Godlie meditations vpon the Lordes prayer, the beleefe, and ten commaundementes with other comfortable meditations, praiers and exercises. Whereunto is annexed a defence of the doctrine of gods eternall election and predestination, gathered by the constant martyr of God Iohn Bradford in the tyme of his imprisonment. The contentes wherof appeare in the page nexte folovvyng.

GODLIE meditations vpon THE LORDES PRAYER, THE beleefe, and ten commaundementes, with other comfortable meditations, praiers and exerciſes. Whereunto is annexed a defence of the doctrine of gods eternall election and predeſtination, gathered by the conſtant martyr of God Iohn Bradford in the tyme of his impriſonment. The contentes wherof appeare in the page nexte folowyng.

POST TENEBRAS LVX

AFTER DARKNES, LIGHT.

Nowe fyrſt prynted by Rouland Hall, dwellyng in gutter lane at the ſigne of the halfe Egle and key, the. 12. of October 1562.

A TABLE OF THE CONTENTS of this boke. Inſtructions concerning praierr A meditation vpon the lordes praier. A meditation vpon the beleife. A meditation vpon the x. commaundementes. A meditation concerning praier. A breife paraphraſe vpon the lords praier. A meditation of the comminge of Chriſte to Iudgement &c A meditation of the ſobre vſage of the body and pleaſures in this life. An other meditation to the ſame effecte. A meditation for the exerciſe of mortificatiōs. A meditation of the prouidence of god. A meditation of the preſence of god. A meditation of gods power &c. A meditation of death. A meditation vpon the paſſion. A confeſſion of ſynnes. An other confeſſion of ſynnes. A praier for the remiſſion of ſynnes. An other praier for remiſſion of ſynnes. A praier for deliuerance from ſynne &c. A praier for the obtaining of faith. A praier for repentance. A communication betwene Sathan and oure conſience. A defence of predeſtination. A treatiſe of election and freewill. A ſūme of the doctrine of election and predeſtination.

TO THE READER.

HEre haſt thou (good reader) ſuche godlye meditations, praiers and other exerciſes of that worthye witnes of god Iohn Bradford, as god by his ſinguler prouidence hath betherto preſerued and now at the length broughte to light for thy comſort and commoditie. Daylye and howerlye was this his exerciſe, to talke with god by faithfull and hartye meditation and praier with power pearcynge the heauens, and many ſuche godlye exerciſes dyd he leaue behinde him, which either time hath conſumed or elles ſuche as keepe them in ſtore to their owne priuate vſe, doe little conſider what benefite they withold from the church of god, whiche if they ſhall yet brotherly communicate, there ſhall not lacke good will and diligence to ſet them abroad. In the meane ſeaſon, let vs with thankfulnes receyue, reade, and practiſe theſe, as meanes to quicken our ſpirites, to ſtirre vp our dulle hartes to a more feruenre inuocatiō of gods holy name. Which howe farre it is frō that it ſhuld be in vs, and what nede we haue thereof, if oure deade ſenſes cannot feele, here may we ſee and perceiue. Here may we learne to flee vnto god by praier, that we runne not on ſtill with this vnthankfull world, into forgetfulnes of his great benefites powered vpon vs, eſpecially for the libertie of his goſpell, which we (in muche mercye reſtored nowe vnto vs againe) ſo vnthankfully receaue, ſo vngodly neglect, ſo wickedly abuſe. God graūt vs his good ſpirit to work in vs this good work: to loke about vs in time: to conſider our ſtate paſt and preſēt, as in deed we haue great cauſe to do, & ſo with hartie praier flee vnto god to preuent the plagues that are at hand, leſt with double woe we find the later ende worſe then the beginning.

Inſtructions to be obſerued concernynge Prayer.

There be nyne thynges that pertayne to the knowledge of trew prayer.

FIrſte to knowe what prayer is. Secondlye, howe manye ſortes of praier there be. Thirdlye, the neceſſitie of prayer. Fourthlye, to whom we ought to pray. By whom we muſt pray. Where to praye, and what to praye. The excellencye of prayer. What we muſt do that our prayers may be hearde.

What prayer is.

PRaier is a ſimple, vnfained, humble and ardent openinge of the heart before God, wherein we either aſke thīgs nedeful, or giue thankes for benefits receaued. Paull in ye firſt to timothe &. 2. Chap. calleth it by fowre ſōdrie names in one ſentence, to witte, praier, ſupplication, interceſſion and thanks geuing. In latyn, Deprecatio, Obſecratio, inte recſsio, et gratiarum actio. Wherof the firſt is for the aduoiding and preuenting of euil, the ſecond is an earneſt and faruent calling vpō god for any thing, ye thirde is an interceſſion for other, the fourth is a praiſinge of God for thinges receaued.

¶ There be .ii. maner of waies how we ſhoulde praye.

2. Firſt publikly, and that is called comō praier: and priuatlie, as when men praye alone, and that is called priuat prayer: and howe bothe theſe two are allowed before god ye ſcripture beareth teſtimony by the example of all the holye men and women before and after Chriſt.

¶ Of the neceſſitie of praier.

3. There be .iiii. thinges ye prouoke vs to pray, firſt the commaundemēt of god, ſecondlie ſinne in vs, whiche driueth vs of neceſſity to god for ſuccor, life, & mercy, thirdlie our weake nature being vnable to doe any good requireth praier to ſtrengthen it, euen as a houſe requireth principal pillers for ye vpholding of it, fourthlie the ſutteltie of the enemye (who priuilie lurketh in ye inwarde parts, waitinge to ouerthrowe vs euen in thoſe things which we thinke to be beſt done) ſtyreth vs vehementlye therevnto.

¶ To whom we ought to praie.

4. Thre thinges pertaine to hym that muſt be praied vnto, firſt that he haue ſuch eares as may heare al the worlde at ones, ſecondlie that he be in al places at ones, thirdlie that he haue ſuch power that he may be able to helpe, and ſuch mercie that he wil delyuer.

By whom we ſhoulde praye

5. Chriſt only is the way by whom we haue free acceſſe vnto the father and for whom our praiers are accepted (our infirmites notwithſtāding) withoute whom al oure prayers are abhominable.

Where to pray and what to pray.

6. As touching the place where we ſhould pray, ſeyng al places are one, there is none forbidden: onelye the cōmon praier muſt be made in what place ſo euer the congregatyon of Chriſt doth aſſemble.

7. What to praye, lyeth in the neceſſitie of euery man: & for as muche as we nede both ſpirituall and corporall things, we may bouldly aſke thē both. For as to aſke ſpiritual giftes it is profitable & commaunded, ſo to aſke corporall, it is neceſſarie and allowed.

Of the excellencie of prayer.

8. The worthines of praier conſiſteth in .ii. thinges: in the dingnitye of the commaunder who is god the fountayne of all goodnes, who alſo commaundeth onely good thinges, and in the effect ye foloweth it, which is the obtaininge of whatſoeuer we deſire faithfully, according to ye will of God.

What to doe that we may be heard

9. Firſt we muſte put of oure owne rightuouſnes, pride, and eſtimation of our ſelues, and put on chriſt with his rightuouſnes: ſecondlye, an earneſt faith and faruent loue, with the putting of all rancnor, malice & enuie is required: finally trewe repentaūce knitteth vp the knot, for in it are contained al the vertues aforenamed.

I. Breadford.

A meditation of the lordes praier.

Our father.

THou good lord, which madeſt heauen & earth the ſea and all that is therin, together with Gene. 1. thy dearelye beloued ſonne Ieſus Chryſts, and with thy holy ſpirite: Thou the ſame god, which openedſt thy ſelfe Geneſ. 3. to Adam by thy promiſe: Thou the Gene. 12. 22 23. 24, 25. God of Abraham, Iſaac and Iacob: Thou which broughteſt thy people of Iſraell forth of Egipt wt a mightie Exod. 13. 14 15. &c. hand and a ſtretched out power: Thou which gaueſt thy lawe vpon mounte Sinai: Thou which ſpakeſt Exod. 19. 20 by thy prophets, & laſt of all in theſe latter dayes by thy dearlye beloued Heb. 1. ſonne Ieſus Chriſt, whom ye woldeſt ſhould be made a ſecond Adam, that 1. cor. 15. as by ye firſt we are childrē of wrath, carnall and full of concupiſcence: ſo Rom. 5. by him we might be made children of grace and ſpiritual, by communicating with him ye qualitie, merites vertues, and grace of hys fleſhe, throughe the operation of the holye ſpirite, as he communicated with vs the ſubſtaunce of oure fleſhe in the Mat. 1. Luck. 1. wombe of ye virgin Marie, by the operation of the ſame holy ſpirit, being that bleſſed ſede which was promiſed to Adam, Abraham, Iſaac Iacob, Gene. 3. 12. 26. 28. Pſal. 89. Dauid, which ſhould brouſe the Serpents heade, which ſhould bring the bleſſing on all nations, whiche ſhuld raigne ouer thi houſe for euer, and mightilye ouercome thine and 2. Reg. 7. Luk. 1. Pſal. 110. our enemies, as in dede he did by his incarnation, natiuitie, circumciſiō, erile, baptiſme, faſtinge, tentation, doctrine, dedes, mracles, workings, agonies, bloudy praier, paſſiō, death reſurrection, and aſcenſion, and yet he ſtil doth by his mediation and interceſſion for vs, and at the length Rom. 8. he will on al partes fully accōpliſhe by hys commynge to Iudgemente, which wilbe ſodenly in ye twinkring Mat. 24. 1. Cor. 15. 1. Theſſ. 4. 2. Cor. 5. of an eye, in the blaſt of a trompete and ſhoute of an Archangell, when he ſhalbe ſene wyth thouſandes of Saintes & innumerable thouſandes of Angels, all the whole worlde being on fire, and all people that euer were, are or ſhalbe then ſtanding before his tribunall or iudgement ſeat to render an accompte of that they haue done in thys bodye, be it good or bad: Thou I ſay, this god whiche Exod. 32. 33 Pſal, 5. Ioel. 2. art holye, rightuouſe, trewe, wyſe, pure, chaſt, mightie, merciful, good, graciouſe, a hater of ſinne, an auenger of vnrightuouſnes &c, woldeſte that I which am borne in ſinne and Pſal 51. Eph. 2. Geneſ. 9. 8. Ierem. 17. conceyued in iniquitie, which by nature am a childe of wrathe (for my hart is ſo vnſearcheably euell that out of it ſpringeth corrupt concupiſſence, ſo that the inclination thereof is prone to euell alwaies euen frō my youth vp: as is my vnderſtāding and mynde ſo darkened, that I cannot perceyue thoſe thinges, that be 2. Cor. 2. 2. cor. 3. of god of my ſelfe, and all the wyſedome whiche I receyue from Adam naturallye or other wyſe attayne by labour or ſtudye before regeneration: I cānot thinke a good thought muche leſſe wyſhe it or conſent vnto it and leaſt of all doe it) thou I ſaye yet wouldeſt that I being ſuch a one, in whom dwelleth continuall Rom. 〈◊〉 . emnitie againſt thee, that I whiche am nothinge but ſinne and one that doeth euel alwaies before thee, ſhuld call thee and beleue thee this god & father of our lorde and Sauiour Ieſus Chriſt, to be in very dede my father, that is, thou wouldeſt I ſhould be moſte aſſured, that thou of thyne owne good will, whiche thou bareſt to me wardes before I was, yea before When and wherefore god is become oure father. Ephe. 1. the worlde was, haſt in Chriſte choſen me to be thy child, & through him art become my moſt louinge father, from whō I ſhould loke for all good thinges, & be moſt certainelye perſwaded, that loke howe muche thou art more then mā, ſo much thy loue and fatherlye prouidence towards me paſſeth the loue & prouidence of anye father towardes hys childe, in louing me, caring how to help me, prouiding for me, nourtering We ſhould be certaine and without doubt that god is our father. me, & helping me in al my nedes. So certaine ye woldeſt haue me to be of this, yt to doubt of it, doth moſt diſpleaſe thee & diſhonor thee, as either

yu were not true, or not able to doe The great teſt diſhonor to god is to doubt theſe thynges, or els becameſt not my father in reſpecte of thine owne goodnes ī chriſt only, but alſo in reſpect of my worthynes and deſerts. And yt I ſhould not wauer or doubte Cauſes to confirme our faythe that god is our father. of thys that thou arte my deare father & I thy childe for euer through Ieſus Chriſte, it is required in the firſt commaundement, which ſayth I am ye lord thy god, thou ſhalt haue none other goddes but me: agayne, thy ſonne doth here commaunde me to call thee by the name of father: moreouer in the firſte article of my belefe I profeſſe the ſame in ſaying, I beleue in god the father almighty: beſydes this their are manye other things to confirme me herin, as the creation and gouernemente of the world generally, and of euery creature particularly, for al is made and kept for man and ſo for me, to ſerue me for my commoditye, neceſſitye & admonition. Againe the creation of me, in that thou haſt made me after thy Image, hauīg a reaſōable ſoule, body, ſhape &c. where thou mighteſt haue made mea tode, a Serpent, a ſwine, deformed frātike &c. moreouer thy wōderful cōſeruacion, noriſhing and keping of me hitherto in my infancie, childhode, youth &c. Al theſe I ſay, ſhould cōfirme my faith of thy fatherlie loue. But of all things the opening of thy ſelfe by thy worde & promiſe of grace, made after mans fall, firſt to Adam, then to Abraham Iſaac, Iacob, and ſo to other, beyng publiſhed by the prophetes frō time to time, and laſt of all accompliſhed by thy deare ſonne Ieſus Chriſt, in 2. Cor. 1. whom thy promiſes are yea & Amē: The opening of thy ſelf thus, I ſay, in and by Chriſt, is the moſt chiefe & ſure certificat, that thou arte my father for his ſake, & I thy deare child, although of my ſelfe I am moſt vnworthie. For thou accordinge to thy promiſes, haſt not ſpared thy deare Iohn. 3. ſonne Ieſus Chriſt, but giuen hym to ye death of ye croſſe for my ſinnes. Thou woldeſt he ſhuld be made fleſh of our fleſhe, and bloude of our bloud in the wombe of the virgine Marie, by the operation of the holy Spirite Ephe. 5. that we by the working of the ſame ſpirite, throughe the merites of hys fleſhe & bloud, might be made fleſhe of his fleſhe and bloud of his bloud, that is, as he hath the ſubſtaunce of our fleſhe & bloud: euen ſo we might haue and foreuer enioye in him and through him, the qualities, vertues and gifts of rightuouſnes, holines, innocencie, immortalitie, and glory, wherewith he hath endued our nature in his owne perſon for vs all; that as now in faith & hope we haue ye ſame, ſo in his cōming we might fully enioye them in very dede, for then ſhall oure bodies nowe vile, be Phil. 3. 1. Iohn. 3 like to his glorious body. Herein apereth thy loue, not yt we loued thee but that ye loueſt vs, & haſt giuen thy ſonne for vs: herin doeſt yu cōmende vnto vs thy loue, yt when we were yet ſinners, Chriſte thy der • ſonne Rom. 5. died for vs, ſo yt nothing ſhuld ſeparate vs from thy loue in chriſt Ieſꝰ, Rom. 8. nether death nor hunger &c. For if when we were enemies, we were recōciled Rom. • . vnto thee by the death of thy ſōne, much more we being recōciled ſhalbe ſaued by his life. And yt I ſhuld not doubt herof, but certeinly be per ſwaded all thys to pertayne to me, where I mighte haue been borne of Turkes, loe yu woldeſt I ſhoulde be borne of Chriſtian parents, brought into thy church by baptiſme, which is ye Sacrament of Adoptiō, and requireth What baptiſme is & what it requireth. faith as wel of remiſſion of my ſinnes, as of ſanctification and holines, to be wrought of thee in me by thy grace and holy ſpirit. Where I mighte haue been borne in an ignorant time and region, yu woldeſt I I ſhuld be borne in this time and region, wherin is more knowlege reueled, then euer was here or in many places is. Where I mighte haue been of a corrupt iudgemente, & entangled with many errours, loe yu of thy goodnes, as thou haſt reformed my Iudgement, ſo doeſt thou keepe it, and nowe for the ſame iudgementes ſake doeſt vouchſalfe ſomewhat by the croſſe to try me. By al which thinges I ſhuld confirme my faythe of thys, that thou alwayes haſte been, arte and wylte be for euer my deare father: in reſpect wherof I ſhould, be as certaine of ſaluation & of theſe aheritaunce of heauen for euer: what is the effecte or fruite that cōmeth of thy, certteine perſwaſiō that god is our father. 〈◊〉 : thankfull, caſt my whole care on thee, truſt on thee, and call on thee, with comforte: and certaine hope for all. thinges that I wants. For in yt thou hāſt giuen to mē this benefite to be thy childe vndeſerued, vndeſeced on my behalfe, 〈◊〉 and onely in reſpect of thine owne goodnes and grace in Chriſt, leſt at anye time I ſhould doubt of it: how ſhuld I but hope certainlie that nothinge profitable to me can be denied, in yt thi power is infinite? For as thi good will is declared in adoptinge me, ſo nothing can be finally wanting me, which may make for my weale (for yt ſhuld improue thy power to be almighty) in yt thi wil is ſo boūteouſly already declared: wheras my be • e •• e requireth to beleue in thee ye father almightie, in conſideration whereof I ſhoulde in all thynges behaue my ſelf as a child, reioyſe in thee, praiſe thee, truſte in thee, feare thee ſerue thee, loue thee, call vpon thee &c.

But alas how heauie harted am I? How vnthankfull am I? Howe full of vnbeleife, & doubtinge of this thy riche mercie? Howe litle doe I loue thee, feare thee, call vpon thee. &c.

Oh be mercifull vnto me, forgyue me good father for thine owne ſake, and graunt me the ſpirit of thy children, to reuele thy ſelf vnto me, and Ieſus Chriſte thy deare ſonne oure lord, by whō we are made thy children, that I may truly knowe thee, hartely loue thee, faithefully hange vpon thee in al my nedes, with good hope call vpon thee, render faithfully this honour to thee, that thou art my god & father, & I thy deare childe through thy grace in Chriſt, and ſo alwaies be endued with an aſſured hope of thy goodnes, and a faithfull obedient hart in all things to thy holy will. At thy hands and from thee as I muſt loke for al things, ſo come I vnto thee and praye thee to gyue me theſe thinges whiche thy deare children haue, and thou requireſt of me, that I might come & aſke them of thee, as now I doe through Ieſus Chriſt our lord.

As by this word (father) I am taught to glory of thee and in thee, and all that euer thou haſt (for thou art wholy mine, my lord, my god, my father) ſo by this word (Our) I am taught to glory of all the good, that al & euery of thy ſeruants that euer were, are, or ſhalbe, had, haue, and ſhall haue. For now I am taught to beleue, yt thou haſt called me into the communion of thy churche & people, whom hereby I perceiue yu haſt commaunded, to be carefull for me, as for thē ſelues, and in all their praiers to be as mindful of me, as of themſelues. Againe as by this word (Father) I am taught to remēber & render my duetie I owe to thee wards, faith, loue feare, obedience &c: ſo by thy worde (our) I am taught my dutie towards thy people to be carefull for them & to take their ſorow, pouerty, & affliction &c as mine owne: and therfore to labour to helpe them in hart and hand, after my vocation & habilitie, vtterly abhorring all pride, ſelfloue arrogancie, & contempt of any. By reaſon wherof I haue great cauſe to lament & to reioyſe. To lament becauſe I am ſo farre frō cōſideration, much more frō doig my dutie to thy people in thoughts, words, or dedes. To reioyſe, becauſe I am called of thee, & placed ī the bleſſed ſocietie of thy ſaints, & made a mēber & citizen of the heauenly Ieruſalem, and becauſe thou haſt giuē in commaūdement to all thy church to be as care full for me, as for themſelues.

But alas howe farre am I herefrō? As I am giltie of vnthankfulnes for this thy calling me into the bleſſed cōmunion of thy deare ſōne, & churche, yea of thy ſelfe: ſo am I giltie of ſelfloue, vnmercifulnes, pride, arrogantie, forgetfulnes, cōtempt of thy children: for els I could not but be other wiſe affected & otherwiſe labour then I do. Oh be mercifull vnto me good father, forgiue me, & graūt for chriſts ſake, that as my tonge ſoū deth this word (our) ſo I may in hart fele the true loye of thy bleſſed communion, and the true loue & cōpaſſion whiche thy children haue and fele towards their brethen, that I may reioyſe in all trouble, in reſpect of that ioyefull communion: that I maye denye my ſelfe to honour thy children vpō earth, and endeuer my ſelfe to doe them good for thy ſake through Ieſꝰ chriſt our lord. I come onely to thee to giue me that which I cannot nor muſte not els where haue, and thou requireſt it of me, yt therefore I ſhuld as thy childe come and craue it to thy glory.

Which art in heauen.

AS by theſe words (Oure father) I am taught to glorie and reioyſe for the bleſſed cōmunion which I am called to wt thee, deare father, with thy Chriſt, and with thy holye church: ſo alſo am I heare taught by theſe words (Which art in heauen) to reioyſe in reſpect of the place and bleſſed Ioyes, whereunto at the length in thy good tyme I ſhall come. For now I may perceiue, that as heauē is thy home, ſo is it mine alſo, being (as I am) thy child through Chriſt, although heare for a time I am bodely on earth and in miſerie.

Againe by theſe wordes (which arte in heauen) I am admoniſhed, not onely to diſcerne thee from earthly fathers, and to knowe how that thou art almightie, preſent in all places, and of moſt puritie, to cōfirme therby my faith, to be prouoked ye more to feare thee, to reuerence thee &c: but alſo I am admoniſhed to iudge of thy fatherly loue by heauenly benefites, and not by corporall ſimply and alonely, for often times the wicked proſper more in the worlde, and haue more worldly benefites, then thy children. So that by this I ſee thou woldeſt pul vp my minde from earth and earthly things, to heauen and heauenly thinges; and that I ſhould ſee further by corporall benefites, thy heauenly prouidence for me. For if yu place me thus on earth and thus bleſſe me as thou doeſt & hitherto haſt done from my youthe vp, in that thou art nothing ſo careful for my body as for my ſoule, how ſhuld I but thinke much of thy prouidence for it in thy home, where is ſuch glory, as yt eie hath not ſene &c. of which thinges, theſe corporall benefites of thine, giuen me on earth, ſhould be as it were inductions, and the taking of them away, admonitions to be more mindefull of permanent thinges, and leſſe mindefull of tranſitorie thinges.

By reaſō hereof I haue great cauſe to lament, and to reioyce. To lamēt becauſe I am ſo earthly minded, ſo litle deſirous of my home, ſo vnthākfull for thy prouidence, and fatherly correction here on earth. To reioyce becauſe of my home, and the greate glory thereof, becauſe thou doeſt ſo prouide for me here, becauſe thou doeſt ſo correct and chaſtē me &c. but alas I am altogether a wretch, earthlie & vnthankful, not onely for theſe corporall benefites, health, ryches, frendes, fame, wiſedome &c: for thy fatherly correction, ſicknes, temptacion &c: but alſo for thy heauenly benefites, for Chriſt Ieſus, for the promiſe of thy ſpirit, for thy goſpell &c. Yea euen for heauen it ſelfe and thy whole glorye, as the Iſraelits were for the land of Canaan, & therefore neuer enioyed it but periſhed in the Pſal. 106. wildernes. I am proude in proſperitie and forget thee, waxing ſecure & careles. &c: I am impacient in the croſſe, and to much conſider worldly diſcommoditie. Oh deare father forgiue me, for thy Chriſtes ſake all mine vnthankfulnes, loue of thys world, contempt and obliuion of thy heauenly benefites, and graunte me thi holy ſpirit, to illuminate the eies of my minde with the light and liuely knowledge of thy preſence, power wiſdom, & goodnes in thi creatures, but ſpecially in chriſt ieſus thy ſōne, & ſo by the ſame ſpirit enflame mine affections, that I may deſire nothing in earth but thee, and to be preſent with thee, that my conuerſaciō may be in heauen cōtinually. Frō whence graunt me ſtil to loke for the lord Col. 3. Phil. 3. Ieſꝰ, to make this my vile body like vnto his owne glorious and immortal bodye, according to his owne power by whiche he is able to doe all things. As yu haſt giuē me to be thy childe: ſo I praye the giue me theſe things which be ye properties of thy childrē giuen frō y• in thy good time.

Halowed be thy name.

THy name is that wherby thou art knowen: for names ſerue to diſcerne, and knowe one thinge from an other. Nowe thoughe thou art knowen by thy creatures, yet in this our corrupt eſtate, thei ſerue but to make vs excuſeles. Therfore properly, Rom. 1. moſt liuely, and cōfortably yu art knowen by thy holy worde, and ſpecially by thy promiſe of grace, and freely pardoning and receiuinge vs into thy fauour for chriſt Ieſꝰ ſake. For the which goodnes in Chriſt, yu art praiſed & magnified, accordinge to thy name, that is, ſo much as mē Pſal. 48. 138 know thee in Chriſt, they magnifye How gods name is halowed. thee, & praiſe thee, which here thou calleſt halowing or ſanctifieng: not that thou arte the more holye in reſpect of thy ſelf, but in reſpect of mē: who the more they knowe thee, the more they cannot but ſanctify thee, that is, they cannot but as • n them ſelues by true faith, loue, feare, and ſpiritual ſeruice, honour thee: ſo alſo in their outwarde behauour and wordes, they cannot but liue in ſuch ſorte, as other ſeing them, maye in and by their holines & godly conuerſatiō, be occaſioned, as to know thee ſo to ſanctify thy name accordingly. And therfore thou ſetteſt forth here The chiefe deſyre of gods children. vnto me what is the chiefe and principall wyſhe and deſyre of thy children and people, namelye, that thou in Chriſte mighteſt be truelye knowen and honored bothe of them ſelues, and of others inwardlye and outwardly. By reaſō wherof eaſely a man may perceiue by the cōtrary, y• the greateſt ſorow & greife thy people The greateſt greife of goddes people. haue, is ignoraunce of thee, falſe ſeruice or religion, and wicked conuerſation. Againſt the whiche they pray and labour diligētly after their vocations, as they for the obtaining of the others, both to others and to them ſelues, doe take no ſmal payne in praier, ſtudie, and godly exerciſe. By reaſon hereof I ſe that I am far from this deſyre and lamentation which is in thy children: I ſee myne ignoraunce of the true knowledge Our ignoraunce. of thee and thy name, for ells it had not neded thee ſo by thy worde to haue reueled thy ſelf: I ſee alſo mine ignoraunce of the excellencie of the ſame. For els woldſt y• not haue told me, that the ſanctifinge of thy name is the chiefeſt thing, yu requireſt of euery mā. Again I ſe my great want Our greate nede. of holines, for els thou nedeſt not to teach me, to ſeke & pray for y• I want not. Moreouer I ſe my great peruerſitie, whiche woulde not ſeke at thy hands for ſanctification, although I Our peruerſitie. ſe my nede therof. For els yu woldeſt not haue cōmaunded me to pray for it, if I ſeinge my want, wolde haue praied vnto the therfore. Laſt of al I Gods loue ſee thy wonderfull goodnes, whiche wilt vndoubtedly giue vnto me ſanctification & holynes: for yu woldeſt not that I ſhuld aſke for that thing that yu wilte not giue me. So that I haue great cauſe to lament and reioyſe. To lament, becauſe I am ſo farre from this deſire and lamentacion, which thy chyldren haue: alſo becauſe of my ignoraunce, pouertie peruerſitie, vnthankefulnes &c. but moſt of all becauſe thy holye name, worde, and religiō is ſo blaſphemed both in doctrine and in liuing of many, eſpecially in thys Realme. To reioyſe I haue greate cauſe, for thy exceding goodnes and merry, which woldeſte ſo diſcloſe thy ſelfe by thy workes, word, & goſpel: which woldeſt opē theſe things thus vnto me and alſo giue vnto me & others ſanctification in thy ſight by ſaithe; & in the ſight of men by purenes of life & godly conuerſation. But alas I doe hartely neither the one nor y• other, that is lame • or reioyce: as yu father which ſercheſt my hart doeſt righte well know, Oh be merciful vnto me and forgiue me, yea giue me, of thin owne pitie, thy holy ſpirit, to reuele & opē to my mind effectually my miſerable eſtate & condicion, my ignoraunce, peruerſitie, & my careleſnes for thy true honor & diſhonor in ſuch ſort, y• I may hartely lament theſe euills, & haue them pardoned & taken frō me through ieſus chriſt our lord. Againe good father giue me y• ſame thy holi ſpirit to reuele to me thy name, word, & goſpell, y• I maye liuely knowe thee, vnfainedly loue thee, hartely obey thee, and aboue all thinges deſire and labour by all meanes lawfull that al godlines in doctrine and conuerſation may be exerciſed both in me and in all others, for whom yu woldeſt I ſhuld pray.

Heare thinke vpon the ſtate of religion, and the life of the profeſſours of the goſpell, that you may lament ſome, pray for ſome, and giue thankes for ſome.

Let thy kingdome come.

THy kingdome is in .ii. ſortes to be conſydered, vniuerſally and particularly. Uniuerſally according Gods kingdome in reſpect of his power. to thy power, wherewith thou gouerneſt all thinges euery where, in earthe, heauen, hell deuilles, Angells, men, beaſts, foules, fiſhes, & all creatures animate & inanimate, ſenſible and inſenſible. Of this kingdome ſpake Dauid when he ſayde: thy kingdome ruleth ouer al. Particularly thy kingdome is to be conſidered Pſa. 104. according to thy grace wherewith thou raigneſt only in thy churche Gods kingdome in reſpect of his grace. and elect people, ruling and gouerning al & euery mēber of thy churche to thy glory & their eternal comfort: not that out of this church I exclude thy power (for as therewyth thou defendeſt thy people, ſo thou puniſheſt thy enemies) but becauſe thy grace is ſpecially cōſidered, being (as it were) the verye keper that kepeth and guydeth thy people. The tyme Gods kingdome in reſpect of his glorye. wilbe when this kingdome of grace and power, now being as diſtincte, ſhalbe vnited & made one kingdome of glory: which wilbe when Chryſt ſhal giue vp his kīgdome into thyne handes, that is in the reſurrection, whan deathe the laſt enemye ſhalbe ſubdued, and thou ſhalt be all in all. In the meane ſeaſon this kingdome of grace is miraculouſly & mightely How gods kingdome heare is cō ſerued and enlarged. propagated, enlarged, and gouerned by y• true miniſtery of thy word and Sacraments, thorow the working of thy holy ſpirite. And this is the meane and way, wherby as thou dideſt firſte plante, ſo doeſt thou enlarge, amplifie and preſerue y• ſame. This kingdome of grace begon, continued, & enlarged by the true preaching of thy goſpell and miniſtratiō of thy Sacramentes, is the thynge which Chriſt teacheth here thy children to pray for, that it might come, that is to ſay, that thy goſpel might ſo mightely, purely, & plentuouſlye be preached (maugre the head of all thyne enemies) that the numbre of thine elect might be brought in, and ſo the kingdome of thy glory myght appere. So that as I ſee thy chidren deſire, pray, & labour, y• thy goſpell might be truely preached, hard, and liued in themſelues, & in others: ſo they lament the not preaching & refuſing, the not liuing & vnbeleuing thy goſpel: yea they lament the ling ring of the coming of thy chriſt, for in his coming they know thei ſhalbe like vnto him, and hauing this hope they purifie thēſelnes as he is pure.

