Common Places, Part 3 · Chapter 13

Common Places · Part 3 · Chapter 13

p. 300The xiij. Chapter. Of Praiers, and of the interceſſion of Chriſt; wherein is intreated of ſpeaking in a ſtrange toong, of Muſicke, and of hymnes.

In Rom. 1. verſe. 9. Two kinds of praiers.Rom 1:9THe praiers of the godlie, are diuided into two kinds. For ſome be at ſet times; as be thoſe which are vſed in a publike congregation, at appointed and preſcribed daies; I mean vponupon the Lords daie, and [vponupon ſuch other daies] as are aſſigned by the church for publike praiers. Further, it is the dutie of a chriſtian man, to hauehave houres alſo appointed euerie daie, wherein he maie praie vntounto God: and that thrée times, fiue times, or ſeuen times in a daie; as his buſineſſe will ſuffer him. An other kind of thoſe praiers there is, which are called vncerteine; for we vſe them ſo often, as anie preſent danger vrgeth vsus. But Paule ſaith, Rom. 1, 9.Rom 1:9that he alwaies maketh mention of the Romans in his praiers: and in ſome bookes is added the aduerbe foreign, Euerie where; although ſome copies hauehave blotted it out. There were Heretiks, which were called Meſſalians, of them the Tripartite hiſtorie maketh mention: The hereſie of the Meſſalians or Eutichs.they attributed all things vntounto praiers, and that ſo much, as they did derogate both from the word of God, and alſo from the ſacraments; affirming, that all theſe things doo nothing profit: but what commoditie ſoeuer we hauehave, the ſame commeth by praiers. And they could not abide to labour with their hands, or to doo anie other thing. If a man had vrged them to worke, they would hauehave ſaid, that the ſame ſhould nothing at all profit; ſéeing we ought to doo nothing but praie. Whereas the apoſtle neuertheleſſe warneth expreſlie, 2. Theſ. 3, 102 Thess 3:10that He which laboureth not, ought not to eate. He alſo writeth; that A man ought not to neglect the care of his owne, 1. Tim. 5. 8.1 Tim 5:8eſpeciallie of his houſhold: which fault if anie man commit, he ſhould be taken as one that had renounced his faith.

But paſſing ouer this ſuperſtition, we muſt attribute verie much vntounto praiers; ſéeing this is the nature of the children of God, The nature of the children of God is to praie often.euen for the moſt part, to giuegive themſelues vntounto praiers; for that is to acknowledge the prouidence of God. For while we beléeue that a man can obteine nothing, which is not giuen him by God, we are oftentimes prouoked to praie humblie for his aid, in ſuch neceſſities as doo happen. And while we praie, we doo no leſſe ſubmit our ſelues vntounto God, than the claie is ſubiect vntounto the potter: for we chéeflie make our praiers, that whatſoeuer we deſire, we may hauehave the ſame if it be his will. And forſomuch as in praieng, the mind is led awaie from carke and worldlie cares, and is wholie carried vp vntounto God; there ought nothing to be more pleaſant vntounto vsus, than to occupie our ſelues in this kind of ſtudie. And it is to be lamented at this daie, that the maner of praieng is ſo worne out of vre among Chriſtians; that it is a thing but rarelie vſed, and eſpeciallie in ſo great a light of the Goſpell, and of the holie ſcriptures. It is no maruell then, though all things doo wax ſo cold. Certeinlie, A ſimilitude.heat dooth there increaſe, where the light can not eaſilie paſſe through, but is heaten backe againe, and (as they ſaie) reboundeth to the vpper parts. Wherefore this lower part of the aire, which compaſſeth the earth, is moſt hot; bicauſe the beames of the ſunne, which ſtrike vponupon the earth, (being not able for the thicknes thereof to perſe) doo rebound backe againe, & be in a maner doubled; whereby the heat is ſtirred vp. In like maner ought it to be in our harts, when the light of Gods word ſhineth vponupon them: for when we hauehave receiued it, we ought to returne it vntounto God, in making praiers vntounto him, to performe thoſe things in vsus which he hath commanded, & which he hath vouchſafed to reueale vntounto vsus. When we ſpeake to God, and God to vsus.For when we read the ſcriptures, God ſpeaketh vntounto vsus; but when we praie, we ſpeake vntounto God. And we ought verie often to vſe this dialog, that when we heare in the holie ſcriptures, that God either reuealeth himſelfe, or commandeth anie things; we againe for our part may deſire of him, that thoſe things be not ſpoken in vaine vntounto vsus; but may be doone with profit and fruit.

