did prooue Abraham, &c. Gen. 22.1. What was this proouing or tempting of Abra­ham, but a mercifull opening both to A­braham himselfe, and to all other, euen to vs at this day, what a wonderfull measure of fayth, loue and zeale to his God he had vouchsafed vnto Abraham. So that both he sawe then, and we see now, what neith [...]r we, nor happely he himselfe knew till after this tryal or temptation had had his place. This reade we againe in the lawe. Then sayd the Lorde to Moses, Exod. 16.4. Beholde I will cause breade to rayne from heauen to you, and the people shal go out and ga­ther that that is sufficiēt for euery day, that I may proue them, whether they will walke in my lawe or no. That is, that it may appeare both to themselues and others, whether receiuing but that which is sufficient only for one day at once, they will patiently depend vpon my proui­dence from day to day. Probat enim Deus homines, nō quasi ipse experimento indigeat, sed quò magis seipsos norint, & posita omni arrogantia & inani persuasione, humiliter se in posterum Deo submittāt. For God pro­ueth [Page 404] not, sayth one, as though he had need of any tryall to knowe any of vs all, but that men may themselues thereby knowe better what is in them, and laying aside al arrogancie and vayne perswasion, humbly submit themselues afterwarde to God. Exod. 20.20. A­gaine, when at the giuing of the lawe the people sawe the thunders, and lightnings, the sounde of the trumpet, the mountayne smoking, and for feare thereof fled &c. then Moses sayd to the people, Feare not, for God is come to proue you, and that his feare may be before you, that yee sinne not. Deutro. 8.2. Again in Deutronomy. Thou shalt remember all the way which the Lord thy God lead thee this fortie yeeres in the wildernes, for to humble thee, and to proue thee to know what was in thy heart, whether thou wouldest keepe his commaundements or no. For in afflic­tion either by patiently abyding or by vn­godly grudging and repyning, wee shewe what was in vs, though hiddē before. Most playnely agayne in the thirteenth chapter: If there arise among you a Prophet, Deutro. 13.1 a dreamer of dreams, & giue thee a signe or wonder, and the signe or the wonder [Page 405] come to passe which he hath told thee, saying, let vs go after other Gods which thou hast not knowne, and let vs serue them: Thou shalt not hearken vnto the woordes of the Prophet, or vnto that dreamer of dreames, for the Lord your God proueth you, to know whether ye loue the Lord your God with all your heart, and with all your soule. Iudg. 2.22. Last of all in the booke of Iudges, I will no more sayth the Lord, cast out before them any of the nations which Ioshua left when he dyed, and why? it followeth in the next verse: That through them I may proue Israel, whether they will keepe the way of the Lorde, to walke therein, as their fathers kept it, or not. Thus doe we see then howe the Lord is sayd to tempt man, namely when by such meanes as pleaseth him, hee tryeth and prooueth man, not to winne any knowledge to himselfe that hee had not before, for how should he that made the heart bee ignorant of any thing in the heart, no, hee vnderstandeth the thoughtes long before, but to the end that the parties themselues, that are thus proued, & others also by them, and in them, may see what [Page 406] before was not seene, either of good vnto prayse, or euill vnto punishment and exam­ple to beware. And thus much of this for a while.

How man tempteth.Man is also sayde to tempt sometymes man, and sometimes God. His tempting of man is also sometime in the better part, sometime in the worse. In the better when he doth but proue and try whether further he may trust, Cicero. as it is wisedome alwaies to do to our friendes. For vtendum amicis tanquam praetentatis aquis, aptae sint va­do, an non. We must vse friends, sayd that wise heathen once, as waters that we haue tryed before, whether they may safely be aduentured vpon, or no to passe ouer. Also when the Father or master leaueth some loose money to see whether his childe or seruant will steale or no, this is a kinde of tempting or trying, yet but in good part, with a number such like, that men to men must and may, 1. King. 10.1. as they shal see occasion, vse. To this kind may be referred the Queene of the South, who hearing the fame of Solomon, concerning the name of y ^e Lord, [Page 407] came to tempt him or proue him with hard questions. In the worse part man doeth tempt man either by questions or actions. By questions when they deale as the Pha­risees did about y ^e tribute with Christ, Math. 22. Luc. 20.20. seeke to snare and catch their brethren to destroy or hurt them. Such tempters and tempta­tions were those dayes of persecution full of vnder Queene Mary, when no sooner was any apprehended and cōuented before them, but their interrogatories inferred ei­ther death of soule by denying a trueth, or death of body by affirming the same. Nei­ther doth yet this world want these temp­ters by questions, where true religion and knowledge of God ruleth not tongue and heart, and all. Whereupon many innocent soules are trapped ere they wit, and harm­lesse hearts not spying hidden driftes, put the collar about their owne neckes to de­stroy themselues, that is, speake or do simp­ly, what is wrinched to a vantage they ne­uer feared, nor thought of against thēselues. Thrise needefull therefore with the simpli­citie of the doue is the wisedome of the serpent. By actions man tempteth whē ei­ther by woordes or deedes of bad example [Page 408] they alure other to sinne and euill. Gen. 3. Iob. 2. Tobiae. 2. Thus tempted Eue her husbande to eate of the apple, Iobs wife her husband to curse God and dye, Tobias wife her husbande to bee weary of well doing, Putiphars wife her seruant to filthines, & those wicked Priests that sayd, Iere. 18. Come let vs imagine a deuise against Ieremy, with many such in the Scriptures: of which tempters and temp­tations that wise Salomon warneth when he saith: My sonne, if sinners intise thee, consent not vnto thē, Prou. 1.10. wisd. 2. if they say, come with vs, we will lay wayte for blood, and lye priuily for the innocent without a cause, cast thy lot in amongst vs, we will haue one purse, Psal. 1. &c. And truely blessed is that man and woman that walketh not in those counsels of the vngodly, standeth not in the way of these aluring sinners, nor sit­teth not in the seates of those reprobate scorners.

Satan tempteth when hee moueth vs to leaue God and that obedience that wee owe vnto him any way, and to do euil, and therefore looke how many branches of well doing are in the lawe of God implied, euen [Page 409] so many contrary wayes doeth this enemy assault and tempt vs Of this temptation doeth the holy Ghost speake when he saith, Then was Iesus led aside of the spirit in­to the wildernes to bee tempted of the deuill. And Peter, when he sayd, Math. 4. Act. 5. Ananias why hath Satan filled thine heart that thou shouldest lye vnto the holy Ghost. And Paul when he sayth, 1. Cor. 7.5. let man & wife come againe together that Satan tempt them not for incontinencie. Again, 1. Thes. [...].5. for this cause when I coulde no longer for­beare, I sent that I might know of your faith, least the temptour had tempted you in any sort. With a number such like places, Gen. 3. vidit pomum Num. 11. carnes, cu­cumeres pepo­nes. &c. In which assaultes of his hee vseth our owne corruption and concupiscence, the worlde, the wicked and many meanes, but the Lord is stronger than they al, if we cleaue to him, either wholy to kéep vs y ^t we fall not at all, if it so please him, as others do, or else to rayse vs vp againe, when they haue vs downe vnder their feete, & to giue vs victorie.

[Page 410] How we doe pray against Gods tēptati­ons.Surely euen against them all in some sort. For first as concerning Gods tempta­tions which more properly may bee called trials, we beseech his maiestie in this pray­er that he would deale in mercy and fauour with vs euermore, and neuer lay more vp­on vs than hee will make vs able to indure, but that he would giue issue with the temp­tation, and helpe vs. Thus farre do we pray euen against these, as shall further bee de­clared when we come to the second part of this petition. How against mans. Touching mans tryals or temptations we likewise herein begge of his mercy that for any questions moued to vs he would tender his owne glory and ne­uer suffer our wants to make answere to preiudice his trueth with the vnbeleeuers, but that hee woulde helpe in time of neede and either keepe vs from apposings aboue our power to satisfie, or else giue a mouth and vtterance, that no haters of his glorie may be able to resist, that in our weakenes he being strōg, y ^e glory may be his, as it is due euer, and we that bee the sheepe of his pasture may giue him prayse for euer. How against Satans. The third sort which is Satans temptations, it is our meaning, that the great mercy of [Page 411] our gracious God would so farre support vs, that we may neuer be vanquished and o­uercome of any of them, but deliuered and saued by him from all euill. And thus you see howe we pray against them all in this order, as we shall further shew (I say) here­after. Yet is this last chiefly meant, to wit, that forasmuch as our whole nature is cor­rupt and giuen to sinne, Gen. [...]. if the Lord forsake vs we are headdely caried to what alure­ments and prouocations soeuer we sée be­fore vs, the Lord in mercy woulde deliuer vs from this promptnes and aptnes of our natures to admit of sinne, and by his grace deliuer vs from euill.