By reaſon hereof I ſee firſt that I 1. Iohn. 3. am farre from this deſire and lamenting, which thy children haue, I ſee my ignoraunce of thy kingdome and Our ignoraunce. power euery wher, of thy grace only in thy church, & of thy glorye, when all the enemyes of thy grace ſhalbe caſt downe, & thy glorye and power ſhall embrace eche other. I ſe my ignoraūce how acceptable a ſeruice to thee is the true preaching & the hearig of thy goſpell: for els yu hadſt not neded to haue placed thys petition next to the petition of the ſanctifiing of thy name. Againe I ſee here my vnhablenes to enter into thy kyngdome, Our nede and to attayne to it. For ells what nede ſhuld I haue to praye for that to come from thee, which other wiſe maye be archeiued. Thirdly I our peruerſitie ſe alſo my peruerſitie, & contempt of thy kingdome & grace. For although I ſe my want, yet I wold not deſire thy kingdome to come, if yu dideſt not commaunde me to praye ſo: for yf I wold haue praied for it, yu woldſt not haue cōmaūded me. Laſt of all I ſee gods goodnes. thy goodnes, which wilt bringe thy kingdome, & that as generally by ſē ding forth miniſters to preach truli: ſo particularly by regenerating me more and more, and by geuing me as grace here, ſo glorye els where: for thou woldeſt not I ſhoulde praye for that, whiche thou wylte denye. So that I haue great cauſe to lamēt and reioyſe. To lament becauſe of my miſerable eſtate and condition, becauſe of my ſinne, ignoraunce, rebellion, peruerſitie, Satans power, contempt of thy grace, thy goſpel & miniſterie, here or ells where. To reioyſe becauſe of thy goodnes and great mercy, which haſt brought me into thy church, kepeſt me in it, and wilte doe ſo ſtill: alſo becauſe of the Miniſterie of thy worde and Sacramentes, by which the holye ghoſt is and wilbe effectuall: and finally becauſe of y• great glory, whervnto yu haſt called me, & now wilt giue vnto me, aſking the ſame. But alas how vnthankfull I am & ſorowles, lorde thou knoweſt for my hart is not hid from thee &c. Oh be mercifull vnto me and forgiue me, good father, and graunte the Spirit of thy children, to reueale vnto me my ignoraunce of thy kingedome, my pouertie and peruerſitie, that I maye lament the ſame, and daily labour for thy helpe and thy holy ſpirit, to ſuppreſſe the kingdome of ſinne in my ſelf and in others. Againe graūt me that ſame thy holy ſpirit to reueale to me thy kingdome of power, grace, and glory, to kindle mine affections, to regenerate me more & more, to raigne in me, as in a pece of thy kingdome, to giue to me to deſire, to pray, and to labour for thy kingdome, both to my ſelfe and to others effectually, to thy glory, & to aſſure my conſcience of thy goodnes, that thou wylt giue me grace, and glory &c.

Here cal to mind the ſtate of the miniſterie & miniſters, the light and life of goſpellers, therrours & hereſies which mē be entangled withal.

Thy will be done.

AS thy power is infinite, ſo is thy Gods omnipotent wil vnknowen & vnreueled. wiſdome accordingly. Wherby as we maye perceyue, that nothinge is or can be done againſt thy power, or otherwiſe then by it: ſo is there not nor cannot be any thinge done againſt, or otherwiſe, then by thy omnipotent & ſecret will, which is alwaies, as thou art, good holie, and iuſte, howe far ſo euer it ſeme otherwiſe to oure foliſhe reaſon and indgemēt. And therfore here we are taught to pray that thy wil may be done here wythoute ſynne on mans behalfe, as it is on the Angells behalfe in heauen.

Againe for aſmuch as thou art incomprehenſible Godds wil reueled & knowen. of thy ſelfe as well concerning thy power as cōcerning thy wiſdome, we may not according therto ſearch thee, but rather adore and worſhippe thy maieſtie, & tremble at thy Iudgements and works, and therefore praye alwayes, that we maye be content with thy wil, and be borome thereto. And for aſmuch as thou haſt reuealed to vs ſo muche of thy wyll in thy word writen as is neceſſarye for vs in thys life to know, yea as we can attaine vnto, and a lytle further: we ought to take all thynges done there agaynſte as ſynne and tranſgreſſyon, althoughe thou canſte vſe the ſame ſynne to ſerue thy prouydence. Of the which prouidence w • can not nor maye not Iudge further then thou haſt & ſhalte open it vnto vs. So that this peticion (Thy will be done) is not ſimplie to be vnderſtand concerninge thy omnipotent wil vn reueled, againſt the which nothing is nor can be done, but rather concerning thy will reueled in thy lawe & goſpel, the which thou here teacheſt me that we ſhuld deſire, not only to know it, but alſo to doe it, and that in ſuche perfection & willingnes, as it is in heauen. The which thinge I perceiue hereby that thy childrē doe deſire daily in & for themſelues and others, & do lament the contrary, in whōſoeuer it be, ſo that often their eies guſhe out with riuers of teares becauſe men kepe not thy lawes. Pſa. 119.

By reaſon hereof I ſee that I am farre from the ſyghes and teares of thy people. I ſee my ignoraunce Our ignoraunce. of thy wyll yf thou hadeſte not opened the ſame by thine owne mouth. I ſee my ignoraūce, how acceptable a ſeruyce obedyence to thy wil is, and therfore doeſt yu place this peticion amonges the fyrſt and continual deſires of thy childrē. Againe I ſe my pouertie in godly obediēce, which had nede to be taught to pray Our nede for it, therby to ſignifie vnto me my want and vnhabilitie to attayne it, but by thy gift. Thirdly I ſe my diſobedience: Our diſobedience. for els neuer woldſt thou haue cōmaunded me to haue praied for the doing of thy will, if I ſeinge my want, wold haue prayed ſo.

Laſt of all I ſe thy goodnes, whiche gods goodnes. wilt giue to me and others to obey thy will: that is, to loue thee wyth al our harts, to loue our neighbour as our ſelfes, to die to our ſelues, to liue to thee, to take vp oure croſſe and to followe thee, to beleue, to repent &c: for ells thou woldeſt neuer haue bidden vs, to pray for a thinge which we ſhuld not loke for.

So that I haue great cauſe to lamēt and reioyce. To lament, becauſe of my miſerable ſtate and condition, becauſe of my ſinne, ignoraunce, pouertie, and peruerſitie, alſo becauſe thy will is euerye where either not knowen, or contēned, and Sathans will, the wil of the world, and of the fleſhe readily obeyed. To reioyſe I haue great cauſe, for that thou haſt opened thy ſelfe and will vnto mankind, for that alſo▪ thou peculiarlye haſt taught me theſe things, and becauſe alſo thou wilt graūt me grace to doe the ſame. But alas howe vnthankfull I am, and how hard harted, thou Lorde doeſt knowe. Oh be mercifull vnto me and forgyue me. I pray thee graciouſe god graūt me thy holy ſpirit, to reueale to me my ignoraunce of thy will, my pouertie and peruerſitie, that I may hartely bewayle it &c, and by thy helpe and working of the ſame ſpirit may ſuppreſſe the will of the fleſhe. Agayne graunt me thy holy ſpirit, to reuele to me thy will declared in thy lawe and goſpell, that I may truly know the ſame, and enflame ſo my affections, that I maye will and loue the ſame, in ſuch ſort, that it may be my meate and drynke to doe thy wyll.

Here cal to minde the .x. cōmaūdementes of god particularly or generally, what therin he requireth, and praye for the ſame particularlye as you ſe your nede, & that not only for your ſelf but alſo for other.

Praye for patience to ſuffer what croſſe ſoeuer god ſhal laye vpō you, & pray for thē that be vnder y• croſſe that they maye be pacient: praye for ſpirituall wiſedome in euery croſſe peculiarlye, or publikelye, that you may ſee and loue gods will.

Geue vs this day our daily Bread.

BY Breade the foode of the bodye, is vnderſtande all thynges neceſſarye Bread. for thys corporall life, as meate, drinke, health, ſucceſſe in vocatyon &c. By this word Gyue, we ſhoulde vnderſtande, that Gyue. not onelye ſpyrytuall thynges, but alſo corporall benefytes are goddes free gyftes, and come not for our worthynes, or traueyle taken aboute the ſame, althoughe ours traueyls be often tymes meanes, by the whiche god doth gyue corporall thinges.

By dailye is vnderſtande the contented Daily. mindes of thy children wyth that which is ſufficient for the preſent time, as hauinge hope in thee, y• they ſhal not want, but daily ſhal receyue at thy handes plentie and enough of all thinges. By this word our, is as well vnderſtande publike Our. benefytes, as peace in the common weall, good Magiſtrats, ſeaſonable wether, good lawes &c: as particular benefites, as be children, health name, ſucceſſe in the workes of our vocation, &c. And beſides this, by it we ſhuld ſe the care euē for corporal things, which thy children haue for others aſwel as for themſelues.

So that here I may learne how far I am frō that I ſhould be, and I ſee thy children are come vnto. I ſe my ignoraunce alſo, how that as ſpirituall thinges do come from thee: ſo doe temporall thinges: and as they come from thee, ſo are they conſerued and kepte of thee. And therefore thy chyldren are thankefull and looke for theym as thy meare gyftes, notwytheſtandynge the meanes whiche they vſe if they haue them. How be it they vſe them but as meanes, for except yu worke therwith, all is in vaine. Pſal. 127.

Againe here I am taught to be content with ſufficient for the preſent time, as thy children be which haue the ſhortnes of this life alwaies before their eyes, and therefore they aſke but for daily ſuſtenaūce, knowing this life to be cōpared to a day, yea a watch, a ſounde, a ſhadow, &c. Moreouer I may learne to ſe the cō paſſion and brotherly care, thy children haue one for an other. Laſt of al here I may ſee thy goodnes, which as thou wilt geue me all thinges neceſſarie for this life (or els yu woldeſt not bid me aſke &c) ſo thou commaundeſt all men to praye and care for me, and that bodely, much more then if they be able, they are cōmaū ded to help me both in bodie & ſoule. By reaſō wherof I haue great cauſe to lament and reioyſe. To lament becauſe I am not ſo affected, as thy children be, becauſe of my ignoraūce my ingratitude, my peruerſitie and contempt of thy goodnes, and of the neceſſitie of thy people, whiche alas be in greate miſerie, ſome in exile, ſome in priſō, ſome in pouertie, ſicknes. &c. To reioyce I haue greate cauſe, becauſe of thy goodnes, in teaching me theſe thinges, in commaundinge me to aſke what ſoeuer I wante, in geuinge me ſo manye thinges vnaſked, in keping the benefits giuen me, in commaundinge men to care for me, to praie for me, to helpe me. &c. But alas, how farre I am from true lamentacion and reioyſing, lorde thou knoweſt. Oh be mercifull vnto me, and help me, forgeue me, and graunte me thy holie ſpirit, to reueale to me my nede, ignoraunce, great ingratitude, & contempt of thy mercies & thy people, and that in ſuch ſorte, that I might hartely lament and bewaile my miſerie, and throughe thy goodnes be altered with thy people, to mourne for the miſeries of thy children, as for mine owne.

Againe reueale to me thy goodnes (dere father) euē in corporall things that I maye ſee thy mercy, thy preſence, power, wiſedome, and righteouſnes in euery creature, and corporall benefites, and that in ſuch ſort, that I maye be throughly affected, truly to reuerence, feare, loue, obey thee, hange vpon thee, to be thankfull to thee, & in all my nede to come vnto the, not only when I haue ordinarie meanes by the which thou cōmonly workeſt, but alſo when I haue none, yea when al meanes and helpes are cleane againſt me.

Here remēber the ſtate of your children, and familie, alſo your parents neighbours, kinſe folkes, alſo your frendes, contrey, and magiſtrates &c: as you ſhall haue tyme thereto and by goddes good Spirite ſhalbe prouoked.

¶ Forgeue vs oure debtes, as we forgeue them that are debtours vnto vs.

BY oure Debtes are vnderſtande, Debtes. not onely things we haue done, • ut the omiſſiō and leauing vndone of the good things we ought to doe.

By oure, is not onely vnderſtande the particular ſinnes of one, but alſo Our. generally the ſinnes of al and euery one of thy church.

By forgyuenes, is vnderſtande free Forgeuenes. pardon and remiſſion of ſynnes, by the merites and deſertes of thy dere ſonne Ieſus Chriſte, who gaue him ſelf a raunſome for vs.

By oure forgeuing of other mens As we forgiue &c. offences to vs warde, is vnderſtand thy good wyll, not onelye that it pleaſeth thee that we ſhoulde liue in lone and amytye, but alſo that thou wouldeſte haue vs to be certayne of thy pardonynge vs of our ſynnes. For as certayne as we are that we pardone them that offende vs, ſo certayne ſhoulde we be that thou doeſte pardone vs: whereof the forgeuing our treſpaſſers is (as it were) a ſacrament vnto vs.

So that by this petitiō I am taught to ſe that thy children, althoughe by imputation they be pure from ſinne yet they acknowledge ſinne to be & remaine in them, and therefore doe they pray for the remiſſiō & forgeuenes of the ſame.

Againe I am taught hereby, to ſee how thy children doe conſider & take to hart, not only the euells they doe, but alſo the good thy leaue vndone. And therfore they praye thee hartely for pardon.

Moreouer I am here taught, to ſee that thy children are carefull for other mē, and for their treſpaſes, and therefore praye, that they mighte be pardoned in ſaing, oure ſinnes, and not my ſynnes.

Beſides this I am taught here to ſee, how thy children not onely forgeue all that offende them, but alſo pray for the pardoning of the offences of their enemies, and ſuch as offende them. So farre are they from malicouſnes, pride, reuengemēt &c. Laſt of all I am taught to ſee howe mercifull thou art, which wilt haue me to aſke pardon: wherof thou woldeſt that we ſhuld ī no point doubt, but be moſt aſſured, that for Chriſts ſake thou hereſt vs, and that not only for our ſelues, but alſo for manie others, for y• doeſt not commaunde vs to aſke for anye thinge thou wilt not geue vs.

By reaſon whereof I haue greate cauſe to lament, and reioyſe. To lamēt becauſe of my miſerable eſtate, which am ſo farre from theſe affections, that are in thy children: which am ſo ignoraunt & careles of ſinne, not onely in leauing good vndone, but alſo in doing euel, and that dailie in thought worde and dede &c. I ſpeake not of my careleſnes for other folkes ſinnes, as of my parēts, children, familie, mageſtrats &c neither of the ſinnes of them, to whom I haue geuen occaſion to ſinne.

To reioyſe I haue great cauſe, becauſe of thy mercy in opening to me theſe things, in cōmaundinge me to praye for pardon, in promiſinge me pardon, and in cōmaundinge others to pray for me. I ought ſurely to be perſwaded of thy mercy, though my ſinnes be innumerable. For I ſe not onely in this but in euerye petition howe that euery one of thy churche praieth for me: yea chriſt thy ſonne who ſitteth on thy right hād, praieth for me &c. Oh deare father be mercifull vnto me, and forgyue me al my ſinnes, and of thy goodnes geue me thy holy ſpirit to opē mine eies, that I may ſe ſinne, y• better to know it, y• more truly to hate it, & moſt earneſtly to ſtriue agaiſt it, & that effectually both in my ſelfe, and others.

Again, graunt me the ſame thy holy ſpirit to reuele vnto me the remedie of ſinne by chriſt only, & to worke in me faith, to embrace the ſame thy Chriſt and mercies in him, that I may henſeforth be endued with thy holy ſpirite more & more to beginne and obey thy good wil continually, & to encreaſe in the ſame for euer.

Here call to mind the ſpecial ſinnes Praye for thē to whō you haue geuen any occaſion of ſinne. you haue committed heretofore. Remember, if you haue occaſioned any to ſinne, to praye for them by name: remēber that gods lawe ſhuld be ſo dere vnto vs y• the breaking thereof in others, ſhoulde be an occaſion to make vs to lament with teares &c.

Leade vs not into tentacion.

BEcauſe of our continuall & great infirmities, becauſe of the greate diligence & ſubtilties of our enemies, and becauſe y• art wont to puniſhe the greatteſt puniſhment. Remedie againſt euel is praier. Our ſinnes ſhould not be forgotten of vs, if we wolde haue them forgotten with god. Commodities comīg by remembring oure ſinnes, be thankefulnes, vigylancy and gētlenes to offenders. ſinne wt ſinne (which of all puniſhmētes is y• greateſt & moſt to be feared) In this peticion y• wouldeſt haue thy children to haue y• ſame in remēberaunce, & for a remedy hereof y• haſt appointed praier. So that y• only cauſe why anie are ouercome & led into tentation, is for y• they forget, what they deſire in y• peticion going before this: which ſhuld be neuer out of their memorie, to prouoke thē to be more thākful to thee, & more vigilant & heedie herafter for falling into like perills. For which to be auoided, y• doeſt moſt graciouſly ſet forth a remedy, in cōmaūdinge vs to pray after pardon for oure ſinnes paſt, for thy grace to guide vs, ſo that we be not ledde into tentacion, but might be delyuered from euyll. And becauſe thou wouldeſte haue all thy childrē to hange wholye vpon thee, Whye we pray not ſuffer vs not to be ledde. &c. to feare thee onely, and only to loue thee, thou doeſt not teache them to praye, ſuffer vs not to be ledde, but leade vs not into tentation, that (I ſay) they might onely feare thee, & certainly know that Sathan hathe no power ouer ſo much as a pigge, but what ſoeuer thou geueſte vnto Mat. 8. him, and of thy ſecret but moſt iuſte iudgement doeſt appoint him to vſe, not as he will (for then we were all loſte) but as thou wilt, which canſt wil nothing, but that which is moſt iuſt. As to geue them to the guidīg of Sathan, which wil not be guided by thy grace, as y• diddſt Saul &c.

Occaſions to euell are in two ſortes. Occaſions to euell in ii. ſorts. One by proſperitie & ſucceſſe, another by aduerſitie & the croſſe &c. the euells coming of ſucceſſe, commōly are vnthankfulnes, prid, ſecuritie, & forgetting our ſelues, forgetting of others, forgetfulnes of god, of our mortalitie &c. The euells cō ming of aduerſytie, commonly are impatiencie, murmuring, grutchīg diſpayring, contemning of god, flattering of men, ſtealing, lieng &c, wt manye other euells, wherto tentations will entiſe a man that is lefte to him ſelfe: whereas to one that is guided with gods ſpirit, tentacions are but trialls to the glorye of god, what temptations are to the godly, & what they are to the wicded comfort of the tempted, and edifieng of thy church. But as I ſaied, yf a man be left alone, tentacions entiſe euen to the deuyll hym ſelfe. And therfore thy children pray to be deliuered from euill, vnderſtandinge thereby Sathan him ſelf, the ſower and ſupporter of all euell. And this thy children doe aſwell for others, as for them ſelues. So that I maye learne hereout many good thyngs.

Firſt to remember often our infirmitie and weakenes, and the daungerous eſtate we ſtand in in the reſpect of our fleſhe, of the world which is full of euill, of Sathan which ſeketh to ſifte vs and as a roring lion to deſtroy vs, & of our ſinnes, which deſerue all kindes of puniſhements and correction: that I mighte with thy children feare thee, watch, pray and deſire the daye of redemption from all euells.

Againe I may learne here, that to auoide all daūgers & euell, is not in y• power of mā, but only thy worke. By reaſon wherof I ſhould conſider thy great goodnes, whiche hither to haſt kept me frō ſo many euels, both of ſoule & body, yea of name, goods &c: as thou haſt done in my infancy, childhode, youth, middle age &c.

Thirdly I may learne here, that I ſhuld be careful for others, both that they might be deliuered frō their euells, & that they might be preſerued frō tentatiō, & from being ouercome in the ſame, and therefore y• teacheſt me to pray, not deliuer me frō euell ſimply, but deliuer vs from euell.

Laſt of all I am taught hereby, ſo ſee thy goodnes towards me which wilt deliuer me from euell, and frō being ouercome in tentations. For thou woldſt not haue me to aſke for that, which I ſhoulde not loke for at thy handes certainely. By reaſon wherof thou woldeſt haue me to be in a certaintie of ſaluatiō, for euer. For ells I cannot beleue my prayer to be heard, if that finallye I ſhould not be deliuered from euell.

And therefore thou ioyneſt hereto Thine is the kyngdome. &c. a geuinge of thankes, whiche with thy Church I ſhould ſaye (For thine is the kingdome, thine is the power, thine is the glorye for euer)

By reaſon whereof I haue great cauſe to lament, and to reioyce. To lament becauſe of my corruptiō, infirmitie, weaknes, obliuion, and careleſnes for thy people, ingratitude &c: becauſe of Sathans power, vigilancie, & prudencie, which hath ouercome moſt graue, wiſe and holy men, wherof ſome neuer recouered: as Cain, Cham, Achitophel, Saul, • udas &c. To reioyſe becauſe of thy goodnes, whiche teacheſt me this, & ſhe weſt me the remedie, commaundeſt all thy Church to praye for me, 〈◊〉 wilt at length deliuer me from all • uel, and giue me glory. But alas I • m all together careles & miſerable. Oh be mercifull vnto me dere father and for chriſts ſake forgiue me al my • innes: Graunt me thy holy ſpirit to reuele to me mine infirmties, weaknes, perils, daūgers &c: in ſuch ſort, that as I may hartely lamente my miſeries, ſo I maye aſke and obtaine thy grace to guyde me from all euill for euer more.

Againe graunt me the ſame thy holy ſpirite, to reuele to me thy loue & kindnes towards me (and that in eternitie) in ſuch ſort, that I maye be throughlye perſwaded of the ſame, become thankfull vnto thee, & daily expecte and loke for the reuelacion of thy kingdome, power, and glory, as one that foreuer ſhall haue the fruction of the ſame, through thyne owne goodnes and mercy in Chriſt, prepared for me before the beginnīg and foundation of the worlde was layed.

Here cal to mind our ſecuritie, Sathans vigilancie, oure negligence, his diligence, our infirmitie, his habilitie, oure ignoraunce, his crafte and ſubtilitie, &c.

Item call to mind how that he hath ouerthrowen for a time many of the deare Saintes of god, to whom we are to be compared in nothinge: a • Adam, Eue, Lot, Iudas, Thamer, Moiſes, Aaron, Mirtan, Sampſon, Gedeon, Clie, Dauid, Salomon, Ezechias, Ioſias, Peter, Thomas, and innumerable moe.

Item call to minde the goodnes of god, and of oure Shepeherd Chriſt, whiche hathe kepte vs hitherto, kepeth vs ſtill, & teacheth vs here to know that he will kepe vs for euer. For he wold not haue vs to aſke for deliueraunce from euell, if that he wold not we ſhould certainely loke for the ſame. If thou doubt of finall perſeueraunce, y• diſhonoureſt god. Be certaine therfore, reſt in hope, be ſtil in his word. Se alſo how he hath commaunded his whole church and euery member thereof, to praye for thee aſwell as for them ſelues, in theſe and all other thinges.

Now and then goe about to recken how manye and diuers kindes of euells there be, that thereby, as you may knowe you are deliuered from none, but by gods greate goodnes: ſo you may ſee that the number of euells that you haue, are nothing to be compared to the multitude of euills wherwith (yf your chriſt were not) the deuil wold all to beraye and dawbe you.

But what are all the miſeries and euels that can be, to be compared to the leaſt ioye, prepared for vs in heauen? Oh thinke of thoſe ioyes, and pray that when the tyde of death cō meth, we may hale forth of the hauen of this fleſhe & this world ioyefully. In praieng this petitiō call to minde the euells you haue been in, the euells you are in, and the euells you may fall in, if god ſhuld not preſerue you, that you might be ſtirred vp the more to thankfullnes to prayer, to truſt in god, to modeſtie &c.

For thine is the kingdome, thine is the power, thine is the glory for euer.

AS in the beginnīg of this praier by theſe words (our father which art in heauen) thy children are excited & ſtirred vp to a ful confidence of obtaining the petitions folowing & al things neceſſary: So in y• latter end yu haſt added for the ſame purpoſe, theſe wordes (For thine is the kingdome thin is &c) Wherin I am taught theſe many things: Firſt that in prayer I ſhuld haue ſuch conſideration of thy kingdome, power, glory and eternitie, that my mind ſhuld be ſtriken wt an admiration of the ſame. Secondly that I ſhoulde ſo conſider them, eſpecially in praier, that I ſhuld not doubt, but that thou workeſt, ruleſt & gouerneſt all things euery where in all perſons and creatures, moſte wyſely, iuſtelye, and mercifully. Thirdely that in praier all my peticions ſhuld tend to the ſetting forth of thy power, of thy kingdome, and of thy glorye. Laſte of all that in prayer I ſhoulde in no wyſe doubte of beinge heard but be aſſured, that thou which haſt commaunded me to pray, and haſt promiſed to here me, doeſt moſte graciouſely for thy mercyes ſake and truthes ſake heare my peticions, according to thy good wil throughe Ieſus Chriſte thy deare ſonne our lord and onely ſauiour.

By reaſon whereof I haue greate cauſe to lament and reioyce. To lament, becauſe I conſider not theſe thinges in praier, in ſuche ſorte, as ſhould moue me to admiracion and gratitude: becauſe I conſider not thy power, and wiſedome generally in all things: becauſe I am ſo careles, for thy kingdome: and becauſe I am ſo full of dubitacion and doubtinge of thy goodnes. To reioyce I haue greate cauſe, becauſe thou reueleſt theſe thinges vnto me on this ſorte: becauſe of thy power, kingdome and glory, which maketh to the hearing of my praiers, and helping of me: be cauſe thou wilt vſe me as thine inſtrument to ſet forth thy kingdome, power, & glory: and becauſe it pleaſeth thee to here my praiers and aſſuredly wilt ſaue me for euer.

But alas how farre am I frō theſe lamentacions and reioycinges? by reaſon wherof I deſerue damnaciō. Oh be mercifull vnto me▪ forgeue me, and of thy 〈◊〉 graunte me thy holy ſpirit 〈◊〉 reueale to me my blindnes, obliuion, and contempt of thy kingdome, power and glory, wt the greatnes of my doubtings: that I maye hartely as lament them, ſo haue them pardoned, and taken frō me throughe the merites of Ieſus Chriſt thy ſonne.

Againe geue me thy holy ſpirit, to reueile to me in ſuch ſort thy kyngdome, power, glorye, and eternitie, that I maye alwaies haue the ſame before myne eies, be moued wyth thadmiration therof, labour effectually to ſet forth y• ſame, and finallye as to haue the ſruic • on thereof after this life: ſo encreaſe • an aſſured, certain and liuely expectacion of the ſame, that I maye alwaies & in all thynges reioyce in thee thorowe Chriſte, and geue lauds thankes & praiſes perpetually vnto thy moſte holy name, oh bleſſed father, ſonne and holye ghoſt, thre perſons & one god, to whom be all honour & glory world without ende.

Here thinke, that if the kingdome power, glory and eternitie be gods which is our father, what our dignitie is, whiche be his chyldren: yf the power be our fathers, of whō ſhuld we be affraies? yf the deuell be ſubiect to the lords power & kingdome (as he is) howe can the ſubiect haue power ouer vs, which be ſonnes and heires, in that he hath not power ouer porketts wtoute the prouidence and permiſſion of god? Therfore ful well ſhuld we pray, lead vs not into temptation, rather then let vs not be led into tentation. For power is the lords, and the deuell hath none, but that he hathe of gods gifte. No he were not of capacitie, to receaue power, yf god did not make hym of capacitie, althoughe the execution of it, is rather of gods permiſſion.

¶Geue all thankes, praiſe, and glorye, to god oure father throughe Chriſt oure lord and ſauiour. So be it.

A meditation vpon the twelue articles of the Chriſtian faith.

I beleue in god the father. &c.

THy people (oh lord god the father of our ſauiour Ieſus Chriſte) doe here in ſaieng this article (I beleue in god the father almighty &c) by faith knowe that thou togither with Ieſus Chriſt and the holy ghoſt, diddeſt create all thinges that be in heauen and in earth (for by heauen and earth are vnderſtand all thinges therein). And as they knowe thys, ſo they by the ſame faith doe ſee thee the ſame god the father the ſonne and the holy ghoſte, to gouerne all thinges after thy great wiſedome, power, rightuouſnes, and mercy, vſing euery creature they ſee as meanes to put thē in remembrance of fearing, reueren cing, truſting, & louing the: for in euery creature they beholde thy preſence, power, wiſedome and mercy,

Againe by this worde (Father) they declare their beleife, how that they are not onely thy creatures, and all that euer they haue to be thy graciouſe gyftes and bleſſinges, but alſo how that they are thy childrē, derely beloued & cared for of thee through Ieſus chriſt. Where throughe (notwithſtanding theyr vnworthines) as they conceyue a ſure hope of thy goodnes and fatherly loue towards them in ſoule and bodye for euer: ſo are they thankfull for their creation, & for that thou haſt made thē thy excellet creatures, lords of al. They are thankfull for the creation of all creatures, & vſe the ſame wt thankefulnes, as viſible tokens of thy inuiſible loue: they are thankefull for thy conſeruing and keping them, & for the gouerning them and all this world, lamenting that they are nomore thankfull, that they beleue no deper, that reaſon hath ſo greate a ſwing with them in theſe matters.

But I moſte gracious good lorde and father, thoughe I ſay, I beleue in thee my father almyghtye maker of heauen and earthe, yet thou knoweſte that I am full of muche doubtinge, not onelye of this whether thou art my good, almighty, and moſte louinge deare father in chriſt (becauſe I fele in my ſelfe ſuche a conſcience of vnworthines, & ſo great want of thoſe thinges which thou requireſt of thy children, and ſo tranſfer the cauſe of my being thy childe in part to myſelf where it is due onely and wholy alwaies to thy mercye and grace in Chriſte) but alſo thou knoweſt my doubting of my creation and gouernaunce, and of the creation and gouernaunce of al this world (as I declare by my vnthankfulnes for my creation, for mine adoption, for my gubernation, for thy prouidence for me) or ells deare father I could not but hartely with thy childrē reioyce and praiſe thy holye name, and that continually, being hence forth carefull for nothinge but howe to pleaſe thee & profit thy people, & that they might praiſe thy name in all things for ouermore, deſiringe the ſanctification of thy name, the comming of thy kingdome, the doing of thy will vpon earth as it is in heauen.

