The True Catholic, Tract · Section 2 – Section 3
The true Catholiques Pater noſter or Lords prayer, expounded briefly by Saint Auguſtine.
Ench. ad Laur. cap. 114.CVrſed is eueryevery one (as the holy ſcriptures witneſſe) that puts his truſt in man. And by this alſo, whoſoeuer ſhall truſt in himſelfe, is within the compaſſe of this curſe. And therefore we are to deſire of none other but of God, whatſoeuer we hope, either to doe well, or to obtaine by our good deeds. Therefore in Saint Matthewes Goſpell the Lords prayer ſeemes to containe in it ſeuen petitions: in three whereof, eternall things are deſired; and in the other foure, temporall things: but yet ſuch, as are neceſſarie to the obtaining of thoſe heauenly things. For when as we ſay: Hallowed be thy name; Thy kingdome come; let thy will be done in earth, as it is in heauen: All which petitions ſome hauehave verie conueniently vnderſtood, that we ſhall keepe them in our body and ſoule altogether world without end; and that here being but as it were begunne in vsus (how greatly ſoeuer we ſhall profit in them) they are but increaſed in vsus, but (that which we all hope for) being perfected, in another life wee ſhall enioy them for euer.
But that we ſay, GiueGive vsus this day our daily bread, and forgiue vsus our trespaſſes, as we forgiue them that trespaſſe againſt vsus; and lead vsus not into temptation, but deliuer vsus from euill: who ſeeth not, but that theſe doe belong to the neceſſities of this preſent life? Therefore in that euerlaſting life, where we hope we ſhall be for euer, both the ſanctification of the name of God, and his kingdome, and his will ſhall remaine in our ſoules perfectly and euerlaſtingly. But it is therfore called our Daily bread, becauſe that here it is neceſſarie for vsus, in as much as it is to be giuen both to our ſoules and bodies, whether it be vnderſtood, either corporally or ſpiritually, or both waies. Here alſo is that Forgiueneſſe which we deſire; where alſo is all forgiueneſſe of ſinnes: Here alſo are thoſe Temptations, which either allure or moue vsus to ſinne: Here alſo is that Euill, from which wee deſire to be deliuered. But there, that is in heauen; there are none of all theſe. The Euangeliſt Saint Luke in the Lordes prayer makes mention not of ſeuen, but of fiue petitions: neither doth he for all that, diſſent from Saint Matthew: but by his breuitie, he teacheth vsus how theſe ſeuen are to be vnderſtood. The name of God is ſanctified in ſpirit: And the kingdome of God, ſhall come at the reſurrection of the fleſh: therefore Saint Luke, ſhewing that the third petition, is but as it were a repetition of the two former; by omitting that, would teach vsus thus much. Then he addes the other, of our daily bread and remiſſion of ſinnes, and of eſchuing temptation: but that which Saint Mathew hath laſt: but deliuer vsus from euil, that he hath not mentioned, that we might vnderſtand that it belonged to that other, which Saint Mathew ſpake of concerning temptation. And therefore Saint Mathew ſaith, but deliuer vsus: he doth not ſay, and deliuer vsus: ſhewing it to be but one petition. He did not ſay that, I ſay; but this: that eueryevery one might know, that then they are deliuered from euill, if they were not ledde into temptation. Thus farre Auguſtine.
In this ſhort ſumme of the Lords prayer, euerie true Catholique maie learne theſe leſſons. Firſt to make al their prayers to God alone, if they minde to be bleſſed and not accurſed: as ſaint Auſten here plainly teacheth. And that this prayer containes in it ſeuen petitions, thrée wherof are for heauenly things, and foure for the things of this preſent life. And the firſt thrée by Saint Auſtens iudgement, we muſt begin to learne here in this life, and that although we learne them neuer ſo well and praie for them all our life; yet we ſhall neuer perfectlie learne them as long as we liue here: they ſhall be onelie perfectlie learned in heauen. How farre then ſhall thoſe be from learning theſe leſſons, which all their liues neuer knew what they meant; which ſaid Paternoſter in Latine, in a toong they vnderſtood not?
We maie learne here alſo out of Auſten, that all remiſſion of ſinnes, is in this life: and therefore that there is no remiſſion of ſinnes (as the Papiſts teach now) in the life to come: And therefore the Popes pardons and purgatorie are nothing worth. Euerie true Catholique muſt learne here out of Auſten, that all remiſſion of his ſinnes, is to be had in this life: and that after his death, to giuegive anie thing whereby to hope to bee relieued, is in vaine. Againe here we maie learne, to reconcile Matthew and Luke; and not to thinke, that euerie thing that ſéemes contrarie at the firſt ſight, is contrarie. Theſe two Euangeliſts, though they ſéeme to diſagrée; yet they agrée moſt excellentlie, as Saint Auſten teacheth. Thus much S. Auſten teacheth all Catholiques in this briefe ſumme of the Lords prayer.
But to come more particularlie to it; and to handle euerie part thereof: theſe good leſſons brieflie and dailie euerie true Catholique maie learne out of it, being ſaid in Engliſh, which by the latine Pater noſter, they could neuer hauehave learned.
Firſt when as they ſaie: Our Father: by theſe words they may learne, that God is now their father, and therefore loues them, and cares for them; yea and that ſo déerelie, as that in compariſon of his great louelove and care, which he hath of them; our ſauiour Chriſt ſaith,Mat. 23.9. Call no man father now vponupon earth: for there is but one your father which is in heauen. All the fathers in the world, louelove not their children ſo déerely, nor are ſo carefull for them, as God our heauenlie father is for euerie one, euen the meaneſt of vsus that be his children; euen for poore Lazarus. And this alſo was the firſt leſſon our Sauiour taught his after his reſurrection; when as he appeared firſt of all others to Marie Magdalen, who continued wéeping at his Sepulchre, when as Peter and Iohn were gone home againe.Io. 20.15.17. A ſpeciall and a comfortable leſſon, how all true penitent ſinners ſhall finde Chriſt, euen nowe alſo after his aſcenſion. Go (ſaith he) and tell my brethren, and ſaie vntounto them: I aſcend to my father, and to your father: to my God, and to your God: Oh happie newes; the gladdeſt tydings, that euer was brought to men! And this is the fruit of Chriſts paſſion. To purchaſe this for vsus, he endured all thoſe torments. This we ſhould moſt aſſuredlie beléeue, and euer hauehave this opinion of God; and euer carrie this in our mindes: This is a comfortable leſſon. This ſhould make vsus forſake our olde Pater noſter: if we ſhould hauehave ſaid it all our life long, it could neuer hauehave taught vsus thus much. This ſhould make vsus feare nothing. This ſhould make vsus truſt in God, in all our dangers: and to come to him boldlie and with great confidence, euen as children are woont to doe to a moſt louing father, in all our neceſſities. The forgetfulneſſe of this,Mat. 6.32. cauſeth vsus often to begin to ſinke, as Peter did, when he ſawe a great waue of the ſea comming againſt him.Mat. 14.30.
Secondlie we maie learne by this, that if we accompt God our father, then alſo we ſhould accompt one another as brethren, and ſo deale with them, as with brethren. He is a common father to vsus all; ſo we ſhould be all, as brethren one to another: and it is greatly to be feared, that at this daie, that the lacke of this naturall and brotherly louelove amongſt our ſelues, makes God withdrawe this his fatherlie louelove and care from vsus. Wilt thou not accompt the poore, thy brethren? and deale with them, as with brethren? Surely then God will not be thy father. Oh what a loſſe is this! We had better make leaſes of our lands for nothing, nay léeſe all the goods in the world, then léeſe this.Mat. 16.26.