Most true it is, the more pitie. And yet [Page 412] doth the Lorde so in deede, whensoeuer he powreth his mercies vpon man or woman in this world. Needfull me­ditations in prosperitie. 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 [Page 413] not euer, or it pearceth no further within the teeth than the tip of the tongue is, The Lorde hath giuen. Iob. 1. 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, Gen. 41.40. &c. 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. vers. 38. 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, [Page 414] it is expressely sayde, Gen. 39.2.3 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, Psal. 2. Sam. 5.10. 1. Chron. 17.8 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, 1. Chron. 22. 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, Eccles· 3.13. chap. 2.24. Ioel. 2.19. this is the gift of God. Beholde I will sende [Page 415] 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, Zach. 8.12. 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 [Page 416] of God his mercies? Whose tables richly hee hath deckte in despight of their foes, whose head with balme he hath refreshed, Psal. 23. 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 [Page 417] 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. The effect that prosperitie should worke in vs. 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 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 [Page 418] 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, Iere. 5.23.24. 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, [Page 419] 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, Iere. 31.12. 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, Rom. 2.4. 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 [Page 420] 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, 1. Chro. 22.11.12. if thou ob­serue his statuts sayth Dauid to his sonne Salomon, and therefore my sonne, the Lord giue thee only wisedome and vn­derstanding [Page 421] to do this. 2. Chro. 26.5. Vzziah sought y ^e Lord, & the Lord made him prosper sayth y ^e text. 2. Chro. 27.5. 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, Psal. 25.12.13. & his seede shall inherite the land. Esay. 1.19.20. If ye con­sent and obey, yee shall eate the good things of the lande, but if ye refuse and bee rebellious, Esay. 30.23.48.18. 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, Iosue. 17 2. Chro. 15.2. 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, Psal. 84.11. yea I will mary thee vnto me, in righte­ousnes, in iudgement, in mercy, & com­passion. Hose. 2.19 20.21.22. 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 [Page 422] 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 ground­worke 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. Dauid. P [...]al. 30. 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. Salomon. 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 [Page 423] prosperitie how euer, euer forgat they God and waxed wantons, yea grieuous sinners against his maiestie. Nehem. 9.25.16. Math. 19.22. 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: Luc. 12. 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, Luc. 14. 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. Act. 12. Herod in his robes and chayre of estate bewitched with the flattery of thē that cried, the voyce of God and not of a man, reueyled what hee was in his most fearefull and soden fall. The Lorde smote him and he was eaten of lice. Charge ther­fore them that are rich in this worlde sayth the holy Apostle that they bee not high minded, 1. Tim. 6. [...]. and that they trust not in [Page 424] vncertain riches, but in the liuing God. &c. as if he should say they haue need, not of gentle and soft admonition, but euen of deepe and dreadfull charges to take heede. So daungerous a thing is prosperitie to a frayle man. Deutro. 8.7. &c. When thou shalt come into the good land that I shal giue thee, that floweth with milke and hony, that is with all blessings, wherein are riuers of waters, and fountaines, and depths that spring out of valeyes, and mountaines, a land of wheat & barley, of vineyardes, figgetrees, and pomegranats, a lande of oyle oliue and honey, a lande wherein thou shalt eat bread without scarcitie, neither shalt thou lacke any thing ther­in, a land whose stones are iron, and out of whose mountaines thou shalt digge brasse, and when thou hast eaten & art filled, comming to houses that thou buildedst not, and vineyards or gardēs that thou plantedst not, then, then be­ware thou forget not thy God, and him that gaue thee al, neither bee lifted vp, sayth the Lord. As if he should say, then is the daunger, if euer, that thou wilt waxe wanton, bathe thy selfe in pleasures, melt [Page 425] away in daintie curiositie, or curious dayn­tines, and lift vp thy heele against a kinde God, bid him adieu, and take thy leaue of true and due obedience for all these mer­cies. And therefore then, then take heede & beware. Which assuredly that wise Agur remembring, and considering, well prayed that hee might not haue too litle, least I steale, saith he, Prou. 30 8. and take the name of my God in vayne, neither yet too much, least I be ful, and deny thee and say, who is the Lord. Others in their tymes knewe it, and therefore wrote diuers thinges this way: Faelicitas & moderatio diuiduum con­tubernium habent. Prosperitie and mode­ration dwell in two houses. His meaning is, hardly they are founde dwelling toge­ther. Raro bona fortuna bonaque mēs homi­ni datur. Seldome is good fortune (that is prosperitie) and a good heart giuen to a mā together. Magnae faelicitatis est a felici­tate non vinci. It is a great felicitie not to be ouercome of felicitie. With a number such like sayings. Wherefore to go no fur­ther, we see how the Lord tempteth vs, tri­eth vs by prosperitie, to the discouering & opening of our hidden secrets either good [Page 426] or euil, and for the Lords sake thinking se­riously of it, let euery man and woman par­ticularly view what breaketh out of them for al the mercies that are vpon them. And I say no more.

True it is: sometimes y ^e Lord trieth one way, & sometime an other, & many & often times by this déepe gager of mēs harts ad­uersity, & the crosse. For so saith y ^e scripture. Thou shalt remember all the way which the Lord thy God led thee this fourtie yeeres in the wildernes, Deutro. 8.2. for to humble thee, and to prooue thee, to know what was in thy hart, whether thou wouldest keepe his commandements or no. And, Feare none of these things, which thou shalt suffer: Reue. 2.10. beholde, it shall come to passe, that the deuill shall cast some of you into prison, that ye may bee tried, and ye shall haue tribulation ten daies: bee thou faithfull vnto the death, and I will giue thee a crowne of life. Chap. 3.10. Againe, Because thou hast kept the word of my [Page 427] patience, therefore I will deliuer thee from the houre of tentation, which will come vppon all the world, to trie them that are on the earth. Which places with many mo that might be alleaged, teach vs euidently, that thus the Lorde trieth his children, when it pleaseth him, euen in the furnace of aduersitie, causing them therby, not vnto him, who knoweth all things be­fore, but vnto themselues and the world, to discouer and open what before was not so knowne, namely, either patience or grud­ging against the Lords visitation: as in ex­amples plainly wee may see. Abraham wayted a long time for his wished childe, and that delay of the Lords was his great triall. What opened it in Abraham, but a most singular faith, before not so well kno­wen to men, Rom. 4.18. that euen aboue hope hee beleeued vnder hope, that hee should haue what was promised, & not weake in faith, considered neither his own bo­die, which was now dead, being almost an hundred yeres old, neither the dead­nes of Saraes wōbe: but without doub­ting rested fully assured, that what the Lord had sayd he was able to do. Iacob [Page 428] wōderfully tossed with the waues of much bitter aduersitie by his wiues, by his chil­dren, by his friends, and euery day almost by one thing or other, yet euer shewed forth a patient hart, a beleeuing hart, and many great vertues, of all Gods children to bee many times thought of. And so was afflic­tion a discouerer of his good graces to the praise of God the giuer, the true commen­dation of himselfe the receiuer, and all our examples that consider them. How did ad­uersitie manifest in Ioseph againe y ^e gifts of God? What a faith did affliction in her daughter bewray and lay open to all men in the woman of Canaan, Math. 15. when the Lord Ie­sus gaue this testimonie of her, O woman great is thy faith, be it vnto thee as thou wilt? So that you see where the Lord had wrought any good, there this trier and ga­ger of the Lords aduersitie opened it, and reueiled it to his glorie. Now looke at o­ther some, and you shal see an other course or other effects of this temptation. The childrē of Israels case in Aegipt is knowne vnto vs, how greeuous and euen maruei­lous their bondage was, as also how the Lorde sent Moses and Aaron to deliuer [Page 429] them. Who at their first comming were welcommed and reuerenced of all the El­ders greatly, they then expecting by them a release from those woes. Gen. 5. But after a while when the King increased their afflic­tion, and charged the taskmaisters to deli­uer them no more straw, and yet to require the whole number of bricke, vpon sharpe punishment, if they performed it not, what then bewrayed this tryall in them? O see and consider. They flye vpon the Lords Ministers and messengers with an open mouth, with raging passions, & the Lord looke vpon you, and iudge you, say they. For you haue made our sauour stincke before Pharoh, and before his seruants, in that ye haue put a sword in his hande to slay vs. Gen. 14. Chap. 15.24. Chap. 16.3. When they were in feare of Pharaohs host pursuing them after they were deliuered, they did the like: when they wanted water they did the like: when they wanted victuals they did the like, and their murmurings, grudgings, and cursed spea­kings are euen fearefull when wee reade them. So that we sée now in these how ad­uersitie bewrayed corruption, incredulitie, impatiencie, and many foule faults, hidden [Page 430] before from men, and happely euen from their owne eyes. The like might be shewed in many moe. Euen the Apostles them­selues declared their weaknesse when they were thus tried by the apprehēsion of their maister and they fled away. Peter more than all the rest, when a poore mayde made him denye, and euery question redenye, and forsweare. Euery way therefore aduersitie is a tell tale. And being sent in the wise­dome of the mightie GOD to any man or woman with commission to examine them and to discouer them, it doth in deede effec­tually, and quickly shewe what is with­in. If faith, patience, hope, humilitie, loue of God, and such like vertues bee there, so he sheweth by and by: and if not, so he she­weth also without partialitie, and maketh euen a world often witnesse of it. Syrach. 27.5. Prou. 17.3. Truely therefore, sayth Iesus Syrach, The fornace trieth the potters vessell, and affliction trieth the iust and godly. And Salomon, as siluer and golde is tried by fire, so doth God proue and trie the harts of men. Your fathers (saith Iudith) were tempted, that they might bee tried and proued, Iudith. 8.21. whe­ther they truely from their heart wor­shipped [Page 431] GOD. The want of the true knowledge hereof maketh many hastie Iudges & iudgements in the worlde, men by and by entring into some euill conceipt of their estate with GOD, whom they see in this case.

A very greeuous fault in whosoeuer doe so, and checked with the practise euer of the liuing God vppon his children, and many sweete and true comforts out of the worde. For, what sonne is it, sayth he, Hebr. 12.7. whom the father chasteneth not? As if hee should say, there is none, neither euer was, or euer shalbe. But euen all and euery one lesse or more is thus tempted, tried and proued of God in time. And therefore, vers. 8. if ye bee without correction, whereof all are partakers, then are ye bastards and not sonnes. Whosoeuer will be my disciple, Math. 16. let him take vp his crosse and followe [Page 432] me. Act. 14. For through many tribulatiōs must the entrance into Gods kingdome be. Wherefore forget not (saith the Apostle) the consolation which speaketh vnto you as children: Hebr. 12.5. My sonne despise not the chastining of the Lord, neither faint when thou art rebuked of him. For whome the Lord loueth he chastineth, and hee scourgeth euery sonne that hee receiueth. Iam. 1.12. And Iames againe most com­fortably: Blessed is the man that indu­reth temptation, for when he is tried he shall receiue the crowne of life which the Lorde hath promised to them that loue him. In the confe­rence of fayth and frailtie. But my purpose is not to enter into this common place now, I haue done it elswhere, and there is scarce a leafe of the whole scripture that stayeth not our harts against this hellish conceipt, that aduersi­tie, affliction, and these crossing tryalles, or trying crosses should import an angrie God towards vs euer. God forbid. The truth is otherwise, as I say.