Thou mighteſt haue made me a dogge, but of thy goodnes haſt made me a creature after thine Image: y• mighteſt haue made me a Turcke, a Iewe, a Sarracen, but thou haſt made me a chriſtiā, a member of thy Churche, thou after my birth mighteſt haue lefte me, and in all nede haue made no prouidence for me, as we ſometimes ſee hath hapned vnto others, but yet thou neuer diddeſt ſo with me, and yet I am of all others moſt vnthankfull.

Thy creatures I thankefully vſe not, thy inuiſible loue by thy manifolde viſible tokens I conſider not, as nowe, I ſhoulde by this apparell of my bodye, by this corporall helth by this light, by this my hearinge, ſeinge, feelinge, memorye, vnderſtandinge, time, place, companye, creatures, and benefites, aſwell in keping innumerable euils from me bothe in ſoule and bodye, which ells could not but come to me: as alſo in gyuinge to me preſently ſo manye thinges as wtout thy eſpeciall grace & working I neuer could haue had, or preſently could kepe them. In thy creatures I ſee not thy power, for I feare the not, I ſee not thy preſence for I reuerence thee not, I ſee not thy wiſdome, for I adore the not, I ſee not thy mercy, for I loue the not I praiſe the not but in lipps & tonge and therfore in that al thy creatures doe teache me, crie out vpon me to be thankefull to the, to loue, feare, ſerue thee and truſt in the and that cōtinually, in that I doe not ſo, they cannot but crie out vpon me and againſt me in thy ſight, & in the day of Iudgement wyll weapon themſelues againſt me.

Oh that I did nowe conſider this. Oh that my blinde eyes & my deafe eares were opened: oh that my miſerable and folyſhe harte were made wyſe and conuerted. This onelye thou canſte doe whyche haſte all mennes heartes in thy handes to bowe▪ them as pleaſeth the: bowe my hearte good Lorde into thy teſtymonyes, open my eyes make me to here for thi mercies ſake, that I maye beleue and ſo loue the, be thankefull to thee, amende in all things and ſerue the, though not as thy deare ſeruantes doe, yet at the leaſt as other brute creatures doe, that is to obey the and to be profitable to others.

Now for aſmuch as my ſinnes let this and all good thinges from me, I beſech the pardon me al my ſinnes accordinge to thy gracious promyſe for our lord Ieſus Chriſt ſake. Amē.

I beleue in Ieſus Chriſte hys onelye ſonne &c.

THy ſeruantes (O Chriſte Ieſu) and people doe know by faith, that as thou art almighty and god wyth the father by whom all things were made, and are ruled (for thou art god eternall coequall and conſubſtanciall with the father and the holy ghoſt) ſo thou art man and haſte taken oure nature vpon thee by the operation of the holy ghoſt in the wombe of the virgin mary, and arte become the bleſſed ſede whiche haſt bruſed y• ſerpēts head, the bleſſed Genſ. 3. ſede in whō all nations are bleſſed, the prophet whom Moiſes dyde Genſ. 23. Deut. 18. Exod, 25. prophecpe of, the ſamplare he ſawe in the mount, the truth and body of al the types, figures, and ſhadowes of the olde lawe, the Meſſias Chriſt and ſauiour of thy people, the aduocat and redemer, the pacifier of gods wrath for ſinnes, the opener of heanen, and geuer of euerlaſting life.

This they knowe thou broughteſt to paſſe in thy humane nature, by thy incarnation and natiuitye, by thy beinge here on earth, by thy lyning, teaching, faſtinge, praieng, eſpecially by thy ſuffering vnder Pontius Pilate, by thy death, buriall, reſurrection, aſcenſion vnto the heauens, and raygning on the righte hand of the father, from whence thou ſhalte come to iudge bothe the quicke & the dead: and as they knowe this, ſo by faithe they applye it alſo to themſelues, that for their ſake thou waſte made man, dideſt praye, faſte, waſt tempted dideſt die, roſeſt againe, & diddeſt aſcend into heauen, and there art ſet their aduocate, biſhoppe, and high prieſte, alwaies appearinge in gods ſighte for them, from whence they looke for thee, knowige that 〈◊〉 wilt not enter into iudgement with them to damne them, which wouldeſt damne thy ſelfe for them.

By this faith they felt theſe affections in them ſelues, namely the batred of ſinne, the feare of god, the loue of god, truſt in thee, and loue to thy church. The hatred of ſinne thei felt becauſe it is ſo foule a thīg as wold not be waſhed away with any other thing then with thy preciouſe bloud ſhedinge: the feare of god, becauſe his anger is ſo greate againſt ſinne that no leſſe pryce coulde pacifie his wrath then thy moſt painful death: the loue of god, becauſe he hathe ſo loued them that he would not ſpare thee his deare ſonne for them, euer whā they were his enemyes: truſt in thee, becauſe thou haddeſt no reſpect to thy ſelfe but moſt willingly dideſt geue thy ſelf wholly to be our ſauiour and ſeruant: loue to thy people and church, becauſe generally & particularly in euery mēber of the ſame, they ſee howe deare they are to thee, and therefore they can not but be ſo to them. Oh howe doe they imitate and folowe thy foote ſteppes? how doe they reioyce when they are in anye thinge by afflection made lyke to thee? Oh howe doe they lament their ſinnes, ingratitude, vnbeliefe, loue thee, and wholly yelde themſelues vnto thee? where as I (o graciouſe god & deare ſauiour Ieſus Chriſt) though I ſaie I beleue in thee which was conceyued by the holy ghoſt, yet alas I doe but bable this, for nothinge is ells in me but vnbeliefe. Of thy power & loue, of thine anger & mercy I haue but an opinion, as my inſenſiblenes and vnthankfulnes doth declare.

If a man ſhould ſhewe me frendſhip but in a trifle, or ſuffer anye thinge at all for me, I could not but be thā full: and thou beſides my creation, haſt redemed me and brought me into the number of gods childrē (then which thinge nothinge is greater) and loe I am vnthankfull.

Thou haſt ſuffred much for me: frō heauen thou cammeſt into earthe to fetch me into heauen, but I regarde it not.

Thou bareſt my ſinnes on thy back ſuffering a moſt bitter death, but I am ſo farre from thankefulnes, that I ſtil more and more loth the.

Thou woldeſt enter into a cōmuniō wt me, taking my nature vnto thee cō cerning the ſubſtance thereof, that I might enter into a cōmnuiō with thee cōcerning the qualities wher▪ in thy ſelf thou haſt endued it, but I conſider it not.

Thou diddeſt die to delyuer me from death, but I ſtill more and more geu • thee cauſe to die: ſo ingrate ful am I.

Thou diddeſt ariſe to iuſtifye me, but I with the Iewes wold ſtil kept thee down, becauſe I wold not leaue my wickednes.

Thou aſcendedſt to heauen to take poſſeſſion for me there, to be alwaies in the ſyght of thy father for me, to ſend me downe giftes, to praye for me: but I daielye am pullinge the • downe againe, as muche as in me • ieth, I am altogether earthly, I hide my ſelf out of thy ſight by forgettīg thee, I reiecte and abuſe thy gifts, I neglecte praier.

Thou art nowe in a redyneſſe to come to iudge hoth quick and dead, but I tremble not at this geare, nor beſeche thee before thou come, to be merciful vnto me & not to enter into iudgement with me, yea I thinke nothing at al of thy comming: mali • ō cogitant iudicium, the wicked conſyder not the ende, they thinke not on thy iudgement.

Thou woldſt bring me to thy father y• I might find grace, but I put this of, & therfor am worthi to fele thee a iudge, wt refuſe to fele thee a ſauior.

Now y• cauſe of al theſe things is vnbeliefe, the which though it be naturall by reaſon of the corruption of our nature, pet I haue augmented the ſame maliciouſly in not laborīg there againſt, and continuing in al ſynnes and wickedneſſe: by reaſon whereof I deſerue moſt iuſtelye thy anger therevpon, euen reiection frō thy face for euer.

Longe haſt thou mourned euen wt diſpleaſure & anger the incredulity of my heart, calling me there from, and offering me thy grace, which I haue neglected and reiected, and therfore am neuer worthi to haue it any more offered vnto me, muche more then I am vnworthy to haue grace gyuen me to receiue thy mercy.

Alas what ſhall I doe? ſhall I diſpraier or as long as I can, kepe me vnmindfull of my myſery? o ſauiour Chriſt Ieſu wilt not thou be mercifull vnto me? thou diddeſt die for me when I deſerued it not, and nowe is thy mercye ſhortned? wilt not thou geue me thy grace, and take frō my hart this horrible vnbeliefe? Shall I neuer loue the? ſhall I neuer hath ſinne? ſhall I neuer, as wt my mouth I ſay: I beleue in Ieſus Chriſt, ſo in hart ſay the ſame? ſhall Sathan poſſeſſt me for euer? o chriſte Ieſus whiche haſt led captiuitie captiue, what? wilt not thou helpe me? thoughe I deſyre it not as I ſhuld, yet giue me to deſyre whan thou wilt.

Thou diddeſt appeare to deſtroye the worke of the deuil: thou ſeeſt his worke, in me: good chriſt deſtroy his worke but not thy worke: ſaue me for thy great mercies ſake. Geue me to beleue in thee, in thy death, reſurrection, & aſcenſion: pardone me my ſinnes, and mortifye now in me my corrupt affections, reyſe me vp and iuſtify me, regenerat me daily more and more, geue me faith of immortalitie, reſurrectiō of this body, geue me faith to aſcend into heauen, and to be certaine that thou haſt already taken poſſeſſiō for me there: Geue me to loke for thy comming, and to be ready in thy cōming to find mercy to euerlaſting life &c.

I beleue in the holy ghoſt. &c.

O Holy ſpirite the third perſon in trinity, whiche diddeſt deſcend vpon Chriſt our ſauiour in hys baptiſme in the likenes of a doue, thy children know that with the father and the ſonne thou madeſt and ruleſt all creatures viſible and inuiſyble, they know thee in their redemption to be no leſſe willing & louinge then the father and the ſonne: for y• diddeſt alwaies declare Chriſt to be the ſonne of god & gaueſt teſtimony in wardly in the harts of thy elect, to beleue and embrace the ſame, & outwardely by miracles and wonders they know thee to be the comforter and gouernour, whom Chriſte dyd promiſe in his corporal abſēce ſhuld teach, rule, kepe, comforte and gouerne his church and people.

Againe, as in the former parte of their beleife they cōſider the works of creatyon and redemption, ſo in thys parte they conſyder the place where the ſame is moſte effectuall & taketh place, euen thy holy churche which is catholick, that is, extēding it ſelfe to all times, to all places, to all kinds of people.

For in this church only they know that as all things were made, ſo the worke of redemption was taken in hand, that y• bleſſed trinitye, mighteſt in this church be prayſed, magnified, ſerued, & worſhipped for euer.

This church is nothinge ells but a communion and ſocietie of ſaintes: that is, not onelye a ſocietye of all ſuch as be, haue been, or ſhal be thy people, but alſo a ſocietye or partaking of Chriſte Ieſus whiche is the head of the ſame: yea by him of thee (oh bleſſed father) which art y• head of Chriſt, and of thee (oh holy ghoſt) whiche nowe ſhadoweſt and ſitteſt vpon the ſame to hatch and cheriſhe it as the hen her chekins, by the extending of thy winges, not onely to defende them frō their enemies, but alſo to couer their ſinnes and to remitte them in this life, beginning alſo here the reſurrection of the fleſhe and euerlaſting life, the which thou wilt in the ende of the world conſū mate, ſo that they ſhall not nede to be couered for ſinne: for then ſhall they be pure and haue gtoriouſe bodies, immortall and ſpirituall, the which ſhal haue the fruition of eternal ieye, life euerlaſting, and glory, ſuche as the eye hathe not ſene, the eare hath heard, nor the hart of man can conceiue. For then chriſt Ieſus ſhall geue vp his kingedome to god the father, that god may be al in all concerning the gouernaunce of it by the miniſtration of his word and other meanes wherby now he gouerneth it, that it maye be his fathers kingdome, we beig become like vnto him: that is, as to the manhod of 1. iohn. 3. Chriſt the godhead is vnited and is al in al without any other meanes, euen ſo god ſhalbe in vs, aſſuminge then not only in the perſon of chriſt the humaine nature, but alſo al the humaine nature of his church which be members of Chriſt, the wicked & reprobate being ſeparate then from this cōmunion & caſt into eternall perditiō with Sathan, & antichriſt, there to be in tormentes and horrour for euer.

By reaſon of this their faith, they are thankfull to the (o holye ſpirite) whiche haſt taught them this & gyuen them to beleue it.

By reaſon of this faith they ſingularly praye loue, & helpe thy church here militāt, & labour to be holy 〈◊〉 .

By reaſon of this faith they cōfeſſe them ſelues ſinners, they deſire and beleue pardone of their ſinnes, they are ryſen and ryſe daily concerning the inwards man, and doe feele the life eternall begone in them, more & more laboringe, praying, wiſhings and deſyringe for the ſame whollye and perfectly.

Where as (oh lorde god and moſt graciouſe holy ſpirit) thou knoweſt that it is otherwiſe wt me. I doe but bable wt my lippes in ſaying, I beleue in the holy ghoſt, for I am vnthankful for calling me into thy church, I doe not liue holely, I confeſſe not, I lament not my ſinnes, I pray not for remiſſion of them, I ſtand in doubte thereof: as I fele not my ſelfe ryſen from a ſinnefull life as I ſhould be, or as I fele not life begone in me, as it is in thy deare children, ſo doe I doubt herof, whether I haue pardon of my ſinnes, whether I am regenerate, whether I fele truly euerlaſting life (the which thinge doth moſt diſpleaſe thee) and yet wt my tonge I ſaye I beleue in the holye ghoſt. Oh I beſech thee (good holy ſpirit) for thy loue ſake which moued the to agree and be willinge to patifye and open thy goodnes, not only in the worke of creation (for thou dyddeſt lye vpon the waters and as the benne her chickins dyddeſt, as it were, hatche the worke of creatiō) but alſo in the worke of redemption, and therefore diddeſt deſcend and abide not onely vpon Chriſt in his baptiſme, but alſo on the apoſtles & church in fyerye tonges viſibly the fyfte daye after Chriſtes reſurrection: as now thou doeſt inuiſybly, generally, and particularly ſitte vpon thy Church and children, beinge the conſolator the cōforter, the teacher and leader, the guider and gouernour of vs all.

For this thy loues ſake (I ſaye) I beſech thee to be mercifull vnto me, and forgeue me my doubting, vnbeliefe, ingratitude and horrible monſtrous vncleanes and ſynne; and vtterly take them from me. Bring me vnto thy church which thou guideſt, that is guide me, make me holy and by faith couple me to chriſt, by charitie to thy people: that is geue me the communion of ſaints wt thy ſaincts, ouer ſhadowe my ſynnes, reyſe me vp to rightuouſnes, beginne in me euerlaſting life, and nowe more and more to expert and loke for all theſe great mercies, and at length to poſſeſſe eternal felicity wt thee, o bleſſed trenitie the father the ſonne and the holy ghoſt, thre perſons and one almightie, eternal, moſt iuſte, wiſe and good god: to whom be all glory power and dominion now and for euer.

A meditation vpon the ten commaundementes.

¶ I am the lord thy god which brought thee oute of the land of Egipt. &c.

O Good lord and deare father, here y• woldeſt I ſhould knowe that thou, which broughteſt thy people of Iſraell out of Egypt with a mightie hand and a ſtretched out power, whiche gaueſt thy lawe vpon mounte Sinai in great thundering, lighting, fier, which ſpakeſt by the prophetes, and diddeſt ſende thy dearelye beloued ſonne Ieſus Chriſt coequall and conſubſtantiall with thee in power, maieſtie, & glory, to take vpon him our nature by the operatiō of the holy ghoſt in the wombe of y• virgin Marie, of whoſe ſubſtaunce he was made and borne man, but pure without ſynne, that we by byrth children of wrath, by hym myghte be made thy chyldren, children of grace, communicatinge with him rightuouſnes, bolines, & immortality by the working of the ſpirit, as he communicated wyth vs fleſhe and bloude (but not infected wt ſynne, as is ours) by the working of the ſame holy ſpirit: which ſpirit after his bitter death, reſurrectiō, and aſcenſion into the heauens, he ſent plentifully and by a viſible ſigne vnto his Apoſtles and Diſciples: by whom he publiſhed, the goſpell thorowe out the whole worlde, and ſo continually hathe done from age to age, doth, and will doe vnto the end of the worlde by the mynyſterie of preaching: Thou woldeſt I ſay that we ſhoulde knowe and beleue, that thou this Almightye lord and god, which on this ſorte haſt reueled and opened thy ſelfe, art the one alone, very true and eternall almighty god which madeſt and ruleſt heauē and earth, and all things viſyble and inuiſyble, together with this thy dearly beloued ſonne Ieſus Chriſt, and with the holy ſpirit, conſubſtantiall and coeternall with thee deare father: Not onelye this, but alſo thou woldeſt that I ſhuld knowe and beleue, that by the ſame thy dearly beloued ſonne, thou haſt broughte me from the tirannie and captiuitie of Sathan, & this ſinfull world (wherof the captiuity of Egipt vnder pharao, was a figure) and in his blonde ſhedde vpon the croſſe, y• haſt made a couenaunt with me, whiche thou wilt neuer forget, that thou art and wilt be my lord and my god, that is, thou wilt forgeue me my ſinnes and be wholy mine with all thy power, wiſedome, rightuouſnes, treweth, glory & mercy. Wherfore although I might cōfirme my faith by the innumerable mercies hither to powred vpon me moſte aboundantly, as thy children of Iſrael might haue done and did confirme their faith, by the manifolde benefites powred vpon them in the deſert: yet ſpecially the ſeale of thy couenaunt, I meane thy holy Sacrament of baptiſme, wherin thy holye name was not in vaine called vpō me (O deare father, ſwet ſonne and ſauiour Ieſus Chriſt, and moſt graciouſe good holy goſt) ſhuld moſt aſſuredly confirme, and euen on all ſides ſeale vp my faith of this thy couenaunt that y• art my lorde and my god: euen as Abraham and thy people of Iſraell did by the Sacrament of Circumciſion, which as the Apoſtell calleth the ſeale or ſignacle of rightuouſnes: ſo doeſt thou call it being but the ſigne of thy couenaunt in dede, yet thy very couenaunt, becauſe as thy word is moſte true and cānot lye, as thy couenaūt is a couenaunt of peare vnfallible and euerlaſting: euen ſo the Sacrament and ſeale of the ſame is a moſt true teſtimonial and witnes therof.

In conſideracion therfore of this, that thou the almighty god, of thine owne goodnes haſt vouched ſafe not onelye to make me a creature after ſhine owne Image & likenes, which mighteſt haue made me a beaſte: to geue vnto me a reaſonable ſoule, endewed with memorie, iudgemēt &c: which mighteſt haue made me an •• fote without witte or diſcretiō &c: to endue me with a body be wetifyed with right ſhape, limmes, health &c, which mighteſt haue made me a ceeple, lame blind &c: gratiouſly to enrich me concerning fortune, frends, liuinge, name &c: whiche mighteſt haue made me a ſlaue, deſtitute of al frendes, and helpes for this life: but alſo haſt vouchedſafe, that I being a a miſer, borne in ſinne, conceiued in iniquitie, to whom nothing is dewe (more then to a Turcke, Iewe, or Saracen) but eternall damnation, ſhould be called into the number of thy people, enroledde in thy boke, & now in thy couenaunt, ſo that thou wt all that euer thou haſt arte mine: for which cauſes ſake hitherto thou haſt kepte me cheriſhed, defended, ſpared, & fatherly chaſtiſed me and now graciouſly doeſt kepe me and care for me, geuing me to liue, be, & moue in thee, expecting alſo & waiting how thou mighteſt ſhewe mercy vpon me: In conſideration (I ſay) Eſai. 30. of this, moſt iuſtely and reaſonably thou requireſt that as thou arte my lord god: ſo I ſhould be thy ſeruaunt and one of thy people: As thou haſte giuen thy ſelf wholy vnto me, to be mine with all thy power wiſedome &c (For he that geueth him ſelf geueth all he hath) ſo ſhuld I be wholy thine, and geue ouer my ſelf vnto thee to be guided wt thy wiſedome, defended with thy power, holpē, releiued, and comforted by thy mercy.

Firſt therfore to beginne with al, thou commaūdeſt that I ſhuld haue none other gods in thy ſight: that is to ſay, as I ſhould haue thee for my lord & god to loke for all good thīgs moſte aſſuredly at thy handes, and therfore I ſhould put all my truſt in thee, be thankefull vnto thee, loue thee, feare thee, obey thee, and call vpon thy holy name in al my nedes: ſo ſhuld I geue this faith, loue, feare obedience, thankfulnes and inuocation or praier, to none other, no not in my hart, but onely to thee or for thee where thou commaundeſt. All this to doe (oh lorde god) and that wt moſt ioieful hart, I haue great cauſe. For what a thing is it that thou Iehouah woldeſt uoucheſalfe to make me, as thou haſte do •• ? to geue thy ſōne for me, and to become my • ode Oh what am I that thou woldeſt I ſhoulde put my truſt in thee? Thys y• doeſt that I mighte neuer be confounded, but might be moſt happie. What am I that y• woldeſt I ſhould feare thee? Where the onely cauſe, whye y• requireſt this of me, is not onelye becauſe thou haſte power to caſt both bodye & ſoule into hell fier, & becauſe they that feare thee not, ſhal periſhe: but alſo that y• mighteſt geue me thy wiſdome, that it might goe well with me in the euell daye, that thou mighteſt reueale thy ſōne to me, and thy mercye might be vpon me from generacion to generacion. Oh what am I, that thou woldeſt haue me to obey thee, not onely that I neuer periſhe with the diſobediēt, but that thou mighteſt geue me thy holy ſpirit, and rewards innumerable? Oh what am I that y• woldeſt I ſhould loue thee? y• which thinge thou doeſt to this ende that I might fully and wholy enioye and poſſeſſe thee, according to the nature of loue, and therfore doeſt thou require my whole hart, that I mighte dwel in thee and thou in me. What am I, that thou woldeſt I ſhuld call vpon thee? verely becauſe thou wilt geue me whatſoeuer I ſhall aſke of thee in the name of thy deare childe Ieſus Chriſt: and euen ſo woldeſt y• haue me thankfull, that y• mighteſt poure out vpon me yet more plentifully, al good things. So that great cauſe haue I to put my truſt in thee, to loue, feare, and obey thee, to call vpon thee, to be thankful vnto thee, not only in reſpect of the hurt which els will enſew, but alſo in reſpect of the commoditie that herby cometh vnto me: but moſt of all yea alonely for thy owne ſake, for thy goodnes, wiſedome, becutie, ſtrength & power, trueth and great mercies.

But alas (deare father) what ſhal I ſaye? As in times paſte horribly I haue broken this thy lawe, in truſting in thy creatures, calling vpon them, louing, fearing, and obeying many thinges beſydes thee, and rather then thee: euē ſo at this preſent I am a moſt miſerable wreth, blinded I am through vnbeliefe, & mine owne wickednes, ſo y• I ſe not firmely thys thy power, wiſedome goodnes &c: but wauer and doubt of it. I loue litle or nothing, I feare leſſe, I obey leaſt of al, thankefulnes and praier are vtterly quenched in me: by reaſon wherof I am worthy of eternall damnatiō. If after thy iuſtice thou ſhalt deale with me ſimplie, I am (oh lord) damned and loſte for euer, for I am verye wicked. But yet in aſmuch as thou baſt geuē thy ſōne Ieſus Chriſt to be a ſlaine propitiatorie ſacrifice for the ſinnes of the whole world, ſo that he which be leueth in him ſhall not periſh but be ſaued (for ſo thou haſt promiſed) thy trueth nowe requireth to ſaue me. No wbeit here thou maieſt ſay vnto me that I doe not beleue, and therfore notwithſtandinge thy trueth & promiſe, in that I beleue it not, thou maieſt moſt iuſtly after thy Iuſtice, dampne me. Oh lorde god, to this I cannot otherwiſe anſwer (my vnbeleife is ſo great) but becauſe thy mercye is aboue al thy workes, and thy goodnes and loue is that which all creatures moſt highly commend and magnifie, as the thing wherof thou arte called god: becauſe y• art righte good and lone it ſelfe: becauſe of this thy mercye (gracious god) yf thou wilte loke thereon and couple thy trueth therewith, then (good lord) I ſhalbe ſaued, and praiſe thy name for euer more.

¶ Thou ſhalte not make to thy ſelfe any grauen &c.

AS the fyrſte commaundemente teacheth me, as well that thou arte my god, as what god thou art, and therfore of equitie I ſhuld haue noone other goddes but thee: that is, I ſhoulde alonely hange on thee, truſte in thee, loue thee, ſerue thee, call vpon thee, obey thee, be thankefull to thee: ſo becauſe y• didſt reueyle thy ſelfe viſiblie that thou mighteſt viſibly be worſhipped, this commaundement is concerning thy worſhippe, that in no point I ſhuld folowe in worſhipping thee, the deuiſe or intent of any man, ſaint, Angell, or ſpirit: but ſhuld take al ſuch as Idolatrie & Image ſeruice, be it neuer ſo glorioꝰ. And why: for ſoth becauſe y• woldeſt I ſhoulde worſhippe thee as thou haſt appointed by thy word. For if ſeruice be acceptable, it muſt nedes be according to the will of him, to whom it is done, and not of him which doeth it. But in aſmuch as of man none knoweth the will and pleaſure, but his ſpirit, except he reueale by worde or ſigne the ſame: much more of thee o lord, none doeth knowe thy will, but thy ſpirite and they to whom thou doeſt reueale the ſame. And therfore abominable euē in thy ſight are al thoſe things, which with men are in moſt force and eſtimatiō becauſe they are not after thy word. So that the meaninge of this precepte is, that as in the firſte I ſhoulde haue none other gods but thee: ſo I ſhoulde haue no worſhippe of thee, but ſuch as thou appoiteſt. Herby therfore I ſe great cauſe of thankefulnes for this commaundement, in that thou woldeſt haue mine outward ſeruice, and that after thy appointment, leſt I ſhould buſye my braine howe beſt to ſerue thee. Good lord thou nedeſt not my ſeruice, perfecte thou waſt before I was, therefore it is for mine owne commoditie that thou commaūdeſt me, yea euen for mine owne wealth. Thou mighteſt haue lettē me haue ſtand al day idle, but ſuch is thi loue, that thou woldeſt I ſhould goe into thy vineyarde, that wt thy ſeruants I mighte receiue the hier of bleſſednes. And how great a benefite is it, If we ſhuld ſerue god after mās deuiſe, the burdē wold be in tollerable, for mens deuiſes are infinite. to deliuer me of ſo greate a burden wherwith I ſhould haue bene combred, if I ſhould haue ſerued thee in any point after my witte and reaſō. But halas, I not conſidering what a promotion thy ſeruice is, nor what an eaſye ſeruice it is, and ſimple (for one maye well know what to doe, & when he pleaſeth thee, namely whē he ſerueth thee as thou haſt appointed) as I am and alwaies haue been vnthankefull: ſo I am and alwaies haue been a greuous tranſgreſſor of this thy lawe. For as in times paſt, when I dyd not knowe thys commaūdement, I was an Image worſhipper of ſtocks, ſtones &c: yea bread and wine: ſo nowe I am a worſhipper of myn affectiōs, offering to thē ye ſeruice due vnto thee, though not therby to worſhip thee, as I thought when I kneled to ſtocks and ſtones, bread & wine &c: yet with no leſſe tranſgreſſion of thy lawe: for the which I haue deſerued, and doe deſerue euerlaſting damnatiō. Of thy goodnes and great mercy (deare father) I beſeche thee forgeue me for Chriſts ſake, whom thou didſt geue to be the fulfylling of the lawe to al them that ſhould beleue. Oh father I beleue, helpe mine vnbeliefe. As thou haſte of thy goodnes hitherto ſpared me, trāſgreſſing this thy holy precept: ſo of thy goddnes forgeue me, as well mine Idolatrie done in times paſte, as that whiche of late time I haue cōmitted & doe comitte. And as yu by this commaundement haſt deliuered me from the one, yt is, bowīg my ſelf to ſtocks & ſtones: ſo (dere father) deliuer me frō al other bowīg my ſelf after mine owne will to mine owne affections: that I may haue non other god ī hart but thee, nor doe ſeruice to any other but only to thee, & for thee, after thy word as thou cōmaundeſt. Oh open mine eies to ſee thy wil in this thy gracious precept. Geue me a will to loue it hartely, & an hart to obey it faithfully, for thy deare ſonnes ſake ieſꝰ Chriſt our lord. Amen.

Thou ſhalt not take the name of the lord thy god in vaine.

By this commaundement I perceaue (oh lord) that as in the firſt thou woldeſt in the exterior ſeruice of thee, I ſhuld vtterly abandō mine owne will and reaſon, and all the reaſons or good entētes of mā, and wholy geue my ſelf to ſerue thee after thy wil and word: ſo here doeſt thou beginne to tell me, howe thou wilte haue my tongue to be exerciſed in thy ſeruice, and therfore thou byddeſt me not to take thy name in vayne: as by temeraryouſe or vayne ſwearynge, by curſynge praying without ſenſe, as thoſe boe that pray in a tonge they know not, praying without faith or attent cō ſideracion of the thing deſired, with out harty deſire and certaine expectacion of obtaining that which is to thy glory and my ſaluation: alſo by geſting, or foliſhe abuſing, or negligent readinge or hearing of thy holy worde, by the whiche thou, as by thy name, arte knowen: and in lyke maner by deniynge thy trueth and worde, or conceiling it when occaſion is offered to promote thy glorye and confirme thy trueth. By reaſon wherof I may well ſee, that y• woldeſt haue me to vſe my tonge in humble cōfeſſing thee and thy word and trueth after my vocacion: in prayinge hartely and callinge vpon thy name: in readinge and hearinge thy worde, and ſpeaking therof withall reuerence, diligence, and attencion: in thanks geuing and praiſing thee for thy great mercy: in inſtructinge my brother and admoniſhinge him, when he erreth, after my calling and vocation, withall humblenes, gentlenes and loue.

Thus woldeſt thou haue me to exerciſe my tongue, and not to thynke that the exerciſing of it in this ſort, is a vaine and & vnprofitable thing, but a thinge that pleaſeth thee, and profiteth my ſelf and other.