Which art in heauen.] Here is his Maieſtie declared vntounto vsus: we hauehave a mightie father, a father of the greateſt maieſtie in the world. The winde, the raine, the thunder, that comes from heauen, how mightie, how terrible, how forcible are they? But our father, whoſe dwelling is in heauen,1. King. 8.27. naie whom the heauen of heauens cannot containe, is of farre greater might. Theſe are but his ſeruants: as the Pſalmiſt ſaith:Pſal. 104.4. He makes the ſpirits or windes, his meſſengers: and his ſeruants, the flames of fire. He is moſt terrible when he is angrie; Pſal. 18.7.2.12yea if his anger be kindled but a little. Oh let vsus feare him: let vsus not ſinne preſumptuouſlie, euen the ſmalleſt ſinnes. He is moſt mercifull,Pſal. 19.13. where hee loues: Oh let vsus praie vntounto him: he is able to helpe;Heb. 10.26. Pſal. 103.8. let vsus truſt in him. Let vsus not thinke that the darkeneſſe or anie worldlie pretence whatſoeuer can couer or hide our ſinnes.Pſ 94.9, 139.1. The ſunne which is but a little aduanced in the heauens, we ſée howe his beames will pierce into euerie corner, much more the power of our God, which dwelleth aboue all the heauens: his eies, his brightneſſe, his maieſtie is in euerie place.
Hallowed be thy name.] We will not name the Emperor, nor anie king, nor anie meane gentleman, without reuerence,1. Tim. 1.17. Pſal. 138.2. and without his titles. We cannot ſée God, he is inuiſible: he hath onelyonly giuen vsus his name, here amongſt vsus, to ſee how we will vſe it. Hereby are we tried: as we accompt of his name; ſo we accompt of him: as we eſteeme it; ſo we eſtéeme himſelfe. Let it be of the greateſt accompt amongſt vsus, aboue the names of all Kings and Princes: let it be our greateſt iewell: let vsus alwaies vſe it moſt reuerentlie and holilie. Let here all Ruffians, and Atheiſts, and blaſphemous ſwearers, and periured perſons, quake and tremble, that make ſo light accompt of the name of God. This is ſuch a ſinne, that now, although they make light accompt thereof; yet God hath tolde them moſt plainlie in his lawe (which if they were not ſtarke deafe they would marke and remember) that he that committes it,Pſal. 58.4. he will not accompt him guiltleſſe, but at that great daie of iudgement (when as he will pardon other ſinnes) he will moſt aſſuredlie condemne this.Exod. 20.7.
Thy kingdome come.] who, hauing land purchaſed for him, would not long to be in the poſſeſſion of it? who being an apprentice, would not gladlie be at libertie? who hearing his ſonne to be a King,Gen. 45.27.28 would not now gladlie make haſte to go to ſée him? Did not Iacob (thinke you) when as he heard, that Ioſeph his ſonne was a Prince in Egypt, thinke euerie daie a yeere, till he were with him? Such are all our eſtates here in this world: we hauehave not great lands or poſſeſſions purchaſed for vsus; but euen a kingdome: yea and that ſuch a kingdome, as farre ſurpaſſeth all the kingdomes and monarchies of the world:Reu. 1.6. who would not deſire to be in the poſſeſſion of ſuch a kingdome? who would not long to ſée it? we are here all apprentices, watching and manie times wanting, and euer warring and labouring. Who would not gladly be at liberty,Iob. 7.1. be deliuered from this bondage, & be in franchiſed into that citie, where there is not want, nor watching, nor warring,Reu. 21.4. nor labouring: but ioie, reſt, peace, plenty and fréedome for euermore. We doe not onelie heare good newes as Iacob did, that our ſon is a Prince in Egypt; but that we our ſelues are made Kings and Prieſts by the meanes of Ieſus Chriſt,Reu. 1.6. 1. Pet. 2.9. and that of the kingdome of heauen; and that we are now fellowe heires with him.1. Co. 3.21.22 Rom. 8.17. This is the ſumme of the Goſpell. This is our ioyfull newes. And did Iacob make haſt to go into Egypt; and ſhall not we haſten to our heauenlie kingdome? O we of little faith!Reu. 22.17. and therefore in the Reuelation the ſpirit and the ſpouſe ſay: Come Lord Ieſu. As though they ſhould ſaie, Come Lord Ieſu, and end this our apprentiſhip: finiſh this our pilgrimage: giuegive vsus now poſſeſſion of that kingdome, which we beléeue that thou haſt purchaſed for vsus. And it is all one with that our Sauiour here teacheth vsus to praie: O Lord let thy kingdome come. Iacob was not ſo ſure of his ſonne Ioſephs kingdome in Egypt, nor anie apprentice is ſo ſure, after his yeeres expired, of his fréedome, nor anie purchaſer of the landes he hath purchaſed; as we are ſure of this our kingdome,Mark. 16.16. 1. Ioh. 5 13. Mat. 5.18. our libertie, our heauenlie inheritance. The Goſpell witneſſeth it vntounto vsus: it aſſures vsus thereof. Heauen and earth ſhall paſſe away, but one tittle or iot thereof ſhall not paſſe away: And therefore being thus aſſured we ſaie boldly, let thy kingdome come: and therefore as Saint Paul teacheth, Wee groane and ſigh for that great day of our deliuerance out of this bondage, and apprentiſhip, with all the creatures of God, Rom. 8.22.which alſo grone with vsus; that they may be deliuered alſo, into the glorious libertie of the ſonnes of God. And thinking therefore of that great daie of iudgement, which is terrible to all Infidels, wicked perſons, and Idolaters,Pſal. 97.7. Eſay. 2.20. (Confounded at that daie (ſaith Dauid) and let them hide their faces, all ſuch as worſhip carued Images, and delight in vaine gods. Reu. 9.20.And to Dauid agrees Eſay and S. Iohn. Let all papiſtes marke this.) then wee are not diſmaide: but lift vp our heads, becauſe we know then that our redemption drawes neere.Luke. 21.28.
Wée praie alſo (O Lorde) let thy kingdome come:Rom. 6 12. let not ſinne raigne in our bodies: let vsus not delight in it: let vsus not ſubmit our ſelues vntounto it: let not the law of our mēbers, Rom. 7.23.which manie times is ſo imperious, and with authoritie euen commands, and with neceſſitie forceth vsus, that we muſt néedes doe this or that: let not this law (O good Lord) euer preuaile againſt vsus;Eph. 5.18. but be thou our king: Let thy holie ſpirit euer beare rule in our hearts:Pſal. 2.6. Rom. 8.14. Pſal. 119. 105. Ioh. 18.12. let thy moſt holie law be a lanterne to our waies, and a light to our paths, in whatſoeuer we ſhall goe about, or take in hand. We ſaie, O good Ieſu, which for our ſakes was content to bee bound with coards: giuegive vsus alſo grace, that wee maie be bounde with the coards and commandements of thy law; and that wee caſt them not awaie as the wicked doe: who ſaid, Let vsus breake their bonds in ſunder, and caſt away their coards from vsus.Pſal. 2.3.