Let it be so since that contenteth you. Afflictions inward or out­ward. And then taking this course let vs remem­ber that these things are eyther inward in the soule and conscience, or outward in bo­die, goods, children, friendes, fame, & such like. Of the inward speaketh with no litle vehemencie Iob, when hee sayth: The ar­rows of the almightie are in me, Iob. 6 4. the ve­nome whereof doth drinke vp my spi­rite, and the terrours of God fight a­gainst me. For heereby hee declareth that hee was not onely afflicted in bodie, but wounded in conscience, which is the grea­test battaile the faithful can haue. Now of [Page 434] inward conflicts, How to knowe our e­lection if we be tempted with any doubt of it. the greate maine one is, when a man or woman falleth into feare, and faintings concerning election, doubt­ing in themselues after some sorte, least they belong not thervnto, and therefore let vs make this our beginning, yet speaking but briefly of it, because many haue hand­led the point right well. Knowe wee then our comfort herein if the Lorde euer please to trie vs thus. Election is a thing reuea­led by steps, and whosoeuer wil surely and safely find it out must keepe the same. For as it were a madnesse if I desired to climb a ladder, to seeke to set my foote at first vp­pon the highest step, so shall it be if I seeke out my election first before I looke vnto other things. And as there the highest step is truly troad vppon at the last, if I begin at the lowest, and so goe vpward: so is e­lection certainly found if we keepe the like order. This spirituall ladder then standeth thus. Whome the Lord electeth before all time, them doth he euer call in time, either at the morning, at the ninth houre, or eleuenth houre, or some houre. Then Whom he calleth, Election. them doth he iusti­fie, that is, whome hee effectually calleth [Page 435] Whome he iustifieth them doth he san­ctifie, and whome hee sanctifieth, them doth he glorifie. Vocation. Iustification. Santification. So now then I would come to my election, and consequently my glorification which is the highest step, and is in heauen with GOD, then must I be­gin at the lowest steppe, to wit. Sanctifi­cation, which is in my self, and ascend thus: If I be sanctified, then iustified, if iustified, then called, if called, thē elected, and so sure to be glorified. Our sanctification euerie one of vs knoweth, feeleth, and findeth, & how truly it carieth with it a note of Gods childe, chosen in time to inherite heauen. Marke the Scriptures. As the braunch (saith our Sauiour Christ) cannot beare fruit of it selfe, Ihon. 15. excepte it abide in the vine, 4. no more can ye except ye abide in me. I am the vine, ye are the branches, he that abideth in me and I in him, 5. the same bringeth foorth much fruite, for without me ye can doe nothing. Heere you see a coniunction comfortable, name­ly, of holy fruites and Christ, of fruitfull braunches and the vine, so that if the Lord haue wrought this blessed worke in vs, that we are dead to sinne and aliue to righ­teousnes, [Page 436] then are we in him and he in vs, yea, euen so surely as it is certaine that the bearing bough is not brokē from the tree, which if it were, it could not beare. It is a meruaylous proofe to vs of this good, and therefore marke it well. The Apostle a­gaine sayth, There is no condemnation to them that are in Christ Iesus. Ro. 8.1. Yea, but who bee those? See what followeth. Which walke not after the flesh, but af­ter the spirite. So then if I would know whether I bee in Christ Iesus or no, I must looke how I walke, that is, still how I am sanctified. And if I finde that the God of mercie by his perpetual spirit hath wrought in me a chaunge, that whereas once I walked after the flesh, that is, was ruled, guided, and gouerned by my corrupt nature, now it is not so, but the holy Ghost leadeth me into a feruent loue of God, and a true hatred of euill, then is the conclusi­on inferred by the very spirit of truth him­selfe, I am in Christ Iesus, and there is no condemnation to me, nor for me. So that Sanctification, the lowest step leadeth mée surely to election, the highest of the ladder. Giue rather diligence, 2. Petr. 18. sayth Saint Pe­ter, [Page 437] my brethren, to make your calling and election sure. Yea, but how (might they say) shal we do it? Peter telleth them, If yee doo these things you shall neuer fall. And what be those things? Hee also sheweth them, namely, vers. 5. If you ioyne ver­tue with your faith, and with vertue knowledge, and with knowledge tem­perance, and with temperance pati­ence, with patience godlynesse, with godlynesse brotherly kindnes, and with brotherly kindnes loue, &c. Now what is al this but sanctification of life. So that still our rule is proued, that if wee woulde know whether we be elected to liue in hea­uen, we must euer looke how we leade our liues in earth. And if there the Lorde hath chaunged vs from carelesse to careful men and women, to please him in holynesse and righteousnesse all the daies of our life, then is this Sanctification a note of Iustifica­tion, Iustification of Vocation, Vocation of Election, and so heauen is ours. But now take heed that in this search for holy­nesse of life, we bee not carryed away with outward shewes. For such holynesse hol­deth not either in promisses or conclusion [Page 438] of our former argument. The Lorde ab­horreth approching lippes and reproching hearts. Esay 29. And Except your righteousnesse sayth hee, exceede the righteousnesse of the Scribes and Pharesies, Math. 5. you shall ne­uer enter into the kingdome of GOD. That is, except you haue more thā a pain­ted visard which they had most glorious, and a counterfait hypocriticall shew of ho­lynesse, your reckoning of heauen will bee without your host, and you will fayle of it. Write, Rom. 3.1. sayth the Lord to the Angell of the Church of Sardis, I knowe thy workes, for thou hast a name that thou liuest, but thou art dead. It is not then a name only y ^t wil serue the turne. Hauing a shew sayth Paule, of godlynesse, but haue de­nyed the power thereof. 2. Tim. 3.5. As if hée should saie, vaine & thrice vaine is the shew with­out the power, and truth, when this search of our election is in hand. Note. O beloued, con­sider then of this earnestly, and think with your selues, if there be no comfort to be had in our heartes that we are the Lordes, ap­pointed to life and blisse in the worlde to come, but onely by a true espiall of sancti­fication of life in our selues, how carefull [Page 439] should we bee by hearing of the worde, by praying, by reading, and by all appoynted good meanes to haue this change wrought in vs, that our light shining forth, may not onely make others glorifie our heauenlie Father for his graces in vs, but euen vnto our selues as Saint Peter sayth: 2. Pet. 1.18. vers. 18. Make our election and future state in the glori­ous kingdome of God sure? Truly there should be no cares greater than this, ney­ther anie diligence as the Apostle speaketh more faythfull whilest we liue. And see with your selues in your secrete meditati­ons often, this difference of holynesse and vnholynes, of sanctification and prophane­nesse, the one proueth vnto me my euerla­sting ioy with GOD, when this course is ended, and the other my assured woe with the deuill and his Angels in the blacknesse of darknesse for euer. O what are the plea­sures of sinne then for a season, when swéet meate shall haue so soure a sauce? Could the Lord with a more pearcing argument pricke vs forwarde to holy life, or with a sharper knife cut in sunder the cords of va­nitie, iniquitie, and sinne, wherewith thou­sandes of vs are so fettered and tempered, [Page 440] than to teach vs that the one assureth vs of lasting life, and the other of lasting death in the world to come. Truly he could not. And therefore euerie one laie his hand vp­pon his soule betimes. Beleeue the Lorde and we shall not be confounded. Had I wist, sayth the olde Prouerbe, commeth e­uer too late. Nowe liue like a Christian a­mongst men, and euer liue like a Saint a­mong the Angels of heauen. For the Lord hath spoken it. But now soake in sin with the bit in thy teeth vnrestrainable, and then rot in the reward of it, an euerlasting curse from God and all his ioyes, for the Lorde hath also sayd it. And if this sanctification beloued, may not be in shew onely, as hath bene said, but in truth and veritie, how de­sperate, how woful, how wretched and mi­serable is the estate of that man and wo­man, that hath not so much as a shew? If there bee no comfort gotte by a glistering outward appearaunce, what comfort may be in the soule, if the Lord awake to thinke of it, where euen this also vtterly wanteth, and the contrarie, to wit, all libertie, loose­nesse, and sinne aboundeth meruailouslie? Shall we forget the curse of our Sauiour [Page 441] Christ in the Gospell vppon the figge trée that yet had goodly leaues fresh & greene, because also with y ^e leaues it had no fruit. If so fearefull a curse light vpon that, O curses of curses, how many of them shalbe vpon those trees that haue not so much as leaues, no not one greene leafe, but are al­together withered, twice dead, and plucked vp by y ^e rootes. Wherfore I pray you euen again, as you loue your life w ^t god another day, & desire any assurāce of it to your soule in this worlde, Ro. 12.1. Giue your bodies dayly a liuing sacrifice, holy, & acceptable vnto God, which is your reasonable seruing of God. Philip 4 8. And fashion not your selues like vnto this world, but be you chaun­ged by the renuing of your minde, that you may proue what that good and ac­ceptable, and perfect will of GOD is. And, Whatsoeuer things are true, what­soeuer thinges are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer thinges are worthie loue, whatsoeuer things are of good re­port, if there be anie vertue, or if there be any praise, thinke of these things. For as you haue hearde and seene trulie [Page 442] proued, these thinges shall assure vs, that we are the Lordes, cared for here, and cho­sen else where to be with him for euer and euer. And the want of this reformation preacheth nothing vnto vs, but that as yet we knowe no interest we haue to those la­sting ioyes, and that heauenly father. The Lord strengthen vs, and the Lord change vs that we may be changed, Amen.

You say this Sanctification must bee true and right, or else it doth not proue vnto vs our election, I praie you there­fore how may this be knowen, namely when it is true and right, and when not?

Matter.To knowe this we must euer looke at the matter and manner of our actions, whereby we worship God. Manner. For if either of these be wrong, then is it not that holines which the Lord alloweth. Concerning the matter, wee must looke that the thinges wherewith we serue God bee commanded of GOD, and not inuented and deuised by our selues or any man else. Math. 15.9. For, in vaine sayth the Lorde Iesus, doo you seeke to worshippe mee, teaching for doctrines mens precepts. Which one thing sticketh [Page 443] to the verie hart a thousand will worships in Poperie neuer commaunded of GOD, but brought in of sinfull man for aduaun­tage sake, as Masses, Pilgrimages, holie water, holy bread, censings, creepings, and such lyke. Manner. Then though the matter bee good, yet if the manner be euill, wee fayle to please God. And therefore euen those sacrifices and ceremonies that the Lorde himselfe ordayned, hee often teacheth hee doth abhorre, for want of a right maner of doing them. What haue I to doo (sayth hee) with the multitude of your sacrifi­ces. Esay. 1.11. Bring no mo oblations to mee in vaine: Incense is an abhomination to me, I cannot suffer your newe Moones, nor your Sabboth dayes, it is iniquitie, my soule hateth them, they are a bur­then to me, &c. Agayne of prayer. Math. 6. When you stretch out your handes I will hide mine eyes, and though you make many prayers, I will not heare. An example we see in the Scribes and Pharesies almes, and long prayers reiected. Alasse Lorde, and why so, might the Iewes saie. Sure­ly would he answere, because though you doe these things rightly in respect of mat­ter, [Page 444] because I commaunded them, yet doe you not rightly in respect of maner, & that also I seeke of all men.

This must wée learne by diligent hea­ring and reading of the word. For there­in hath the Lorde layde downe both what we shall doe, and how we shall doe. Gene­rally thus much nowe consider and take with you, Hebr. 11.6. that without faith it is impos­sible to please God, and therefore concer­ning manner, no action can please GOD, though it were neuer so glorious, except it proceed frō an hart purified by faith. Cain and Abel offered both sacrifices, the one pleased, the other not. And why? But for this thing, because Abel had true faith in his hart, from whence that action flowed: and Cain had none but onely did the out­ward worke for fashion sake and order. So thousands mo then in those daies, and now in ours, that one day shall knowe with wo what it is to haue outward shew without inward faith. Then is it required concer­ning maner, that all our works be done in humilitie and lowlinesse of minde, we euer [Page 445] confessing truly, that we notwithstanding all our workes are vnprofitable seruants. The want of this made the Pharesies ac­tions abhorred, Luke. 17.10. which otherwise in respect of matter were well. For who doth not ac­knowledge y ^t not to be an extortioner, Luc. 18.11. vn­iust, an adulterer, to fast, to giue tithe truly of all we haue, are good things, but to doe these in pride and conceit, with boasting and bragging, and without humilitie, alas the Lord abhorreth it, and sendeth vs away like proud praters, not like Christian prai­ers to his heauenly maiestie. Thirdly, it is required that we haue hope. For although we ought to be humble, yet not so throw­en downe must we be, but that still we rest assured of acceptāce with God for Christ, although not for the worthynesse of our worke: and in that hope offer cheerefullie our obedience to the Lord. Thus teacheth Peter when he sayth: 1. Pet 2.5. Yee also as liuely sons be made a spiritual house, an holy Priesthod, to offer vp spiritual sacrifices acceptable to God by Iesus Christe. Marke these words (acceptable to God by Iesus Christ) vpon which words our hope is euer surely built, which nowe I speake [Page 446] of. Fourthly our actions must bee done in loue both to God and man. For if we could speake with tongues of men and Angels, if we haue no loue we are but as sounding brasse, and tinckling Cymballes. Yea though wee feede the poore with all our goods and giue our bodies to bee burned, hauing no loue, it shall profit vs nothing. Lastly, all our works words and thoughts should respect the Lords glory, and not our owne. For if wee do any thing to bee seene of men, verely sayth our Sauiour they haue their reward. Math. 6.5. And thus doe you see nowe which is true sanctification and ho­lynes of life, such as will truely moue to vs our election and future glorification with Father, Sonne, and holy Ghost in the kingdome of heauen. Euen woordes, deedes, and secret thoughtes thus warran­ted both for matter and manner as hath bene shewed. Thinke of these rules and ex­amine your selues by them.