And for aſmuch as thou knoweſt that our tongue is a ſlipperie member, and we very negligent ouer it, and of the greate commoditie that might thereby come to vs and other by vſyng it in thy ſeruice accordingly: thou haſt added a fearfull, & moſt true cōmunicaciō, that though men will find no fault or puniſhe vs therfore, yet wilt not thou hold him gilt les, that taketh thy name in vaine: As by many exāples we are taught, Leuit, 23. as in thy holye worde, ſo by dayelye experience, yf we woulde conſyder the ſame.

And therfore I haue great cauſe to geue praiſe and thankes to thy moſt holy name, for many great benefits which by this commaundemente I receyue and ought with thankefulnes to conſider. Firſt that it wolde pleaſe thee, not onelye to geue me a tounge, where thou mighteſt haue made me ſpeachles: but alſo that y• woldeſt haue it ſantified to thy ſeruice. Againe that thou woldeſt not onely reuele thy name vnto vs, but alſo woldeſt geue me leaue to cal vp on it, praiſe and publiſhe it: yea thou haſt commaunded me ſo to doe, and not onely commaunded, but haſt promiſed, that thou wilt here my praier and that my praiſing of thee and cō feſſinge thy word and trueth, ſhall not be in vaine.

Thirdly that thou woldeſt al men ſhoulde vſe theyr tounge ſo, that therby I might be the better inſtructed, admoniſhed, and occaſyoned to vſe my ſelfe well and in the obedience of thys thy holye precept. But what goe I about to recken by tale the cauſes of thankes for thys commaundemente, ſeing that they be innumerable yf a man ſhoulde but loke euen vpon thy verye worde, by the whyche as by thy name thou arte moſte truelye knowen: the whyche worde thou commaundeſt vnto vs in this commaundemente &c: as thou doeſt preachinge, pryuate admoniſhynge, thankes geuynge, and prayer: then the whych, nothynge is more profytable to vs in thys vale of miſerye. But gracyouſe good lorde, I acknowledge my ſelfe not onelye to be a moſt vnthankeful wretche for thys thy holye precepte, and the greate mercyes whyche here throughe I perceaue thou haſte moſte gracyouſelye powerd vppon me, and doeſt yet ſtyll offer vnto me: but alſo that I am a myſerable tranſgreſſour of this thy moſt holye, good, and bleſſed cammaundemente, as alwayes I haue ben in times paſt. Horribly haue I abuſed thy name in ſwearynge, curſing and ieſtyng wyckedlye: I haue called vppon other names then thine, as the names of peter, Paule, Mary &c: yea of ſome, whoſe ſaluatiō is to be doubted of: I haue foliſhly praied in ſuch a toūge as I knew not what I praied & ſaied, wt many other trāſgreſiions of this precept, wherin yet I am cōuerſant: as in ſeldome praying, and when I praye I am not attent nor very deſirous of the thinge I aſke with my tounge. After praier I do not earneſtly loke for the good thinges aſked and praied for, & therfore when I obtaine my requeſt, I am moſt vnthankefull: thy worde I rede litle and moſt negligently, forgetting for with what I rede: I admoniſhe not others when I here them abuſe thy holy worde: I am affraied, for feare of loſſe of frēds, name or life, to confeſſe thy trueth, goſpel and name, whiche was called vpon me in baptiſme, and not in vaine, if I did not thus make it in vayne. But alas I cā in no wiſe comprehēd the multitude of my tranſgreſſions cōcerninge this thy lawe. But this is a ſynne aboue other ſynnes, that vnder thy name, word, and goſpel I play the hipocrite, hauing more care for min owne name, then for thine. For yf my name were euel ſpoken of, it would greue me, and I would defend it: but alas I heare thine daily euel ſpokē of, & ſe it prophaned by falſe doctrine, and euell lyuing, but it greueth me not. After my vocation I •• ke not nor doe not goe about to redreſſe theſe thinges in my ſelfe & in others. And why? becauſe (good lord) I loue my ſelf better then thee, and not thee with my whole harte. Thye firſt commaundemente hathe no place with me as it ſhould haue, it poſſeſſeth not my hart, mind, and will as thou requireſt, moſt to mine owne commoditie. By reaſon wher of I am worthy of eternall damnation. Oh what ſhal I doe (graciouſe god) which not only haue ben ſo greuouſe and filthy a ſwerer curſ • er &c: ſo greate a callour vpon deade creatures, & ſo heynouſe a tranſgreſſor of this lawe: but alſo at this preſent doe ſo horriblye and hipocriticallye offende thee in takinge thy name in vaine, & that ſo many waies, in praying and not praying, in reading and not readinge, in ſpeakinge and not ſpeaking, & not cōfeſſig ſimply & frō my hart thy doctrine, trueth & name, but regardinge mine owne name farre aboue it. Shall I file frō thee? then vndoubtedly I am more gilty, and more ſhall diſobey this thy holy precept, adding ſinne to ſinne, where as y• woldeſt I ſhould call vpon thy holy name (deare lord) which haſt geuen thy deare ſonne Ieſus Chriſt to be a mediatour for vs, that thorowe him we might finde not onely grace for the pardone of our ſinnes paſte: but alſo for the obtaining of thy holy ſpirit, as well the better to vnder ſtande, as alſo the better and more frankely to obey this thy holye precept for euer. For his ſake (therfore dere god) pardone my ſinnes paſte & preſent, wherof this law doth accuſe me, and graunt (moſte graciouſe father) that I may be endued with thy holy ſpirit to know and loue thy holy name, word and trueth in Ieſus Chriſt, that I maie be zelouſe, wiſe, and conſtaunt, and that my tounge maye be ſanctified henceforth & guyded with thy holye ſpirite and grace to publiſhe, confeſſe and teache, after my vocation to others as occaſion is offered, thy trueth and goſpel, to call vpon thy name in al my nede, to geue thankes vnto thee, prayſe thee, magnifye thee, and to ſanctifie thy holy name as a veſſel of thy mercy for euer and euer.

Remember that thou kepe holye the Saboth day &c.

AFter thou haſt told me howe in the external ſeruice of thee (graciouſe lord) thou wilte haue my tonge vſed, ſo doeſt thou now teach me, how thou wilt haue min eares & all my whole body occupied, namly in ſanctificacion and holines: that is, in thoſe thinges which thou pecularly haſt appointed to be meanes immeditately to helpe to that ende: As in hearing thy word preached, & vſing the ceremonies of thee appointed euē as y• haſt commaunded. For the which thinges to be exerciſed of thy people thou at the firſte dyddeſt appoint a certaine daye, namely the ſeuenth daye, whiche therefore thou calledſt thy Sabboth, that thereby they with their childrē and family, reſting frō all exerior labour, which hindreth the meditaciō of the mind, might not onely be more able to goe on throughe with their trauell and labour (for withoute ſome reſte nothing can endure, in reſpect whereof thou woldeſt the very beaſtes which in laboure were exerciſed, ſhoulde haue the priuelege of this Saboth) but alſo and muche rather, that thy people might with their family and children, be inſtructed and taught: firſt by the miuiſtery of thy word in preaching and catecchiſing: ſecondly by the vſyng of thy ſacramentes appointed after thy commaundement and inſtitution, they might be aſſured of thy promiſes: thirdly by praiyng they might be augmented in al godlines: and laſt of all by their metting together & exerciſinge all theſe thy workes of ſanctification, they might increaſe in loue and charity: one towards another, as members of one body and fellowes of one inheretaunce, and thus by meeting together, praying and vſing thy ſacramentes, they might be inſtructed in thy lawe and of that Saboth, wherinto thou thy ſelfe dyddeſt enter after thou hadſt made the world, ceaſing from thy workes, not of conſeruation but of creatiō, into the which as after this life and the workes of this time, they ſhould enter: ſo now they beginne ſpiritually to enter in reſtinge from their owne workes whiche the olde man moueth thom vnto: not that (good lord) thou woldeſt theſe workes appointed for the Saboth day, ſhould not be exerſiſed at any other time but onely on the ſeuenth day: but becauſe yu dydſt as wel ordaine thē for a pollicie to endure till the comming of Chriſt, as alſo according to the reuelacion or thee in that time, didſt open thy ſelf, beginning then in figures and ſhadowes, whoſe verifiēs in thy tyme were to be opened: therefore it pleaſed thee to appoint then the ſeuenth day, which ſeuenth day, although by reaſon of the policie being by thee be ſtreied, and by reaſon of Chriſt the veritie and body of all ſhadowes, if be abrogate from vs: yet ſtandeth this commaundemēt in force aſwell for the workes of ſantificacion, that is for preaching thy word, comming to heare it, for praying, vſynge thy ſacramentes, and coming together to that ende: as alſo for thoſe dayes which by commō order, and on good grounde are ordained and receyued: howbeit with this libertie, that neceſſitie of our faith and ſanctificaciō and charitie may diſpēſe therwith, occaſion of wilfull and wittinge offence being aduoided &c.

So that hereby I perceyue thy will and pleaſure to be, that I ſhuld at al times, as much as charite and neceſſitye wyll permytte, geue ouer my ſelf, and cauſe all other ouer whō I haue charge, ſo to doe (eſpecially on the ſondaies and other holye dayes being receyued and to that ende appointed) to the reſorting to the temple and places appointed to praier, to here with meknes thy holy word and vſe thy ſacraments and ceremonies as thou haſt commaunded, and to exerciſe all thinges which might be to the confirmacion & propogacion of thy holy religiō, or make to the encreaſe of loue and charite: as geuing to the pore, reconciling ſuch as be in variaunce, viſiting theficke, & euē (as it were) beginning that • abboth wherof Eſay ſpeaketh. Eſai. 1.

By reaſon whereof I haue greate cauſe to thanke thee (moſt gracious father) that thou woldſt appoint me to be in this time, wherin thou haſt more plentifully reueiled thy ſelfe then thou dyddeſt, not onelye before Chriſtes comminge, but alſo ſynce Chriſts aſſenſiō. Neuer ſynce England was England dyddeſt thou ſo manifeſtlye reueile thy trueth, as yu haſt done in theſe daies. Great cauſe I haue to thanke thee that yu woldſt inſtitute the miniſtery of thy worde and ſacramentes as meanes wherby thy holye ſpirite is effectuall to worke in oure hartes ſanctification. Great cauſe haue I to thanke thee, that thou woldeſt kepe the bokes of the prophetes & Apoſtells vntil this time. Greate cauſe haue I to praiſe thee, that thou woldſt geue me ſuch knowledge in them as yu haſt done of thy greate mercye. Greate cauſe haue I to thāke thee for the good & true miniſters and preachers of thy worde which thou haſt ſent amongs vs, and genē me grace to here them. Great cauſe haue I to thanke thee that in this religion thou haſt geuen ſo longe quietnes, and harboroughe to thy church. Great cauſe haue I to thanke thee, for that thou woldeſte make me ſuche a man in whom thy holye ſpirite mighte worke. Greate cauſe I haue to thanke thee whiche woldeſte call me into thine eteruall Saboth and reſt full of all ioye, ſuch as the eye hathe not ſene, the pare hath not harde. Greate cauſe haue I to thanke thee that ſo manye dayes are appointed for this ende, that we ſhoulde meete together to here thy worde and receiue thy ſacramentes. Greate cauſe haue I to thanke thee for the inſtitution of thy ſacramentes, which thou haſt ordained as thy viſible and palpable lordes, to the obſignation and confirmacion of the faithe of all ſuche as vſe the ſame after thy commaundementes. But, infinite are the cauſes for the which I ought to gene thee thankes for thys commaundement.

But alas I am not onely vnthankfull, but alſo a moſt miſerable tranſgreſſour of it. I wil not now ſpeake of my tranſgreſſions paſt cōcerning this commaundemente: preſentlye they are ſo many that I cannot. For yu knoweſt howe I doe not onelye at conuenient times on ye worke daies kepe my ſelfe awaye from common praiers in the congregaciō & aſſemble of thy people and frō hearing of thy worde: but alſo on the Sabboth dayes to ryde or goe aboute this or that worldely: buſynes I am verye preſt, to ſitte down at this tauerne, and to goe to that mans table I am readye at the firſt vydding: but alas to reſorte to the table of thy ſonne & receyue with thankfulnes the ſacrament of his body and bloud for confirmation of my faithe, that 〈◊〉 to learne ſpiritually to taſte Chriſts body broken and his bloude ſhedde for the remiſſion of my ſynnes: ſo doe this, oh how vnwillig am I? To goe to maſſe and ſacrynges with ſuche like Idolatrye, I haue been a greate time more readie then now I am to heare thy word, & vſe thy ſacramēts as I ſhuld doe, thy miniſters I pray not for: thy church I am not careful for, no not nowe (good lorde) when wicked doctrine moſt preuaileth. Idolatrye, ſuperſticion, and abominacion aboundeth, the ſacrament and ſacrifice of thy deare ſonne Ieſꝰ Chriſt is blaſphemiuſly corrupted: whē for preaching there is nothing but maſſing, for catechiſing, ſenſinge, for reading of the ſcriptures belleringing, for ſyngynge of Pſalmes and godly ſonges to our edificacion, all is don in laten, with ſuch Notes, Tunes, ditties, & deſcantes, that vtterly the mynde is pulled from the conſideracion of the thinge (if men did vnderſtande it) vnto the melody. Al which my wickednes hath brought in, my prophaning of this cōmaundement, and my not praying. Thy miniſters are in priſon, diſperſed in other contries ſpoiled, burnt, murdred, many fal for feare of goods, lyfe, name &c, from the trueth they haue receyued vnto moſte manifeſt Idolatrie: falſe preachers abounde amongeſte thy people: thy people dearely bought euen with thy bloud, are not fedde wt the breade of thy worde but with ſwyllings: antichriſt wholy preuailethe, and yet for all this, alas I am to careleſſe, nothing lamenting my ſinnes which be the cauſe of al this. O dear father forgeue me for chriſts ſake and be mercifull vnto me, and as of thy mercye thou dyddeſt geue me time to repent, ſo geue me repentaunce. Graunt me thy holy ſpirite to open to me this thy lawe, ſo that I may knowe thy will in it, loue it, and alwaies obey it: thy good ſpirit ſanctifye me and worke in me a true taſte of eternall life and pleaſure in the meditation of it: geue me (gracious good father) one litle mouthfull of the breade that yu feddeſt Helye wt all, geue me that with him I maye 1. Reg. 19. come into mounte horeb. Helpe thy church, cheriſhe it and geue it harbo routh here and els where for chriſts ſake: purge thy miniſtery from corruptiō and falſe miniſters: ſend out preachers to fede thy people, deſtroy antichriſt & all his kingdome, geue to ſuch as be faullē from thy trueth repentaunce, kepe others from falling, and by their falling doe yu the more confirme vs, confirme the miniſters & pore people in priſō & exile, ſtrengthen them in thy trueth, deliuer them if it be thy good will, geue them that with conſcience they may ſo aunſwere their aduerſaries, that thy ſeruantes maye reioyce and the aduerſaries be confounded, auengē thou thy owne cauſe (Oh thou god of hoſtes) and helpe all thy people, & me eſpecially becauſe I haue moſte nede.

Honour thy father and mother that thou mayſt lyue longe &c.

AFter that thou haſte tolde me (good lord) thy will concerning the ſeruice whiche thou requireſt inwardly and outwardly to be geuen vnto the: now doeſt thou begin to tel me what thy wil is that I ſhuld do & leaue vndone for thy ſake vnto man. And firſt yu ſetteſt before min eies, them whō yu for ordres ſake and the more commoditie of man in this life, haſt ſet in degre and authoritie aboue me, cōprehending them vnder the name of father & mother, that I might know yt as of thee thei are commaunded to beare towards me a faithfull loue and a motherly care in the very names of father and mother, wherwith yu honoreſt them: ſo am I cōmaūded of thee to do that which is moſt equall & iuſte (as the very brute beaſts doe teach vs) that with childly affection and duetye, I ſhuld behaue my ſelfe towards thē, that is I ſhuld honor thē, which cō prephēdeth in it, loue, thankfulnes, reuerence and obedience, & that not ſo much becauſe they be my parēts, and in their offices are carefull for me (for it maye be they will neglecte the doinge of theyr dueties towardes me) but becauſe thou commaundeſt me ſo to doe, howe ſo euer they do. So that by thys commaundement I perceiue that thou woldeſt I ſhuld conſider them whō thou haſt placed in auctorite and ſuperiour degre: as parēts, maieſtrats, maſters or ſuch like, and accordingly behaue my ſelf toward them, honour them, that is to ſay loue them, be thankfull vnto them, reuerence them and obey them for thy ſake ſo lōg as they paſſ not their bounds, that is ſo longe as they requyre not otherwiſe then yu haſt geuen them commiſſion or permiſſion to doe.

And for as much as thou ſeeſt their care and offyce is greate, and oure corruption to obey is very muche, as wel to encorage them in their vocation to be diligent, as to enflame me to humble obedience vnto them, therthroughe to make them more willinge to ſuſtaine cares for me: yu addeſte a promiſe, that is longe lyfe which ſo farre as it is ableſſing frō thee yu wilt endue vs wt all. Wherby we may gather that a ciuel life doth much pleaſe thee and receiueth here rewards, eſpecially if we lead it for conſcieunce to thy lawe. And on the contrary part, a diſobedient lyfe to them that be in auctorite, wil bring the ſoner thy wrath and vengeaunce in this life. All whiche worketh muche to the commendation of the ſtate of politike & ciuell maieſtrats. By reaſon hereof (deare father) I ſe my ſelf much boundē to praiſe thee, and hartelye to obey thys thy commaundement. For in it & by it yu declareſt thy greate loue towarde vs, which euen in this preſent life our pylgermage and paſſage to oure home, woldſt haue vs to enioye the benefite of peace, and moſte ſemelye quietnes and order, and by this order ſo couple vs that none ſhuld contemne or deſpiſe another, but euen highe & lowe to be and accompt thē ſelues as parentes & children. Particularly for my parte I cannot but ſay that I haue moſt cauſe to thank thee for my parētes, ſcholemaſters, and others vnder whoſe tuitiō thou haſt put me. No pen is able to write ye particular benifites, wc I haue her by receyued in my infancie, childhod youth, midle age, and alwais hether to. Oh how good a lord haſt yu declared thy ſelf to me, which in them and by thē haſt norriſhed, fedde, inſtructed, corrected, defended and moſt gratiouſly kept me. I coulde recken innumerable behind me & but fewe before me, ſo much made of & cared for as I haue bene hetherto. No ſmalle token of thy loue to me warde is it, that thou woldeſt engraue in theyr hartes and commaunde them vnder paine of damnation to be carefull ouer me, to doe me good and prouide for me, as they haue done or rather thou by thē publickly. Alſo for the cōmen wealth & ſuche as thou haſt placed in aucthorie ouer me in bothe thy regeniētes, if I conſidered them that haue bene, and them that be, I coulde not but praiſe thee good lord. For no leſſe praiſe worthy art thou for this chaſtening vs and admoniſhing vs now preſētly by them that be in aucthoritie, of our vngratitude and vnthankfulnes, then by ſuch as haue bene, for all kyndes of good things. But infinite are the cauſes of thankfulnes which this cōmaundement conſidered, ſhoulde ſtirre vp in me. But alas (moſt mercifull father) as I acknowlege my ſelf moſt vnthankfull vnto thee for al thy benifites powred vpō me in this lyfe by my parents, nources, tutoures, mayſters, magiſtrates, biſhoppes, paſtours, and good frindes, euen frō my cradell vnto this hower: ſo vnto them haue I alwaies been & am, in not louing them, as my coldenes in praiynge for them and to my power in helping them, declareth: and alſo my not reuerencing them, my cōtemning them, & temerariouſnes in my miſtruſting or to narrowly & to ſtraightly loking at them & their dewties, ſhoweth: and not obeynge them, as by my cōtumacy appereth, not onely when anye thinge to me vnpleaſant or vnprofitable, but alſo profitable & conuenient is required. And yet I ſpeake not of ye euel & muttering reportes, of ye offences ī trāſgreſſing ye politilie lawes for apparrel & meates & other no ſmalle offences which I haue cōmytted & geuē. Oh this is a ſinne deare father that I alwaies haue ben a priuate more then a common weale mā, alwaies I ſeke for myn owen cōmeditie, cō temning that whiche maketh to the conmmoditie of others. As for my diſobedience and wicked behauiour towards my owne parentes and all others whom thou haſt ſet ouer me (deare father) no toūge can expreſſe it, and therfore I am worthy of dāynation. But (gratious good lord and deare father) I beſeche thee for thy Chriſtes ſake, to haue mercye vpon me, & pardon me, as of thy goodnes it pleaſed the to pardone the patriarkes. Thou haſt geuen this commaundement as thy holy lawe to open to vs howe corrupte we are, and howe much we ſwarue frō the patterne wherafter we were firſt made & once agreed thereto before Adams fall, that we might loth our ſelues and euen thereby be dryuen to ſeke and ſet by thy ſwete mercyes in Ieſus Chriſt, whom therfore thou diddeſt ſende to fullfyll the lawe in hys fleſhe that we myght borowe of him the ſame, by trewe faithe: whiche of thy goodnes worke in vs by thy holy ſpirit, and open this lawe vnto vs that we maye more & more increaſe in the knowledge, loue & obedience of it to thy glory and our ſaluation, Amen. Deare father be mercifull to our mageſtrats, eſpecially ye quenes highnes, whoſe hart with the reſidue of her counſellers, tourne into thy teſtimonies, geue them thy wiſdome and a zeale to the trueth according to knowledge, that they maye vſe the power they haue receyued of thee to the cheriſhing of thy church, that wc vs here thy worde may haue free paſſage and thy true worſhippe may be maintained, and not onclye here but alſo euery where amonges thoſe whom thou woldeſt we ſhould pray for. Be mercifull to my poore parentes (gratious lorde) with my bretheren, ſyſters, wife, childrē, family, ſeruantes, kinſfolkes, neighboures, as thou knoweſt they haue all nede. Geue vnto the hartes of all parentes, mageſtrates and ſuche as be in aurtherite here or ells where that they maye accordinge to that yu haſt put them in truſt wtall, be faithfull, deligent, carefull, and happye. Graunt vnto children, ſeruauntes and ſubiectes, that euerye one maye render loue, obedience, thankfulnes and reuerēce to al ſuch as thou haſt put in aucthorite ouer them: bleſſe the church and ſend it peace and har borough here or els where: bleſſe the common weale and ſende vs peace: bleſſe the dioceſſes and ſhieres and ſend them good biſſhops and iuſtices: bleſſe euery houſholde and family, that thy peace may be in the ſame cōtinually. Fynally write this law & all thy lawes in oure hartes we be ſech thee yt we may kepe them Amē.

Thou ſhalte doe no murder &c.

AS in the commaundement goeinge nexte before, thou ſetteſts before me the perſonages of all ſuch as thou for the commodytie, order, and peace of mā in this life haſt placed in aucthoritie, accordingly of vs for thy ſake to be eſtemed: ſo doſt thou in this commaundement ſet before vs to loke on, the perſonages of all men generally, high and lowe, ouer whom thou geueſt vs a charge that we ſhal not kil or murther thē. In which word thou comprehendeſt all kind of hatred or malice, in word thoughte or dede, as thy dearely beloued ſonne expoundinge this commaundement Mat. 5. dothe teache. Yea becauſe thou woldeſt all men ſhuld be deare vnto vs, beyng all of one ſubſtaunce, of one ſimilitude, comming of the ſame parents Adam and Eue, made of one God, redemed of one Chriſt, in whom we ſhould be coupled as members of one body, and liue to the aide, ſuccour and cōfort one of another, becauſe of this (I ſay) eaſlie we may ſee that not onely yu forbiddeſt here to beware of all kindes of diſpleaſures, but alſo thou commaū deſt vs to beare and exerciſe al kinde of loue and fauoure in harte worde and dede, and that for thy commaū dementes ſake, for els towards oure enemies our hartes wolde ariſe, and be great, in that they contemnynge their dueties towards vs ſeme to deſerue the like at oure handes.

By reaſō hereof I haue great cauſe to thanke thee dere father. For here by I ſee how that thou doeſt muche loue my ſoule which arte ſo carefull ouer my body, ſo that he which hurteth it diſpleaſeth thee and he that doth it good pleaſeth thee, if ſo be he doe it for thy ſake. By this commaū dement now I ſe that it is thou that haſt kept me frō doing many euels, which els I ſhuld haue outragiouſly done, & haſt ſtirred me vp to do good to my brethrē if at any time I haue done any: euen as thou haſt alſo kept and doſt kepe preſently others from doing me hurt, & haſt and doſt ſtirre vp thoſe that do me good to do ſo vn to me. Oh how great is ye multitud of thy benifits (good lord) wherwith thou haſt ouerwhelmed me, and the which through this cōmaundement I perceaue my ſelf to haue receiued, preſently do receiue, & ſo longe as I liue am like to receiue, for thou commaundeſt al men euery where to do me good, loue me, defend me, & cheriſhe me: ſuche is thy loue to me in this preſent life & that for my body. oh how great is thy loue then to me in euerlaſting life, & yt for my ſoule? If in a ſtraūg cōtrey ſo great is thy protection, how great is it at home? But alas (dere lord) how vnthākful haue I ben & am yet ſtil for theſe thy fatherli benifits, oh min ingratitud: yea lord horribly haue I trāſgreſſed & ſtill doe tranſgreſſe this thy gracious precept in pride, enuie, diſdaine malice, hardnes of hart, vnmercifulnes & contēnīg thy childrē, ſaints & ſeruāts: Self loue all together raigneth in me and deſire of praiſe, rule & fame: I am ſo farre frō loue & mercy in hart (good lord) that no man cā here it in my tonge, nor ſee it in my works, but rather cleane contrary, and yt generally and to thē, to whom I am moſt bound perticularly. By reaſon wherof I haue deſerued euer laſtinge damnnation and to be caſt awaye from thy preſence for euer. Oh moſte gratious father forgeue me for Chryſtes ſake I beſeche the. For to this ende diddeſt thou geue this commaundement, that I ſeyng my corruptiō and deprauate nature by ſynne might come to thy mercye deſerued by chriſt, and through faith in him, might finde not onelye pardone of that which is paſte: but alſo thy grace and holy ſpirit to beginne in me the obedience to this and al other thi holy precepts for euer more, ſo be it. For this thy Chriſtes ſake (deare father) I beſech thee therfore to take from me and all other for whom thou woldeſt that we ſhould praye, all enupe, pryde, arrogancye dyſdaine, hatred and all ſuſpitiouſnes: and graunt vnto vs bowells of mercy, humilitie, pacience, mekenes, longe ſufferinge, gentillnes, peace, charitie and al kinde of brotherly loue cōfort the feble, releue the poore, help the fatherleſſe, heale the ſycke, bleſſe the afflicted, ſhewe thy great mercy vpō all poore priſoners & deliuer thē in thy good time, remember thy pitye toward ſtraungers, captiues, wydowes, and ſuche as be oppreſſed.

¶ Thou ſhalte not commytte adulterye.

HEre (good lord) thou goſt about to commaunde vnto me as loue in the other, ſo purenes and chaſtite in this, and therfore thou ſaieſt I ſhoulde not commite adultrye: in the which word thy ſonne oure ſauiour Ieſus Chriſt, doth comprehende al vncleannes, yea the very concupiſcence and abuſing of the hart in luſting after any mans wife or otherwiſe vnchaſtly. By the which, in that thou woldeſt haue vs to loue in our ſelues and others purite & cleanes, that we might be holy as thou oure god art holy, and our bodies beynge temples of thy holy ſpirit mighte be kept pure and accordinglye: eaſelye we maye ſee that as thou forbiddeſt all vncleane dedes, wordes, lokes, and thoughtes: ſo doeſt thou commaunde vs to loue and exercyſe all puritie, chaſtitie, cleannes, ſobryety temperancye &c.

By reaſon whereof I haue greate cauſe to be thankefull vnto thee, which not onely for the helpe & commoditie of man, but alſo for remedie of mans infirmitie, haſt made womā kind and ordained the ſtate of matrimony, which in thy ſight is ſo holye and pure that thou accompteſt the bedde and acte of generaciō betwene man and wife in this ſtate of matrimonye to be an vndefyled thynge, and ſuch care thou haſt ouer the perſonages marryed and their condition, that vnto damnation they ſinne, which not onely goe about to defyle that bed, but within there harts doe wiſhe or deſire it, yea which doe not indeuer thēſelues wt thought, word and dede to helpe that purite & cleanes betwene married folks be kept. But the greate cauſes thou geueſt vs to thanke thee for this ſtate and ordinaunce, and for thy defendynge vs by thys commaundemente, are innumerable.

Full wel I ſee that it is thou whiche by thys commaundemente not onely refrayneſt me, but alſo kepeſt my wyfe from impurytye whyche ells we might bothe commyte.

Greate is thy lous (Oh good lord) and more then I am able to cōſider, whych declareſt thy ſelfe to be thus carefull ouer me concernynge the benefyttes whyche come vnto me bothe for the mynde, bodye, and goodes, by ſobryetye and tem perauncie, whyche here thou requireſt. Onely thys I cannot but ſee, that I haue greate cauſe to thanke thee whiche arte ſo carefull ouer me, as by thys commaundemente I well ſee.

But alas (good lorde) what ſhall I ſaye, whiche am and haue bene ſo farre from thankefullneſſe that I am to be accompted amongeſt the moſt vnthankfull: yea yu knoweſt it good lorde. Fylthely haue I broken thys lawe, & cauſed other ſo to doe, of whoſe repentaunce I am vncertain: as alſo my tonge alas hath oftē ben to ſhamfully exerciſed, mynetes & my thoughts to wickedly abuſed.

All this geare I haue encreaſed by myne intemperauncye in catynge, drinkinge, cheriſhingemy bodye &c. I haue alſo hurt my bodyly health, miniſhed that whiche I and others ſhould lyue on, and horribly hindred all good prayers, and meditations: wherin though I haue time & place, yet alas I nothing exerciſe my ſelfe as I ſhould doe.