Thy will be done in earth as it is in heauen. Pſal. 19.5.] The ſunne euerie daie, as we ſée, runned his moſt ſwift and ſtéepe race without wearineſſe: The earth yéelds not onlie her flowers to delight vsus, but her fruits alſo to feede vsus; yea ſhe openeth her verie bowels to doe vsus good: the ſeas and the waters alſo neuer ſtand ſtill;Gen. 4 9. Ier. 5.12. in the beginning they receiued a law, that they ſhould kéepe them within their bounds, and not couer the face of the earth,1. Kin. 17.4. againſt their nature; and yet euen to this daie they obeie it: God commanded the greedie Rauens to feed Elias, and they obeied his commandement: To conclude, all creatures obeie the will and commandements of God: only man,Eſay 1.3. who is of all others moſt bound to him, and for whome hee hath doone moſt, is moſt diſobedient. The Angels and thoſe mighty powers, which excell in ſtrength (as Dauid ſaith) are readie at his becke and doe his commandements: onelyonly man a vile worme dare preſume to rebell againſt him,Pſal. 103.20. and to diſobey him.Iob. 17.14. O let vsus not onelyonly praie thus: but alſo labour, ſtudie and endeuour with all our might, and maine, that the wil of this our louing and moſt mightie father, maie be done, as wel in earth as in heauen. It is a ſhame for ſonnes, that ſeruants ſhould go beyond them in dutifulneſſe and obedience towardes their father:Mal. 1.6. Eph. 3.20.it is a ſhame for men endewed with reaſon, naie enriched and ſtrengthned with Gods ſpirit that vnreaſonable creatures ſhould excell them, in dutifulneſſe and obedience to their maker and creator. And let vsus for Gods ſake learne to bridle our owne wils, our owne natures. The earth doth ſo, as S. Paul teacheth vsus,Rom. 8.20. and againſt the will thereof, is ſubiect to our vanities, for him that hath ſubdued it through hope. It would neuer ſuffer vsus els (cruell, couetous, and vaine men) not ſo much as to treade on it, and wickedly and vainelie to abuſe it: It would ſwallowe vsus vp quicke,Num. 16.31. as it did Corah, Dathan and Abiram. The ſea doth ſo alſo: or els we ſhould hauehave no houſes to dwell in, nor lands to lette.Pſal. 104.9. Let vsus alſo, in our vaine, curious and ſtately buildings of our houſes, and in letting our lands alſo, bridle our couetous, cruell and vncharitable willes. Theſe great and mightie and excellent creatures doe bridle and containe their owne natures at Gods commandement (as we ſée and yet man will not bridle his nature for Gods ſake: he will hauehave his will. Let all men learne to pray and practiſe alſo, be it neuer ſo vnpleaſant or vnprofitable vntounto them, that prayer of our bleſſed Sauiour:Luke, 22.42. Not my will, but thy will be done, O Father.
GiueGive vsus this daie our dailie bread] What maie we learne by theſe words? ſurely that the beſt and richeſt of vsus all, are but beggers before the maieſtie of God. It maie be truely ſaid to euerie one of vsus:1. Cor. 4.7. what haſt thou, that thou haſt not receiued? We muſt not be aſhamed to begge of God euer our daily bread. We hauehave not ſo much of our owne as a ſhiue of bread: and yet we proude peacocks, the ſonnes of Adam, how proude are we? how deale we in the world? how doe we accompt of our ſelues? as though we were lordes of all things.Pſal. 12.4. We ſaie in our dealings, with the wicked:1. Sam. 25.10. who is Lorde ouer vsus? So we liue, ſo we deale in all our earthly affaires: we ſaie with Naball, who is Dauid? and who is the ſonne of Iſhai? There are many ſeruants now adaies, that breake away euerie man from his Maiſter: ſhall I then take my bread, and my water, and my fleſh, that I hauehave killed for my ſhearers and giuegive it vntounto men, whom I know not whence they be? This Naball is a right patterne of a worldling: he will not know his brethren; he forgets that we hauehave all one father: he can finde excuſes enow, when he will not doe good; as all the wicked doe, to make emptie the hungrie ſoule, Eſay, 32.6. He accompts all his, my bread, and my water, and my fleſh (ſaith he:) ſo doe all worldlings, they forget that they are to begge of God, euen their dailie bread. Such poore beggers they are indéede, how rich ſoeuer they ſéeme in their owne eye; yet they accompt all their owne. Nay the more to condemne this harde dealing of worldlings towards the faithfull and Gods children, be they neuer ſo baſe and poore: that ſaying of Dauid alſo concerning Naball is now verified in theſe rich worldlings:ver. 21. Truely I hauehave kept in vaine all this mans cattell in the wilderneſſe (ſaith Dauid) and not any thing that belonged to him periſhed, and he hath requited me euill for good. No doubt euen nowe for the godly and poores ſakes, God preſerues the liues and all the goods and cattels of the rich and wicked men: and yet they will deale hardly with them. Is hee a good man, and the ſeruant of God, that thou dealeſt withall whoſoeuer art rich? deale well with him. Thinke verily, that for his ſake, God will preſerue thy life, and all that thou haſt.Gen. 18.32. Remember how that if there had béene tenne good men found in all Sodome, it had not béen deſtroied: And how that God bleſſed Putiphar (no doubt a prophane man) for Ioſephs ſake:39 2. & God gaue Saint Paul all their liues that ſailed with him.Act. 27.24. Deale well with Gods children, which are in neede and flie to thee for ſuccour, whoſoeuer haſt this worlds goods. Know this aſſuredlie, that as Dauid here preſerued Naball, and his cattell: ſo ſhall theſe preſerue thee and all thine.1. Sam. 25.37. And as in the ende his churliſhneſſe to poore Dauid killed him; ſo be thou affraid of his ende.
Let vsus not forget that leſſon which Peter teacheth vsus,1. Pet. 4 7. that liue now in the end of the world: Now the ende of all things is at hand (ſaith he) Be ye therefore ſober and watching in praier: but aboue all things, hauehave feruent louelove amongſt your ſelues: for louelove ſhall couer the multitude of ſinnes. Be harborous one to another, without grudging. Men in thoſe daies, (as ſhould ſéeme) would make no conſcience, to turne their brethren out of dores, or to kéepe their gates ſhutte, that none might come in, at them. They doe not fulfill that ſame generall lawe of all chriſtendome,Mat. 7.12. and of all chriſtians: Whatſoeuer ye would that men ſhould doe vntounto you; the ſame doe you vntounto them. The which lawe, our Sauiour Chriſt commends with theſe two notable commendations: This is the Lawe and the Prophets: as though he ſhould ſaie, this is in one worde, the ſumme of all, which Moſes in all his lawes, and the Prophets teach in all their ſermons: and ſhall we not obey it? And Peter addeth as a ſpurre vntounto it: Let euerie man, as hee hath receiued the gift; ſo miniſter the ſame one to another, as good ſtewards of the manifold graces of God. This leſſon concernes vsus that liue in the ende of the world. It ſhould ſéeme, that the holie ghoſt did foreſée, how that men in the ende of the world, ſhould forget themſelues and ſhould take too much vponupon them (as manie do at this daie) and therefore giues vsus this leſſon: We deale here in the world now, as though we were Lords; let vsus remember, we are but ſtewards of the manifold graces of God, and not Lords of them. The couetous Landlorde thinkes not ſo, who thinks he maie let his lands, as déere as he liſt. The cruell vſurer thinks not ſo, who thinks he maie chooſe whether he will lend or no; vnleſſe he hauehave good vſurie for his loane. So likewiſe, the couetous practicioners in euerie art and profeſſion, either in law or in phyſicke, thinke not ſo; which doe not paſſe what they gaine by their brethren: to whom (as the common prouerbe is) all is fiſh that comes to the nette. All theſe doe not remember, that they are but ſtewards of the graces of God, which they hauehave receiued: if they remembred this, no doubt they would deale more charitably with their brethren.