God forbid. And therefore thus much take with you further y ^t exercising your self in things commanded, & doing thē in this maner as hath bene sayd, so nere as y ^e Lord inableth you, wrestling according to y ^e mea­sure of your fayth euery day to bee lesse sin­full and more righteous, though y ^t perfect righteousnes which y ^e law requireth be not found in you by reason of your weakenes, yet are you counted in the sight of GOD Sanctified, holy and acceptable in Christ Iesus, and so Sealed vp to the day of re­demption. And that I may not say it to you, but proue it, consider I pray you the example of S. Paul himselfe, who though hee were so sanctified and borne a newe as that thereupon hee might safely and surely conclude his election for euer, to inherite heauen by Christ, yet felt he and found hee very many imperfections in himselfe, and sayth playnely: Rom. 7.15. I alow not that which I do. For what I would, that do I not, but what I hate that doe I. Againe when I [Page 448] would do good, I am thus yoked, that euill is present with me. Againe, In my minde I serue the lawe of God, but in my flesh the lawe of sinne. O wretched man that I am therfore, who shall deliuer me from the body of his death: with sundry other speeches to the same ende in that place. Whereby I say wee are playnely taught that humane imperfection is farre from prouing any 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, Ro. 8.38. 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 [Page 449] 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. vers. 22. 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, vers. 23. 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 [Page 450] 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. 2. Cor. 12. 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 [Page 451] 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, Rom. 6.12. Rom. 7.18. 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. [Page 452] 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. Psal. 51. 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, 119. 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, [Page 453] 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, Iohn. 13.1. Philip. 1.6. Ro. 11.29. will per­fourme it vntil the daie of Iesus Christ. For the giftes and calling of GOD are [Page 454] 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, Psal. 42. &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, Psal. 27. & 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 [Page 455] cried w ^t wéeping eyes, Lord I beleue, Marc. 9.24. 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. 1. King. 15.13 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, Sweete. 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, Note. 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 [Page 456] 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.

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 [Page 457] 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.

O sir, Iere. 4.4. 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, Math. 13.4. or at least it take no roo­ting. And therefore thrice necessarie and profitable are these spirituall buffets nowe [Page 458] and then to worke in vs that broken and contrite heart which the Lorde shall neuer despise. Psal. 51. Ezek. 36.26. 1. Cor. 10.13. 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.

Not to haue our prayer heard by and by.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, Iob. 30.20. neither regardest me when I stand vp. The wo­man [Page 459] of Canaan cried hartely, Marh▪ [...]5. 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. Heauines of hart. It is a temptation to bee heauie harted, and wee thinke, O Lorde, why should I bee thus. Surely sorrowe consumeth the life, Prou. 17.22. and 25.20. and a cheerefull hart prolongeth our daies. But yet we must knowe what befalleth the god­ly. My soule is powred out vppon mee, Psal. 30.16. Psal. 42. 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, Psal 61.2. Psal. 102.4. 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. Cherefulnes and mirth. And many times beating it into our mindes, that a [Page 460] cheerefull heart pleaseth GOD and man: Reioyce in hope, Rom▪ [...].12. Philip. 3.1. Chap. 4.4. 1. Thes. 5.16. 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. Galat. 5. Prou. 17.22. The fruit of the Spirite is ioye. It causeth good health, sayth Salomon, and refuse it not then. The greatnes of Sinne. 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 [Page 461] 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. Exod. 17. 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, [Page 462] 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: Act. 2. and 3. 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 [Page 463] sinne to be vnpardonable, which with wai­ [...]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, 1. Iohn. 1. 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, 1 Iohn. 1. 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 [Page 464] 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? Comfotable. 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: Ihon. 6.37. 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 [Page 465] 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. [Page 466] 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 by these wordes. Were it so that my heart were as it were closed vp for a time (the Lords will being in this sort to exercise me, humble mée, and trie me) that I could not beléeue, nor pray, nor sorrowe nor feele any comfort, yet if euer there was a time wherein I could doo these things, and did them in and with a feeling of sweet assurance of Gods fauour in Christ to my poore soule, that time doth tell mee that the Father hath giuen me to Christ, and that I did come to him then, and nowe I heare that he that commeth to him hée casteth not awaye neuer, neuer. [Page 467] Therefore bee of good comfort, his spirite is not gone, it is but hidden, and with-held for a time, as fire couered with ashes, it wil come agayne doubled and increased. For hee that is once giuen to Christe of his fa­ther is neuer cast away finally, but reui­ueth agayne though many times humbled very greatly for a season. Psal. 32.10. Esay. 1.16. to the 20. mark the 18. well. Ezek. 18.23. Iohn. 20.17. Iohn. 17.23. Hebre. 4.16.6.18.8.12. You haue had ex­amples before. And thus in the Lordes helpe and blessing may this assaulte of the greatnesse of sinne bee salued. Much and much agayn is the strength in Gods word that may be brought to lay in this breache if I intended volumes. But by this exam­ple goe further your selfe as you neede. These are large fields to walke in, blessed be God for his comforts.

Sometimes agayne I know the Lord humbleth his deere ones with this cogita­tion beating in their inwards, Perseuerance. surely I shal not continue, I shall haue a fall, I do but flatter my selfe with a perswasion of Gods fauour. For albeit I nowe doe well, heare the word, read it, pray, and so forth, yet in deede I am not setled and grounded in the feare of God, for these things will away. Many haue had as much as I for a tyme, [Page 468] and yet haue fallen away, and so I feare me shall I. Truely a dangerous temptati­on, 1. Cor. 10.13. I must needs confesse, yet no other than appertayneth to man, and be of good com­fort, the worde is stronger than this also. And first againe it serueth that short praier of the Apostles, Psal. 51. Lord increase our fayth, and that of Dauid, giue mee the comfort of thy helpe and establish me, establish me with thy spirit Then those places fol­lowing with such like which you may find by your owne reading, and partly haue bene quoted before, when this temptation almost was in speech. Philip. 1. I am perswaded sayth the Apostle of this same thing, that hee that hath begun this good woorke in you will perfourme it vntil the day of our Lord Iesus Christ. Cōsider wel of the place, and of the Spirit that directed Paul to say it, the spirite of God, and see what a powrefull comfort this may bee, that that Spirit should set it downe, that where the graces of God and fruites of righteousnes once appeare in truth, that is, without fay­ning in man or woman, there is an im­moueable assurance of continuance in the same, the meanes being vsed. Why should [Page 469] we rather then beleeue the father of lyes, saying we shall continue? Or why shoulde we more bee throwne downe with the one than lifted vp with the other? Yet see more comfort. For what newe thing is spoken here that is not often beat vpon elsewhere also. 1. Sam. 18.17. When Saul told Dauid hee was but a boye and therefore not able, or meete to ioyne with that great Goliah so strong a giant, howe did hee ouerthrowe this bone cast against his fayth, and establish his hart against that temptation: was not his strength this? I haue O King found God heretofore my deliuerer, when I was in danger, and therefore I doubt him not but he will euen nowe also be to me as he hath bene. And what if Satan should haue whispered in his eare, Dauid thou de­ceiuest thy self by thinking that if God once do for thee, he will euer do for thee, it is no good argument. Would Dauid haue be­leeued him? 1. Sam. 17.3 [...]. No out of doubt hee woulde haue bidden him, auant Satan, my argu­ment is good. For a very chiefe ende of Gods benefites to man is to make him still in assured trust to hang vppon his go­uernement and prouidence. And therefore [Page 470] as I haue founde him, so will I take him, my deliuerer hath he bene from the Beare and the Lion, and my deliuerer will he be, I feare not, from this vncircumcised Phi­listine. Againe when the Apostles began to thinke that Christ was angry because they had forgotten to bring bread with thē, Math. 16. what sayth Christ. O ye of litle fayth do ye not remember the fiue loaues when there were 5000. men, howe many bas­kets full tooke ye vp? teaching them and al the world that the consideratiō of Gods goodnes already shewed shoulde mightily assure vs for the time to come euer. For as he hath bene, so will hee be, if wee beléeue him. This was one cause also why hee in­stituted the Sacrament of his Supper to keepe his former goodnes in continual re­membrance with vs, Because that such re­membrance is & ought to be most effectual euer to establish our fayth as touching the continuance of his fauour towards vs still. Marke therfore & meditate of this drift of the Lord often, and think with your selfe y ^t if a mortal man looke for his benefits, that I should accompt him not my fickle, but my firme friend, that as he hath bene, so he [Page 471] wil be, O how much more may the God of heauen looke for it at my handes, and if my doubting of an earthly friends constancie, who hath by many testimonies giuen me notice of his loue be in trueth a foule fault in me, how infecteth it heauen & earth with noisome sauour to mistrust a mighty God, nay a merciful God, a kinde God, & deare & louing father, that with milions of mer­cies testified his loue and fauour without desert in me, and to make him as a fickle & changing man: farre be it therfore from vs euer, but let passed grace assure our soules of future goodnes, for so would he haue it, & so in truth should it. I cannot omit it, Psal. 78.11. & I pray you marke it with me: How whē Da­uid sheweth y ^t the Israelites forsooke God and his wayes, he addeth for a reason as it were of such a fall, They forgat his actes and his wonderfull workes that he had shewed them. As if hee should haue sayde, had they looked backe stil to receiued mer­cy, and kept that diligently in minde they would neuer haue fallen. Nowe this could bee no reason if this were not a certaine course with our liuing God, that where he beginneth there he continueth, if the fault [Page 472] be not ours. Looke therefore at this thing, and be of good comfort, Ezek. 18.23. Ihon. 13.1. Rom. 11. your God hath no ioy in changing, he hath sworne hee would not our fall, his worde is past, that whome he loueth to the end he loueth them, that his gifts and calling are without repentance, that is without change, Dauid thus reaso­ned, Paul thus reasoned, Christ thus reaso­ned, that passed mercy should assure vs fu­ture mercy euer, and therfore you shal con­tinue if you continue to pray, to beleeue, to obey and to serue him. Let all the feends in hell goe shake their eares. Humblings are good for the Lords chosen, and he know­eth what is best for euery sonne or daugh­ter. Iam. 1.12. Welcome his schoolings when he sen­deth them, indure them patiently, tary the Lordes leasure, for your lightning. Yet euer know his word what it assureth: Hee that commeth vnto mee I neuer cast a­way, the Lord support our weaknes. Thus might I in this treatise of inward aduersi­ties, touches & trials run a great course, for the field is wonderful wide, but I must content my selfe. These may serue to shew that the worde is a salue for our grieuous sores, and to lead such as shall be desirous [Page 473] of further Phisike into the greene pastures where is plentie of helpe. Sée and gather, apply, and vse, the Lord will blesse his ho­ly ordinance euer as shalbe best.