By reaſon whereof, I haue deſerued euerlaſting damnatiō. Oh good lorde and gratious father, doe thou for thy names ſake and in Chriſtes bloud, pardon me and forgeue me I beſech thee, & as thou haſt moſt mercifully hitherto ſpared me: ſo of thy mercy put awaye my treſpaſſes, & the tranſgreſſions of thoſe whom I haue cauſed to ſynne: let that loue which moued thee to pardon Iudas with Thamar, Dauid, Berthſabe, and the greate ſynner, of whom we reade in S. Luke, moue thee to pardone Luk 7. and forgeue me alſo. Thou gaueſt this commaundemente to thys ende that I might knowe my ſinne and ſinnefull nature and ſo thereby be driuen to thy Chriſt crucified, for whoſe ſake I aſke mercy, & alſo that thy good ſpirit maye be geuen vnto me to purifie me and worke ſo in me and with me, that I may trewelye know, hartly loue, & faithfully obey this thy holy precept inwardly and outwardly now and for euer Amen. Gracious good lord, graunt to me & my wife that we may dwel together accordinge to knowledge, and maye kepe our veſſells in holines: graunt (Oh lord) that we may be pure and vndeſtled: and graunt the ſame to al that be married, and to them which be vnmarried graunt, that they may liue a pure, chaſt, and vndefyled life, and if they haue not the gifte of ſinglenes of life, graunt them ſuch makes with whom they may liue holyly to thy praiſe. Deare father geue me the gifte of Sobrietie and Temperauncy, and graunt the ſame to al them whom thou woldeſt I ſhoulde praye for. As in times paſte I haue vſed my tounge and other members euell, ſo nowe good lorde graunt that I maye vſe them well, chaſtly and godlye. This I prays thee graunt through Ieſus Chryſt, and finally (Oh lorde) bothe in ſoule and body ſanctifie me, and as in thy temple dwell in me nowe and foreuer more Amen.

Thou ſhalt not ſteale.

NOwe that thou haſt taught me the ſeruice required of thee for me to obſerue towards the perſonages of all men and women of euery conditiō: thou beginneſt to tell me what thou woldeſt I ſhoulde doe concerninge their goodes: and as in the nexte commaundemente before this thou dyddeſt cōmaūde vnto me ſobrietie & purenes, ſo doeſt thou in this Iuſtice and rightuouſnes, forbydding me to ſteale. Under the whiche word yu comprehendeſt al kindes of deſceite. The which thing yu doeſt becauſe yu woldeſt that I ſhuld geue my ſelfe wholy to the ſtudie and exerciſe of Iuſtice, as in the precepts next going before, yu woldeſt I ſhuld geue ouer my ſelfe wholy to the keping of ſobrietie & purenes. So that I ſee thy good pleaſure herein is not that I ſheuld alonely abſtaine from al thefte: but alſo from al fraude and craft in word or dede, yea yt I ſhould earneſtly folow and exerciſe all equitie, trueth and Iuſtice.

By reaſon whereof I ſee my ſelfe much bound to praiſe thee which art ſo carful ouer mi goods & ſubſtaūce, that if any man ſhould goe about to ſteale from me, or to defraud me in any thig, yea whoſoeuer goeth not about to kepe & care for that I haue as he woulde doe for his owne, the ſame diſpleaſeth the.

Oh lord if thou haſt ſuch care for my goodes, cattell, and ſuch pelfe, how greate is thy care for my ſoule? If this one commaūdement were not, I perceaue as I for my owne parte ſhuld haue done and doe much worſe then I haue done: ſo much worſe had bene done to me and mine then hath ben. It is yu good lorde (I perceaue) that haſt both geuē me al yt I haue, and alſo ſtill conſerueſt and keepeſt the ſame, and not my owne polycye, wyſedome and induſtrye, for in vaine were al this, excepte yu diddeſt vouchſafe to vſe & take it as a meane to worke by. There is nothing therfore that I haue but when ſoeuer I loke vpon it, by this commaundement I learne thy goodnes, ſtrength and power, for as thou geueſt it of thy mercy, ſo it ſpeaketh to me that preſently yu ſtill doeſt kepe it for me: ſo that exceding great cauſe haue I to thanke thee for this precept dere god and moſt gracious lord.

But alas I am ſo farre from thankfulnes (as alwaies I haue bene for all thy care for me and for all that euer thou haſte geuen vnto me) that as I haue vſed ſubtelty and crafte, yea ſome times thefte and briberye: ſo nowe (good lorde) I ſtill when occaſiō is offered, do exerciſe the ſame. I liue alſo voluptuouſly of yt yu haſt geuen & lent me, & nothing conſider what equitie requireth, and what or how great the neceſſitie of the poore is, whom I doe thus defraude by exceſſe and prodigalitie. That whiche I borowe, I with vnwillingnes doe repaye, I vſe it more negligentlye then I wold do myn owne. Lacke of excommunicatiō, of Iuſtice, ye great vſery, robberie, oppreſſion and ſuch like wickednes as is exerciſed amonges vs I lament not, labour not after my vocation for the redreſſe of the ſame, I pray not to thee thereabout, but neglecte altogether.

Yea euen thoſe things wherewith I am put in truſt, or am hirid to do, thoſe (I ſay) I doe with great negligence, ſo that great is my ſinne here in and worthy I am of damnation. But mercifull god I beſech thee for Chriſtes ſake, to haue mercye vpon me, and to pardon me my vnthankfulnes, theftes, fraudes, deceytes, auarice, neglegences & great careleſnes for ye lacke of Iuſtice & for ye mō ſtruouſe oppreſſion, vſeries, exceſſe, riot, the which be horribly exerciſed in ye commō weale. For thy mercies ſake in Chriſt Ieſus (o lord) whom yu haſte geuen to fullfyll the lawe for them that doe beleue, geue me trew faith and thy holy ſpirite, to worke in me the knowledge, loue and perpetuall obedience of this thy holye precept and all other thy commaundements for euer.

Deare lord geue vnto me and to all whom yu woldeſt I ſhoulde pray for, the hatred of al craft, and loue of all Iuſtice, graunt to the oppreſſed thy comfort, to wrongers repentaunce, to theues and deceiuers, yt they may make reſtitutiō, to iuſtices of peace, land lords & the rich of the world, yt thei may haue thee before their eies, loue their poore tenants & brethren, to laborers & artificers yt they maye be diligent in their worke & labour • that wherwt they are put in truſt.

Thou ſhalte not beare falſe witnes againſt thy neighbour.

NOw doeſt yu (moſt gratioꝰ lord) inſtruct me in this commaundement how I ſhuld vſe my ton • towards my neighbor & behaue my ſelf concerning his name, forbidding me to beare falſe witnes: in ye which yu forbiddeſt me all kinds of ſlaundering, lying, hipocricy & vntrueth. And why? becauſe as members of one bodie, thou woldeſte we ſhoulde ſpeak • trueth one to another, and be careful euery one to couer others infirmity, and wt oure toūge defend the names of others, euē as we wold that other ſhould defend ours. So that in thys commaundement, as yu forbiddeſt me all kind of euell, parelous, calumnious, and vntrewe ſpeaking: ſo doeſt thou commaunde to me all kinde of godlye, honeſte and trewe reporte and talke.

By reaſon whereof I haue greate cauſe to praiſe thee, in that I ſe thee to be ſo carefull ouer my name, that all men are by thee commaunded to defend ye ſame. O pretioꝰ god, great is thy care ouer my ſoule I nowe perceiue. If this commaundemente were not, I ſe, as I ſhuld haue done & doe much worſe with my toūge to others then is hapened, ſo ſhoulde I haue felte of others towards me.

Beſydes this no ſmall commoditie is it to me that thou wouldeſte all men ſhoulde vſe treweth in all thire wordes to me.

Oh howe greate a good thynge is this vnto me? If we conſider ye hurt ye cōmeth by vntrueth & by wordes, where through many are deceiued: eaſly may weſe a wonderful benifit and care of thee for vs in this commaundement.

But (gracious lorde) like as I acknowledge my vnthankfullnes to be monſtrouſe and great & alwaies hathe bene hetherto: Euen ſo yet continue I in wonderfull hipocriſie in all my conuerſation, often lying, and ſpeaking as vainely ſo offenſiuely, fleſhly ſubtelly, calūniouſly, & geuig my eares to here ſuch things as be ſlaūderouſly ſpokē, not repugninge or admoniſhing other: as the ſlaunderer to doe as he wold be done by, to tel his tale where he ſhuld tel it: neither admoniſhing the partys ſlaundered of yt whiche is reported of him, thereby to take better heede, but rather I augment it. By reaſon whereof I haue deſerued eternall damnation.

But thou (good lord) be mercyfull vnto me I beſeche thee for Chriſtes ſake, whom yu haſt ordained to be the ende of the lawe to all them that doe beleue, as well for pardone of that which is paſt, as for not imputinge the imperfection that remaineth. In his name therfore (good lorde) I beſech thee to pardon me, and geue me thy holye ſpirite to open to me this lawe and all other thy preceptes, ſo to vnderſtand them, that I may hartely loue them & faithfully geue my ſelf to the obediēce of them for euer. Graunt me thy good ſpirit to ſanctifie my tonge that it may be kept frō lying, ſlaundering & al ſuch vices, & that it maye be continually vſed in thy ſeruice, and ſpeakinge that which may be to edifie, to thy glory and praiſe through Ieſus Chriſt oure lorde. Amen.

¶ Through vnperfectnes of copies his doinge vpon the tenth commaundement is not yet come to light. Therefore take this in good part till god ſend the reſt.

A meditation concerninge praier, with a breife paraphraſe vpon the petitions of the lords prayer.

THe mind of man hath ſo large roumthe to receyue good things, that nothinge in dede can fully fyll it but onely god, whō then thy mynde fully poſſeſſeth, when it fully knowethe him, it fully loueth him, and in all things is framed after his wil. They therfore (dere lord god) that are thy children and haue taſted ſomewhat of thy goodnes, do perpetually ſighe, yt is do pray vntil they come thereto: and in yt they loue thee alſo aboue all thynges, it wonderfully woūdeth them that other men do not ſo, that is loue thee & ſeke for thee with them. Wherof it commeth to paſſe that they are inflamed with continnall praiers and deſires that thy kingedome mighte come euery where, and thy goodnes might be both knowē, and in life expreſſed of euery man.

And becauſe there are innumerable many things, whiche as well in them ſelues as in others be againſt thy glory, they are kindled with continuall praier and deſire, ſighing vn ſpeakably in thy ſight for ye encreaſe of thy ſpirit: & ſome times whē they ſee thy glory more put back then it was wonte to be either in themſelues or in anye other, then are they much more diſquieted & vexed. But becauſe they know that yu doeſt rule all thinges after thy good will, and yt none other can helpe them in their neede, they often times do go aſideall buſineſſes laid a part, and geue them ſelues to godlye cogitations and talke with thee, complaininge to thee as to theyr father, of thoſe thynges that greue them, beggyng thereto and that moſt earneſtly thy helpe, not onely for themſelues, but alſo for others, eſpeciallye for thoſe whom ſingularlye they embrace in thee, and often do repete and remē ber thy gracious benifites both to others and to themſelues alſo, wherthrough they are prouoked to rē • er to thee harty thankes, therby being enflamed, aſwell aſſuredlye to hope well of thy good will towards them and paciently to beare al euills, as alſo to ſtudy and labour to mortifye the affections of the fleſhe, and to order all their whole life to the ſeruice of their brethren and to the ſettinge forth of thy glory.

This they know is that praier thy ſonne Ieſus Chriſt oure lorde commaunded to be made to thee in the chamber, ye dore being ſhut. In this kind of praier he himſelfe did watch often, euen al the whole night: herin was Paule frequent, as all thy ſaintes be. This kind of prayer is ye true liffting vp of ye mind vnto thee, this ſtandeth in thaffections in the hart, not in wordes & in the mouth. As thy children be endued with thy ſpirit, ſo frequent they this talke wt thee, the more thy ſpirit is in them, the more are they ī talke with thee. Oh geue me plentifully thy ſpyrite which thou haſt promiſed to powre out vpon all fleſhe, that thus I may with thy ſaintes talke wt thee night and day, for thy only beloued ſōnes ſake Ieſus Chriſt our lord Amen.

Moreouer thy ſaintes, to prouoke them to this kinde of praier, doe vſe firſt their neceſſitie, which they conſider in thre ſortes, inwardly concerning their ſoules, outwardly concerning their bodies, and finally concerning their names and fame, wherto they adde the neceſſitie of thoſe that be committed to them, the neceſſitie of thy church, and of the common weale.

Secondly they vſe thy commaundements, which require them vnder paine of ſinne to praye to thee in all their nede.

Thirdly they vſe the conſideration of thy goodnes, which art naturally merciful to yonge rauens calling vpon thee, much more then to them for whom rauens & all thinges ellswere made, for whom thou haſt not ſpared thy dere ſon, but geuē him &c.

Fourthly they vſe thy moſt ſwete and free promiſes made to heare and helpe all them that call vpon thee in Chriſtes name.

Fiftly they vſe examples, how that yu which art the god of al and rich vnto all them yt cal vpon thee in chriſts name, haſt heard & holpen others calling vpon thee.

Sixtly they vſe the benefites geuē them before they aſked, thereby not only prouoking them to aſke more, but alſo certifieng their faith, that if thou waſte ſo good to graunt them many thinges vnaſked, nowe thou wilt not denye them any thing they aſke to thy glory and their weale.

Laſt of al they vſe the reading and wayinge of pſalmes and other good praiers, becauſe they know thereby peculiarly beſides ye other ſcripture, there is no ſmal helpe: as may apere by paul Epheſ 5. Col 3. where be wil • eth the congregaciō to vſe pſalmes hymmes and ſpiritual ſonges, but ſo that in ye hart we ſhuld ſinge and ſay them: not that thy children do not vſe their tonges & words in praying to thee, for they do vſe their tonges, ſpeche, & words to ſtyrre vp their in ward deſire & feruency of the mino, full wel knowing that els it were a plaine mocking of thee to pray with lipps & tounges only. Oh yt I might fele now thy ſpirite ſo to affecte me, that both with harte and mouthe I might hartely and in faith praye vn to thee.

Nowe concernynge the thynges that are to be praied for, thy children know that the prayer taught by thy ſonne, moſte lyuelye and playnelye dothe contayne the ſame. And therefore they often vſe it, fyrſte aſkynge of thee their heauenlye father throughe Chryſte, that thy name myghte euerye where be had in holyneſſe and prayſe: then that thy kingdome by regeneration & the miniſtery of the goſpel might come.

And ſo thirdly that willingly perfectly & perpetually they might ſtudy to do, yea do in dede thy wil, with thy holy & heauēly angels & ſpirits. Theſe thinges they ſeke & pray for, namely thy kingedome & thy rightuouſnes before any worldly benefite. After which petitiōs, becauſe al things, yea euen ye benifits of this preſent life do come from thee, they doe godlye deſire the ſame vnder the name of daily bread being inſtructed of thy wiſedome, that after ſmal benefites to aſke corporall is not vnſemely to thy children, which know both ſpirituall and corporal to come from thy mercy. In the other peticions they pray for thinges to be takē from them, beginnig wt forgeuenes of ſinnes, which were impudentlye praied for, if ye their hartes were not ſo brokē that they could forgeue all things to al mē for their part. They adde their profeſſion, y• is charitie, wherby they profeſſe that they haue forgeuen all offences done to them. Howbeit becauſe it is not ynough to haue pardon of y• whiche is paſt, except thei be preſerued frō new offīces, they pray thee not to lead thē in 〈◊〉 tēptations by permitting them to the peruerſe ſuggeſtiō of Sathā, but rather to deliuer them from hys importunitie and power, by euel vnderſtādinge Sathan the authour of all euell. Oh (deare god) that y• woldeſt endue me wt thy ſpirite of grace and praier with thy children accordingly to make this praier alwayes whenſoeuer I doe pray.

As for outward euills ſo longe as they doe not (as it were) inforce thy people to ſinne, in that chriſten profeſſiō doth accompte them amongſt thy benefites: thy ſonne hathe not taught thy church to pray for the taking away of thē in this praier, for here he hath cōtained but thoſe thinges, for ye which al Chriſtians generally and particularly may of faith pray at all times. It often commeth to paſſe that exteriour euilles, becauſe they be not euells in dede, that is they are not againſt goddes grace in vs, therefore they cannot of faith be praied for to be taken away, for thy childrē y• haue faith, do alwaies preferre thy Iudgement before their owne, the which Iudgement w • en thei know by that which hapneth to them, they ſubmite themſelues ther to wholly, although the ſpirit make his vnſpeakable gronings to helpe their infirmities by prayer, not to haue them taken awaye, but y• they might haue ſtrenght and pacience to beare the burthē accordingly, which burden if it be to heauy in the better ſenſe and feling therof, they in their praiers doe complaine ſome thyng, rather then pray to haue it taken away, as oure ſauiour did in the garden whē he added to his complainte not my will but thy wil be done. So do thi people in al their complaints adde, not as we wil but as yu wilte, for they are taught by thy ſpirite no otherwiſe to praye for the takynge away of corporall euelles either frō them ſelues or from others, onleſſe they by the ſame ſpirite doe certainly ſe the ſame to make to thy glory: as dyd thine Apoſtles and ſeruantes, when abſolutly & without condition they dyd aſke health or miracle for any, whē they healed or raiſed the deade by prayer: for they know nothinge can be better than when it is according to thy wil. Oh that I might alwaies know thy wil in al things, and for euer applye me ſelf therto. Hereof it commeth that thy ſaynts and deare children which loue their neighbours as thēſelues, do yet notwithſtāding in their praiers aſke vengeaunce of ſome, as we may reade in the pſalmes of Dauid, becauſe in prayinge & talking with thee they ſe by thy holy ſpirit (for wt out it is no true praier) ſometimes thy Iudgements vpon ſome whiche they perceiue to ſinne to death, and therfore ought not to be praied for, but rather to be praied againſt, becauſe thy glory cānot be ſet forth as it ſhuld be without their deſtructiō: thy will is alwayes beſt & the thing wherto they frame all their deſires.

Therefore when they perceiue it decreed with thee ſuche and ſuche by theyr deſtructyon to ſet fourthe more myghtelye thy glorye, howe ſhould they but deſire and praye for the ſame, & write it as Dauid hathe done, that the godly in readinge and waying ſuch praiers, might receiue comfort, and the vngodly be afraied: ells when that they perceiue not ſo manifeſtlye the determened Iudgement of god, they in their praiers do moſt hartely praye for them as Samuell did for Saule, Moyſes for the Iſraelites, Abraham for the Sodomites. Oh good faher for thy mercyes ſake geue me the trews loue of mankinde, but yet ſo yt I maye loue mā for thee and in thee, and alwaies preferre thy glory aboue al thinges through Chriſt our lord.

Now though thy children do know that thy wil cannot but be done, and nothinge can be done but that thou of thyne owne will haſt determined to do, although no man ſhuld deſire the ſame, yet are they earneſt and frequent in praier: fyrſt to render obedience to thee, whiche requyreſte praier as a ſpirituall ſeruice to thee: ſecondly becauſe thou haſt ordained praier to be as an inſtrumente and meane, by the which thou workeſte thinges with thee already decreed & determined. Thy children doe vſe prayer to offer thee their ſeruice, if it ſhall pleaſe the to vſe the ſame. As they doe eate and drincke, whiche is a meane ordayned of thee for the cō ſeruation of their life, not lookynge hereby to lengthē their daies aboue their boūds which already thou haſt appotnted, but as becometh them, to vſe thy meanes which thou haſt ordained to ſerue thy prouidence: So do they (herein as men not curiouſe to knowe thy prouidence further then thou reuai • eſt it) vſe praier as a meane by y• which thou art accuſtomed to worke many of thy chidrens • e • re, that according to thy good wil thou maieſt vſe the ſame: they doe not thinke a mutabilitie in thee (for y• art god & arte not chaūged, wyth thee there is no variableneſſe) and therfore they pray, not as mē which would haue thy determinations and ordenaunces, which are in moſt wiſdome and mercy, to be altered, but rather that they might ſubmitte their willes to ſhine, & make them more able to beare thy will and pleaſure. They knowe thou haſte promyſed to helpe them callinge vpon thee, wherfore thei doubt not but thou ſo wilt doe and therefore praie accordingly. They loue thee hartely, and therfore thei cannot but deſire much • s talke with thee, that is to praye, euen as a wel manered and lauinge wife will not take vpon her to aſke anye thinge of her huſbande at all but that, ſhe hopeth he wolde take in good parte and doe of his owne fres wyll, althoughe ſhe had ſpoken nothing therof. When ſhe knoweth what her houſbands will is in thinges, ſhe gladely talketh with hym thereof, and accordingly as ſhe ſeeth he is purpoſed to doe, ſhe will often deſire him to doe it: euen ſo thy children (I ſay) which hartely loue thet, in that they know thy wiſdome and wil is beſt, hawe can they but often talke with thes and deſyre thee to 〈◊〉 that which they know is beſt, which they knowe alſo thou woldeſt doe 〈◊〉 none ſhuld aſke or praye for y• ſame? Thy children vſe praier as a meane by which they ſe plainly thy power, thy preſence, thy prouidēce, mercy 〈◊〉 goodnes towardes them in granntinge their petitions, and by praier they are confirmed of them all. Yea thy children vſe praier to admoniſhe them how that all things are in thy hands. In praier they are as it were of thee put in mind of thoſe thinges they haue done agaynſt thee theyr good lord. By reaſon wherof repentaunce enſueth, and they conceyue a purpoſe to liue more purely euer afterwards, and more hartelye to applye themſelues to all innocencye & goodnes. Who now conſideryng ſo manye greate commodities to come by reaſon of prayer, would maruell why thy chyldren are much in praier and in labouring to prouoke others there vnto?

For as none that is a ſuter to any other wit vſe any thing which might offend or hinder his ſute, ſo no man that vſeth praier will flatter himſelf in any thinge that ſhoulde deſpleaſe thee, to whom by praier he moueth ſute whenſoeuer he prayeth: ſo that nothing is a more prouocacion to al kind of godlynes then praier is.

And therefore not wythout cauſe we may ſee thyne Apoſtles and ſeruauntes to laboure ſo dilygentlye, and deſyre that others myghte vſe, prayers for themſelues and others.

As concerning outward thynges which thy childrē pray for, although they know thy wil & decree is not variable & thy purpoſe muſt neds come to paſſe, yet doe they receiue by their praier no ſmall commoditie. For either they obtaine their requeſtes or no. If they do obtain thē, then proue they by experience that thou doeſte the will of them that feare thee, & ſo they are more kindled to loue & ſerue thee. And in deed for this purpoſe 〈◊〉 art wont, when thou wilt doe good to any, to ſtyrre vp their mindes to deſire y• ſame good of thee to thende that both thou and thy gifts may be ſo muche more magniſted and ſet by of them, by how much they haue ben erneſt ſuters and peticioners for the ſame. For howe can it but en • a 〈◊〉 them with loue towards thee, to per ceiue and fele thee ſo to care for thē, heare them and loue them. If they doe not obtaine that they praye for, yet vndoubtedly they receiue greate comforte to ſee that the euyls which preſſe them and whereof they complaine ſtil, doe not oppreſſe and ouer come them, & therfore they receyue ſtrength to beare y• ſame the better. O good father help me that I might hartely loue thee, complaine to thee in all my nedes and alwaies by prayer to power oute my heart before thee. Amen

AN OTHER paraphraſe or meditation vpon the lords praſer.

O Almighty & eternal god of whō all fatherhode in heauen and in earth is named, whoſe ſeate is the heauen, whoſe foote ſtoole is the earth, which of thy great clemency & vnſpeakable loue haſt not waighed nor conſidered our great vnkindnes and wilfull diſobedience, but according to the good pleaſure of thy eternall purpoſe haſt in thy welbeloued ſonne Ieſus Chriſt, choſen vs out of the worlde and doeſt accept vs farre other wiſe then we be in dede, to be called yea and to be in dede thyne adopted ſonnes, and doeſt voucheſafe (oh louinge father) that we as it were heauenly children, ſhuld euery one of vs confeſſe, declare and call thee oure heauenlye father: graunt (deare father) that amonge vs thy poore children by purenes of mynds Halowed be thy name, and couſcience, by ſinglenes of hart, by vncorrupt and innocent life, and example of vertue and godlines, thy moſt holy name maye be ſanctified, and that ſo many of al other nations as thou haſt ther vnto choſē and predeſtinate, beholding our godlines & vertuous dedes that thou workeſt in vs, may be the more ſtyrred to halow and gloryfy thy bleſſed name.

Oh faithfull father we beſeech thee that the kingdome of thy holy ſpirit Thy kingdom come of grace and prayer, of thy louinge kindnes and mercy, and of all other thy holy vertues, and of thy holye & moſt bleſſed word may continually raygne in our heartes, ſo that thou woldeſt voucheſafe therby to make vs worthye to be partakers of the realme & kingdome of thy gloriouſe and bleſſed preſence.

Oh deare god and heauenly father we humblye deſyre thy goodnes to bowe our hartes vnto thee, to make Thy will be done. vs humble of mind, to make vs low in our owne fight and obedient, that like as thy deare ſonne our only ſauiour Ieſꝰ Chriſt coūted his meate, workes, prayſe, and life to be onely in obeyng to thy moſt bleſſed wyl, where in for our ſakes he became obedient to the death of the croſſe: ſo we may euē vnto the very death, in lowlines, in mekenes, pacience and thankefulnes, ohey vnto thy holye wil and not to murmur and grudge norrefuſe whatſoeuer thy fatherlye pietie ſhal thinke good to lay on vs, be it pouertie, hunger, nakednes, ſlcknes, ſlaunders, oppreſſions, verations, perſequutions, yea or deathe it ſelf for well doing: but in all thinges ſeke and laboure to make theſe our earthly bodies ſeruiſeable to do thy wil, and to refuſe that thou wilt not, neuer to ſtryue nor wraſtell againſt thy holye will, but with thy heauenly citizens and houſhold bull ded vpon the foundation of thy holy prophetes and apoſtelles, thy ſonne Ieſus Chriſt being the heade corner ſtone, all ſelfwill and controuerſye in opinious ſecluded, the luſtes, deſieres & affections of the fleſhe mortified, the flatering aſſaultes of the vaine world, y• cruel and ſubtyl layings a waite of y• deuil ouercome, agreing together quietly, and vnited in ſpirit, we may frely obey vnto thy moſt bleſſed will, therein to walke all the daies of oure life.

Oh deare god geue vnto our nedefull Geue vs this daye our dailie bread. bodies neceſſatie ſuſtenaunce, & take from vs all loue of worldelye things, all carefulnes and couetouſnes, that we may the more frely worſhippe & ſerue thee. Oh mercyful father we beſech thee to geue vnto vs that heauēly bread to ſtrenghtē our harts, I meane y• bodye of thy deare ſōne Ieſꝰ chriſt y• very foode & health of our ſoules, that we may alwaies wt thankfulnes firmely feede on him by faith & vtterly forſake & abhorre al falſe doctrine & perſwaſiōs of mē, and all lying ſpirites that ſhall perſwade vs any other wiſe of him then thy holy word doth teache & aſſure vs ſatiſfie our hungrie ſoules (deare father) with y• mary & fatnes of thy riche mercy promiſed to vs in y• ſame thy ſonne, and of our eternall election, redcmption, iuſtificatiō, & glorification in him. Make vs (Oh gratious god) to contempne and deſpiſe this world with the vaine thinges and pleaſures therof, and inwardly to hunger for thy bleſſed kingdome and preſence, which doe thou ſatiſfie (good god) in thy good time accordīg to thy good will and pleaſure. Oh moſt louing god, geue vs the bread of thi diuine precepts and make our hartes perfect, that we may trulye & frely walke and liue in them all the daies of our life. Oh deare and mercifull father, we beſech thee geue vs the bread of thy liuely and heauenly word & the true vnderſtanding therof, which is the light of our pathes, the foode, ſtrong towre and ſure defence of our ſaules, that we beinge wel ſenſed with this munitiō, fedde and filled with this foode, maye be worthy geaſtes at thy celeſtial feaſt and wedding, where we ſhall neuer hunger nor want.

Oh moſte righteous and mercifull And forgiue vs our treſpaſies. god, father and gouernor of our life, we confeſſe that we haue greuouſly ſinned againſt thee from our youth vp vntill now in ingratitude, in vnthankfulnes, wilfulnes, diſobedience, preſumption & innumerable our negligences & ſinnes whiche we frō time to time moſt hainouſly haue cō mitted, whereby we haue deſerued not only ſore ad greuouſe plagues, but euen eternal dampnation, were it not that thou art y• lord of mercy, and haſt power to ſhewe mercye on whom yu wilt, wherin thou art riche and plentifull to al them that cal by on thee faithfully: wherfore (dere father) we ſeing our manyfold and greuouſe ſinnes, which we haue commytted againſt thee, & alſo thy great mercy, louing kindnes, pacience, and long ſuffering towards vs, are compelled not only to beare paciently and ſuffer our enemies whē they raile on vs, ſlaunder vs, oppreſſe vs, vexe vs, or trouble vs, curſe, perſequute, & kyll vs: but alſo to ſpeake well of them, to enſtructe them, to pray for them, to doe them good, to bliſſe them, to cloth them, feede thē, ſo heapyng coales of thy charity and loue vppon them, and mercyfullye to forgeue them euen as thou (deare father) for thy beloued Chryſtes ſake haſte forgyuen vs. Thus haſt thou taughte vs (good father) not as the hipocrites to loke narowlye on oure neighboures faultes, but diligently to examine oure owne conſciences wherein we haue offended thee, & alſo what occaſion of offence or falling we haue geuen to our brethren in eating, drinking, going, apparell, ſpeaking, diſolute or vncomely laghter, in barganing, or by anye meanes, and with all ſpeede ſeke to reconcile our ſelues to them, & to forgeue vnto other from the bottome of our harts, whatſoeuer they haue offended vs, and to doe none other wiſe then we wiſhe and deſire in our hartes that other ſhould doe to vs, y• ſo we may fynde thee (o lorde) in forgeuing vs our treſpaſſes, mylde & mer cifull, which ſpedily doe thou ſhewe thy ſelf vnto vs, for thy deare Chriſtes ſake.

Oh lord, thou god of the righteous, we feele the frailtis of our nature to And lead vs not into tentation. be ſo peruerſe and apte to ſinne, that when thou by the giftes of thy holy ſpirit doeſt moue vs, and (as it were) cal vs, yea rather draw vs vnto thee then are we drawen away & tempted of our owne cōcupiſcence & luſt, beſide the greate and daungerous aſſaultes of the world and deuill: therfore (faithful father) we thy pore children beſeche thee to take from vs al thoſe euills and accaſions that may drawe vs from thee. Oh deare god, protecte, defend, and ſtrengthen vs againſt all the ſuggeſtions & aſſaultes of our enemyes, the worlde, the fleſhe, and the deuill, that neither in proſperite we were haute or hyghe minded to ſay vnthankefully what felow is the lord, nor yet in the abondaunce of temptations, anguiſhe, vexation, tribulation, or perſequution, to be oppreſſed with feare, nor deceiued by flaterie, nor yet to fall in diſpaire and ſo vtterlye periſhe: but in all daungers and perilles of temptacions, and in the myddeſte of the ſtormy tempeſts of tribulacion (ders father) make vs thy poore children to feels the cōſolacion of the certaintie of our eternall election in Chryſt Ieſus our lorde, and to perceyue thy fatherly ſuccoure ready to helpe vs, leaſt that we beyng ouercome with the wicked ſleightes and veceitfull inuaſions of the enemyes, ſhould (as without thy grace and merciful protection we ſhall) be drawne into an obſtinate mind & ſo ſhut vp the cundite y• ſhuld lead thy gracioꝰ gifts & benifits vnto vs, to our cōmoditye & comfort, that thou mighteſt lead vs forth with the euill doers & barden our harts. Therfore (Oh good god) giue vs theſe thi good giftes, namely ſtrēgth, paciēce & ioyfulnes of hart, to reioyce in temptacyō & aſſure vs that it is the triall of our faith, that faithe in vs maye haue her perfecte worke, that when we be well approuyd and purged with the fire of tēptations, we may fyniſhe oure life in in vyctory, and euer more liue wt thee in thy heauēly kingdome, where no temptacion ſhal doe vs hurt.