2 We be alſo taught by Paule, ſo to order our praiers, that we praie not onelie for our ſelues; but alſo for our neighbours. Further, Rom. 1, 10.Rom 1:10when he praieth, that he might hauehave a proſperous iornie vntounto the Romans; he ſignifieth, that our works ſhould begin with praiers, if we will hauehave them to hauehave good ſucceſſe. But ſome are feared awaie from calling vponupon God, bicauſe they ſaie he heareth them not. But they ought to be confirmed, ſéeing they heare, that Paule was oftentimes let from going vntounto Rome; and yet continued he ſtill in the ſame deſire, and vſed to repeat the ſelfe ſame praiers. Yea, and in the latter epiſtle to the Corinthians, 2. Cor. 12.….2 Cor 12he writeth that he deſired no leſſe than thrée times to be deliuered from the ſting of the fleſh: vntounto whom yet at the laſt, anſwer was made; that it was ſufficient for him to hauehave the grace of God. Wherfore either we be heard at length, or elſe (if that which we deſire be not granted) there is ſomething granted in the ſtéed thereof, far better and more p. 301profitable vntounto our ſaluation. God dooth oftentimes defer our requeſts, Why God dooth oftentimes defer our requeſts.to the end (as Auguſtine ſaith in a certeine homilie) that we may learne to deſire great things with great feruentneſſe.

Others are called awaie from praiers, bicauſe they thus determine with themſelues; Although I deſire not theſe things, yet God will doo that, which ſhall ſéeme good vntounto him: neither can his will be altered by my praiers. But theſe men vnderſtand not, that God, before he granteth anie good thing vntounto his elect, is woont excéedinglie to kindle their minds, with a deſire to obteine thoſe things. Why God will hauehave vsus to praie for that which otherwiſe he is readie to giuegive.Further, when he will doo anie thing, he ſtirreth vp thoſe that are his, to deſire that, which otherwiſe he would hauehave doone; to the intent that for honour ſake, he might attribute the ſame vntounto their praiers. This is alſo another cauſe: for that Gods benefits are then the more acceptable, when they are craued and deſired. Moreouer, in praieng, our minds are more ioined vntounto God. Yea, and theſe vowes and holie deſires ſéeme to be nothing elſe, but ladders and degrées whereby we aſcend vp vntounto God. Neither doo the godlie doubtleſſe, while they praie, thinke that by their praiers they deſerue thoſe things, which they praie for. That praiers be no cauſes of the benefits of God.Why then (wilt thou ſaie) are praiers made? I anſwer that they be as certeine waies and ſpaces, whereby we come vntounto that, which we earneſtlie deſire. Wherefore GOD will grant vntounto vsus thoſe things, which ſhall ſéeme to him profitable and conuenient, but yet he hath decréed to giuegive them by theſe degrées: not that praiers are the cauſes of his benefits, but bicauſe they be as it were a waie, wherby we muſt atteine to thoſe things.

A ſimilitude.If thou wilt go vntounto a riuer, thou muſt go that waie which leadeth thither; whereas neuertheleſſe, that is not the cauſe whereby thou commeſt to the riuer: for if thou lacke powers of the mind, and ſtrength of the bodie, thou goeſt thither in vaine. A ſimilitude.And when a Schoolemaiſter goeth to the Schoole, he muſt aſcend by ſtaiers; when as neuertheleſſe the ſtaiers are no cauſe vntounto him that he commeth: for the finall cauſe of his going is to teach; and the efficient cauſe is the powers of the mind, and the ſtrength of the bodie. After the ſelfe-ſame maner muſt we iudge of praiers. But if thou ſhalt ſaie; But cannot GOD giuegive thoſe things that he will, euen without praiers? Yes verelie he can, and oftentimes he dooth it. After what maner God muſt be praied vntounto.Neither will he be ouer-curiouſlie praied vntounto, as tyrants vſe; as though he may not be intreated without our faire ſpéeches: neither will he be praied for his owne cauſe, but for ours. For if anie man might be long and much conuerſant with a man indued with vertues and knowledge, there is no doubt, but that he ſhould become the better, and alſo the learneder. But how much more and excellenter a thing is it, to be conuerſant and to talke with the moſt excellent God? The philoſophers doo thinke, that it is a great perfection of man, for to knowe himſelfe; next, to vnderſtand what is wanting to himſelfe; laſtlie, to knowe that God is the chéefe and onelie good that is to be wiſhed for, and of whom all things muſt be deſired. Wherefore God commanded praiers, as a certeine meane, wherby we ſhould atteine to thoſe things, which we deſire. So then, they are fond and fooliſh, which ſaie; If God hauehave predeſtinated me to ſaluation, he will giuegive me the ſame, euen without praiers: for God hath, togither with the end, predeſtinated alſo the meanes, whereby we muſt prepare our ſelues to the ſame. And finallie we praie, not, in anie caſe, to the intent we may change God; which thing we ſhould attempt in vaine, ſéeing he is immutable: but rather, that we our ſelues ſhould be changed; forſomuch as in praieng, we are made capable of the benefits of God.