And if I or any man shoulde speake of them as we might, when or where should we find an end? Psal. 34. For howe many are the troubles of the righteous? Yet the Lord deliuereth them out of all. For myne owne part I haue found in two righteous men so much as iustly maketh me to thinke that the troubles of all Gods children bee in déed very many. I meane Iob & Dauid, whose troubles and tryals if they be peru­sed, carefully obserued, and often thought vppon, they may strengthen and comfort most men euen in their particulars. For what might it be that the Lord layeth vpon vs which he layed not vpon these his deere ones before, and may be found in them, be­sides numbers mo, both in Scripture and other histories recorded to vs. Many will say, O my life is vncomfortable and full of sorrow and heauines, griefe and vexation one after an other. When as others haue [Page 474] their pleasures and heartes ease and more ioy in a day than I haue in a yeere. And what if it please God so, doth hee deale any otherwise with you than he doth with those whome hee loueth truely, Ioh. 30.16. and euen to the ende? doeth not Iob complayne that his soule was euen powred out vpon him, and the dayes of affliction had taken holde of him. That sorowe pearced his very bones in the night, and his sinewes tooke no rest, that for the great vehemency his very gar­mēt was changed &c. vers. 31. That his harpe was turned to mourning, and his Organs into the voyce of them that wept. Yet I hope you know God hated not his seruant Iob for all this. Psal. 102. I pray you also remember Da­uid with heauy heart and mournfull voyce making his mone to his sweetest God in these words: O Lord heare my prayer, & let my cry come vnto thee. Hide not thy face from mee in the tyme of my trouble, incline thine eares vnto mee when I cal, make hast to heare me. Why Dauid, what is the matter, or what doeth vrge this wofull crye? O Lorde my dayes are consumed like smoke & my bones are burnt like an hearth. Myne heart is [Page 475] smitten and withereth like grasse, be­cause I forget to eate my bread, for the voyce of my groning my bones doe cleaue to my skin. Surely I haue eaten ashes as breade and haue mingled my drinke with weeping. And so forth, vers. 9. reade more of the Psalme your selfe. And remē ­ber euer Dauid was a man according to Gods own hart, for al this humiliatiō layd vppon him at tymes. Forget it not also when you sit, and say litle, what was an­swered to that pamperling of the worlde, when he was in it. Sonne remember that thou in thy life time receyuedst thy pleasures, and likewise Lazarus paynes, Luc. 16.25. nowe therefore is hee comforted and thou art tormented. It is not the best meat euer that hath so sowre a sawce com­monly. 2. Cor 4.17. Neither that light affliction so greatly to be abhorred, which being but for a moment in comparison, causeth vnto vs farre most excellent and an eternal waight of glory. Luc. 6.25. Wo be to you that now laugh sayth our Sauiour Christ, for yee shall wayle and weepe, and blessed are yee that weepe nowe for you shall laugh, vers. 21. what sweeter speech can my soule wish to [Page 476] bee my comfort, if my life bee not so com­fortable. Had I rather nowe laugh & here­after weepe, then nowe weepe & hereafter laugh, not for dayes or yeeres, but for euer and euer. I will let the Phisition of my body a sinfull man mingle my cup as best pleaseth him, Note. for my health, and drink that sowre sup in hope of ease thereafter, but my God and father, my Christ and Saui­uiour, the life of my soule, shall not doe so for the good thereof, but full wantonly I will make my choyse my selfe, and sweete, sweete all must bee, or else I will weepe to drinke it, Math. 20.22. Alas this is not well. Be it vnto vs as he will. And great is his fauour euer when wee drinke of no worse cup than his owne selfe hath begun of to vs. Iob. 21. If you read the 21. of Iob you shall see y ^t this florishing estate in this world that so many wish, and some in weakenes and ignorance wayle to want, is not so comfortable to the consci­ence desiring hope of future good, as that we should be so greedy of it. And therefore if the Lord deale otherwise with vs, rest vp­pon his wisedome, vpon his loue, testified by the greatest gift that euer was giuen, the death of his onely and deare Sonne [Page 477] Christ Iesus, vppon his practise with his children euer, and be content. Christ dipped the soppe that he gaue to Iudas, and did 5 loue him therefore. Reuel. 3. God giue vs dry breade with his fauour, rather then dipped, and daintie soppes with his yre. As many as hee loueth, he rebuketh and chastiseth, and loued Lazarus had neuer a sop at all, but would haue bene glad of the crummes that fell from the rich mans table. Contempt a bitter temptation. Some a­gaine are disdayned & contemned in their places where they liue, dwell, or serue, and they cannot beare it. Contempt is bitter, and soking themselues in this sowre medi­tation, they thinke, O Lord why shoulde I be thus vsed more than others? what do I, or say I, that ought not, or might not re­ceiue as fauorable face as other men find? surely the Lord loueth me not &c. But god forbid say I to this conclusion. For it fol­loweth not vpon the premisses, and there­fore the argument a subtill deuils, and not a true Gods. And I prooue it to my com­fort by these two seruants of God agayne Iob and Dauid. The first complayning that they that were yonger than hee moc­ked him, Iob. 30.1.9. Iob. 19.18. yea they whose fathers he refused [Page 478] to set with the dogges of his flockes, vers. 10. Iob. 7.6. that is to bee his shepheardes, or to keepe his dogges. They abhorred him, fled far from him, and spared not to spit in his face. Yea sayth he I am their byword, and as it were a Tabret before them. Surely a great con­tempt, and greater I thinke than you can shewe me any, whosoeuer you are that cō ­playne of contempt, and yet Iob was Iob still before his God for all these abuses in a wretched world, that is, beloued, accepted, regarded, and in the end, when the Lordes good pleasure was finished, honoured and exalted, that these mocking mates couched and hid their foule faces for shame. And shall I not intreate you to consider it? A­gaine the other, what sayth hee. I am a worme and no man, O Lorde, a shame of men, and the contempt of the peo­ple. Psal. 22.6▪ Al they that see me haue mee in de­rision, they make a mowe at mee and nod their heads. What vile contempt is this. Yet must not Dauid giue vp the ioy of his life for it. But passe on his course in his troublesome Sea, and sayle cheerfully towards the Hauen where hee would bee, breaking these waues and surges by a true [Page 479] fayth & knowledge of the Lords dealings with his most deere chosen. Imagine you see Herod, and that rushing route, Luc. 22.11. hoysing their heades like forehorses ouer our deere Sauiour, when Pilate sent him thither and looking ouer him, and vnder him, and on eche side him, but not vppon him, for feare his basenes should hurt their siluer sights. O deere Sauiour, shall he bee contemned, and disdayned, excepted, and reiected as a seely man, a simple man, one that hath no great stuffe in him to win him grace with the paynted Peacocks of this worlde, and shall any man or woman take it to hart to folow him with this crosse (if it be a crosse and not rather a true and great blessing in some respects to vs) vpon his backe? Fie, fie of this desire to please men ouermuch in this world, it is not good. Thinke again you see through the casement of her win­dowe the payre of eyes that mocking Mi­chol so scornfully cast vpon her owne Lord and husband king Dauid, when shee sawe him come daūcing before the arke of God. Remember her reprochfull speech to him, and what was Dauid worse for all this? See and reade agayne and agayne, vers. 21.22. what [Page 480] courage he tooke to himself for al this con­tempt of so neere a friend, and how hee an­swered her, and let it bee your example and comfort euer. Michol was the worse that disdained, Dauid not a whit the worse that was disdained. She plagued with barren­nesse for euer, Dauid blessed for his true heart and zeale to God. And it is inough.

Alteration of theyr minds whome we tooke for frends a sharpe Temptation.Others obserue themselues forsaken dayly of such as they tooke to bee theyr friends, and to haue beene faster knit in af­fection to them than as that they woulde haue so slunke awaie. They see a chaunge in their faces that haue fawned, in theyr wordes, in theyr deedes, and in all circum­staunces. And this grieueth them, they wonder at it, and thinke what haue they done to deserue this alteration. Forget­ting quite that euen this also is one of the Lordes exercises that hee trayneth vp his children in, till they grow to a true know­ledge, how fickle and tickle this world and all his shewes be, and that it hath bene laid vpon his chosen in greate measure. For what a pittifull complaynt maketh Iob of this matter, Iob. 19.13. &c if you mark it. The Lord hath remooued (sayth hee) my brethren farre [Page 481] from mee, and also, myne acquaintance were strangers vnto me. My neighbours haue forsaken mee, and my familiars haue forgotten me. They that dwell in my house, and my maydes tooke mee for a stranger in their sight, I called my seruant, but hee woulde not answere, though I prayed him with my mouth. Yea my breath was straunge, to myne owne wife, though I prayed her for the childrens sake of myne owne body. All my secret friends abhorred mee, vers. 19. and they whome I loued are turned against mee. Hath any man tasted of a greater change than this man did, Or may a man tast of a greater? Surely this was a great one, and it should be a sure prop to hold vp our sliding feete for any alteration of men from vs. Dauid complayned of the like, that the Lord had hid his acquaintance out of his sight, Psal. 31.11. that they that did see him with­out in the streetes conueyed themselues from him. And what then? Such hath bene the world, such is it, & for such take it, if you be wise. To day a friend, to morow none, to day in my bosome with sugred wordes, to morow in my face with sharp arrowes. [Page 482] Iosephs owne brethren changed vpon him with a great change, when he least thought it, and lesse maruell if his master so chan­ged for no iust cause, Putiphar I meane that made so much of him. Moses & Aaron found great alterations of mens minds, Exod. 17. if you marke the storie, and O Lorde, sayth Moses, they are ready to stone me, that e [...]rst had bowed downe and worshipped at their first cōming. Exod. 41.31. To cut downe palmes and strowe them in the way, and to cry Hosanna, blessed be hee that commeth in the name of the Lord, Math. 27. is an other note, than crucifie him, crucifie him, his blood be vpon vs and our children. Of these experiences the world is full, and the word of God hath store: cast them together for your stay, when you read them, and take the world, and all the faces and fawnes of the same as they are, and euer haue bene, that is for fickle and most slippery. Your ma­ster Christ, and your fellow seruants haue found it so, and for Gods sake seeke not to bee singular your selfe, it is inough for the seruant to be like his master, seeke not to be aboue him. If Iob find his owne wife chan­ged, shall hee wonder at others? No, no▪ [Page 483] Vse them, and take them as Subiect to changes when GOD will. And his will bee done. Priuy slander an other try­all. Many are bitten behinde their backes, and priuily slandered, yea gnawed to the very bones with the teeth of the vn­godly, and it grieueth them sore. But for­get they not then that this also is the lot of the righteous, of Ioseph, of Iob, of Dauid of thousands. Forget they not Paul appro­uing himselfe by honour, and dishonor, 2. Cor. 6.8. by euell report, and good report, as a deceyuer, yet true. And in an other place, We are euel spoken of, and yet we pray, 1. Cor. 4.13. we are made as the filth of the worlde, the of [...]kowring of all thinges vnto this tyme. There was neuer man could escape this yet, neither euer any shall, if hee please God. For euen of Christ himselfe, some sayd he was a deceyuer, and many prittle prattles had they of him in their méetings. Woe bee to you sayth the Lorde himselfe when all men speake well of you, Luc. 6.26. for so did their fathers to the false Prophets. And it is a speech of weight against this temptation, if it bee often thought of. Galat. 1.1 [...] ▪ If I should yet please men sayth the Apostle, I were not the seruant of Christ. It is a [Page 484] dayntines vnfit for a Christian, to be able to beare no backbiters. Some will to the deuell, for their priuie pratling to the hurt of their neighbours, though we sweare the contrary, and heartily wish the contrary. There is no helpe for them. Onely stande you out of their way, that the faster they runne, the sooner they may come thither, and the worlde bee rid of them, for surely they are in hast a number, and they seeme to feare nothing more, than that hell gates should be shut, and the play begunne before they come. The Lord will be glorified by their death, and the Lord make vs glorifie him by our patience, and by our carefull shunning of all iust cause of any euill re­port. That suffring this bitter poyson of Aspes that is vnder their tongues, & vp­pon their tongues, 1. Pet. 4.14. &c and in their tongues, not for euill doing, but vndeseruedly, our ioy may bee true, and our comfort breede a contented patience, euer. Amen.