Finally (moſt merciful father) we But deliuer vs from euell. humbly beſech thee to deliuer vs frō this preſent euill world, from all humaine & wordly feare, from al infirmities of the fleſhe & mind, frō falſe prophetes and teachers, from falſe brethren, from traitours & tyrantes &c: and if it be thy good pleaſure and may make moſt to the glorye of thy name, deliuer vs from the handes of our enemies & from all other euylls preſent and to come both of bodye & ſoule, that we beyng by the greate mercy defended from al hurtful thinges, may alwaies vſe thoſe thinges that be profitable for vs, deuoutiye geuē to ſerue thee in good workes, that y• yoke of our enemies and the bandes of ſinne being ſhaken of, we may poſſeſſe the inheritaunce of thy heauenly kingdome, which thy dere ſonne Ieſus Chryſt hath wyth hys precious bloud purchaſed for, thyne elect frō the begynning of the world: for thyne is the kyngdome, thou onlye haſte the mayeſtye, thou onelye arte the god aboue all goddes, kyng of all kynges, and lorde of al lords, thou onelye, haſte the powre and authorytye to ſet vp kynges, and to putte them downe, thou lifteſt the poore once of the duſte and makeſste hym to ſytte amonge the princes of thy people, thou onelye makeſte warres to ceaſe and geuiſt victory to whom thou wilt. Oh dere god, there is neither maieſtie rule nor power, honour nor worſhyppe, dignitie nor office, riches nor pouertie, helth nor ſicknes, plenty nor ſcar •• tie, preſycritie nor aduerſitie, war nor peace, life nor death, nor anye other thing but it is all thine & thou both haſt the power & alſo wilt geue it to whō it pleaſeth thee in thy time and ceaſon, that all glorye maye be geuen to the alone, for thou arte worthye.

O dere father to thee we come therfore for helpe and ſuccour, for wythout thee there is no helpe at al. Oh good father deliuer vs frō al that is euil in thy ſight, for thy owne name ſake and for thy deare Chriſts ſake, that we beynge armes with thy holy armour, and weapened wyth thy bleſſed worde, and inſtructed by thy holy ſpirit, may according to thy holy promiſe, ſerue thee without 〈◊〉 are all the dayes of our life, in ſuche holynes and righteouſnes as is acceptable in thy ſighte. To thed therfore (our deare father) our creatour, feader, protectour, gouernour, and defendour, and thy beloued ſonne Ieſus chriſt our only peace, merciſeate redemer, iuſtiſter, and aduacate, and thy holy ſpirit our ſanctificatō, our wiſdome, teacher, inſtructer, & comforter, be all dominion power and glory for euer and euer Amen.

A MEDITATION of the comming of Chriſt to Iudgement and of the rewarde bothe of the faythefull and vnfaithfull.

OH lorde Ieſus Chriſt the ſōne of the euerliuing god, by whō al thinges were made, are ruled and gouerned, as of thy loue for our redemption thou diddeſt not diſdaine to be our mediatour and to take vppon thee oure nature in the wombe of a virgyn puerly and with out ſinne by the operacion of the holy ſpirite, that both thou mighteſt in thyne owne perſon wonderfullye beutifye and exalte oure nature and worke the ſame in vs alſo, firſt aboliſhing the giltines of ſinne by remiſſyon, then ſynne it ſelfe by death, and laſt of al death by reiſing vp againe theſe our bodies, that they may be like vnto thine owne glorious & immortall body, according to the power wherwith thou art able to ſubiect all thinges vnto the: As I ſay of thy loue for oure redemption thou becameſt man, and that moſte poore and afflicted vpō earth by the ſpace of xxxiii. yeares at the leaſt, in moſt humilitie, and paideſt the price of our raunſom by thy moſte bytter death & paſſion, for the which I moſt hartely geue thankes to thee: So of the ſame thy loue towards vs in thy good time, thou wilte come againe in the cloudes of heauen with power and great glory, with flaming fyer, with thouſandes of Sainctes, with Mat. 25. Angells of thy power, wt a mightie crie, ſhoute of an Archangell, & blaſt of a trompe, ſuddenlye as the lightning which ſhineth from the eaſt &c when men thinke leaſte, euen as a thefe in y• night, whē mē be a ſlepe, y• wilt ſo come (I ſay) thus ſuddenlye in the twinkling of an eye, all men that euer haue bene, be and ſhalbe, with wemen & children, appearinge before thy tribunal Iudgemēt ſeat, to render an accompte of all things whiche they haue thought ſpoken 〈◊〉 done againſt thy lawe, openlye and before all Angells, ſaintes, and deuilles, and ſo to receiue the Iuſte reward of thy vengeaunce, if that they haue not repented and obeyed the goſpell, & ſo to departe from thee to y• deuil & his angells & al the wicked which euer haue bene, be, or ſhalbe, into hol • ſter, which is vnquenchable & of paines intolerable, eaſeles, endles, hopeles, euen frō the face of thy glorious and mightie power: but it they haue repented and beleued thy goſpell, if they be found watchynge with their lampes and oyle in their hands, if they be founde ready appareled with the wedding garment of innocencie, if they haue not hardened their hartes, & hourded vp their treaſure of thy vengeaūce in y• daye of wrathe to be reueyled, but haue vſed y• time of grace, the acceptable time, the tyme of ſaluatyon, that is the tyme of this lyfe in the whyche thou ſtretcheſt oute thy hande and ſpreadeſt thyne armes callinge and cryinge vnto vs to come vnto thee which art meeke in harte and lowely; for thou wilt eaſe all that labour and are heauy loden, if they haue viſyted the ſycke & priſoners, comforted y• cōferties, fedde y• hungry, clothed y• naked, lodged y• harbourles, if they haue not loden theyr hartes wt glotteny and ſurfeting and carefulnes of this life, yf they haue not digged & hid their talent in the ground doing no good there with, but haue bene faithfull to occupie thy gyftes to thy glory and heare waſhen their garments in thy bloude by hartie repentinge them: Then ſhall thy Angells gather them together, not as the wicked which ſhalbe collected as fagotts and caſt into the fier, but as y• good wheat that is gathered into thy barne, then ſhall they be caught vp to meete thee in the cloudes, then ſhall their corruptible bodye put on incorruption, then ſhall they be indued with immortalitie and glory, then ſhall they be with thee and goe whether thou goeſt, then ſhall they heare, come bleſſed of my father poſſeſſe the kingdome prepared for you frō the beginning &c, then ſhal they be ſet on ſeates of maieſty iudgeing y• whole world, then ſhal they raign with the • for euer, then ſhal god be al in al with them and to them, then ſhal they enter & enherete heauenly Ieruſalem and the glorious reaſtful lād of Canaā, where is alwaies day and neuer night, where is no maner of weping, teares, infirmity, hunger cold, ſicknes, enuy, malice, nor ſinne, but alwaies ioic wtout ſorrow, mirth without meaſure, pleaſure without paine, heauenly harmonie, moſt pleaſant melodie, ſaying & ſinging holy holye, holye lorde god of hoaſtes &c: Suma the • le hath not ſene the eare hath not heard, neither hathe it entered into the hart of man that they ſhal then enherete & moſt ſuerly enioye, although here they be tormented priſoned, burned, ſollicited of Sathan, tempted of the fleſhe, and entangled with y• world, wherthrough they are enforced to crye, thy kingdome come: come lord Ieſu &c: howe Apoc. 22. amiable are thy tabernacles? Like as y• hart deſireth y• water brokes &c: Pſa. 42. Now let thy ſeruāt depart in peace: I deſire to be diſſolued & to be with Chriſt: we morne in our ſelues waiting Rom. 8. for the deliuerāce of our bodies &c. Oh gracious lorde when ſhall I find ſuch mercy wt thee, that I maye repente, beleue, hope and looke for this geare, with the full fruition of theſe heauēly ioyes which thou haſt prepared for al them that feare thee, and ſo reſt with thee for euer more.

A MEDITATION CONCERning the ſober vſage both of the bodye and pleaſures in this life.

THYS our body which god hath made to be the tabernacle and manſiō of our ſoule for thys life if we cōſidred accordingly, we coulde not but vſe it otherwiſe then we do, that is we would vſe it for the ſouls ſake being the geſte therof, and not for the body it ſelf, and ſo ſhuld it be ſerued in things to helpe, but not to hynder the ſoule. A ſeruant it is and therfore it ought to obey to ſerue the ſoule that ye ſoule might ſerue god, not as the body wil neyther as the ſoule it ſelfe wyll, but as god wyll, whoſe wil we ſhuld learne to know & behaue oure ſelues therafter. The which thig to obſerue, is hard for vs nowe by reaſon of ſinne which hath gotten a manſyon houſe in oure bodies, and dwelleth in vs as doth the ſoule, to y• which (ſinne I meane) we ar altogether of our ſelues inclined, becauſe we naturally are ſynners & borne in ſinne, by reaſon wherof we are ready as ſeruantes to ſynne and to vſe oure bodies accordingly, making the ſoule to ſytte at rewarde, & pampering vp the ſeruaunt to oure ſhame. Oh therfore (good lord) that it wold pleaſe thee to opē this geare vnto me, and to geue me eyes to conſider effectually this my bodie what it is, namely a ſeruant lent for the ſoule to ſoiorne in & ſerue thee ī this life: yea it is by reaſō of ſinne y• hath his dwelling there, become nowe to the ſoule nothing els but a priſon & that moſt ſtraite, vile, ſtinking, fylthy, and therfore in daunger of miſeries, to many in al ages, tymes, & places, till deathe hathe turned it to duſte whereof it came and whether it ſhall returne, that the ſoule maye returne to thee from whence it came, vntil the day of Iudgement come, in the whiche yu wilte reiſe vp that body, that then it may be partaker with the ſoule & the ſoule with it inſeparably of weale or woe, according to that is done in & by the ſame body here nowe in earth.

Oh that I could conſyder often and hartely theſe thinges, then ſhoulde I not pamper vp thys body to obey it, but brydle it that it might obey y• ſoule, then ſhould I flye the paine it putteth my ſoule vnto by reaſon of ſynne and prouocation to al euyl, & continually deſyre the diſſolution of it wt Paul, & y• deliuerance frō it, as Philip. 1. much as euer dyd priſoner his delyueraunce out of priſon, for alonelyr by it the deuyl hath a dore to tempt and ſo to hurte me: in it I am kepte frō thy preſence, and thou from being ſo conuerſant with me as els yu wouldeſte be: by it I am reſtrained from the ſenſe and feeling of all the ioyes and cōfortes (in maner) which are to be taken as ioyes and comfortes in dede. If it were diſſolued and I oute of it, then coulde Sathan no more hurt me, then wouldeſt thou ſpeake wt me face to face, then the conflicting time were at an end, then ſorow would ceaſe and ioye woldencreaſe, and I ſhuld enter into ineſtimable reſte. Oh that I conſidered this accordingly

AN OTHER mediation to the ſame effecte

THE begynning of al euyl in our kind of lyuinge ſpringeth oute of the deprauatyon and corruptnes of our Iudgement, becauſe our wil alwaies foloweth-that whiche reaſon Iudgeth to be folowed. Now that which euery man taketh to be frendly and agreing to his nature, the ſame doth he Iudge neceſſarely to be good for him and to be deſyred. This is meate, drinke, apparell, riches, fauour, dignitye, rule, knowledge, and ſuche like, becauſe they are thought good and agreing either to the body or to the minde or to both, for they helpe either to the cōſeruatiō or to the pleaſure of mā, accompted of euerye one amongeſt good thinges.

How beit ſuche is the weaknes of our witte on y• one part, & the blindnes and to muche rage of our luſtes on the other part: that we being left to oure ſelues, cannot but in the deſire of thinges which we iudge good and agreinge to oure nature, by the Iudgement of our ſenſes and reaſō, we cannot (I ſay) but ouer paſſe the boundes wherby they might be profitable vnto vs, and ſo we make thē hurtful to vs, whiche of the themſelues are ordained for our health. What is more neceſſarye then meate and drinke, or more agreing to nature? but yet how fewe be there which de not hurt thēſelues by them? In like maner it goeth wt riches, eſtimatiō, frendes, lerning &c. Yea althoughe we be ī theſe moſt. tēperate, yet whē there wanteth y• ſpirit our regeneratour, we are ſo drouned. in thē, 〈◊〉 we vtterly neglect to lift vp our mīds to the good pleaſure of god, to the ends we mighte imitate and folowe god our maker by yelding our ſelnes oiuer dulye to vſe his giftes to y• common & priuate vtility of oure neighbours. But now, gōd only is life & cternity, & cannot but demaund of vs his. handiworke, y• we ſhould render • ure ſelues & al we haue to the ende wherfore we were made, y• is to reſemble for our portion his goodnes, as thoſe which be nothinge els but witneſſes & inſtrumēts of his m ••• y. So y• when we wholly do naturally •• riue agaīſt y• kind of life wherto he hath creat vs, by ſeking alwaies ourſelues, what other thing ought to enſue, but y• he ſhuld again deſtroy vs & take away his notable gifts, wher wt be endued vs y• by al kind of wel doing we ſhuld reſemble his image, yea what other this may enſue but that he ſhuld leaue vs & y• eternally, y• we might fele & by experiēce proue how bitter a thing it is to leaue y• lord 〈◊〉 whō is al goodnes. Oh y• therfore I might finde ſuch fauour in thy ſight dere father, y• yu woldeſt worke in •• e by thy holy ſpirit a true knowledge of al good thinges and harty loue to the ſame through. Chriſt Ieſus our lord and only ſauiour Amen.

A MEDITATION FOR THE exercyſe of true mortification.

HE that wilbe readye in weightie matters to denie his owne w • & to be obedient to the wyl of God, the ſame had nede to accuſtome him ſelfe to deny his deſyres in matters of ieſſe weyght, and to exercyſe mortification of his owne wil in triſles. For if that 〈◊〉 affectiōs by this daily cuſtome, be not (as it were) half ſlaine, ſurely ſurely when they lunge ſhal come, we ſhal fynd the more to doe, If we cannot watch with chriſt one howre, as he ſaieth to Peter, we vndoubtedly can muche leſſe goe to death with him. Wherefore that in great temptacions we may be ready to ſay with Chriſt, not my wyll but thine be done, in that this commōly commeth not to paſſe but where the rotes of our luſtes by thy grace (dere father) are almoſt rotten and rooted out by a daily deniall of that they deſire: I humbly beſech thee for chriſts ſake to help me herein. Firſt pardon me my cheriſhing, & (as it were) watering of mine affections, obeyinge them in theyr deuyſes and ſuperfluous deſyres: wherthroughe in that they haue taken depe roote, and are to liuely in me, I ſecondly do beſech thee to pul them vp by the rotes out of my hart, and ſo henceforth to order me, that I may cōtinually accuſtome my ſelf to weaken the principal rote, that the byrotes & braunthes may loſe al their power. Graūt me (I beſech thee) y• thy grace maye daily mortifie my cōcupiſcēce of pleaſant things, y• is of wealth, riches, glory, libertie, fauour of mē, meats, drinks apparel, eaſe, yea & life it ſelf y• the horror and impaciencie of more greuous things, may he weakened, and I made more pacient in aduerſytie. Whervnto I further deſire & pray thy goodnes (deare father, that thou wilt adde this, namely that I may for euer become obedient & ready to thy good wil in al things, hartely & willingly to ſerue thee, & doe whatſoeuer mai pleaſe the. For doutles, although we accuſtome oure ſelues in y• pleaſant things of this life to a mortificatiō & denyal of our ſelues, yet we ſhal find enough to doe when more bitter & weighty croſſes come. For if thy ſonne oure ſauiour (euer wōt to obey thy good wil) praied ſo hartely & oftē: not my wil but thy wil be don, whereby he declareth himſelf to be veri mā, how cā it be but we whoſe nature is corrupt not only in natiuity but in y• reſt of oure whole life alſo, ſhal find both our hāds ful ī great & greuoꝰ tēptations, wholy to reſigne our ſelues vnto thee? Graūt therfore, dere father, for thy Chriſts ſake to me a moſt miſerable wretch, thi grace & holy ſpirit to be effectual in me, y• daily I maye accuſtome my ſelf to deny my wil, in more eaſye & pleaſant things of this life, y• when nede ſhal be I may come wt chriſt to thee wt a reſigned wil, alwaies ſtedfaſtly expecting thy mercye, & in the meane ſeaſon, continually obeyng thee with readines and willingnes, doyng what ſo euer may moſt pleaſe thee, through chriſt our lord, whiche liueth with thee &c.

A GODLYE MEDITATION and inſtruction of the prouidence of god towards mankind.

THis ought to be vnto vs moſte God worketh all in all maruelouſly, iuſtly & holily certaine, y• nothing is done without thi prouidence (oh lord) that is, that not nothynge is done be it good or bad, ſwete or ſower, but by thy knowledge, that is, by thy wyl, wiſedome, and ordināce (for al theſe knowledge doth comprehend in it) as by thy holy word we are taught in many places, that euē the life of a ſparow is not wtout thy wil, nor any Mat. 10. Mat. 8. liberty or power vpon a porket haue all the deuils in hell, but by thy appointment & wil: wt wil we alwaies muſte beleue moſte aſſuredlye to be al iuſt & good, how ſoeuer otherwiſe it ſeme vnto vs. For yu art merueloꝰ & not comprehenſyble in thy wayes and holy in all thy workes.

But herevnto it is neceſſarie alſo God worketh by meanes, withoute meanes, & againſt meanes. for vs to knowe no leſſe certainely, that thoughe al thynges be done by thy prouidence, yet the ſame prouidence hath manye & diuers meanes to worke by, which meanes beinge cōtemned thy prouidence is contemned alſo. As for example, meate is a meane to ſerue thy prouidence, for y• preſeruation of health and life here, ſo that he which contemneth to eate becauſe thy prouidence is certaine & vnfallible, the ſame contemneth thy prouidence. In deede if y• it were ſo y• meate could not be had, then ſhuld we not tye thy prouidence to thys meane, but make it free as yu art free that is, that withoute meate yu canſt help and geue health and life, for it is not of any nede that thou vſeſt anye inſtrumente or meane to ſerue thy prouidence: thy power and wiſedome is infinite and therfore ſhould we hangon thy prouidence euen when all is cleane agaiſt vs. But for our erudition and infirmities ſake, it hath pleaſed thee by meanes to worke, and deale with vs here, to ex exerciſe vs in obediēce, & becauſe we cannot els (ſo great is our corruption) ſuſtaine thy naked and bare preſence. Graunt me therfore deare father I humbly beſech thee for Chriſts ſake, y• as I ſomthing now know theſe thigs: ſo I may vſe this know ledge to my comfort & commodity in thee: y• is, graūt yt in what ſtate ſo euer I be, I may not dout but y• ſame doth come to me by thy moſt iuſt ordināce, yea by thy merciful ordināce, for as yu art iuſt ſo art yu merciful, yea thy mercie is aboue al thy workes.

And by this knowledge, graūt me that I may humble my ſelfe to obey thee and loke for thy helpe in tyme conuenient, not onely when I haue meanes, by which thou maiſt worke & art ſo accuſtomed to doe: but alſo when I haue no meanes but am deſtitute, ryea when that al meanes be directly & cleane againſt me: graunt I ſaye yet that I maye ſtill hange vpon the and thy prouidence, not doubtinge of a fatherly ende in thy good time.

Againe, leſt I ſhuld contempne thy prouidence or preſume vpon. it by vncouplinge thoſe thinges, whiche thou haſt coupled together, preſerue me from negleating thy ordinarye & lawefull meanes in al my nedes, yt ſo be I may haue them and wt good conſcience vſe thē, although I know thy prouidence be not tyed to them, further then pleaſeth thee: but graūt that I may with diligēce, reuerence and thankfulnes vſe them, and ther to my diligence, wiſedome and induſtrie in all thinges lawful, to ſerue therby thy prouidence, if it ſo pleaſe thee: howbeit ſo that I hange in no part on y• meanes or on my diligence, wiſdome, & induſtry, but only on thy prouidence, which more & more perſwade me to be altogether father ly and good, how farre ſo euer other wiſe it appeare & ſeme, yea is felt • of me. By this I being preſerued frō negligence on my behalf and diſpair or murmuring towards thee, ſhal be come diligent and pacient, through thy mere and alone grace: whiche geue and encreaſe in me, to prayſe thy holy name for euer, through Ieſus Chriſt oure lorde and onelye ſauiour, Amen.

A MEDITATION of the preſence of god.

THERE is nothinge that maketh more to trewe godlynes of life then the perſuaſion of thy preſence, deare father, & that nothinge is hid from thee, but all to thee is open & naked, euē y• very thoughtes, which one daie thou wilt reuele and open either to our praiſe or puniſhement in this life: As thou didſt Dauids faultes which he did ſecretly. 2 Reg 12. or in yt life to come Mat 25: For nothing is ſo hid that ſhall not be reueiled. Therfore doth the prophet ſaye: woe to them that kepe ſecret their thoughts to hide their coū ſell from the lord, & doe their works in darkenes, ſayinge who ſeeth vs? graunt to me therfore (dere god) mercy for al my ſinnes, eſpecially my hid & cloſe ſinnes, enter not into iudgemēt with me, I humbly beſech the, geue me to beleue truly in thy chriſt that I neuer come into Iudgement for them, that with Dauid I mighte ſo reueile them and cōfeſſe them vnto thee, that yu woldeſt couer them: And graunt further, that hence forth I alwaies thinke my ſelf continually conuerſant before thee, ſo that yf I do wel I paſſe not of the publiſhig of it as hipocrites doe, yf I doe or thinke any euell, I maye forth with know that y• ſame ſhall not alwaies be hidde from mē. Graunt me that I may alwaies haue in mind that day wherin hid workes of darknes ſhalbe illumined, & alſo y• ſentēce of thy ſonne, that nothinge is ſo ſecrete which ſhal not be reueiled. So ī trouble and wrong I ſhal find comfort, and otherwiſe be kept throughe thy grace from euil, which doe yu worke I humblye beſeche thee for Chriſtes ſake, Amen.

A MEDITATION OF GODES power, beutie, goodnes &c.

BEcauſe thou lord woldſt haue vs to loue thee, not only doeſt thou will, entice, allure and prouoke vs, but alſo doeſt commaunde vs ſo to do, promiſing thy ſelf vnto ſuch as loue thee, and threaning vs wt damp nation if we do otherwiſe: whereby we may ſe both our great corruptiō & noughtines, & alſo thine exceding great mercy towards vs.

Firſt, concerning oure corruption and noughtines, what a thing is it, that power, riches, authoritie, beutye, goodnes, liberalitie, truth, Iuſtice, which all thou art good lorde, cannot moue vs to loue thee? whatſoeuer thinges we ſee faier, good, wiſe, mighty, are but euē ſparkles of that power, beutie, goodnes, wiſedome, which yu art. For to the end yu mighteſt declare thy riches, beutye, power, wiſdome, goodnes &c: yu haſt not only made but ſtil doſt coſerue al creatures to be (as Dauid ſaith of ye beauens) declarers & ſetters forth of thy glory, and as a booke to teache vs to knowe thee.

How faier thou art the beutie of the ſonne, mone, ſtarres, light, flowers, riuers, fieldes, hilles, byrdes, beaſtes, men & al creatures, yea the goodly ſhape & forme of the whole world doth declare.

How mightye yu art, we are taught by the creation of this world euen of nought, by gouerning the ſame, by puniſhinge the wicked mightie gyaunts therof, by ouerthrowing their deuiſes, by repreſſinge the rages of the ſea within her boundes, by ſtormes, by tempeſts, by fiers: theſe & ſuch like declare vnto vs thine inuiſible, almightie and terrible power, wherby thou ſubdueſt all things vnto thee. Howe riche thou arte thys world, thy great & infinite treaſure houſe, doth wel declare. What plentie is there, not only of things, but alſo of euery kinde of thinges? Yea how doeſt thou yearely & daily multiply theſe kindes? How many ſeeds doſt thou make of one ſede, yea what greate increaſe doeſt thou bringe it vnto? Theſe cannot but put vs in remembrance of the exceding riches that thou haſte. For if to thine enemies which loue thee not (as y• moſt parte in this worlde be) yf to them thou geueſt ſo plentifully thy riches here, what ſhal we thinke that with thy ſelfe thou haſte laide vp for thy frendes? How good thou art, al creatures generally and perticulerly do teache. What creature is there in y• world which thou haſt not made for our commoditie? I will not ſay how that yu mighteſt haue made vs creatures without ſenſe or reaſō if thou haddeſt wold. But amongeſt al thinges none doth teach vs ſo thy great loue towards vs, as doth the death of thy moſt derely beloued ſōne, who ſuffered the paines & • errours therof, yea & of bell it ſelf, for our ſakes. If this thy loue had bene but a ſmalle loue, it would neuer haue laſted ſo long nor Chriſt ſhould neuer haue died.

A MEDITATION OF DEATH and the commodities it bringeth

WHat other thing do we daily in this preſēt life, then heau ſinne to ſinne & hourd vp treſpaſſe vpon treſpaſſe? ſo y• this day is worſe alwaies then yeſterdaye, by encreaſing as dais, ſo ſinnes, & therfore thy indignatiō good lord, agaiſt vs: but whē we ſhalbe let go out of the priſē of yt body, & ſo taken into thy bleſſed cōpany, then ſhal we be in moſt ſafe tie of immortality & ſaluation, then ſhal come vnto vs no ſicknes, no nede no paine, no kind of euil to ſoule or body, but whatſoeuer good we can wiſhe, y• ſhall we haue, & what ſo euer we loth ſhalbe far frō vs. O dere father, y• we had faith to be hold theſe things accordingly. Oh y• our harts were perſuaded therof, & eure affections enflamed wc the deſyre of them. Then ſhuld we lyue in longing for y• which now we moſt loth. Oh help vs & graunt y• we being ignorant of things to come, & of y• time of oure death, which to thee is certain, may ſo liue & finiſhe our iorney here, y• we may be ready and then depart, wht̄ our departīg may make moſt to thy glory & our cōfort through chriſt.

What is this life but a ſmoke, a vapour, a ſhadow, a warfar, a bubble of water, a word, graſſe, a flower? Thou ſhalt die is moſt certaine, but of the time no man cā tel whē. The longer in this life yu doeſt remaine, the more yu ſinneſt, which will turne to thy more paine. By cogitation of death our minds be often in maner oppreſſed wt darknes, becauſe we do but remēber the night of ye body, forgetting ye light of the mind, & of the reſurrectiō. Therto remēber ye good thīgs that after this life ſhal enſue, withoute wauering, in certainty of faith, & ſo ſhal ye paſſage of death be more deſired. It is like a ſailing ouer ye ſea to thy home & coūtry: it is like a medicine or purgatiō to ye helth of ſoule & body: It is ye beſt phiciſiō: It is like to a womās trauaile: for as ye child being deliuered, cometh into a more large place then the wombe wherin it did lie before, ſo thy ſoule being deliuered out of the body, commeth into a muche more large and faier place, euen into heauen.

A GODLYE MEDITATION vpon the paſſion of our ſauour Ieſus Chriſt.

OH lord Ieſus Chriſt, the ſonue of the euerliuing and almightye god, by whom al thinges were made, and be ruled and gouerned, thou the liuely Image of ye ſubſtance of the father, the eternal wiſedome of god, the brightneſſe of hys glory, god of god, light of light, coequall, coeternall, and conſubſtantial with the father, thou of y• loue thou haddeſt to mankinde, that when he was fallen from the felowſhippe of god into the ſocietie of Sathan and all euill, didſt vouchſalfe for our redemption to become a mediatour betwene god and man, takinge to the godhead our nature, as concerninge the ſubſtaunce of it, and ſo becameſt man, alſo the heire of all, and moſte mercifull Meſſias, which by the power of thy godhead, and merites of thy manhode, haſte made purgation of oure ſinnes, euen by thyne owne ſelfe, whileſt thou waſt here on earth being now ſet on the right hande of thy father for vs, euen concerning our nature, in maieſtie, glory, & power infinite: I beſech and humblye pray thy mercy, to graunt me at this preſent, to reherſe ſome of thy paſſions and ſufferinges for me the laſte night yu waſt here before thy death, that thy good ſpirit might therby be effecttuall to worke in me faith, as well of the pardone of my ſinnes by them, as mortification of mine affections, comfort in my croſſes, and pacience in afflictions, Amen.

In the middeſte of thy laſte ſupper with thy deare Apoſtles, theſe things cold not but be before thee, namely that they all wold leaue thee, the moſt earneſt would for ſwere thee, & one of the xii ſhuld moſt traitorouſly betraye thee, which were noe ſmall croſſes vnto thee. Iudas was admoniſhed of thee to beware, but when he toke no heed, but wilfully went out to finiſhe his worke, contēning thy admonition & counſel, he could not but vere thy moſt louing hart.

After ſupper there was contention amongs thy diſciples who ſhuld be greateſt after thee, yet dreaming carnally of thee and thy kingdome, & hauing this affection of pride & ambition buſy amongs them, notwithſtanding thy diligence in reprouing and teaching them.