Secondly, we maie learne hereby to be content with ſimple fare,Luke. 16.19. and not to fare daintily euerie daie with Diues that rich man: not to loathe fiſh, as manie doe at this daie: (they cannot awaie with fiſh,Aug. de Mirab. ſcripturae. lib. 1. cap. 4. Mat. 14.17.15.34. Ioh. 21.13. they muſt hauehave fleſh: But our Sauiour loathed them not. The moſt of his meate that we reade of was fiſh, and after his reſurrection, he onlie did eate fiſh and a honie combe:) and not to long for quailes & ſuch delicates, with the Iſraelites. Remember that fleſh was curſed in the beginning, and not fiſh. God gaue them their hearts deſire: he gaue them that they longed for; Pſal. 106.15.but he ſent leanneſſe withall into their ſoules. And it is likewiſe now to be feared amongſt vsus, that manie which doe deſire ſo daintilie to feede their bodies, hauehave leane ſoules. Nay the heauie wrath of God came vponupon them, Pſal. 78.30.and ſlewe the wealthieſt of them, and they died with the meate in their mouthes. This ſhould make all rich men beware of ryot and daintie fare. Let vsus learn that leſſon of the Apoſtle: Hauing foreign, not foreign,1. Tim. 6.8. that is, ſuch things as will nouriſh the bodie and not delicates; and foreign; that is, garments, to couer vsus and keepe vsus from the colde, not ornaments to ſet vsus out, and to make vsus fine: let vsus be therewith content. This leſſon he giues to all Chriſtians. The forgetfulneſſe of this leſſon (our daintie fare, our exceſſe in apparell and our ſtately buildings) and theſe three makes moſt men hauehave ſuch leane ſoules, ſuch emptie purſes, and ſuch nigardlie houſes. God reſiſts the proude (ſaith Saint Iames: Iam. 4.6.) and can the proud thriue or proſper then? Manie euils and miſeries remaine for them that liue in the latter daies (ſaith Eſdras) becauſe they ſhall walke in great pride: 1. Eſd. 8.50.No doubt all the euils which are now in the world, and whereof euerie man complaines, comes of this roote: If the flowers annoy vsus; let vsus plucke vp the roote. And I would to God, all Chriſtians would here alſo learne another leſſon of our Sauiour, as neceſſarie for vsus at this daie, as that other: It was the laſt leſſon that euer he taught his Apoſtles before his paſſion, after ſupper, as Saint Iohn recordeth;Ioh. 13.3. when as he knew that the Father had put all things into his hands: Our moſt bleſſed Sauiour put off his garments and girded himſelfe with a towell, and waſhed his Diſciples feete; and after he had done, he ſaith vntounto them: Doe you know what I hauehave done vntounto you? verſe, 17.If I your Lord and Maiſter hauehave waſhed your feete, you ought alſo one to waſh anothers feete. For I hauehave giuen you an example, that you ſhould doe euen as I hauehave done to you. Verely, verely, I ſay vntounto you, the ſeruant is not greater then his Maiſter; neither the Embaſſadour greater then he that ſent him: If you know theſe things, happie are ye, if ye doe them. There is no one thing at this daie, that makes all men to deale ſo hardly with their brethren in all their affaires, as this; to maintaine their eſtates: for this they racke and wring (as they ſaie) and pinch their brethren. But they hauehave not learned this leſſon of their Sauiour, to doe their brethren good: they muſt make no accompt of their ſtates. Did he reſpect his eſtate, when as hee waſhed his Apoſtles féete? No verely. And he teacheth all his this leſſon: Verely, verely (ſaith he) the Diſciple is not greater then his Maiſter. And he vrgeth this leſſon with a double oath: and ſhall we not marke it? ſhall we not learne it? will we be greater then our Maiſter? will we reſpect our eſtates? O proud and rebellious ſeruants! O proud and vile wormes! O wonderfull humilitie of my redéemer (ſaith one) that woulde ſo humble himſelfe, and ſtoupe downe, euen to poore fiſhers, naie euen to a traitor. If Ieſus Chriſt had reſpected his eſtate, we had all béene damned: And ſhall we reſpect ours, and to maintaine that, pinch our brethren? we are none then of Chriſts ſchollers. Let vsus remember what he ſaith vntounto vsus: If ye know theſe things, happie are ye if ye doe them. Then accurſed are they (no doubt) which know theſe things and doe them not. Neither did he forget himſelfe when as he did this: But knowing (ſaith Saint Iohn) that all things were giuen into his handes of the Father: therefore how great, how worſhipfull, how honourable ſoeuer thou art, let not this thy eſtate hinder thée, to doe thy brother good.Gen. 3.21. We are thou rather a leather coate with thy great Grandfather Adam; and dwell in a tent with thy father Abraham, 13.18. Iud. 4.5.or vnderunder a Palme trée with Deborah, a Princeſſe and noble Ladie in Iſraell; and eate that homely, but heauenly foode, which the Angell brought Elias, 1. King. 19.6.a cake and water, and pulſe with Daniel; Dan. 1.12.then to maintaine thy eſtate, & pinch thy brother, gorgious & coſtly apparel; curious and ſtately buildings, delicate and daintie fare. Remember who theſe were: Adam was the honourableſt that euer was; Abraham the father of all the faithfull; Deborah a Princeſſe, a great ladie in Iſraell; Daniel and Elias great Prophets: and yet by this their ſimplicities, their dignities were not impaired. We erre greatlie: we thinke now adaies that honour, eſtimation & worſhip conſiſts in outward things, in apparel, in houſes, & ſuch like: no no; it conſiſts in the vertues of the minde; as euen the verie Philoſophers could teach. Adam was more honourable in his leather coate, then Diues in his purple and fine linnen: Abraham in his tent, then Ahab in his Iuorie houſe: good king Ioſiah in his ſimple pallace and little windowes,Ier. 22.14.15. then his proude and couetous ſonne Iechonias, in his ſieled parlours and great windowes: Daniel with his pulſe, then Balthaſar with his coſtlie banquet.Dan. 5.1.
Let vsus euer remember our bleſſed Sauiour Ieſus Chriſt, how that he made no accompt of his eſtate, to profit vsus: Naie let vsus remember what he did; how he waſhed his Apoſtles feete, and he commanded vsus to do the like: that is, to do anie thing that we are poſſibly able, for our brethren. For this his moſt humble ſeruice containes in it all dueties and ſeruices whatſoeuer; euen as the greater meaſure containes the leſſer, the quart the pinte. But doe wee at this daie waſh our brethrens feete? Naie wee thruſt them ouer the ſhooes (as they ſaie) naie ouer the eares, into great ſorrowes and cares, by our exceſſiue rents and paiments, to maintaine our pride: ſo that as Dauid complaines,Pſal. 69. the waters enter euen now into their ſoules.
Let vsus remember alſo that ſame rich man, who (neglecting his brother) was clothed in Purple and fine linnen; and fared delicatelie euerie daie: but when hee died hee went to hell for his labour. It is an old ſaying and a true: Happie is hee whome other mens harmes doe make to beware: let vsus beware, leaſt that if we follow his ſteppes in our life, wee doe not lodge with him at our deathes.