How God ſaith that he will not giuegive that which he will giuegive; and ſo contrariewiſe.

3 But the Lord ſaith in the tenth of Iudges; In Iudg. 10 verſe. 13.Judg 10:13that he will not be a helpe vntounto the Iſraelites: when as afterward notwithſtanding he did helpe them. Did God lie? No, in no wiſe. But the repentance of the people was not as yet come to that paſſe, that he would hauehave had it. In ſuch ſtate and condition as they were then in, he ſaid he would not be a helpe vntounto them: for God knoweth the moments of times. A ſimilitude.So dooth the phyſician vſe to handle a ſicke man, when he deſireth wine in the heate and feruentnes of his ague; I will giuegive none (ſaith he) not bicauſe he will neuer giuegive him anie; but for that he knoweth when it will be profitable for him to giuegive it. Againe, the ſicke man deſireth a medicine; the phyſician denieth it, bicauſe he will firſt hauehave the humors to be ripe, that they may be the more eaſilie brought foorth. Euen ſo God dooth now deale with his people. Neither is this a rare forme of ſpeaking in the ſcriptures. The Lord ſaid vntounto Moſes; Exod. 32, 10Exod 32:10Suffer that my wrath may be kindled, and I will deſtroie them at once. This he ſaid, when he was minded neuertheleſſe to ſpare his people; but the praiers of Moſes pleaſed God: therefore he would hauehave him to be inflamed, and his deſire and faith to be increaſed. In Matthew, the woman of Chanaan cried vntounto Chriſt, but he paſſed by in ſilence, as though he heard hir not. Afterward, ſhe being inſtant in praier, he ſaid; I am not ſent, Matt. 15, 23.Matt 15:23but vntounto the loſt p. 302ſheepe of the houſe of Iſrael: and when as ſhe ceaſed not, he called hir dog; It is not good (ſaith he) to take the bread, and giuegive it vntounto dogs. And yet was he minded, euen at the firſt, to helpe hir: but firſt he would hauehave hir faith to come to light, that it might be knowen by all meanes. And in an other place, vnderunder the parable of him that aſked bread, Luk. 11, 7.Luke 11:7he ſaith; VntoUnto whom the goodman of the houſe, that was within, ſaid: I and my children be laid in bed. And when the other had made earneſt ſuit, by his importunacie, he obteined as manie loaues as he would. So in this place, GOD made anſwer that he would not helpe; namelie, that people, being in ſuch ſtate as then they were: for euen at that time the repentance of them was not full. God changeth not his purpoſe, but he would hauehave men to be changed more and more.

Iere. 18, 18.Jer 18:184 Ieremie, in the 18. chapter, ſaith; If I ſhall ſpeake euill againſt anie nation, and that nation ſhall repent, It ſhall alſo repent me of that euill which I ſaid I would doo. And that Ieremie might the more plainlie vnderſtand thoſe things which were ſpoken, he bad him go into the houſe of the potter, where he ſawe the workeman make a veſſell of claie, Ibidem. 1.the which was broken in the hands of him that made it: but the potter faſhioned an other veſſell of the ſame claie. So the Lord ſaith; If they ſhall repent them, I alſo will repent me: I now deuiſe euill for them, but in ſteed of euill, I will deuiſe good things. Neither for all this (as I hauehave ſaid) dooth he change his mind; bicauſe ſuch threatenings and promiſes depend vponupon the condition which ſometimes is changed, whereas God remaineth one, and the ſame. Chryſoſt.Of this matter dooth Chryſoſtome verie well write vponupon Geneſis, the 25. homilie; The Lord had commanded, Gen. 6, 14.Gen 6:14that Noah ſhould build the arke, and he threatned, that after a hundred and twentie yéeres, Ibidem. 3.he would vtterlie deſtroie all mankind with a flood: but when he ſawe no amendement in the meane time, he abated twentie of the yéeres, and ſent the flood in the hundred yéere; yet was not God altered, but the condition of men was changed.