Diuers complayne they are rewarded with euill for good, To be rewar­ded euell for good tempteth many. and they fret at it sore, to haue true good will and many honest testimonies of a friendly minde so badly, so vnkindly, yea so vildly requited. And in [Page 485] deede it is true that such vndeserued vn­kindnes pearceth deepe, and hath preuailed with some, euen to the breaking of their hearts, and the ending of their dayes. But alas it should not bee so hote in vs, if God gaue gouernement ouer frayle flesh, accor­ding to true reason. For if false man turne his backe vpon GOD, that hath in such wonderfull and vnsearchable fauour vsed him, Consider this often. and with such an incomprehensible & vnmeasurable heape of mercies filled his cuppe from his cradle, and before, what maruell though hee turne vppon one of vs (whose fauours, though great, yet cannot be like these) both backe, and heart, and tongue, and teeth, and all the powers hee hath any way? Truely this onely shoulde content vs, when we finde such measure in the worlde. But we haue beside, the com­pany in this crosse of such great and deere ones to the Lorde, that we should be euen glad we may go along with them and par­take with them in no worse thing, than the Lord thought good to lay vpon them. Da­uid complaineth: they rewarded me euill for good, to the great discomfort of my soule, neuerthelesse when they were [Page 486] sicke, Psal 35.13. Psal. 38.69.109. I put on sackeloth and humbled my soule with fasting, I behaued my self as though it had ben my friend or bro­ther, I went heauily as one that mour­neth for his mother. But in mine ad­uersitie (marke it) they reioyced and ga­thered themselues together, yea the very abiects came together against me vnawares, making mowes at mee, and ceased not. We haue Iacob a companion in this crosse with vs, who was ill rewar­ded both by affection and action of Laban and his children, we haue Ioseph with vs, Moses and Aaron with vs, all the Pro­phets and Apostles with vs, and Christ our master with vs, whose loue was lost to thousāds, except a crucifige be a kinde re­quitall, and against whom hee that sate at his table lift vp his heele & betrayed him. O weigh it not much, but be content, and possesse your soule in patience. For it is e­uen one of the most common sinnes of this world, 2. Tim. 3.2. &c. in these latter dayes especially. Vn­thankfull men, without naturall affection, trucebreakers, false accusers, no louers at all of them that be good, Traytors, and so foorth, they are the flowres that florish too [Page 487] faire in this end of the world, saith the Apo­stle. And what man or woman almost li­ueth, that hath not drunke of this cuppe, to bee vnkindly requited for their true good will, and to haue the backes of them to­wardes them, whose faces by good right they should haue, and their mouthes filled with many louing thankes. If then com­pany bee comfortable as the saying is, let vs plucke vp our heartes, and bee content, especially hauing such company in this crosse as I haue nowe named.

This course would be long if I should follow it fully you see by this, and I pur­posed neuer treatises, but touches onely of these matters. What shoulde I say? some the Lord exerciseth with diseases and sick­nes of themselues and their owne bodies, Sicknes a trial. and so did he Dauid with chastising reines in the night season, the poore woman with her paynefull issue by the space of twelue yeeres, and many others whom he dearely loued: of their children or familie, and so did hee that faythfull woman with her daugh­ter, Math. 15. that kinde Father with his lunaticke sonne, the ruler with his daughter, Marc. 9. the Centurion with his seruant, Math. 8. and numbers [Page 488] mo. Some with imprisonment wrongfull and vniust, 1. King. [...]2. and so did he Ioseph, Ieremy, Micheas and many mo. Some with their mariage and match often bitter. So did he Iob, Tobiah, Abigael and others. Da­uid had ill children, and Iacob before him many a heauy heart by their behauiours. The good Prophet had a bad seruaunt, 1. Kings. 5. a vild Gehazi, that practised more than he euer learned of his master, and our Saui­our Christ himselfe had a theeuish Iudas, a full bad bird to come out of such a nest as he had his time in. Some be rymed on by drunken tossepottes, and so was Dauid, though hee litle deserued it. And who can name the aduersities of the godly. Many, many, sayth the Prophet are the troubles of the righteous, Psal. 34▪ but the Lorde deliue­reth them out of all. By this example whosoeuer readeth the scriptures may find out mo, obserue and marke them, and ga­ther comfort by them, if the Lord shal please so to deale with them. And to that further trauell I referre vs all, not following this course nowe any further, onely this I adde that if you can find no example of your case fully in the Scripture, and therupon Sa­tan [Page 489] would be busie and say, see, thou art an odde person from all others, I warrant thee God neuer dealt so with any of his &c. then beleeue Peter rather than him, and tel him hee lyeth like a false deuill. For you are taught there, that the same afflictions are accomplished in your brethren which are in the world, although you knowe them not. 1. Pet. 5.9. And therefore you are no odde one, neither chastised any otherwise, than with the rod of the righteous, whose saluation is sure, and they the Lords.

The measure of aduersitie a [...]ub [...]ill tempta­tion.Truely euen still search the scriptures. And as wee haue founde there matter, so shal we find measure, I warrāt you, grea­ter than wee beare any. And to this ende marke what Iob sayth in his 16. chapter. His archers compasse me round about, Iob. 16.13.14. hee cutteth my reynes, and doeth not spare, and powreth my gaul vppon the ground. Hee hath broken me with one breaking vppon an other, and runneth vpon me like a Gyant. Here you see not onely aduersitie and affliction, but euen a marueilous measure, & yet the man deere to the Lords heart that indured it. Euery woorde hath a power to expresse a great temptation, if you marke them. Compas­sed round about, his reynes cut, not spared, his very gaull as it were powred out, one breaking vpon an other, and runne vppon with the Lorde as with a Gyant. Are you able to say you haue such measure of woe vpon you? you cannot if you will speake trueth. And yet was Iob for all this mea­sure, as I say, the Lordes chosen. In the 19. chapter marke againe his phrase: His armies sayth he came together, Iob. 19.12. & made [Page 491] their way vpon me, and camped about my tabernacle. Before he sayd, the Lords archers, now he sayth, the Lordes armies, still noting both great number, and great strength. What can you or I say? Happely wee may say the Lorde hath shot one head­lesse arrowe at vs, to quicken vs, & awake vs out of earthly & worldly securitie, hap­pely an arrowe with a heade, that hath somewhat pearced, let it be two or three, or twentie, alas this is not the number of the Lordes archers, this is not to feele the ar­mies of the Lord and his battels, euen all his battels ioyned together against vs. I pray you therefore still marke Iobs mea­sure, and your measure, and yet Iob loued. In his 30. chapter. Thou turnest thy selfe cruelly against me, and art enemy vnto me with the strength of thy hand. Thou takest me vp and causest me to ride vp­pon the wind, and makest my strength to fayle. When hee sayth cruelly, his mea­ning is not to accuse God, but to declare the vehemency of his affliction, wherby he was caried beside himselfe. And by the word, wind, he compareth his afflictions to a tempest or whirlewinde. Therefore still [Page 492] note the measure. We may safely acknow­ledge the Lords rod vpon vs, but yet may we not say, it is all his rod, when it is but a twigge. And I assure my selfe, if we looke at Iobs measure, ours is skarse a twigge. Howe then should Satan whisper any dis­comfort to vs for our measure, whatsoeuer it is, when it is not comparable to his, whom wee knowe notwithstanding loued. Was Dauid lightly humbled whē he said: there is no whole part in my body by reason of my sin: when he cried, Why art thou so sad my soule, and why art thou so disquieted within mee? still trust in God &c. Was it a litle measure that A­braham and Isaac so wandred, tossed from pillar to post (as we say) in perils & feares and many afflictions, and yet contayned not the promise? Was it a litle measure that Iacob susteyned, first to haue his owne and onely brother sweare his death as it were, then to leaue Father and Mother, house and home, Countrey and friendes, and to seeke for a worlde abroade, to serue paynefully his owne vncle, and in the ende to be vnkindly requited with an other than hee wished: to beginne other seuen yeres a­gaine, [Page 493] or else loose his desire: to be pinched in his wages, enuyed and maliced by his owne flesh, driuen to depart without any farewel, pursued after, vexed with wrong­full accusations and charges, to haue the wife whome hee loued, not altogether vp­right in iudgement of religion, his bed de­filed by his eldest sonne, his daughter ra­uished and taken away, a horrible murder committed by Simeon and Leui vpon that quarell, Ioseph solde, but as hee thought, murdered by a wilde beast, with many mo very bitter and smarting temptations, if you marke the story? Thus may you then go ouer the Scriptures, and see the mea­sure of others many: compare it with yours and be truely comforted, if God so wil. For certainely wee are not tried and humbled like these men, 1. Cor. 10. your owne conscience must acknowledge it, and reason will euict it, whether you will or no. For if God lay no more vpon any, than according to his abili­tie to beare: and our fayth, when the grea­test, yet is inferiour to those, then assuredly our tryals are inferiour also. And so their examples our true comfort against this as­sault drawen from the measure that wee [Page 494] indure. Folow then this course, and as you reade, marke not only matter of affliction, but measure, and I warrant you this ly­ing deuil wil hide his head, conuinced with a trueth.