That ſame Meditation of Granatenſis is worth the marking.Med. lib. 3. Med. 1. O man (ſaieth he) made of clay! why art thou proude? Why art thou arrogant? O duſt! why delighteſt thou in praiſe? O aſhes! whoſe conception is ſinne; birthe a puniſhment; life a continuall toile; and death an extreame neceſſitie; why doeſt thou ſo daintily nouriſh thy bodie? Why doeſt thou clothe it with ſuch coſtly garments? which within a while ſhall bee deuoured of wormes in the graue. Why doeſt thou not rather adorne and make trimme thy ſoule with good works, which ſhall be preſented before the maieſty of God in heauen, by the hands of Angels? Why doeſt thou make ſo light accompt of thy ſoule, and ſet ſo much by thy bodie? O great ſhame, and all thinges quite out of order! The ſoule which ought to beare rule, is ſeruant to the fleſh; and the fleſh which ought to be the ſeruant, ſhe is the Miſtreſſe. Why doeſt thou ſuffer that the miſtreſſe ſhould become the ſeruant, and that the ſeruaunt ſhould take vponupon hir the authority of the miſtreſſe? Doeſt thou not knowe, that the fleſh is a priuy enemy to the ſoule, who vnderunder a faire ſhew of friendſhip, is more cruelly ſet againſt thee, then the cruelleſt enimy thou haſt in the worlde? when thou cheriſheſt and makes much of her, thou ſetteſt vp an enemy againſt thy ſelfe: when thou pampers and adornes her, thou armeſt thine enemie, to cutte thine owne throate: when thou clotheſt hir with coſtly garmentes and outlandiſh furres, thou ſpoileſt thy ſoule of all heauenly ornaments. Thus farre Granatenſis. I would to God theſe Meditations could ſinke into our hearts.
Thirdlie, we maie learne heere to praie dailie, Reioice in the Lord alwaies (ſaieth the Apoſtle) pray continually, 1. Theſ. 5.16.17.18.and in all thinges giuegive God thanks. We muſt euerie daie not forget to ſaie: GiueGive vsus this daie our daily bread: naie we muſt with Dauid and Daniel euen pray thriſe a daie, if wée will be good ſchollers in the Lordes ſchoole.Pſal. 55.17. Dan. 6.10. In the Morning, and in the Euening, and at mid day I will pray, and that instantly (ſaieth Dauid:) and thou ſhalt heare my voice: and Daniel (his window being open towards Ieruſalem) he kneeled on his knees three times a day, and prayed and praiſed his God, as he did afore time. Oh holie cuſtome! manie are verie preciſe, they will kéepe their olde cuſtomes, they will doe, as they hauehave beene woont to doe: but I would to God, they would learne here this good cuſtome of Daniel, and that they woulde praie thriſe a daie; and that they would learne that good cuſtome alſo to knéele when they praie, which cuſtome now verie manie hauehave forgotten.
Wee muſt praie, GiueGive vsus this day our daily bread, we are taught hereby alſo not to be ouer couetous of theſe worldlie goods. Wée muſt not be like that other rich man,Luke, 12.16. who made him greater barnes, and ſaid to his ſoule, now ſoule be at reſt, thou hast laid vp for thee in ſtore, for manie yeares. Manie at this daie draw nigh to this couetous rich man, by their ouermuch prouidence and worldy carefulneſſe for themſelues, and their children. They néede not ſaie, GiueGive vsus this daie our daily bread; they hauehave laide vp in ſtore for manie yéres; as this couetous rich worldling had. They are ſo carefull for their children, that they will leaue nothing to doe for them.Eral. apophth. Alexander being a youth, when as he heard that Philip his father had conquered many countries and cities, wept: And being demanded why he did ſo, ſeeing that all ſhould be his; hee anſwered, that his father would leaue nothing for him to doe. This mind was in him beeing a child, that hee would doe ſome thing himſelfe. I would to God it were now the mindes of ſome fathers, that they would leaue ſome thing alſo, for their ſonnes to doe: that they would trie them, how they would vſe the talent God had beſtowed vponupon them: that they would leaue God ſome thing to doe for them alſo. God will not hauehave his ſo couetous, ſo carefull; hee will hauehave them alwaies depend of him; hee will hauehave them be beholden to him.
And forgiue vsus our treſpaſſes, as we forgiue them that treſpaſſe againſt vsus. By this wee are taught to bee readie, to forgiue the treſpaſſes of our brethren doone to vsus. Euerie daie wee offend God hainouſlie, and if wee will not forgiue our brethren, which in ſmall trifles offend againſt vsus, but be ſeuere in puniſhing and reuenging them, how can wée hope for pardon our ſelues at Gods handes, of our ſo manie and ſo grieuous ſinnes? Eſpecially ſéeing our Sauiour hath not onelie with our owne mouthes, made vsus ſay thus, that if we ſhould not do ſo, our owne mouthes might as it were condemne vsus: but alſo after this prayer, hee onelie repeates this againe of all the other petitions, as a leſſon as ſhould ſéem, that greatly concerned vsus, and that many would hardlie learne:Matth. 6.14. For if you do forgiue men their treſpaſſes (ſaith he) your heauenly father will alſo forgiue you: But if you doe not forgiue men their treſpaſſes, no more will your heauenly father forgiue you your treſpaſſes. Marke, here is both the affirmatiue and the negatiue, to make vsus learne this leſſon. Hée ſtrikes on this naile (as ſhould ſeeme) with manie ſtrokes, to faſten it firmely in our heartes: and yet it being ſo manifeſtlie taught vsus, wee our ſelues praying ſo, our ſauiour teaching it againe, both affirmatiuelie and negatiuelie, and as it were ſounding it into both our eares, both into our right eare, and into our left; yet howe hardlie will we learne it. Wée will ſaie, wee cannot forgiue: O ſtubborne, and diſobedient, and deafe, and hard hearted Chriſtians! canſt thou not forgiue? ſurelie then thou ſhalt neuer be forgiuen. Thy bleſſed ſauiour, who cannot lie, telles thee ſo plainlie in his Goſpell: and wilt thou not beleeue him? he tels thee ſo twiſe together; and wilt thou not heare him? Wilt thou ſpend thy goods, and thy time, and alſo thy life manie times, in going to law (which all thou mighteſt hauehave emploied far better otherwiſe) then in ſeeking reuenge againſt thy brother? God turne thy heart. If thou looke euer to hauehave forgiueneſſe at Gods handes, of thy ſo manie and greeuous ſinnes: forgiue thy brother his ſmall trifles, wherewith he ſinnes againſt thee. O happie ſinne (ſaith one) that cancels ſuch a great obligation! and another ſaieth, God hath put his merciemercy into thine owne hands. Forgiue, and thou ſhalt be forgiuen: if thou lacke Gods mercy, thou maieſt thanke thy ſelfe thereof. If this leſſon were throughlie learned; ſo manie Niſi-prices (as they call them) ſo manie vaine ſuites and quarrels, more now adaies, then euer hauehave béene; would not be in the world. Now there is no forgiueneſſe: we all ſaie nowe, I will doe to him as he hath done to me: I will bee euen with him. But Salomon the wiſeſt that euer was, a good counſeller if thou wilt be ruled by him, bids thée not ſaie ſo, and he giues thée that leſſon twiſe in his Prouerbes,Pro. 20.21. & 24.29. marke it well. But thou wilt ſaie: maie I not go to law then? I anſwere thée with Peter; 1. Pet. 2.21.22.Chriſt ſuffered for vsus, leauing vsus an example that we ſhould follow his ſteppes, who did no ſinne, neither was there any guile found in his mouth; who when he was reuiled, reuiled not againe, when he ſuffered (euen ſlanderous ſpeeches and the very ſpoiling of his garments) he threatned not: but committed his cauſe to him that iudgeth righteouſly (that is to God.) Art thou then reuiled and ſlandered? nay are thy goods taken wrongfullie from thée? naie euen thy coate from thy backe? euen in this caſe Peter bids thee follow the example of thy Sauiour. He committed his cauſe to God: No not here in this eaſe he appealed to anie Magiſtrate. And the Apoſtle to the Hebrewes of the firſt Chriſtians writes thus:Heb. 10.34. That they ſuffered with ioy, euen the very ſpoiling of their goods: knowing in themſelues, that they had a better and an enduring ſubſtance. And this is that which S. Paul alſo teacheth all Chriſtians:1. Cor. 6.7. Now verely without all doubt, foreign, there is foreign, a defect or want, an imperfection, among you, that you go to lawe one with another: why doe ye not rather ſuffer wrong? As though he ſhould ſaie: To go to lawe is no ſinne, but it is foreign, a lower degrée in Chriſtianitie. Why doe ye not rather ſuffer wrong? 