After thy admoniciō to them of the croſſe y• wold come, therby to make them more vigilant, ſo groſſe were they, y• they thought they could with their .ii. ſwerds put away al pertis: which was no litle greife vnto thee. After thy comīg to Gethſemane, heuines oppreſſed thee, & therfore thou woldeſt thy diſciples to pray, yu didſt tel to peter and his felows, that thy hart was heauy to death, yu didſt wil them to pray, being careful for them alſo leaſt they ſhuld fal into tentation. After this yu wenteſt a ſtones caſt frō them & didſt pray thy ſelf, falling flat & grouelīg vpō ye earth, but alas y• feltſt no cōfort, & therfore yu cameſt to thy diſciples, whiche of all others wer moſt ſwete & dere vnto thee, but lo to thy further diſcomforte, they paſſe nether of thy perils nor of their owne, & therfore ſlepe a pace. After y• hadſt awaked them, yu goeſt again to pray, but yu foūdeſt no cōfort at al, & therfore didſt returne again for ſome cōfort at thy dereſt frēds hāds. But yet again, alas, they are faſt a ſlepe: whervpō yu art inforced to goe again to thy heauēly father for ſome ſparcle of cōfort in theſe thy wonderfull croſſes & agonies. Now here yu waſt ſo diſcouraged & ſo cōfortleſſe, that euē ſtreames of bloud came running frō thine eies & cares & other partes of thy body. But who is able to expreſſe ye infinitnes of thy croſſes euē at thy being in y• garden? al which y• ſufferdeſt for my ſake, aſwell to ſatiſfy thi fathers wrath for my ſines, as alſo to ſanctifie all my ſufferings the more gladelye to bee ſuſtayned of me.

After thy bloudye praier, thou cameſt, and yet agayne foundeſte thy diſciples a ſleepe, and before yu canſt wel awake thē, lo • Iudas cometh wt a great band of mē, to apprehēd thee a theſe, & ſo doth, leading thee away bound to the high Byſſhopps houſe Annas, and ſo frō him to Caiaphas. Here now to augment this thy myſerie, beholde thy Diſciples fle from thee, falſe witneſſes be broughte againſt thee, thou art accuſed and condemned of blaſphemie, Peter euē in thy ſight forſwereth thee, thou arte vniuſtly ſtricken for anſwering lawfully, thou art blindfelde, ſtricken & buffeted all the whole nighte in the Byſſhoppe Caiaphas houſe of their cruell ſeruants.

In the morning by times thou art condempned againe of the preſtes of blaſphemie, and therfore they bring thee before y• ſecular power to Pilate, by whō yu art openly arrayned as other theues and malefauoures were: when he ſawe that thou waſt accuſed of malice, yet he did not deſmyſſe thee, but dyd ſende thee to Herode where thou was derided ſhamefully in comminge and goeinge to and from hym all the waye wonderfully, eſpecially after Herod had apparelled thee as a foole.

Afore pilate againe therfore thou waſt brought, and accuſed falſly, no man did take thy parte or ſpeake a good worde for thee.

Pilate cauſed thee to be whipped & ſcourged and to be handeled moſt pitifully, to ſee if any pitie might appeare with the prelates, but no mā at al pitied thee.

Barrabas was preferred before thee, al the people head & taile, was againſt thee & cried hange thee vp, vniuſtly to death waſt thou iudged, yu waſt crowned with thornes that pearced thi braines, thou waſt made a mocking ſtocke, thou waſt reuiled, re • aited, beaten and moſt miſerably handled.

Thou wenteſt through Ieruſalem to the place of execution, euen the mount of Caluarie: A great croſſe to bange thee on was laid vpon thy backe to beare and drawe, as longe as thou waſt able.

Thy bodye was racked to be nayled to the tree, thy hands were bored thorow, & thy fete alſo, nailes were put thorow them to faſten thee ther on, thou waſt hanged betwene heauen and earth, as one ſpewed out of heauen, & vomited oute of the earth vnworthy of any place: y• high prieſt laughed thee to ſckorne, the elders blaſphemed thee, and ſaied god hath no care for thee, the common people laught and cried out vpō thee, thriſt oppreſſed thee, but vinegre onelye and gal was giuē to thee to drinke, heauen ſhined not on thee, the ſonne gaue thee no light, the earth was afraied to beare thee, Sathan tempted thee, and thine owne ſenſes cauſed thee to crie out: my god my god, why haſt thou forſakē me? Oh wonderful paſſions which yu ſufferedſt. In them yu teacheſt me, in thē thou comforteſt me: for by them god is my father, my ſinnes are forgeuen: by thē I ſhuld learne to feare god, to loue god, to hope ī god, to hate ſinne to be patient, to cal vpon god, & neuer to leaue him for any tentatiōs, but with thee ſtil to crye father in to thy hands I cōmende my ſpirit.

A CONFESSION OF SINNES, and praier for the mitigation of goddes wrath and puniſhment for the ſame.

O Almightie god, king of al kings & gouerner of all things, whoſe power no creature is able to reſiſte, to whom it belongeth iuſtly to to puniſhe ſinners, and to be merciful vnto them that truly repent: we confeſſe that thou doeſt moſt iuſtely puniſhe vs, for we haue greuouſlye ſinned againſt thee, and we acknowledge that in puniſhinge vs yu doeſt declare thy ſelfe to be our moſt mercifull father, aſwell becauſe yu doeſte not puniſhe vs in any thinge as we haue deſerued, as alſo becauſe, by puniſhing vs thou doeſt call vs and (as it were) drawe vs to increaſe in repentance, in faith, in praier, in contemning of the world and in hartie deſiring for euerlaſting life and thy bleſſed preſence. Graunt vs therfore gratious lord thankfully to acknowledge thy great mercye, which haſte thus fauorably dealt with vs in puniſhing vs, not to our confuſion but to our amendment. And ſeing thou haſt ſworne that yu wilt not the death of a ſinner but that he turne & lyue, haue mercie vppon vs and turne vs vnto thee for thi derely beloued ſōne Ieſus chriſts ſake, whō thou wouldeſt ſhould be made a ſlaine ſacrifice for our ſinnes, therby declaring thy great and vnſpeakable anger agaiſt ſinne, & thine infinite mercy to wardes vs ſinfull wretches.

And for as muche as the dulnes of our harts, blindnes, and corruption is ſuch, that we are not able to ariſe vp vnto thee by faithful & harty praier, acording to our great neceſſity, without thy ſinguler grace and aſſiſtance: graūt vnto vs gratious lord, thy holye and ſanctif • inge ſpirite to worke in vs this good worke, with a pure and cleane mynde, wyth an humble and lowelye harte, wyth grace to waie and conſyder the nede and greatnes of that we doe deſyre, and wyth an aſſured fayth and truſt that thou wilte graunte vs oure requeſtes, becauſe thou arte good and gracious euen to yonge rauens catling vppon thee, muche more then, to vs for whom thou haſte made all thinges, yea & haſt not ſpared thyne owne dere ſonne: becauſe thou haſt commaunded vs to call vpon thee: becauſe thy throne wherevnto we come is a throne of grace & mercye: becauſe thou haſt geuen vs a mediatour Chriſt to bringe vs vnto thee, being the waye by whom we come, being the dore by whom we enter, and being our head on whō we hang and hope that oure poore petitions ſhal not be in vaine through and for his names ſake.

We beſech thee therfore of thy rich mercy, wherin thou art plentiful to all them that call vpon thee, to forgeue vs our ſynnes, namelye oure vnthankefullnes, vnbeleife, ſelfe loue, neglect of thy word, ſecuritye, hipocriſie, contempt of thy long ſuffringe, omiſſyon of prayer, doubting of thy power, preſence, mercy, and good will towardes vs, vnſenſyblenes of thy grace, impaciencye &c: and to thys thy benefytte of corrcaynge vs, adde theſe thy gratious gifts, repentāce, faith, the ſpirit of prayer, y• contempte of thys world and harty deſiring for euerlaſtinge lyfe: indue vs wyth thy holie ſpirit according to thy couenant and mercy, aſwell to aſſure vs of pardon and that thou doeſt accepte vs into thy fauour, as thy deare children in Chriſt and for his ſake, as to write thy law in our hartes & ſo to worke in vs, that we maye now begyn and goe forwardes in beleuing, liuing, fearing, obeyng, praying, hoping & ſeruinge thee as thou doeſt requyre moſt fatherly and moſt iuſtly of vs, acceptinge vs as perfecte throughe Chriſt and by imputation.

And moreoner when it ſhal be thy good pleaſure & moſt to thy glorye, deliner vs we (beſech thee) out of y• handes of thine aduerſaries by ſuch meanes, be it death or life, as maye make to our comfort moſt in Chriſt. In the meane ſeaſon and for euer, ſaue vs and gouerne vs with thy holy ſpiryte and hys eternall conſolation.

And concerning thine aduerſaries whiche for thy ſake are become ours aduerſaries, ſo many of them as are to be conuerted, we beſeche thee to ſhewe thy mercye vpon them and to conuerte thē: but thoſe that are not to be conuerted whiche thou onelye doeſt knowe (moſt mightye god and terrible lord) confounde, and get thy name a glory ouer them, abate their pride, aſwage their malice, bring to naught their deueliſhe deuiſes, and graunt that we and al thine afflicted children, may be armes with thy defence, weaponed with thy wiſdome and gyded with thy grace and holye ſpirite, to be preſerued for euer from all geuing of offences to thy people, and from all perilles, to glorifie thee whiche art the onely geuer of al victorie through the merits of thy onelye ſonne Ieſus Chriſte oure lorde Amen.

AN OTHER CONFESSION of ſinnes.

AS Dauid, ſeing thyne angell with his ſword readye drawen (moſte righteous lorde) to plague Ieruſalē, cried out vnto thee, it is I lord that haue ſinned, & I that haue done wickedly, thyne hand lorde be on me and not on thy poore ſheepe: wherthrough thou waſte moued to mercy, and baddeſt thine Angel put vp his ſword, thou haddeſt taken puniſhment enough: Euen ſo we gratious lord, ſeyng thy fearfull ſword of vengeaunce readye drawen and preſentlye ſtrikynge againſte thys common weale and thy Churche in the ſame, we (I ſaye) are occaſyoned euerye man nowe to caſte of oure eyes from beholdinge and narrowly ſpieng out other mennes faltes, and to ſet oure owne onely in fight, that with the ſame Dauide thy ſeruant, and with Ionas in the ſhippe we may crie, it is we (o lord) which haue ſynned and procured this thy greuous wrath.

And this we nowe gathered together in Chriſts name, doe acknowledge, confeſſing oure ſelues giltye of horrible ingratitude for our good king, for thy goſpell and pure religion, and for the peace of thy church & quietnes of the cōmō weale, beſides our negligences & many other oure greuous ſinnes, where throughe we haue deſerued not onelye theſe but much more greuous plages, if that euen preſentlye thou diddeſt not as thou art wonte, remember thy mercye.

Herevpon (that thou in thine angre remembreſte thy mercye before we ſeeke & ſue for it) we take bouldnes as thou commaundeſte vs to doe in oure trouble, to come and call vppon thee to be mercyefull vnto vs, and of thy goodnes nowe we humblie in Chriſtes name pray thee to holde thy hande and ceaſſe thy wrath, or at y• leaſt ſo to mitigate it, that this realme may be quietly gouerned and the ſame efteſ • nes to be a harborowe for thy church and true religion, which do thou reſtore to vs againe accordinge to thy greate power and mercye, and we ſhall prayſe thy name for euer throughe Ieſus Chriſt our onely mediatour and ſauiour, Amen.

A PRAIER FOR THE REMISſion of finnes

OH lord god and deare father, what ſhall I ſay, that feele al thinges to be in maner with me as in y• wicked, blynde is my minde, croked is my wyll, and peruerſe concupiſcence is in me as a ſpring or ſtinking puddle. Oh howe fainte is faithe in me? howe litle is loue to thee or thi people? how great is ſelf loue? how hard is my hart? &c. By the reaſon whereof I am moued to doubte of thy goodnes towardes me whether thou arte my father or noe, and whether I be thy childe or noe. In dede worthely might I dout yf that the hauing of theſe were the cauſes and not the fruites rather of thy children. The cauſe why thou art my father is thi mercy, goodnes, grace and trueth in chriſt Ieſus, the which cannot but remayne for euer. In reſpecte whereof thou haſt borne me thys good wil, to accept me into the number of thy children, that I might be holy, faithful, obedient, innocent &c. And therfore thou woldſt not onely make me a creature after thy Image, enduing me with ryght limmes, ſhape, forme, memorie, wiſdome &c, where thou mighteſt haue made me a beaſt, a maimed creature, lame, blind, frātike &c: but alſo thou wouldeſt that I ſhoulde be borne of Chriſten parentes, brought into thy Church by baptiſme, and called dyuers times by the miniſterye of thy worde into thy kingdome, beſydes the innumerable other benefites alwaies hither to powred vpon me. Al whiche thou haſte done of thys thy good wil that yu of thyne owne mercy bareſt to me in Chriſt & for Chriſt before the worlde was made. The which thinge as yu requireſt ſtraitly that I ſhuld beleue wtout doubting, ſo in all my nedes that I ſhuld come vnto thee as to a father, & make my mone wtout miſtruſt of being hard in thy good time, as moſt ſhal make to my cōſort. Loe therfore to thee dere father I come through thy ſonne our lord, mediatour and aduocate Ieſus chriſt, who ſitteth on thy right hand making interceſſion for me, & praye thee of thy great goodnes & mercye in chriſt, to be merciful vnto me, that I may feele in dede thy ſwete mercy as thy childe. The time (oh deare father) I appoint not, but I pray thee that I may wt hope ſtil expect & loke for thy help. I hope that as for a litle while yu haſt left me, thou wilt come and viſite me, and that in thy great mercie whereof I haue nede by reaſon of my great miſerie. Thou arte wont for a litle ſeaſon in thine anger to hyde thy face from them whom thou loueſt, but ſuerly (o • redemer in eternal mercies) yu wilt ſhewe thy compaſſions. For when thou leaueſt vs oh lord, yu doeſt not leaue vs very long, neither doeſt yu leaue vs to our loſſe, but to our lucre & aduantage: euē that thy holy ſpirit with bigger porcion of thy power & vertue, maye lighten and cheare vs, that y• want of feeling to our ſorow, maye be recompenced plentifully with the liuely ſenſe of hauīg thee, to our eternal Ioy: and therfore thou ſwareſt, that in thine euerlaſtīg mercy thou wilt haue cōpaſſiō on vs. Of which thīg to thende we might be moſt aſſured, thin o • he is to be marked, for yu ſaiſt: as I haue ſworne y• I will not bring any more the waters to drowne the world: ſo haue I ſworne y• I wil neuer Eſai. 54. more be angry with thee nor reproue thee. The moūtains ſhal remoue & y• hils ſhal fal downe, but my louing kindnes ſhall not moue, & y• bond of my peace ſhal not faile thee: thus ſaieſt yu y• lord our merciful redemer. Dere father therfor I pray thee remēber, euē for thine owne trueth & mercies ſake, this promiſe & euerlaſting couenāt, wt in thy good time I thee to write in my hart, that I may know thee to be the only true god, and Ieſus Chriſte whom thou haſte ſent: that I maye loue thee with all my harte for euer: yt I may loue thy people for thy ſake: that I may be holy in thi ſight through Chriſt: that I may always not only ſtriue againſt ſinne, but alſo ouercome the ſame daily more and more, as thy children doe, aboue all thinges deſiringe the ſanctification of thy name, the comming of thy kingdome, the doyng of thy will here on earth as it is in heauen &c: through Ieſus Chriſt our redemer, mediatour & aduocate, Amen.

AN OTHER PRAIER FOR remiſſion of ſinnes.

O Gracious god, which ſekeſt all meanes poſſible how to bring thy children into the feeling and ſure ſenſe of thy mercy, & therfore whē proſperitie will not ſerue, then ſendeſte thou aduerſitie, graciouſlye correcting them here whō y• wilt ſhal with thee ells where lyue for euer: we poore miſers geue humble praiſes and thankes vnto thee (deare father) that thou haſt vouched vs worthy of thy correction at this preſent, hereby to worke that whiche we in proſperity & liberty did neglect. For the which neglecting and manye other our greuous ſinnes, wherof we nowe accuſe oure ſelues before thee (moſt mercifull lorde) thou mighteſt moſt iuſtely haue geuen vs ouer and deſtroied vs bothe in ſoules and bodies. But ſuche is thy goodnes towardes vs in Chriſte, that thou ſemeſt to forget all our offences, and as though we were farre otherwiſe then we be in deed, thou wilte that we ſhuld ſuffer this croſſe now laied vpon vs for thy trueth and goſpelles ſake, and ſo be thy witneſſes wyth the prophets, apoſtles, martyrs and confeſſours, yea with thy dearly beloued ſonne Ieſus Chriſte, to whō thou doeſt now here beginne to faſhion vs like, that in his glorye we may be like him alſo.

Oh good god, what are we on whō thou ſhouldeſt ſhe we this great mercy? Oh louing lorde forgiue vs oure vnthankfullnes & ſinnes. Oh faithfull father geue vs thyne holy ſpirit now to crie in our harts, Abba dere father, to aſſure vs of our eternal elections in Chriſt, to reueile more & more thi trueth vnto vs, to cōfirme, ſtrengthen and ſtabliſhe vs ſo in the ſame, that we may liue and die in it as veſſells of thy mercy, to thy glory and to the comoditie of thy churche. Indue vs with the ſpirit of thy wiſdome, that with good conſcience, we maye alwaies ſo anſwere y• enemies in thy cauſe, as maye turne to their conuerſion or confuſion and our vnſpeakable conſolatiō in Ieſꝰ chriſt: for whoſe ſake we beſech thee hence forth to kepe vs, to geue vs paciēce, and to will none otherwiſe for delyneraunce or mitigation of our miſerye, then maye ſtande alwaye wyth thy good pleaſure and mercyful wil towardes vs.

Graunt this deare father not onely to vs in this place, but alſo to all other ells where afflicted for thy names ſake, through the death and merites of Ieſus Chriſt our lord Amē.

A PRAIER FOR DELIVERANCE from ſinne and to be reſtored to goddes grace and fauour againé.

OH almightie and euer laſting lord god which haſt made heauen earth &c, oh incōprebenſible vnitie, oh alwaies to be worſhipped moſt bleſſed Trinitie: I humbly beſeth thee and pray thee, by the aſſumption & crucifyed humanitie of our lord Ieſus Chriſte, that thou wouldeſt enclyne and bowe downe the great depth of thy deitie to the botomeles pitte of my vilitie: driue frō me al kynde of vice, wickednes, and ſynne, and make in me a newe and cleane harte, and renewe in me a right ſpirit for thy holy names ſake.

Oh lord Ieſu I beſech thy goodnes for y• excedig great loue which drew thee out of thy fathers boſome, into the wombe of the holye virgin, and for the aſſumptiō of mānes nature, wherin it pleaſed thee to ſaue me & to deliuer me from eternall death, I beſech thee (I ſay) that thou woldeſt drawe me out of my ſelfe into thee my lorde god, and graunte this thy loue maye recouer againe to me thy grace, to increaſe and make perfecte in me that which is wantinge, to raiſe vp in me that which is fallen, to reſtore to me that whiche I haue loſt, & to quicken in me that whiche is dead & ſhuld liue, that ſo I may be come conformable vnto thee in all my life and conuerſation, thou dwelling in me and I in thee, my hart being ſoupled with thy grace, & ſettled in thy faith for euer.

Oh yu my god, loſe & ſet at libertie my ſpirit from al inferriour things: gouerne my ſoule & ſo worke, that both in ſoule and body I may be holy and lyue to thy glory world with out ende Amen.

A PRAIER FOR THE OBTAIning of faith.

O Mercifull god and dere father of our lord & ſauiour Ieſus chriſt, In whom as thou art wel pleaſed, ſo haſt thou commaunded vs to heare him, for as muche as he often biddeth vs to aſke of thee, and therto promiſeth that thou wilt heare vs and graunte vs that whiche in hys name we ſhall aſke of thee: loe gratious father, I am bolde to begge of thy mercy through thy ſonne Ieſus Chriſt, one ſparcle of true faith and certaine perſwaſion of thy goodnes and loue towardes me in Chriſte, wherthrough I being aſſured of the pardone of all my ſinnes by the mercyes of Chriſte thy ſonne, maye be thankfull to thee, loue thee and ſerue thee in holynes and righteouſnes all the daies of my life, Amen.

A PRAIER FOR REPENTANCE

MOſt gratious god and merciful father of oure ſauiour Ieſus Chriſt, becauſe I haue ſynned and done wickedly, and through thy goodnes haue receiued a deſire of repentance, wherto this longe ſuffering doth drawe my hard harte: I beſech thee for thy great mercies ſake in Chriſt, to worke the ſame repentance in me, and by thy ſpirite, power, and grace, to humble, mortifye and feare my conſcience for my ſinnes to ſaluation, that in thy good time thou maiſt comfort and quickē me through Ieſus Chriſt thy derely beloued ſenne, So be it.

A DIALOGE OR COMMVNIcation betvvene Sathan and our conſcience. Sathan.

THOU haſt ſynned agaynſt god, therefore thou muſt dye.

Conſcience.

Why then died Chriſt?

Sa.

For ſinners, but how knowſt thou he died for thee?

Con.

Becauſe I am a ſinner: and he is bothe able and willinge to forgeue me.

Sa.

I graunt that he is able to forgeue thee, but how knoweſte thou he will?

Con.

He wold not ſurely haue dyed if he wold not forgeue.

Sa.

But howe knoweſt thou that he will forgeue thee?

Con.

Becauſe I wold ſayne be forgeuen.

Sa.

So would Iudas as wel as y•, and preuayled not.

Con.

The ſcriptures wente vppon Iudas facte which muſt nedes be fulfylled, they neuer went vpon myne.

Agayne Iudas bare a fygure of the people of thee Iewes, whiche trybe onelye fell from Chriſt, when all other eleuen tribes of the world dyd ſtyeke faſte vnto him. I am a poore ſinner of the gentils, of whom it is written I wilbe eraited in the gentiles.

Sa.

If thou be a ſinner of the gentiles, yet thou muſte conſyder thy ſynne is great.

Con.

I graunt, but Chriſtes paſſion is greater.

Sa.

Oh but y• haſt ſinned very oftē

Con.

Tell me not Sathan what I haue done, but what I wil do.

Sa.

Why what wilt thou doe?

Con.

By goddes grace my full purpoſe is here after to take better hede and to amend my former life.

Sa.

Is that enough thinkſt thou?

Con.

What lacketh?

Sa.

The fauour of God, whiche hath cleane forſaken thee.

Con.

So God fauoured & loued the world, that he gaue his owne dere ſonne, that whoſoeuer ſeeth him as the Iſraelites did the braſen ſerpent, they ſhall not peryſh but haue lyfe euerlaſtinge.

A ſhort and pithie defence of the doctrine of the holy election and predeſtination of God, gathered out of the firſt Chapter of S. Paules Epiſtle to the Epheſians. By I. bradford.

THere is neyther vertue nor vice to be conſydered All thinges muſt be eſtemed after goddes will. accordinge to any outwarde action, nor accordinge to the will and wiſedome of man: but accordynge to the wyll of god. Whatſoeuer is conformable therto, the ſame is vertue, and the action that ſpringeth thereof is laudable & good, howſoeuer it appaere otherwiſe to the eyes and reaſon of man: as was the lifting vp of Abrahams hand to haue ſtaine his ſonne. geneſ. 22. Whatſoeuer is not conformable to the will of god, that ſame is vice, & the action ſpringing thereof is to be diſalowed & taken for euell: & that ſo much the more and greater euell, by howe much it is not conſonaunt and agreeing to gods wil, although it ſeme faire otherwiſe to mans wiſdome, as was Peters wiſhe of makinge three tabernacles, and the requeſt Math. 17. of ſome which wold haue had fyer to haue come downe from heauen, Luke, 9. vpon a zeale to god &c.

Nowe, the wyll of God is not ſo knowen as in his worde. Therfore Gods will muſte be ſought for in his worde accordinge to it muſte vice and vertue, good and euell, be iudged: and not accordinge to the Iudgemente, wyſedome, reaſon, and collection of anye man, or of all the whole world, if all the Angelles in heauen ſhuld take their part.

But thys worde of god whiche is writen in the canonicall bookes of gods word is writen in the bible. In the bible is predeſtinatiō publiſhed. the byble, dothe playnelye ſet ſurth vnto vs that god hath of his owne mercye and good will, and to the prayſe 〈◊〉 hys grace and glorye, in Chryſte elected ſome and not all, whome he hathe predeſtinate vnto euerlaſtyng lyfe in the ſame Chriſt, and in hys tyme calleth them, iuſtifyeth them, and gloryfyeth them, ſo that they ſhall neuer periſhe and erre to dampnation finally.

Therefore to affyrme, teach, and preache thys doctrine hath in it no No enormitye is therefore in it. hurte, no vice, no euell, muche leſſe then hathe it anye enormityes (as ſome doe affyrme) to the eyes and ſpyryte of them whiche are guyded and wylbe, by the worde of god.

That god the eternall father of The propoſition that ſhevvethe what is ment by electiō and predeſtination. mercyes, before the begynnynge of the worlde, hathe of hys owne mercye and good wyll, and to the praiſe of hys grace and glorye, elected in Chriſte ſome and not all of the poſterytye of Adam, whom he hathe predeſtynate vnto eternall life, and callethe them in hys tyme, iuſtyfyeth them, and gloryfyeth them, ſo that they ſhall neuer peryſhe or erre to dampnatiou fynallye: that thys propoſytyon is trewe and accordinge to goddes plaine and manifeſte worde, by the helpe of hys holye ſpyryte (whyche in the name of Ieſus Chryſt I humbly beſeche hys mercy, plenteouſly to geue to me at this preſent and for euer, to the ſanc tification of his holye name: by the helpe I ſay of his holy ſpirit I truſt ſo euidently to declare, that no man of god ſhalbe able b • the word of god euer to impugne it, muche leſſe to confute it.

In the firſt chapter of the epiſtle to the Epheſians, y• apoſtle ſaith thus: Bleſſed be God the father of our Lorde Ieſus Chriſt, whiche hath bleſſed vs with all maner of bleſsinges in heauenlye thinges by Chriſt, Eph • . 8. according as he hath elect or choſen vs in him before the foundation of the worlde was layed, that we ſhoulde be holye and without blame before him through loue: & hath predeſtinat vs (or ordeyned vs) thorough Ieſus Chriſt, to be heires vnto him ſelf, accordynge to the good pleaſure of hys wyll, to the praiſe of the glorye of his grace, where with he hathe made vs accepted in the beloued, by whome we haue receyued redemption thoroughe his blood, and the forgeuenes of our ſynnes, accordyng to the ryches of his grace, which grace he hath ſhed on vs abundauntly in al wyſedom & vnderſtāding and hath opened vnto vs the myſterie of his wil according to his good pleaſure, whiche he purpoſed in him ſelfe, to haue it declared when the tyme was full come, that he might gather together all thinges by (or in) Chriſt, as well the things that be in heauen, as the thynges that be in earth. euen in (or by) hym: by (or in) whome we are made heyres, being thereto predeſtinat according to the purpoſe of hym whyche worketh al things according to the decree (or counſaile) of his owne wyll, that we whiche hoped before (you) in Chriſt, ſhoulde be vnto the prayſe of his glorye: in whom ye alſo hoped after that ye heard the worde of trueth, the goſpell of your ſaluation, wherein ye alſo beleuing, were ſealed with the holy ſpirite of promiſe, whiche is the earneſt of our inheritaunce, vntill the redemption (or full fruition) of the purchaſed poſſeſsion vnto the praiſe of hys glorye.

Theſe be y• words of Paull, which I haue faithefully tranſlated according to the very texte in the greeke, as by the iudgement of all y• be learned I deſire herein to be tried: oute of the which words of Paul we may well perceyue euery thing affirmed in my propoſition, as I will geue occaſion plainly to them that will, to ſee it.

Firſt, that y• cauſe of gods election is of his good will, the Apoſtle ſheweth in ſayig that it is through his The cauſe 〈◊〉 gods election is his grace and good will. loue, wherby we are holy and without blame: alſo, according to y• good pleaſure of his wil: according to his good pleaſure purpoſed in him ſelfe: according to his purpoſe which worketh all things after the counſell of his owne will.

Secondly, that electiō was before The time of gods electiō was from the begiuning the beginning of the world, the apoſtle plainly ſheweth in ſaying, that we were choſen before the foundatioſ the worlde was layed: and afterwards, in calling it the miſterye of his will purpoſed wyth him ſelf, in time to be declared.

Thridly, that election is in chriſt, Election is in Chriſt. the Apoſtle dothe ſo flatly and plainly ſet it fourth, that I nede not here to repete it. We (ſayeth he) are choſen in hym: we are heyres by hym: we are accepted by hym: we are gathered together in him &c.

Fourthelye, that electyon is of Election is not of all men. ſome of Adams poſterytye and not of all, we maye playnelye ſee it, yf we conſyder that he makethe the trewe demonſtratyon of it beleuinge, hopinge, and hauynge the earneſte of the ſpyryte. In whom yea hoped (ſayeth he) after ye hard the worde &c: in whom ye beleued, were ſealed vp &c. Agayne in attrybutynge to the electe, forgeueneſſe of ſynnes, holyneſſe, blameleſſe lyuynge, beinge in Chriſt &c. That we ſhoulde bee holye ſaieth he &c: we haue receyued forgeueneſſe of ſynnes &c. Whoe ſeeth not that theſe are not common to all men? All menne haue not ſaythe, ſayeth Paulle elles where. None beleued 2. • heſs. 3. (ſayeth • ake) but ſuche as were Act 13. ordayned to eiernail lyfe. None beleue but ſuche as be borne of god. 〈◊〉 . Iohn. 1. None beleue treewlye but ſuche as haue good heartes, and keepe Math. 13. gooddes ſeede to brynge forth frutes by patience.

So that it is plaine (faith being a Faith is a demonſtration of election to ſuche as be of yeres of diſcretion. Pſa 125. demonſtration of goddes election to them that be of yeres of diſtretion) that all men are not elect becauſe all mē beleue not. For he that beleueth in the lord, ſhalbe as mounte Sion: that is, he ſhall neuer be remoued. For if he be remoued, that is finally periſhe, ſuerly he neuer truely beleued. But what goe I about to lighten a candel in the cleare ſōne light, when our ſauiour plainly ſaith y• all be not choſen, but fewe? Many be called (ſaith he) but fewe be choſen. And Math. 20. in the ſecond chapter to the eph: the Apoſtle plainly ſaith that the great riches of gods mercy through his exceding greate loue, hath ſaued them before their parentes & manye other gentils, which were excluded from Chriſt, and ſtraungers from the promiſe, hoples, godles &c. Whertherough we may be occaſioned to crie: Oh the depth of the Iudgements of god, which is iuſte in al his doinges Rom. 11. and holy in all his workes, extēding his mercy after his good pleaſure & Pſal. 144. will, aboue al his workes.

Fyftly, that god hath predeffinate theſe, thus elect, vnto euerlaſting life Election to eternall life. in Chriſt, the apoſtle doth alſo in the words before writen, declare in ſaying: & hath predeſtinate vs through Ieſus Chriſt to be heires vnto hym ſelfe. Againe, by him (ſaith he) ye are made heires and predeſtinate to the praiſe of his glorye. So ſaith the Apoſtle els where: whom he hath predeſtinate, Rom. 8. them he hath predeſtinate to be like faſhioned vnto the ſhape of his ſonne. And Chriſte therefore ſaithe, reioyce in this, y• your names Luke. 10. are writen in heauen.