The same temptation may come from God Satan in di­uers respects.And I altogether put my selfe vppon your direction, yet with this note by the way, that the selfe same temptations may bee sayde to proceede from Satan, that o­therwise haue beene sayde to come from God. From Satan in malice, from God in mercy. From Satan, as they vrge and perswade vs to any euill contrary to the worde. From the Lorde as they open to vs our weakenes in fayth, and sundry cor­ruptions, driuing vs to his selfe, as to our true strength and support in all our weak­nes. Which being remembred, then say we concerning this diuision, that the temptati­ons of Satan are infinite, and cannot bee [Page 495] named of any man, albeit felt of all men, as the Lord will giue him leaue to shewe his malice, of some more, of some lesse, and of euery one somewhat. Tēp­tati­ons in iudgem [...]t. Life. Hee tempteth in iudgement to error and heresie, hee temp­teth in life to sinne and impietie, and what infinite branches haue these two heades? The errors and heresies that haue bene of old, what an heape are they, if I should take this course, or who can tell what euen yet dayly he worketh in this behalfe through­out the worlde, stuffing mens heades, and filling their hearts with great vntruths.

Some hee hath perswaded heretofore and still no doubt will perswade, The first temptation concerning the Church. if God permit him, that an estate of the true Church heere on earth is to bee expected more perfit and holy than in deede is true. And he telleth them, that if any Church be so separated from the world, that therein in deede and trueth all mens liues be framed according to the woorde of God, that is a true Church, and if any Church bee not so separated from the world, but that in it are found some without repentance which liue not according to the worde of God, but haue their blots and spots, both in fayth to [Page 496] God, and loue to mā, that is a false church, from which the children of God must sepa­rate themselues, least they should bee par­takers of other mens sinnes. So that the imperfections of a Church, and the faults of some in the Church, not remoued by & by from the same, shall vtterly take away both name and nature of a Church from that place. A great and grieuous vntrueth surely, and such as we may say of with S. Hilarie: Archangeli nesciunt, angeli non au­diuerunt, prophaeta non sensit, filius ipse non edidit. The Archangels knowe it not, the Angels haue not heard it, the prophet hath not felt it, the sonne of God himselfe hath reueiled no such thing to vs. For was not Iudas a wicked theefe in the company of the Apostles, and yet they for all that the flocke of Christ? Hath not the Lorde descri­bed the estate of this true Church militant here on earth by the similitudes of a drawe net cast into the sea, Matt 13.47. that incloseth & com­passeth fish of al sorts, yea stickes & stones, slime and mudde, without any separation till it come to the shore? Of a field, wherin with the good wheate sowen by the hus­bandman come vp tares sowen by the en­uious [Page 497] man, and so intermingled that no cleere seperation can bee made, but with daunger of plucking vp the wheate also, till the haruest come? Of a floore whereon lyeth much good wheate, Math. 3.12. but couered al­most and hid in an heape of chaffe inter­mingled with it, till the fanner come with his fanne in his hande to purge the same, and make cleane his flowre? Of a great wedding, Math. 22.1. whereunto as good and bad are bidden; so come there some and take their places, that yet haue no wedding gar­ments, sitting with the best till the King come in to sée the guestes, & displace them? And are not these plaine proofes what ma­ner of Church we must content our selues withall here on earth, till the day of perfec­tion come, namely, euen with such an one, as though considered in Christ, Ephe. 5.26. it be cleane and without spot and wrincle: yet conside­red in it selfe it is not so, before it come to the marke it shooteth at, but in this life runneth in a race, and after two sortes is stayned and impure. First, with the mani­folde imperfections, frailties and wants which her very best children are burdened withall euer, feeling with the Apostle that [Page 498] in their flesh dwelleth no good thing, that they are yoked as he was and farre worse that when they would do good, Rom. 7.18.21 euill is pre­sent with them: and secondly with a gree­uous mixture of many false hipocrites and counterfet pratlers amongst her true chil­dren, whom though she sigh to be deliuered of, and doe by her authoritie, as she may, disburden her selfe of them, yet can she ne­uer doe it so cleane, but that many vilde weedes will remayne till the haruest, to be then plucked vp, and till then in patience to be indured.

Let vs consider the Church from her ve­ry cradle, and wee shall finde the state of it after this sorte. Adam in his familie had Caine, with his wicked behauiour, and yet a Church. Noah had Cham, and yet a Church. Gala. 4.29. Abraham had Ismael, a mocker and derider of Gods promises, a mā borne after the flesh, that is, after the common course of nature, and persecuting him that was borne after the Spirit, that is, by the vertue of Gods promise, and after a spiri­tuall maner, and yet a Church. Isaac had Esau, Gen. 49. and yet a Church. Iacob had great misdemeanours committed still in his fa [...]milie, [Page 499] by all his sonnes enuying and mali­cing, and most vnbrotherly vsing Ioseph: By Ruben defiling his bed, by Simeon and Leui brethren in euill, instruments of crueltie, and in their wrath staying so ma­ny, by Dinah his daughter, by Rachel his wife stealing her fathers Idols, Calu. vpon the place. and but o­uer much deceiued with them, and by ma­ny other meanes, if we fully peruse the sto­rie, and yet a Church. Neither did euer ei­ther Adam or Noah, or Abraham or the rest forsake these Churches in their seue­rall families, or refuse to pray, and to doe all other dueties inioyned thē of the Lord, for any vnworthie ones among them. Thē when it came into Egipt, was it without wrincles? When it was deliuered there­hence, remember wee not, what falles and faults, what blots and blemishes still still and euer appeared in that chosen companie out of all the Nations of the world? Néede I to repeate their murmurings, their re­uilings, their faintings, their many and great impieties mentioned in the storie vn­der Moses, vnder Iosua, & vnder Iudges? Step to the Kings and to the Prophets, what a state is mentioned of this Church [Page 500] militant vnder them also euer? Were all things holy and perfect then? Let Esay, Ie­remy, Ioel, Abacuc and the rest speake. In the Priestes, in the Magistrates, in the people al things were then so corrupt, that the Prophet Esay is not afraid to compare Hierusalem to Sodome and Gomorrha. Religion was thē partly contemned, part­ly defiled, Esay. 1.2. reade the Chapter. and many greeuous enormities in manners abounded, so that from the sole of the foote to the top of the head there was nothing whole, but woundes, and swel­lings, and sores, full of corruptions, sayth the Prophet. Yet for all this neuer did the Prophets, all, or any of them, erect newe Churches for themselues, wherein they might haue their seperated sacrifices from the rest, offred vpon any newe Altars, buil­ded to that ende as more holy. But what maner of men soeuer they were, In m [...]dio im­p [...]orum coetu puras manus extendebant, & cum populo iniquo & per­uerso conue­niebant Calu. because the word was there, and a course of seruice warranted in the thicke of the wicked and in the middest of misdoers, they lifted vp pure hands to the Lord, and came together euen with the wicked to pray, to sacrifice, to heare the word, and to doe their dueties in the place appoynted. Truely wee must [Page 501] thinke this of those holy Prophets, that if they had iudged other mens sinnes could haue defiled their holy dueties, or that any infection and contagion might haue come to thē by meeting in those places of Gods seruice with the wicked, they would haue dyed an hundred times, rather than haue suffered themselues to bée drawne thether. But they knewe it could not, and hauing a singular care of peace and vnitie in the Church, they therefore abhorred to make any schisme in the same, by seperating them selues from the Church. Now, if those worthies of the Lorde, for so many and so great euilles, not of one or two men, but euen almost of the whole people made a conscience yet not to estraunge themselues from the Church, shall not you and I ar­rogate too much to our selues, if wee pre­sume to doe it in these daies? Will not that saying of S. Austen be layd vpon vs, spo­ken to the Donatistes vpon like occasion: Finxerunt se nimis iustos, cùm totum vel­lent perturbare. They made themselues too holy, when they would thus trouble all? Therefore a sweéee moderation of all good desires according to these true presidents [Page 502] and holy examples assuredly would bee most acceptable to the Lord himselfe, as it was in these.

Come wee from the Prophets to our Sauiour Christ himselfe, that if any man make lesse accompt of the former than hee should, this later may moue him and satis­fie him further. What maner of Church was then, the Gospell teacheth at large, and wee are not ignorant, when Christ li­ued and preached among the Iewes. A most corrupt estate it was and ful of sores, that Christ sharply reproued in his times. Yet neither that desperate impietie of the Pharisies, nor that loose libertie that ouer­flowed as it were the Church then, could hinder Christ either from vsing the same forme of seruing God with the people, or from comming into the same temple with the multitude to the publique exercises of Religion there appoynted. But he would bee circumcised with the rest and presented in the temple as others were when the time came, Luc. 1.21.22. and doe all things with them appoynted by the lawe for him to doe. If any man doubt of it, let him consider the Scripture well that sayth: Galat. 4.4. When the ful­nes [Page 503] of time was come, God sent foorth his sonne made of a woman, and made vnder the lawe, that hee might redeeme thē which were vnder the lawe, that we might receiue the adoption of sonnes. Hee speaketh of the Ceremoniall lawe by name, and therfore no question but he per­formed whatsoeuer therein was comman­ded, and of man, whom he was to redéeme, ought to be performed. Let him consider also Christes owne wordes when he sayd, Wee worship what wee knowe, ioyning himselfe not with a fewe picked and choyse Christians, but with the whole multitude of the people of the Iewes, and adding a reason that proueth so much, for saluation commeth from the Iewes. Which is as much, as if he should haue sayd, for the Re­ligion (not of some certaine) but of the whole people or bodie of the Iewes is a seruice that pleaseth God for his owne ap­poyntment of it, and therefore I commu­nicate with them therein my selfe, and we worship what we knowe together. Musc. in Iohn pag. 102. Mus­culus considering asmuch, therefore noteth by our Sauiours example what care and conscience ought to bee in euery Christian [Page 504] to obserue the forme of his owne nation in seruing God, if it may be warranted. And it is not vnnoted of many others, He entred still into their Sy­nagogue [...] and preached and prayed, &c. on the Saboth daies. that our Sauiour notwithstanding the great cor­ruptions of that Church, communicated with it in all holy exercises, and made not an other Church by himselfe of some cer­tayne better people, and yet there wanted not such euen in those euil daies, diuers, as Zachary, Elizabeth, Mary, Simeon and others besides his disciples. So that our Sauiours example is playne against this deceiuing error that we speake of, namely, that any man communicating in the pub­lique exercises of religion according to the word of God appoynted, with the wicked, should by their companie there bee pollu­ted, he himselfe hauing a good conscience, and doing his duetie as he ought.