1. Cor. 3.12. Ioh. 2 10.this is a greater vertue: this is golde, the other is ſiluer: this is wine, the other is water: this is to ſit on the right hand of Chriſt, Mat. 20.23. Mat. 5.19.the other on the left: this is to be great in the kingdome of heauen, the other to be little. And in worldly affaires, we make this difference, we preferre golde before ſiluer: wine before water: the right hand before the left: the chiefeſt roome before the loweſt: and ſhall wee not doe ſo alſo in our heauenly? This is alſo that which the Apoſtle praies for the Philippians: Phil, 1.9.And this I pray (ſaith he) that your louelove may abound yet more & more, in all knowledge and iudgement, that ye may trie or diſcerne what things differ among themſelues, what things are more excellent one then another, and that he may be foreign, that is, pure in iudgement. There are things in Chriſtianity that differ one from another, euen as there are alſo in the things of this life: And ſhall we chooſe the worſer? O fooliſh Chriſtians! Let vsus learne to pray this prayer of the Apoſtle, that we maie be pure in iudgment, that we be able to diſcerne as well in heauenlie things as in our earthlie affaires, what things excell. There are diuers giftes of the holie Ghoſt; propheſying, ſpeaking with diuers toongs,1. Cor. 12.29. doing of miracles: But (ſaith Saint Paul) doe all propheſie? doe all ſpeake with toongs? hauehave all the gift of healing? Seeke you earneſtly for the moſt excellent gifts: Ver. 31 c. 14.1.and I ſhew you a waie that farre excelleth all theſe: Purſue you after louelove, euen as dogges doe after a wilde beaſt. He that loues his brother, farre excelles him, that ſpeakes and vnderſtands all languages, euen the Gréeke and Hebrew toong; nay that ſpeakes with the toongs of Angels; nay him that can doe all miracles, & euen raiſe vp dead men; nay him that is a Martyr, and giues his bodie to be burned, without it: And ſhall we preferre a little vile earth, a little money, a little pleaſure of our owne froward willes (by ſéeking reuenge) before this ſo excellent a vertue? O fooliſh iudges and eſteemers of things!
Secondly, I ſafe here to theſe contentious perſons, as our ſauiour Chriſt ſaid to the Iewes, who brought the woman to him that was taken in adulterie, He that is guiltleſſe, Ioh. 8.7.let him throwe the firſt ſtone at her: So let him that néedes craue no merciemercy at Gods hands for his ſinnes; ſéeke to be reuenged, and euen with his brother. But let all ſuch well marke that ſaying of Eccleſiaſticus: He that ſeeketh vengeance, Eccleſ. 28.1.2.ſhall finde vengeance of the Lord, and he will ſurely keepe his ſinnes. Forgiue thy neighbour the hurt that he hath done thee; ſo ſhall thy ſinnes be forgiuen thee alſo, when thou prayeſt. That parable of the ſeruant in the Goſpell, that owing his Maiſter a thouſand talents,Mat. 18.23. and would not forgiue his fellow ſeruant an hundreth pence, who was therefore condemned, confirmes this doctrine of Eccleſiaſticus: Luke, 6.37.Forgiue, and it ſhall be forgiuen you (ſaith our Sauiour.) Who is there now, that knowes either the Maieſtie of God, or the grieuouſneſſe and multitude of his owne ſinnes, and what is due vntounto them, that will not gladlie embrace and accept of this condition offered him of God? If here on earth we were in anie mans debt; and he would be content to releaſe vsus ſuch a great debt for doing him ſome ſuch light ſeruice, for ſuch a ſmall trifle: howe glad would we be: how would we thanke him? and ſhall we not doe the like to God? In as much as ye are able (ſaith Saint Paul) liue peaceably with all men, Rom. 12.18.not reuenging your ſelues my beloued: but giuegive place to anger. Shall I ſuffer the wicked to eſcape vnpuniſhed then, ſaith the malicious perſon? Yea, for though thou forgiue him, yet ſhall he not eſcape vnpuniſhed: For it is written (ſaith the Apoſtle) vengeance is mine, and I will reuenge, ſaieth the Lord. If thou ſhalt ſeeke reuenge; then God will not reuenge: but if thou forgiue, with Ieſus Chriſt, and commit thy cauſe to God; then God will reuenge thy cauſe: as he did his cauſe, euen fortie yéeres after, by ouerthrowing the common wealth of the Iewes, and at their ſolemne feaſt of their paſſeouer beſieging them, euen as they then apprehended Chriſt; and by ſelling them euen thirtie for a penie, as they ſolde him for thirtie pence. So Amalecke purſued Iſraell when they came out of Egypt, Exod. 17, 18.nowe being wearie, and wanting water, and faint: but in the daies of king Saul a great while after, 1. Sam. 15.2.God remembred what Amalecke had done to Iſraell: and when as no doubt, both the Iſraelites and the Amalekites had forgotten it, euen then he remembred it and reuenged it.
Suffereſt thou wrong? then hauehave thou patience, forgiue thy brother fréelie, commit thy cauſe to God; neither craue the magiſtrates ſword: for what is that but to ſeeke reuenge? and in the end, God ſhall reuenge thy cauſe, as he did Chriſts, as he did Iſraels. And therefore to this purpoſe alſo Eccleſiaſtes ſaieth. If in a countrie thou ſeeſt the oppreſſion of the poore, and the defrauding of iudgement and iuſtice, bee not aſtonied at the matter, either at the will of God which ſuffers it, or at the frowarde will of the man that dare doe it:Eccl. 5.7. For hee that is higher then the higheſt of them, that doe this iniurie (bee they neuer ſo high) marks it and regards it, and there be higher then they: Do not thou ſo much as maruell at it, be not grieued there at in thy mind; let it neuer trouble thee: for be ſure God marks it, and if he marke it, he will alſo ſurelie reuenge it. And alſo Dauid in the Pſalmes ſaieth thus to the ſame effect:Pſal. 10.14. Thou haſt ſeene (O Lord) this oppreſſion; and the ſorrowe of the poore mans heart, thou reſpecteſt, to put the matter into thy hands, the poore will leaue it vntounto thee, thou haſt euer beene a helper to the fatherleſſe. God ſeeth all wrongs, and he ſeeth alſo the ſorrowes of poore mens harts, which no mortall iudge can ſee: therfore commit thy cauſe into his hands; he will giuegive right iudgement. So we read that Ieremy did when the Iewes ſought his life: But thou, O Lord of Sabboth (ſaith he) who iudgeſt iuſtly & trieſt the raines and hearts: Ier. 11.20.21.Let me ſee thy reuenge vponupon them: for I hauehave reuealed my cauſe to thee. But thou wilt ſaie, I forgiue my brother fréelie; but yet I will goe to law with him. Is this to forgiue thy brother fréelie? This is as Ioab did,2. Sam. 20.9.10 to embrace and kiſſe Amaſa friendlie with thy mouth, and to kill him with thy handes. Is this to forgiue, as thou wouldeſt hauehave God to forgiue thee? Wouldeſt thou hauehave God enter into iudgement, and goe to law with thée? Euen as thou wouldeſt hauehave God forgiue thee, ſo fréelie oughteſt thou to forgiue thy brother: As Saint Paul teacheth, Coloſſ. 3. Cap. ver. 13. Forbearing one another, and forgiuing one another (if any man hauehave a quarrell to another) euen as Chriſt forgaue you, euen ſo doe ye.