Sirtly, that the ende of election is The ende of election is to the praiſe and glorye of god. to the prayſe of goddes glorye and grace, the Apoſtle ſheweth here, in ſaing: we are predeſtinate to be holy and without blame before god &c: in ſaying, we are predeſtinate to y• glorye of his grace, and in ſaying alſo, vnto the praiſe of his glorye: ſo that nothing can be more manifeſt.

Seuenthly, that predeſtination is Election is not wythout vocation & iuſtification in time. not without vocation in gods time, and iuſtification, the Apoſtle here doth teach in bringing vs to the conſideration of hearinge the worde of truth, beleuing and receiuing the holy ſpirite, remiſſion of ſinnes &c. In whom (ſaith he) ye haue hoped, after that ye heard the word of trueth &c. Againe, by whom ye haue redemytion, that is, remiſſion of ſinnes thorough the ſheeding of his bloude &c: Alſo, he hathe in his full time declared the miſterie of his will &c. Unto the Rom. the apoſtle ſhewth it moſt manifeſtly in ſaying: whom he hath predeſtinate them he calleth, whom he calleth thē he iuſtifieth. Wherby we may ſe that predeſtination or election is not vniuerſalle of all, for all be not iuſtified.

Eyghtly and laſte of al, that election is ſo certaine, that the elect and Election is certain for euer. predeſtinate to eternall life ſhall neuer finally periſhe or erre to damnation, the apoſtle doth here alſo very playnely ſhewe in ſaying: that they are predeſtinate to the praiſe of goddes grace: he ſaith not to the prayſe of has Iuſtice, to the prayſe of hys wyſedome, to the prayſe of his power (although he might moſt truely ſaye ſo) but he ſaith to the praiſe of his grace: whiche were not grace yf there were any reſpect at all of workes on oure behalfe, for then were Rom. 11. grace not grace. If there ſhoulde be any condemnation of the electe and predeſtinate to eternall life, it muſt nedes be becauſe of their ſinnes: but where were the praiſe of gods grace then, which is the ende of gods election? Shall we not by this meanes make gods electiō without an ende, and ſo without a heade, and ſo no election at all, as ſome would haue, further then they elect themſelues? Let ſuche feare they ſhall not fynde the benyfyte of gods electiō, becauſe they ſeke it as the Iſraelites did and not as the elect, whiche not onelye find it but alſo obtaine it. The other are blinded, as it is writen: god hath Rom. 11. Pſal. 69. geuē them the ſpirit of vnquietnes, eyes that they ſhoulde not ſee, and eares that they ſhould not heare, eeuen to thys daye &c. Agayne, he ſhewethe the certayntye of ſaluation to them that be elected, in ſaying that they be accepted ī the beloued. once accepted and beloued, in Chriſt and euer beloued: for whom he loueth, he loueth to the end. And gods 〈…〉 gifts are ſuch that he cannot repent him of thē. And therfore ſaith chriſt I know whom I haue choſen, attributing to election the cauſe of finall perſenerance. By which thinge Iudas was ſene not to be elected to eternall life, although he was elected to the office of an Apoſtle, as Saul was elected to the office of a king. Which kind of election is to be diſcerned in readinge the ſcriptures, from thys kinde of election ye which I ſpeaks of nowe, that is, frō election to eternal life in chriſt. Thirdly he ſheweth y• certaintye of ſaluatiō of y• electe, by calling thē heires. For yf we be heires of god, then are we felow hei res with Chriſte, to be afflfcted and rom, 8. glorified with Chriſt, and therefore ſaith he, accordinge to the decree of his owne will. Loe he calleth it a decree or counſel which ſhall ſtand, as Cſai ſaith: the counſell of the lorde ſhall ſtande. Fourthlye he ſhe weth Eſai. 46. this certaintie by ſayinge that they are elect and predeſtinate to y• praiſe of gods glory, which we ſhuld more care for, then for the ſaluation of al the world. This glory of y• lord is ſet ſorth as wel in them y• periſhe & are reprobates, as in the elect, & therfore S. Iohn bringing in y• place of Eſai Iohn. 〈◊〉 ▪ ſpeakig of y• reprobate ſaith, y• Eſai ſpake that whē he ſawe the glory of the lord. This glory of the lord to be ſet forth by vs, is a great mercy and benefite of god. I am aſſured that if the very deuyls and reprobates dyd not repyne hereat, but were thankfull that they might be miniſters in any pointe to ſet fourth goddes glorye: I am aſſured (I ſaye) that they ſhoulde fynde no hell nor tormentes. Theyr hell and tourmentes commeth of the loue they haue to them ſelues and of the malyce, enuye, and hatred they haue agaynſte God and hys glorye. Let them tremble and feare that maye not awaye withe the glorye of the lord in election and reprobation.

Let not their eyes be euell becauſe god is good, and doth good to whom it pleaſeth him: wrong he doth to no man, nor can doe, for then he were Rom. 8. not righteous and ſo no god. He can not condemne the iuſte, for thē were be vntrue, becauſe his word is contrarie. He cannot condemne the penitent and beleuer, for that were againſt his promiſe. Let vs therefore labour, ſtudie, crye and praye for repentance and faith, and then cannot we be damned, becauſe we are y• bleſſed of the father before all worldes, & therfore we beleue, therfore we repent. And for aſmuch as it perteineth Math. 25. to vs whiche be within, to ſee and to ſpeake of thoſe thinges whiche are 〈◊〉 . Cor. 2. geuen vnto vs of god in Chriſte: let vs laboure hereaboutes, and leaue them that be withoute to the lorde, 〈◊〉 . Cor. 5. which will Iudge them in his tyme. The Apoſtle praieth for the Epheſians, for none other wiſedome and re Ephe. 〈◊〉 . uelatiō from god, then wherby they might know god & haue their minds illumined, to ſee what they ſhoulde hope for by their vocation, and bow Co • . 〈◊〉 . rich the glory of his inheretaunce is vpon his ſaintes. Further then this, I thinke is vnſemly for vs to ſearch, vntill we haue ſought out, how rich gods goodnes is and wilbe to vs his children. The whiche we can neuer do, but the more we go theraboutes and the more we taſte his goodnes, the more we ſhall loue him and loth al thinges that diſpleaſe him. This (I ſay) let vs do, and not be to buſye bodies in ſearching the maieſtie and glory of god, or in norriſhing in any wiſe the doubting of our ſaluation, wherto we are readye enoughe, and the deuill goeth about nothinge ells ſo muche as that: for by it we are dulle to doe good to other, we are ſo carefull for our ſelues. By it we are more dulle to do good to our ſelues, becauſe we ſtande in doute whether it profiteth vs or no. By it we diſhonour god, either in makinge hym as though he were not true, or elles as thoughe our ſaluation came not only and altogether from him, but hanged partely on our ſelues. By it the deuyll will bringe men at length to diſpaire and hatred of god. Doubte once of thy ſaluation and continue therin, and ſuerly he then will aſke no more. It was the firſt thing wherwith be tempted Chriſte: if thou be the ſōne of god &c: It is the firſt and Math. 4. principaleſt darte he caſteth at gods ele • t. But as he preuailed not againſt Chriſt, no more ſhall he doe againſt anye of his members, for they haue y• ſhield of faith which quencheth his Eph. 6. fiery dartes, they praiſe god nighte & day, how then ſhuld they periſhe? Luk. 18. The Angells of the lord pitch their tentes round about them, how then Pſal. 34. ſhoulde Sathan preuaile? They are borne in y• hands of the angells leaſt they ſhoulde hurt their feete at anye ſtone: God hath geuen commaundement Pſal. 92. to his Angels ouerthem: The Angelles are miniſters vnto them: Heb. 1. Their names are writen in y• booke of life, & therfore Chriſt bad them reioyce: Luk. 10. as paul doth y• philippiās, for nothig ſhal ſeparate them frō y• loue Ph. 4. wherwt god loueth thē in Chriſt Ieſu, who ſaith that it is impoſſible for Rom. 8. them to erre finally to damnation: Math. 24. for he is their light to illumine their Pſal. 18. Iohn. 610. darknes: They are geuen to him to kepe, & he is faithful ouer al goddes childrē. He ſaith he will kepe thē ſo that they ſhall neuer periſhe. After Hebr. 3. they beleue, they are entred already Iohn. 5. 6. into euerlaſting life. Chriſt hath ſet thē there already: he hathe comitted Iohn. 17. thē into his fathers hands by praier, which we knowe is ſure, & therefore Heb. 5. death, hell, deuilles nor all power, ſinnes nor miſchefe, ſhall neuer pul Rom. 8. vs out of our heads hands whoſe mē bres we are, & therfore receiuing of 1. Cor. 6. his ſpirit as we doe, we cannot but bring forth y• frutes thereof, though 1. Cor. 1. now & then the fleſhe fayle vs. But the lord, euē our lord be praiſed which is more ſtrōg in vs then he which is in y• world: he alwaies putteth 1. Iohn. vnder his hand y• we lie not ſtill nor Pſal. 67. Oſe. 6. ſhal do as y• reprobat, whoſe pietie is as y• mornig dew, ſoone come & ſone gone: & therfor thei cn̄not cōtinue to y• end. Cānot? no they wil not if thei cold, becauſe thei hate god & his glori & therfore al thē y• ſeke it or ſet it forth: wheras y• elect loue al mē & ſeke to do al men good in god, ſuſpendig their iudgementes of others, y• they maye ſtande or fall to the lorde and Rom. 14. not to them.

Hetherto oute of this one place of Paull to y• Epheſians, if the matter of election and predeſtination be ſo fully ſette forth, to goddes glory and to the comforte of his Church: howe may we ſuppoſe is this matter ſette fourth in the whole body and bokes of y• canonicall ſcripture? whereto I had rather ſend thee good reader, with this candell light whiche I haue nowe geuen thee then in a matter ſo manifeſt to make more a doe then needeth.

An other treatiſe of election and freewill by 1. bradford.

THat there is and alwaies hath ben with God, euen before the world was made, an election in chriſt, of al thoſe yt ſhalbe ſaued, many places ī ye ſcriptures do teach: as to y• Eph. 1. rom. 8. 9. 11. 1. Theſ. 1. Math. 20. 22. 24. Mark. 13. Tit. 1. Act. 13. Philip. 11. Luke. 10 18. Apoe 3. 13. 17. 21. 22. Ihon. 6. 8. 10. 13. 17. And almoſt euery where in the new teſt a ment. In no caſe therfore it maye be denied of anye y• is godly, although be cannot attaine to gods wiſdome Iuſtice, and mercye in it, For that Erod. 33. were to ſee goddes fore partes. We muſt graunt it therefore becauſe the word of god doth not onely teach it, but alſo it ſtandeth with the very nature of god, that to him not onelye men, but all thinges alſo that haue ben or ſhalbe for euer, ī al creatures are not onelye certaine, but ſo certaine, that they cannot but be accordingly, & ſerue his prouidēce: for els god were not god, if any thing were, hath ben, or could be withoute his knowledge, yea certain knowledge: which knowledge in god maye not be ſeparated of anye man from hys wiſedome, & ſo not from his wil, except we wold make two gods, as did the manichees, one the authour of al good, and another the authour of all euel, both which (ſay they) were eternall & without beginninge. Which their opinion is deueliſhe & againſt y• word of god moſt manifeſtly, whiche affirmeth in many places that there is no mo gods but one, or any other that haue power to do good or euill abſolutly, or of thēſelues. But leſt ſome men which are to curious ſhould hereout gather, that then all thinges come by fatall neceſſitie, as the Stoikes thought, or by compulſion and coaction, as other thinke, and therefore ſaye they, all goddes preceptes requiring that whiche we cannot doe, are in vaine: I thynke it good to ſpeake ſome thing hereof.

Fyrſte the Stoikes opynion is to be condemned as concerninge fatall Againſt the Stoikes fatall neceſſitie. neceſſitie, for that it tyeth and byndeth god to the ſeconde cauſes, and maketh hym, which is a moſt free agente, bounde and tyed, ſo that he cannot worke but as the ſeconde cauſe mouethe hym. For they did Imagyne a perpetuall connexion and knyttinge together of cauſſes by a perpetuall order whiche is contayned in nature, where as we ſhoulde certaynelye knowe that it is God whyche is the ruler and arbyter of all thynges, whyche of hys wyſedome hathe foreſene and determyned all thynges that he wyll doe, and nowe of hys power doeth in hys tyme putte the ſame in executyon, accordinge as he hathe decreed wyth hym ſelfe. Herein to tarye anye longer I nede not, for that I thinke there be none nowe whiche bee of this opynyon, to attrybute thinges to fortune, a word vnſemly for Chriſtians.

Secondly, that al things are done by coaction or compulſion, is falſe and oute of goddes prouidence and predeſtination cannot be gathered or maintained, for there muſte be a differēce put betwen neceſſity and cōſtreint. All things that haue bene done, be or ſhalbe, in conſideration of gods prouidence, as it is with god, are of neceſſitie, but yet not of compulſion or cōſtraint: As for example you ſhall ſee that neceſſitye is one thinge and conſtrainte is an other thing. God is good of neceſſitie, but who now will ſay then that he is ſo by coaction or enforced therto? The deuil is naught of neceſſitie, but not by coaction. Good men do wel of neceſſitie, but not by cōpulſion. Wicked men do euyll of neceſſitye, but not of conſtraint. A thinge y• is done willīgly, is not to be ſaid to be done by conſtraint. God is good willingly, but not by compulſiō. The deuil is naught willinglye, but not of inforcing. Good men do good willingly, but not cōſtrainedly. Wicked mē doe tranſgreſſe willinglye, but not compelled. So yt it is playne, though al thīgs be done of neceſſitie, yet are they not of compulſion and enforcement. By reaſon wherof, a mā that wilbe diligent in lookinge hereon, may ſe matter enough to purge god from being the authour of all euyll or of any euyll: although he be the authour of all thinges and of al actions, whiche are to be conſtrued accordinge to the will of the doers: and ſo maye we ſee one Action to be both good & euill in reſpecte of gods will and Sathans will. For in aſmuch as a thing is done accordinge to gods wil, the ſame is good, for his wil is good. And in aſmuch as a thīg is done according to Sathans wil, it is euil becauſe his wil is euil.

But now to the third thing, that is, whether gods precepts requiring that which is not in our powers, be fruſtrate or no, although al thinges are done of neceſſitie and by goddes prouidence. To the vnderſtandinge hereof .ii. things are to be cōſidered. Firſt yt we muſt thinke of god, not as he is in hym ſelfe, but as by hys word he teacheth vs. Secondly, the ſtate of man before his fall is to be compared with the ſtate of man preſently, as he is nowe broughte into this world. For the firſte, although it be moſt true that to god al things are ſo certaine as before is ſpoken: yet in that god hath opened to vs by his worde ſo much of his will as we ſhuld wt diligence ſerch and obſerue, we maye not thinke otherwiſe, but that whatſoeuer is done agaiſt that worde, y• ſame is ſinne & euell in him whoſoeuer he be y• doth ther againſt: although the ſame tranſgreſſiō god doth & can vſe to ſerue his prouidēce accordingly. Of which prouidēce we may not otherwiſe iudge, then hys word geueth vs leaue, y• is, we muſt doe nothinge to ſerue it, but as hys word teacheth. If Adam had ben ruled hereby, then he had not eaten y• aple: for in that he obeyed not the word of god, which he knewe, eaſely we may perceane, that he dyd not eate the aple to obey gods prouidēce whiche he knewe not. So that euident it is, Adams fal to be ſinne and euill, and he him ſelfe with the ſerpent to be ye authour therof, god not allowyng or approuinge the euell. which is to be conſtrued accordinge to the will of the doer, which will in Adam was naught, although the action god turned to ſerue his prouydence, therby ſetting forth his wonderful wiſdome, power, & goodnes: whereat we ought rather wt reuerence to wonder, then by wandering further then beſemeth vs, to cal into queſtion, why god did ſo. Whiche why, no man is able to vnderſtand, & therfore we ſhuld bidde our buſye braine ſyt downe, and not to couet againe to be like to god as Adam did, and therfore he fel ſo foule as he did.

For ye ſecond mans ſtate, I meane before his fal, & his ſtate nowe, thus let vs think, namely yt god made mā after his Image, yt is, endewed man wt a ſoule immortal, wiſe, rightuoꝰ, & holy: for y• Image of god is not cō cerning the body, which man hathe cōmen with the beaſtes of the earth, but it is from abone and of goddes brething. So yt Adam tranſgreſſing gods precept, did not according as he ſhould and might haue done, but according as he ſhould not haue done, and mighte haue auoided, if that he had not receiued the perſuaſion and counſel of the Serpente. Which god permitted him to doe, thereby to declare, that perfect Iuſtice, wiſedome and holines, is not nor cannot be in any creature, which is not god alſo, and therefore Chriſt being god was made man, that in man there might be this perfection and iuſtice, which is in Chriſt oure lord, and in Adam we could neuer haue had. Which wiſedome of god we ſhall Ioyefully one day behold, yf we will nowe reſtraine our buſye braine and curioſitie, from ſerching further then we ſhould doe. But to returne ageine, Adam (I ſay) being made after gods Image, which he receiued for vs al, to haue deriued the ſame vnto vs all by naturall propagation, by tranſgreſſing the commaundements, loſt and mangled ſo the ſame Image of god in himſelf and in vs all, that for mortalitie came death, for wyſdome came foliſhenes, for rightuouſnes came vnrightuouſnes, for holynes came corruption, concerning goddes Iudgement and in goddes ſight: although there remained in him, concerninge mans Iudgement and the ſight of the worlde, life, wiſedome, rightuouſnes and holynes, yt which all we by propagation doe from our mothers wombe receiue: ſo that we may well ſee our ſtate now to be far from the ſtate, we had before Adams fal, and therfore gods law requireth nothinge of vs but that which was in our nature before the fall, whiche we ſe is impoſſible for vs to paye accordingly, and yet god not vniuſt, in that he aſketh of vs nothing therby but the ſelfe ſame thinge whiche he gaue vs in our creation. The lawe then and the preceptes of god were geuen after the fal of man, not that man ſhould thereby get life, and the thinge whiche was loſte by ſynne (for the bleſſed Seede was promiſed for the recouerig hereof, and to him that partained) but that man by it might know ſinne, and what he had loſt, therby to deſire more deeply the promiſed ſeede, by whome as we be receaued, ſo our euills be not imputed; and that we being renued by his holy ſpirit and newe ſeede, ſhuld as newe borne babes deſire, and by will beginne to do the lawe of god, which after our deliuerance fourth of thys corrupte bodie and man of ſynne by death, we ſhall without all let fully accompliſhe, & at the length receiue the bodye, to be ſpirituall (as Paull ſaieth) and holye, ready to obey and ſerue the ſpirit, as an helper rather then an hynderer. Oh happye daye when wilt thou appeare?

By this whyche I haue alreadye ſpoken, I thinke the diligent reader may ſe, how that there is election of gods children, & how that gods prouidence ſtretcheth it ſelfe to al thinges, ſo that al things in reſpect ther of come of neceſſitie, but yet nothing therby to be done by conſtraint and enforcement: wherthroughe god is ſene to be the authour of al things & yet of no euil or ſinne.

The ſtate of man before his fall & after, with the cauſe of gods lawe & precepts geuen to man, I haue breifly touched. Nowe it reſteth that I ſhould ſpeake ſome thing of frewil, what it is, and howe farre we maye graunte that man hath free wyll.

That this may be vnderſtand: as I would haue the ende wherefore god gaue his law to be cōſidered, namely not for mā to get therby eternall life which apperteined to y• promiſed ſede, but to ſhewe mā what ſinne is & what by ſyn he loſt, that he might by his vnhabilitie be driuen to deſier of very neceſſity, y• promiſed Meſias, and ſo by him to receyue the ſpirit, wherethrough being regenerate he might learne to loue the lawe, to take it as a directorie & rule to liue by, and to hedge in his old man frō controlinge: this geare (I ſaye) as I would haue it conſidered, yf we wil vnderſtand mans frewill, ſo would I haue this marked, namely the difference betwixte the life whiche we loſte & had in our firſt creation, and now haue by byrth before regeneration. In our firſte creation we had a life, not only wt the creatures, but alſo with god, whiche life vtterly Adā loſt, as he declareth by the runnyng awaye to hyde him ſelfe from god. And this he loſt for vs alſo, aſwel as for him ſelfe: in reſpect whereof the ſcripture calleth vs deade. Concerning this life therefore that is with god, we haue no wil at al, much leſſe any frewil. For how can a dead man haue any wil? The will therfore we haue, is onely for this life and with men, that is, it is not good and free but in reſpect of men: and in this life in reſpecte of god and life with him, all our will is as we are, euen dead: yea and the wil we haue for this preſente life, if a man will conſider the god of this world, and howe we are his ſlaues by birth and continually tyll we be regenerate, and how ready our affections are to ſerue his purpoſe, I thinke none will ſaye otherwiſe but that mans will vnregenerate is none otherwiſe fre, then pleaſeth his maiſter, who muſte needes ſerue ſpite of his head, our god: and therefore all to be done by gods prouidence, as I ſaied before, withoute any imputation of euill to our good and moſt holy father. Yea but (ſaith one) what frewill hath man that is regenerat? This wil I briefly ſhew when that I haue ſpoken of Iuſtification, y• which precedeth regeneration: from whom we may diſcerne it, but not deuide it, no more then heat from the fyre.

Iuſtification in ſcripture is taken for the forgeuenes of oure ſinnes, & conſiſteth in the forgeuenes of oure ſinnes. This is onely gods worke & we nothing els but patientes & not agentes. After this worke, in reſpect of vs and our ſenſe, commeth regeneration, which altogether is goddes worke alſo. For as to our firſt byrth we bring nothinge (bring quoth I? yes we bring to let it, many things but to further it nothing at al) ſo do we bring nothing that can helpe to our iuſtificatiō: as S. Auſten ful wel ſaithe: he that made thee withoute thee, ſhall he not iuſtifie thee wythoute thee? whiche the papiſtes haue peruerted, reading it affirmatiuely, without interregation, as though • we brought ſome thing to our iuſtifying: The papiſtes reade thus with out interogation. quifecit te • ine &c, non Iuſtificabit &c ſine &c. He that made thee without thee ſhall not iuſtifie thee without thee. That is, withoute thy helpe, thy works, thy worthines. where as it (I meane iuſtifycation) is a muche more excellente worke then y• worke of our creatiō, and therefore to arrogant are they, whiche will not geue al to god in it, as they doe in their creation. Good men ſlie from that pride, and are content to geue no leſſe to god iuſtifying & regenerating them, then they do to their parentes for their firſt generation. Afore we be Iuſtifyed and regenerated of god, we are altogether dead to god and to al goodnes in his ſighte, & therfore we are altogether patients til god haue wrought this his only worke, iuſtification & regeneration. Whiche worke in reſpect of vs and our imperfection and falles, in that it is not ſo ful and perfect but it may be more & more, therfore by the ſpirit of ſantifycation, whiche we receiue in regeneration as the ſeede of god, we are quickened to laboure with the lorde, and to be more iuſtified, that is, by faith & the fruites of faith, to our ſelues and others to declare the ſame, and ſo to encreaſe from vertue to vertue, from glory to glory, hauin • alwaies nede to haue oure feete waſhed, although we be cleane not withſtanding.

Now to the queſtion. A man regenerate (which we ought to beleue o • oure ſelues, I meane that we are ſ • by our baptiſme, the ſacrament ther of requiring no leſſe faith) a man I ſay regenerate, that is, borne of god, hath the ſpirite of god. And as a mā borne of fleſhe & bloud hath the ſpirit therof, wherby as he cā ſtirre vp him ſelfe to doe more and more the dedes of the fleſhe: ſo the other can by the ſpirit of god in hym, ſtyrre vp in him ſelfe the giftes and graces of god, to glorifie god accordinglye. Howbeit heare let vs marke, that as the olde man is a perpetuall enemye to the newe borne man: ſo accordinglye to his ſtrength, the workes of the new man are letted and made vneffectuall. Therefore god hath taught vs to pray, and promiſed his help, which he commonly in maner geueth by y• croſſe: wherby y• old man is wekened and the new receiueth ſtrength more and more, d ••• ring a diſſolution and an vtter deſtruction of the olde man by death, that it might go to god frō whence it came, and to his home euē h • auen, where in the laſt day it ſhall receiue the olde Adam, now ſo ſcho • ed, that it will neuer more be but a moſte faithfull frende to ſerue and praiſe the lord for euer more.

Thus haue you nowe, what freewyll the regenerate children of god haue, for whoſe ſakes the goſpel and ſweete free promiſes are geuen, and to the regenerate new mā they properly do pertaine: As doth the law, with al comminations, and the condicionall promiſes (I meane promiſes hanging vpon condition on oure worthines) pertaine properly to the olde and vngenerate man, ſo that when he kicketh, he muſt by them be bridled and kepte downe: when the inwarde man woulde be comforted, be muſt haue, not the law nor her cō minations and cōdicional promiſes, but the goſpell and her moſte ſweete free promiſes. So ſhal we walke neither on y• right nor on the left hand, but kepe the righte waye to heauen ward, euen Chriſt our lord and captaine, as his ſouldiours, ſeruantes, and liuely members, neither diſpa • ring nor carnally liuing, but fearin • and reioyſinge as is appertaining • which God graunt for his mercyes ſake, Amen.

And thus my dearely beloued, I haue ſent to you brefly my mind here in according to your deſire. Becauſe I haue had little time and manye other lettes, I ſhall hertely pray you to take this in good part, & with the more indifferencie and attention to read it, for my deſire was to writ fully and ſpedely, therfore it perchance hath the more obſcuritie and deſireth a frendely reader, conſtruinge all to the beſt, and brotherlye admonyſhynge where cauſe maye appeare.

A BREIFE SVMME OF THE doctrine of electon and predeſtination.

GOds fore ſight is not y• cauſe of ſynne or excuſable neceſſitie, to him that ſinneth. The damned therefore haue not nor ſhall haue any excuſe becauſe god foreſeing their condemnatiō through their own ſinne, did not drawe them as he doth his electe, vnto Chriſte. But as the electe haue cauſe to thanke god for euer for his greate mercies in Chriſt: ſo the other haue cauſe to lamente their owne wilfulnes, ſinne and contemning of chriſt, whiche is the cauſe of their reprobatiō, & wherin we ſhuld loke vpon reprobation: as the onely goodnes of god in Chriſt is the cauſe of our election and ſaluatiō, wherin we ſhuld loke vpon gods election. He that will loke vpon god or any thing in god▪ ſimplie and barely as it is in god, the ſame ſhalbe ſtarke blynde. Who can ſee godes goodnes as it is in god? Who can ſee his Iuſtice as it is in him? If therfore thou wilt loke vpon his goodnes, not only loke vpon hys workes, but alſo vpon hys word: euen ſo if thou wilt loke vpon his iuſtice do the like. Then ſhalte y• ſee that election is not to be loked on but in chriſt, nor reprobation but in ſinne. When the ſecond cauſe is ſufficient, ſhuld not we think that they are to curious y• wil runne to ſearch the firſt cauſe, further then god doth geue them leaue by his worde? The which firſt cauſe, becauſe they cānot comprehēd, therfore do they deny it. God be mercyfull vnto vs for hys names ſake, & geue vs to loue & lyue his truth, to ſeeke peace & purſue it. Becauſe god of his goodnes, for the comfort of his childrē, and certaintie of their ſaluation, doth open vnto them ſome thinge the fyrſte cauſe of their ſaluation, that is, his goodnes before the beginning of the world, to be loked vpon in Chriſt, a man maie not therfore be ſo bold as to wade ſo marke this well and be not to curious. in condempnation further then god reueileth it. And for as muche as he hathe not reueiled it but in ſynne, therfore let vs not loke on it otherwiſe. Seke to be deliuered frō ſynne and feare not reprobation: but yf thou wilte not, thou ſhalte fynde no excuſe in the laſt daye. Say not but thou art warned.

To the former meditations and praiers, for your further comforte and godly exerciſe, you maye ioyne thoſe moſte godlye and comfortable meditations whiche are annexed to his boke lately imprinted agaiſt the feare of death.

Printed at London by Rouland Hall, dwelling in gutter lane at the ſygne of the halfe Egle and Key. 1562.

Faultes eſcaped in the printing. In A. the 7 leafe ſecond ſide. 19. line, for thou loueſt, read thou louedſt. C. 3 leafe, ſeconde ſyde. 13 lyne, for is reade are. C. 6 leafe ſecond ſide. 10 line, for thy rede they. And in the 15 line, for malicouſnes reade maliciouſnes. D. 3 leafe, ſeconde ſide. 4. line, for daube reade dreſſe. D. 6 leafe ſeconde ſyde. 25 lyne, for ſwing reade ſwynge. E. 2 leafe firſt ſide. 8 line, for afflection reade affliction, and in the. 15. line, for was, reade waſt. E. 3 leafe ſecond ſide. 12 line, for diſpraier, reade deſpair. F. 3 leafe, ſecond ſide. 6 line, for helpes, read helples. F. 4 leafe ſecond ſide. 14 line, for thy wilt, reade the will. G. 6 leafe firſt ſide. 12. line for diddeſt geue, read haſt geuen. G. 7 leafe fyrſt ſide. 9 line, for faithful, read fatherly. I. 7 leafe firſte ſide. 6 line, for profeſſion read perfection. I. 8 leafe ſeconde ſyde. 26 line, for me, reade my.

A PRAIER FOR THE faithfull afflicted in Fraunce for the goſpell.

O Mercifull father, who neuer doeſt ſorſake ſuche as put their truſt in thee: ſtretch forth thy mighty arme to the defence of our brethrē and neighbours in Fraūce, who in their extreme neceſſitye crye for comforte vnto thee: preuent the cruel deuiſe of Aman, ſtaye the rage of Holophernes, breake of the counſel of Achitophel, Let not the wicked ſay, where is nowe their god? Let thy afflicted flocke feele preſent ayde & releife frō thee (oh lord): loke downe vp on them with thy pitifull eye from thy holy habitation: ſend terrour and tremblyng amonge their enemies: make an ende of their outragious tiranny: beat backe their boldnes in ſuppreſſing thy truth, in deſtroying thy true ſeruātes, in defacing thy glory, and in ſetting vp Antichriſt. Let them not thus proudly aduaunce themſelues againſt thee and againſt thy Chriſt, but let them vnderſtand and feele that againſt thee they fight. Preſerue & defende the vine whiche thy right hande hath planted, and let all nations ſee the glorye of thyne anointed, Amen.