The ſame father alſo vponupon Matthew, the 65. homilie, Matt. 19, 28Matt 19:28when he interpreteth that ſaieng; [Verelie I ſaie vntounto you, ye that hauehave left all things, &c.] he demandeth whether Iudas was not one of thoſe twelue, and whether Iudas ſhall ſit vponupon the twelue ſeats, and iudge the twelue tribes of Iſrael? Hath Chriſt therefore changed his mind? No (ſaith he,) but the ſame Iudas was changed. The verie which thing we muſt iudge of the citie of Niniue, Iona. 3, 4. Eſai. 38, 1.Jonah 3:4Isa 38:1and of king Ezechias, whom God had threatned to die: for neither did Niniue periſh at that time, neither yet did Ezechias die [at the time preſcribed:) bicauſe both were changed. Gen. 9, 2.Gen 9:2God pronounced at the beginning, that the feare of men ſhould be vponupon the beaſts. But the contrarie happeneth: for men doo now feare lions, beares, and tigres; bicauſe of them they be oftentimes torne in péeces. Which commeth to paſſe, by reaſon that the condition of men is changed, and not the counſell of God.

5 Wherefore, How the promiſes of God muſt be vnderſtood.thoſe promiſes of God muſt be vnderſtood according to the ſtate of things, as they preſentlie were. So as, when we heare the promiſes of God, thus ought we to thinke; Either they hauehave ſome condition ioined with them, or elſe they are put abſolutelie: further, either they ſtand in ſtrength for this time onelie, or elſe they are to be fulfilled hereafter. And as touching that, which belongeth to the conditions of promiſes and threatenings; it muſt be diligentlie conſidered, that ſome promiſes be legall, and ſome euangelicall; The legall promiſes hauehave a condition ioined with them.and what difference there is betwéene them, I hauehave in an other place taught. Bréeflie, I will now ſaie, that they be legall promiſes, which hauehave a condition annexed; ſo as the promiſe is not due, vnleſſe the lawe be moſt perfectlie ſatiſfied. And ſo thoſe conditions might be called the cauſes of the rewards, if we could ſatiſfie them: which thing, ſéeing we are not able to doo, by reaſon of this corruption and infection of nature, God is not bound to giuegive the reward. Wherefore, ſéeing we are not able to fulfill the lawe, as ſhould behooue vsus to doo; all the conſideration of merit is vtterlie taken awaie: and yet for all that, thoſe promiſes are not giuen in vaine. For, albeit that through infirmitie we are not able to performe the condition; How the legall promiſes become euangelicall.yet if we flie vntounto Chriſt, and being regenerated, begin a better life, the promiſes which were legall, are become euangelicall: not that we liuing vnderunder grace, fulfill thoſe conditions; but bicauſe they were made perfect by Chriſt, whoſe righteouſnes is imputed vntounto vsus. After this maner we are to conceiue of the promiſes of God.

6 The ſame reſpect alſo muſt be had of threatenings: How the threatnings of God muſt be vnderſtood. 2. Sam. 12.2 Sam 12bicauſe for the moſt part the condition; namelie, [Vnleſſe ye repent] muſt be added. I ſaid; For the moſt part, bicauſe generallie it is not ſo: as it appéered in Dauid, who repented, and yet ſuffered that which Nathan threatned him. Alſo Moſes repented, and yet was he not brought into the land of promiſe. But as touching the condition of repentance, we muſt not paſſe it ouer, that the ſame is not perfect in vsus: otherwiſe, the forgiueneſſe of ſinnes ſhould be due as a reward to vsus. Wherefore we muſt be ſure, that the condition of repenting is euangelicall, and while repentance is found in vsus, it is the fruit of faith, and no merit. Of this matter Chryſoſtome writeth excellentlie well, Chryſoſt.in his fift homilie vntounto the people of p. 303Antioch; wherein he comforteth the people as concerning the threatnings of Theodoſius. He bringeth a place out of the 18. chapter of Ieremie, The difference betweene the ſentences of princes, and of God.and addeth; that The ſentence of God is far otherwiſe than of the princes of this world. For the ſentence of a prince, immediatelie after it is once ſpoken, it is finiſhed, and ſcarſelie may be changed: but the ſentence of God, if it hauehave threatened anie thing, conſiſteth not in verie haſtie deſtruction; neither yet remaineth it without all hope of intreatie. Naie rather, it may ſéeme to be a certeine entrance and ſtep to ſaluation: for by this means God doth oftentimes call men home into the right waie, and maketh them to be ſaued. And thus farre of conditions.