Laſtlie, if ſo be thou wilt needes goe to law, be ſure that thou hauehave euer charitie in thy heart.Epheſ. 4, 26. For if the ſunne ſet on thine anger, thou giueſt place to the diuell, as Saint Paul teacheth thee. Oh that our quarrellers and contentious perſons, which delight in nothing, but in going to law, would remember this, and beleeue it; I thinke it would make them make haſt to be friendes with their brethren! Who would ſet open the doores of his houſe but one night, for feare of robbing? And ſhall we hauehave leſſe care of our ſoules? by our ſléeping in malice or anger, we ſet open the doore of our ſoules to the diuell, to enter into it, and to ſpoile it of all heauenlie vertues. There is no theefe ſo watchfull as he is, nor ſo bloodthirſtie, as ſaint Peter telleth vsus:1. Pet. 5.8. He is like a roaring and raging lion, walking about continually to ſeeke whom he may deuour. Hée will not onelie robbe, but kill: And doſt thou not feare him? Dareſt thou through thine anger towardes thy brother, leaue the doore of thy ſoule open vntounto him?Mat. 5.40. ſee that according to thy ſauiours counſell, rather then thou wouldeſt looſe this rich iewell of Chriſtian charitie, thou wouldeſt looſe both coat and cloake, and lands and all.
Againe by this petition we maie learne, that wee all are ſinners. If wee euen the Apoſtles of Chriſt (ſaieth Saint Iohn, whome Ieſus loued) ſhall ſay, Ioh. 13.23. 1. Io. 1, 8.that we hauehave no ſinne, wee deceiue our ſelues, and there is no trueth in vsus: And who is there then elſe, that muſt not ſaie ſo? This leſſon muſt humble vsus, it muſt ſtop our mouthes: it is like the Peacockes deformed feet, which when ſhée beholdes, ſhée pluckes in her proude taile. This will make vsus pure in ſpirit.Mat. 5.3.
And lead vsus not into temptation.] Gods grace is as it were a bridle to vsus, without which we ſhould ſtumble, and fall continuallie, euen to the bottomleſſe pitte of hell: without it, we cannot ſo much as thinke a good thought, nor ſpeake a good worde, nor doe a good worke. It is like to the Oare of a boate; without it, the boate wanders vp and downe the ſtreame; it is caried hither and thither: ſo vaine and fooliſh likewiſe are all mens deuiſes, if God guide them not. And therefore we praie here, that God will not leade vsus into temptation; that he will not take his grace from vsus, that he will not giuegive vsus ouer vntounto ouer ſelues; that hee will not take this his bridle,Rom. 1.24. this his heauenlie Oare from vsus; that he will guide vsus euer with his heauenlie grace,Rom. 8.1.4. and leade vsus with his holie ſpirit, leaſt we incline our heartes and eares vntounto vanitie.Pſal. 119 37.52.11. And this is that which Dauid praieth; O forſake me not, (O Lord my God) be not farre from me. And againe: Caſt mee not away from thy preſence, and take not thy holy Spirit from me. And againe: Teach me to doe thy will, for thou art my God: Let thy good ſpirit leade me into the land of righteouſnes. Pſal. 143.10.King Saul maie teach vsus, what we are without this good ſpirit of God: For thus we reade of him:1. Sam. 18.10. And on the morrow, the euill ſpirit of God came vponupon Saul, and he propheſied in the midſt of the houſe: and Dauid plaied with his hand like as at other times; and there was a ſpeare in Sauls hand, and Saul tooke the ſpeare & ſaid: I will ſmite Dauid thorough to the wall. But Dauid auoided twiſe out of his preſence. Mat. 26.33.34.Peter the firſt Apoſtle alſo, when as God withdrew his good ſpirit from him, denied his Maiſter, and began to curſe and to ſweare: although he before (hauing Gods ſpirit) vowed that he would die with him.Leu. 26.36. This maie teach vsus, what we are of our ſelues, prone to all ſinne, more vaine then a leafe, which a ſmall winde will mooue and make to quake: and therefore we hauehave néede to praie continuallie: O Lorde, leade vsus not into temptation.
But deliuer vsus from that euill.] That is, from the Diuell: who tempted Ieſus our moſt bleſſed ſauiour: and therefore no doubt will likewiſe tempt all his:Mat. 4.1. Luke, 22.31. Luke, 17.5. who deſired to ſift Peter euen as wheat is ſifted. And who is able to abide this ſifting? vnleſſe God giuegive him the ſtrength of faith, as he did to Peter. I hauehave praied for thee (ſaith he) that thy faith ſhall not faile. O let all Chriſtians praie alſo for thēſelues dailie, for the encreaſe of faith againſt theſe his temptations, againſt theſe his ſiftings. So he ſifted Iob, Iob. 1.12.2.5.11.not onlie with the loſſe of his goods and children, but alſo with the griefe and torments of his bodie, and with the vexation of his friends. And here Iob is ſet downe for an example to all Chriſtians, by him to learne patience; as S. Iames teacheth them,Iam. 5.11. and to endure leſſer griefes and leſſer loſſes, conſidering his ende.Pſal. 30.5. There is but a minute of an houre in Gods wrath (as Dauid ſaith:) but in his fauour are liues, as it is in the Hebrew, euen a thouſand liues and good bleſſings. Nay Sathan buffeted Paul, 2. Cor. 12. & 11.24.25.and did ſo vex him in his fleſh; that for that, to hauehave it remooued, Paul praied to the Lord thriſe: No doubt it was a mightie temptation, that made Saint Paul ſo earneſtly deſire to be deliuered from it. He had ſuſtained ſhipwracke, he had beene whipped often times, he had been ſtoned, he had beene in priſon: but this griefe, this temptation paſſed them all. But God anſwered him, that his grace, his louelove, was ſufficient for him. As long as God loued him, (whereof theſe his troubles and afflictions were a moſt certaine token) he néede care for nothing. And hereby alſo we may learne, that the multitude or the ſharpeneſſe of anie afflictions whatſoeuer, ought not to moue vsus. God loued Paul in this extremitie of afflictions, in this great affliction, which Paul could verie hardly endure; and therefore let no extremitie of afflictions diſmaie anie Chriſtian, or make him doubt of the louelove of God towards him. Dauid alſo in the Pſalme faith, I am troubled aboue meaſure, O Lord, Pſal. 119.107.quicken me according to thy word: Dauid being afflicted euen aboue meaſure; yet deſpaired not: he truſted and praied to God. Againe, if we ſhall praie with Paul, and with Dauid, and with the Woman of Canaan, and yet not perchance be heard: let vsus not forſake God; let vsus continue in prayer ſtill.Gran. lib. 2. de orat. cap. 3. Med. ex Bar, God will either giuegive vsus our petitions, or that which is better for vsus. Saint Paul he receiued of God this anſwere, this honie to ſwéeten that his bitter potion: My grace, my louelove, is ſufficient for thee: As though hee ſhould ſaie; If I louelove thee, what careſt thou for elſe? Let ſathan buffet thee, vexe thee, torment thee, and doe what he can againſt thee, if thou haſt my louelove it is ſufficient for thee. If thou looſe all thy goods, it is riches enough for thee; if thou endure all paines and griefes, it is comfort enough for thee; if thou bee wounded neuer ſo deadlie, it is plaſter enough for thee: Thinke onelie this, that I louelove thee: and it ſhall be able to counteruaile all the paines, and griefes, and loſſes in the world.