From our Sauiour Christ let vs next come to his disciples tyme, and see if they followed not the very same course, and trod not in the very same steps of their masters practise. Let vs remember the Church of Corinth, 1. Cor. 1.2. which the Apostle in the Spirite of trueth calleth the Church of God, sanc­tified, beloued, and abounding with the [Page 505] gifts of God. And yet in it were many im­perfections and sundry great and foule e­normities. There was enuying, Chap. 3.3. and strife and diuisions, one holding of Paul, an other of Apollos, an other of Cephas, in so much that the Apostle telleth them they are car­nall, and he could not speake vnto them as vnto spirituall men, but as vnto carnall. There was puffing, and swelling, 1. Cor. 4.18. & chap. 5.2.21. & pride in such order, that the Apostle asketh, shall I come vnto you with a rod, or in loue. There was fornication, 1. Cor. 5.1. and euen such as is not named among the Gentiles, one had his Fathers wife, and they that sawe it and knewe it were puffed vp, and sorowed not, neither punished as they ought so foule a wickednes. Chap. 6. There was quarelling & brab­ling, and busie going to lawe one with an other, and that vnder infidels. Men and wo­men that were maried together made se­parations and diuorses of themselues one from an other, of their owne authorities; 7.5.13. and when themselues listed, without word and warrant, without right and conscience which the Apostle rebuketh and telleth them might not be so. 1. Cor. 6. 1. Cor. 10. There was going to the prophane bankets of the Gentiles, and [Page 506] eating of thinges sacrificed to Idols, 1. Cor. 11. 1. Cor. 12. with great offence to the weake. The v [...]ry Sa­crament of the Lords Supper was great­ly prophaned, Those Spirituall giftes which the Lorde gaue them they abused, bragging ambitiously of them, and so rob­bing God of his prayse for them, hauing no consideration of their brethren to edifie thē by an humble mind submitting it selfe to the capacitie of the weakest. On the other side they that were inferiors in gifts enuy­ed the superiors and went about to make a departure, so that all that body was as it were skattered and rent in pieces. Chap. 14. That notable gift of tongues and languages they greatly abused neglecting prophecie. And what should I say, the very resurrec­tion, that great Article of a christians faith was called in question in that Church, and yet for all that and al these that I haue thus named, 1. Cor. 15. it ceased not to bee a Church, and the Church of God, and Sanctified and beloued and blessed, and made rich with many graces, neither for these blots might any man haue bene iustified then to haue giuen it the blacke stone of condemnation, and to haue separated himselfe from it as [Page 507] from no Church. Let vs remember the Galathiās, Galat. 1.6. of whom the Apostle complai­neth, 3.1. that they were so soone remoued away vnto an other Gospell, 4.9. from him that had called them in the grace of Christ, that they were bewitched, not to obey the trueth, but to turne againe vnto impotent and beg­gerly rudiments, seeking to be in bondage to them againe as at the beginning, that they obserued dayes, moneths, tymes, and yeres and so foorth, euery of which was a great blot and spot, and all together a very great declyning from a right course, yet neuerthelesse doth the Apostle in the Spi­rit of trueth salute them as the Church of God, and so nameth them, Chap. 1.2. and so taketh them. To the playne prouing of this truth, that imperfections in a Church, where the worde is preached truely, and the Sacra­ments administred according to the insti­tution of Christ, taketh not away the name of a Church. And marke it in Paul, because we seeke not nowe other examples, howe notwithstanding these great blemishes in Corinth, Galatia, and other places that he came to, yet he euer without any scruple [...]ntered into their Churches, into y ^e Iewes [Page 508] Synagogues, and into all places, to pray, and to interpret the Scriptures. Yea hee made no doubt to exhibite himselfe in the Temple to call vpon God, and to vse other lawfull ceremonies, together with others that vsed them, although the wickednes & impietie of the Scribes & Pharises which were there then, was exceeding foule and great. Neither doth he euer perswade any of the better sort, when hee speaketh of the faults either in Corinth or Galatia, or o­ther Churches, to forbeare all communion with those Churches till thinges were bet­ter reformed, but onely exhorteth them to beware the vices and euils he speaketh of, and neuer mencioneth any separation. Which assuredly he would haue done, if it had bene, as satan by this temptation that now we handle seeketh to perswade. Ther­fore I pray you let vs all note it and thinke of it. And as hee did not forbid others such communion, so himself did not breake that felowship, as already hath appeared and more may if wee marke his practise. For hee sayth to the Philippians, Philip. 2.21. that he had no body like Timotheus, but al did séeke their own and not that which is Iesus Christs▪ [Page 509] Yet neuer do we find that he separated him selfe from their company for feare of par­taking with their sinnes. And diuers such other places there are. What might be ad­ded of those famous Churches in the Re­uelation, Ephesus, Pergamus, Thyatira, and others? Doth not the Spirit of God lay downe their blemishes, and sheweth what he had against them, and those no litle things some of them, and yet yeldeth them the names and titles of Churches and cal­leth their ministers angels. What then if a man in those dayes shoulde haue taken of­fence at these wants of these Churches, & weakenesses of men, and haue sayde they haue preaching, Preaching without re­formation. but they are not reformed as they should be, and therefore I will cut my selfe from them, and communicate no longer with them? would it haue bene a­lowed? Consider the Lord Iesus his prea­ching, with more holynes and power than euer any else could or shall. Mar. 9.9. Were all re­formed that heard him, nay were his owne disciples reformed wholy? How then were they so often rebuked of the Lorde and that iustly. Esai. 6.9. Ezek. 3.7. Consider the Prophets that were hidden prophesie, and did it carefully, and [Page 510] yet were told that the people would not o­bey them. Consider the Apostle that sayth we are a sweete sauour to God in some that perish. Consider that hee which wil­leth Paul to plant, and Apollo to water, reserueth the gift of increase to himselfe, and giueth it, where, when, and so farre as he pleaseth. So that if the Lords ministers in very great heauines and continuall so­row of heart would wish themselues euen separated from Christ for their brethrens winning, yet shall no moe come to the fa­ther than Christ will drawe, and this hap­py change must bee at his good pleasure, not at their desire. How then may we safe­ly fall out with the preaching, and prea­cher, and with the Church and her children for want of that which onely GOD must giue, and the best preachers haue fayled to obtaine, though faithfully doing their due­ties, namely a full reformation as wee would. Shall that holy worde not reforme me because it reformeth not others? shall it not be a sauour to me of life, to life because to others it is a sauour of death to death? If hee offer mee a penny shall I bid him keepe it, except hee will giue others as [Page 511] much at my direction? May not the Lorde doe with his owne as it pleaseth him for mee? or shall I grudge to the Spirite his blowing where he listeth? O fearefull fal­ling out with the Lord and his offred good­nes, if it bee considered earnestly. Wee should remember againe when wee looke so after the fruites of amendment in a Church, Note. and stumble so dangerously for wāt of what we wish, that Pharisees make greater shewes to some mens eyes than poore Publicanes doe, and yet the one iu­stified more than the other with a righte­ous God. We should remember that Elias was deceyued when hee thought that there were no mo that were reformed but him­selfe. Our eyes cannot see all men, neither can we euer know the worke of the worde preached. Inward graces are often where we thought not, and outwarde carie, more then we know. Some iudged lead proues fined golde, and glistring gold that seemed to bee, proues drossie lead. A tender consci­ence, sweete, feeling an hope in Christ and his promises, inward cryings by faythfull prayer, holy thoughtes and meditations, sweete prickes and melting motions, re­morse [Page 512] for sinne, and spirituall fights, humi­litie of heart, and peace of mind, patience, ioy, and a number such, they bee secret gra­ces not alwayes knowne and discerned of euery man where in truth they are, at least not in such measure as in deede they are. And therefore since we cannot knowe all, either people, or graces, wrought by the worde preached, and there may bee a want aswell in our not seeing all with Elias, as in mens misdoings, greatly should we feare to condemne and iudge the Churches of GOD, for not answering their teaching with any reformation. It is an earnest charge, Matth. 18.9. and of a mightie God. See that ye despise not one of these litle ones. For I say vnto you that in heauen their An­gels alwayes behold the face of my Fa­ther which is in heauen. What greater contempt, than to thinke that Publicane is not like me. I am reformed, I am sanctifi­ed, I haue receyued the holy Ghost, others haue not, and these by name haue not so. O take heede. Iudge not thus rashly an other mans seruant. All is not gold that gliste­reth, neither all bowers of their knees to Baal that are yet so thought to be, euen of [Page 513] a Prophet. Lastly wee should lift vp our heads and open our eyes in a louing heart a little wider, that we may see the profites of the worde, and the gracious mercies of the Lorde to any Church euer, and with as hungrie a heart delight to discerne the gra­ces of men, as the faults of men. Yea much more. The reforma­tion of many Churches, ye [...] iudged not re­formed at all. And if wee see many superstitions banished, many abuses amended, many snared consciences and fettered soules in­larged, true loue of diuers good things, and true hatred of diuers euil things wrought: Ougly and often othes in many decayed, knowledge both in youth and age increa­sed, the hearing of the word with Prayers and Sacraments diligently frequented, priuate regarde of families in the gouer­nours of them greatly amended, diet and apparell tempred, the poore reléeued, Prin­ces obeyed, peace maintayned, &c. to con­fesse then to the due glorie of a gracious God that this is something, and this mea­sure some, although not all. Loue spieth a­ny good wher it loueth, & loue couereth ma­ny things that are not well. Surely it doth not for wants denie the good, neither for some, condemne all. And thus if we would [Page 514] looke at Churches & children of the Chur­ches, no doubt, no doubt Satans combe would be cut touching this temptation. If any man will say, shewe me these reformed ones and good ones in a Church: what an­swereth a learned father. Quid hac re opus est? Annon satis est eos in ecclesia esse. Quā ­obrem cùm ipsa communionem habetote, manete in ecclesia, & ad sacros coetus & sa­cramenta, quemadmodum oportet, accedite. Etiamsi enim multi impuri & publici pecca­tores non mundati in ea sint, tamen vos ab illis non polluemini, non magis quam Apo­stolos Iudaei polluerunt. Quin potiùs videte ne à vobis ipsis polluamini, propterea quòd multum vobis tribuitis, iudicatis omnes, & plurimum vobis placetis. Itaque spiritualis superbia & contemptus nimium vestris ani­mis insidet. 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 [Page 515] 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 frō 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. Lib. 3. Epist. 5. 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 [Page 516] by mans iudgement. For proude is this obstinacie, and sacrilegious is this pre­sumption, which wicked madnes taketh to it selfe. Parmen. 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, 2. Cor. 11.26. then consented he to false brethrē, that sayth, he was with them in perill of them, Philip. 1.16. and that suffred those impure prea­chers amongst the Philippians. Zizania [Page 517] 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 thē 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, Epist. 48. 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 thē, there we acknowledge a Church. And let both these poynts remayne establi­shed [Page 518] as most certaine truths: Caluin aduer­sus Anabap. 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, Institut. 4.1.19. 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, 4. Book. 12.11 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 [Page 519] 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, Aug. epist. 40. &c. 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 c [...]me home, &c. Hebr. 10.22. and read all. 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.