1. Pet. 5.8.Be ſober and watchfull (ſaieth ſaint Peter) for your aduerſarie the diuell as a roaring Lyon walketh about, ſeeking whome he may deuour, whome reſiſt ſtedfaſt in the faith. The diuelles ſtudie and dailie practiſe is here declared vntounto vsus: he goeth about continuallie, and is malitious, like a Lyon ſeeking whome he maie deuour. Hée is a watchfull, painefull, ſpitefull, and blood thirſtie enemie: O be ſober, and vvatch (ſaieth ſaint Peter.) If you excéede in anie thing, yée giuegive him the aduantage. The Papiſtes euen in this point erre mightilie, and they diſagree from ſaint Peter: they are not ſober, they kéepe no meane in their religion: they make the ſacrament a god; they make the bleſſed Virgine an angell, ſaying; that ſhe was without ſinne: they alſo decline too farre from the vſe of this world, by teaching their wilfull and voluntarie pouertie. They excéede in the worſhipping of ſaints, in making their Images, and in worſhipping them; as though this kind of honor pleaſed them: naie in praying vntounto them; and yet they would make vsus beleeue that they giuegive not foreign vntounto them (as they call it) but foreign. And is not prayer Latria? that who ſees not? They go alſo beyond all meaſure in whipping and ſcourging their bodies: we neuer read in the ſcriptures that anie of the ſaints did ſo. Paul was whipped of others, but hee neuer whipped himſelfe. In the moderate vſe of theſe, we would ioine with them; but their exceſſe in theſe, with Peter wee condemne. Gods religion is called a reaſonable ſeruice: Rom. 12.1. foreignLet all Chriſtians be ſober, and vſe a meane in all things. Meane things are firme and ſure; but huge things are tottering and vnſtable, as the common Prouerbe is. Bée fober therefore in your cares, in your apparell, in your fare; excéede not herein with Diues that rich man, leaſt with him yée bée ouerthrowne. Watch in prayer: praie often. O deliuer vsus from that euill one: Remember that ſaying of Dauid; Pſalm. 56.9.Whenſoeuer I call vponupon the Lorde, then ſhall mine enimies bee put to flight; this I knowe, for God is on my ſide. Let vsus marke this leſſon well, and who it is alſo that telles it vsus: Dauid was an old beaten ſouldier againſt this enemie; hee had often experienced this: This is as it were an armour of proofe againſt him. This I know, ſaieth hee, this I hauehave often prooued true by experience. Wouldeſt thou then put this enemie to flight moſt aſſuredlie? why then praie. And in another Pſalme Dauid ſaieth: When I called vponupon thee, O Lord, thou heardeſt me, Pſal. 138.5.and enduedſt my ſoule with much ſtrength. Wouldeſt thou bee ſtrong then againſt this enemie? call vponupon the Lorde, praie. One compares prayer to Sampſons haire; when it was long hee was of an inuincible ſtrength; but when it was cut ſhort,Iudg. 16.19. hee was no ſtronger then another man. Euen ſo whoſoeuer thou art, praie continuallie, Pray thriſe a daie with Dauid and Daniel, and thou ſhalt be as ſtrong as Sampſon; Pſal 55.17.thy ſoule ſhall be endued with much ſtrength: but if thou neuer vſe to praie,Dan. 6.10. thou ſhalt be no ſtronger then another man. Nay euen Sampſon himſelfe vſed prayer: though his haire were growne long now againe; yet when he came to take the piller in his hand, and to pull the houſe on the Philiſtines heads, hee prayed; O Lorde God, I beſeech thee thinke vponupon me: O God I beſeech thee, Iudg. 16.28.now ſtrengthen mee at this time onelyonly. Hée vſed alſo prayer beſides his haire. S. Iames alſo ſaieth: ye hauehave not, becauſe you aske not. And our ſauiour vſeth ſo manie words, as one noteth; Aske, ſeeke, and knocke, to declare our dulnes and ſlackneſſe in prayer.Stella in 12. ca. Luc. Let vsus pray that we maie hauehave.
And reſiſt him ſtedfaſt in the faith. Epheſ. 6.16.] Aboue all things (as ſaint Paul counſelleth vsus againſt this enemie) let vsus take the ſhield of faith. Beleeue aſſuredly in Ieſus Chriſt, and in his death & paſſion, & be ſtrong in his power and might: Eph 4.8.He hath led captiuitie it ſelfe captiue; euen that mightie conquerour, that conquered all men: he hath not onelie conquered him; but alſo hee hath made him thy captiue. The verie witches confeſſe, that againſt thoſe that are ſtrong in faith; neither they, nor their diuell hauehave anie power. Ieſus Chriſt is Vcal and Ithiel, Prou. 30.1.of whome that man of might Agur the ſonne of Iache propheſied, which is the ſon of Hammoſhe, the bundell of all religion knit vp togither, as the Hebrew word maie ſeeme to ſignifie; that is, Ieſus Chriſt is euer with vsus, and can doe all thinges. And this leſſon, no doubt, Saint Paul had learned:Phil. 4.13. who ſaid, I can doe all things through Chriſt, which ſtrengtheneth me.
For thine is the kingdome, the power and the glorie, for euer and euer. Pſal. 97.1.99.1Our God is the great king ouer all the world: if we marke, he gouernes all things,Pſal. 62.11. but moſt ſecretlie and moſt patiently; euen as corne growes. To him alſo belongs all power. Thoſe euer, which hauehave gloried in their owne ſtrength, he hath ouerthrowne by weake meanes:Iudg. 4 3.21. 1. Sam. 17.51. Siſera, who had nine hundred chariots of yron, by a woman: Goliah, whoſe ſpeare was like a weauers beame, Pſal. 65.1.by a boy. To him belongs all glorie, they which go about to robbe him thereof,Act. 12.22. ſhall bee eaten with wormes, like Herode. To him therefore, with the ſonne and the holy Ghoſt, be all honour, glorie, power, and ſaluation nowe and for euer: Amen, Amen.
The Contents or points of the true Catholiques Catechiſme.
1. Of mans free will.
2. Of Iuſtification.
3. Of ſpeciall grace.
4. Of good workes.
5. Of the certaintie of Saluation.
6. Of the reading the Scriptures, and their ſufficiencie.
7. Of Pilgrimage.
8. Of Traditions.
9. Of the Popes Supremacie, and in this Article is declared howe the Papiſts hauehave iniuriouſly dealt with Ferus, in leauing out manie thinges in his Commentaries vponupon Matthew printed at Rome, concerning this matter, which are in the copies printed at Paris.
10. Of Antichriſt and the calling of the Iewes,
11. Of Miracles and apparitions of ſpirits,
12. Of Inuocation.
13. Of P…atorie.
14. O Idolatrie.