7 As concerning the time, we muſt not alwaies expect, that God ſhould ſtraitwaie performe his promiſes. And if he ſhall deferre them, we muſt thus comfort our ſelues; He hath not yet fulfilled them, howbeit he will doo the ſame in due time. In the meane while, he will after this maner exerciſe our faith. It is not ſeldome, that God ſéemeth that he would doo nothing leſſe, than that which he hath promiſed and threatened. He promiſed the kingdome to Dauid: 1. Sa. 16, 13.1 Sam 16:13but with what miſeries did he firſt exerciſe him before he fulfilled his promiſes? For firſt he was a poore man, Ibidem. 11.and a ſhepeheard; after that, being taken into the court, he began to be hated of Saule, 1. Sa. 18, &c.1 Sam 18and was put in ſuch danger, as it wanted little, but that he had come vnderunder his power. When our Lord and ſauiour Ieſus Chriſt was to be borne of the virgin Marie, the angell promiſed that he ſhould hauehave the throne of his father Dauid: Luk. 1. 32.Luke 1:32and yet, vntill the thirtie yeare of his age, Luk. 3, 23.Luke 3:23he liued in ſmall ſhew of the world. After that, he was enuied of the high prieſts, Phariſies and Scribes: and thus was he a great while ill intreated, and at the laſt he was hanged vponupon the croſſe. Therefore Eſaie doth verie well admoniſh, Eſaie. 28, 16Isa 28:16that He which beleeueth, muſt not be haſtie. For God will performe in due time thoſe things which he hath promiſed: but in the meane time our part is to preſcribe nothing vntounto him. Paule ſaith in the 10. verſe. 36.chapter to the Hebrues; Ye hauehave need of patience, that doing the will of God, ye may atteine the promiſe; for yet a little while, and he that is to come, will come, and will not tarie. Now the iuſt man ſhall liue by faith. But if anie withdraw himſelfe, my ſoule ſhall hauehave no pleaſure in him. The verie ſame thing alſo muſt we ſaie of threatenings: God ſaid, that he would ouerthrowe the Babylonians; Iere. 50, 14. Pſa. 137, 8.Jer 50:14Ps 137:8yet did they floriſh and triumph, yea and led the people into captiuitie. Wherefore God would not fulfill his threatnings at that time, yet did he performe the ſame, when he ſawe a time conuenient.

8 Theſe things let vsus applie vntounto that place. For what ſaid God? I will not helpe: that is, Iud. 10, 13.Judg 10:13not now preſentlie; but afterward at a time conuenient I will helpe. Yea and God oftentimes maketh anſwer, euen to our ſelues inwardlie in our hart; I will not helpe you: for ye be loden with ſinnes. What ſhall we then doo? Shall we ceaſe to praie? No verelie. Let vsus rather followe the Hebrues: they, the ſharper anſwers that God gaue them, the more they increaſed their repentance, Iohn ſaith; Ioh. 3, 20.John 3:20If our hart doo accuſe vsus, God is greater than our hart. Our hart doth then accuſe vsus, when we ſaie vntounto our ſelues; God will not heare by reaſon of ſinnes; God doth more accuſe vsus, bicauſe he more ſéeth vsus than we doo our ſelues. Wherfore Dauid ſaid; Pſa. 19, 13.Ps 19:13O Lord cleanſe thou me from my ſecret faults. What remedie is there then? For who is he, If our hart accuſe vsus, what the remedie is.whoſe owne hart will not accuſe? Let vsus conuert our ſelues vntounto Chriſt. But and if the hart will ſaie; He will not helpe: let vsus ſaie therevnto; This I may beléeue, if I ſhould hauehave reſpect vntounto my ſelfe onelie; but I hauehave reſpect vntounto the ſonne of GOD, who gaue himſelfe for me. From thence riſeth that confidence which Paule had, when he ſaid; Rom. 8, 37.Rom 8:37Who ſhall bring accuſation againſt the elect of God? It is God that iuſtifieth, &c. Wherefore, if God doo not accuſe vsus, neither in verie déed ſhall our hart accuſe vsus, while we hauehave reſpect vntounto Chriſt: for now we hauehave truſt vntounto Godward, & we ſhall obteine. And while we be conuerted vntounto Chriſt, not onlie ſinne and accuſation is aboliſhed; but repentance is alſo increaſed.

9 But it is doubted of ſome, In 1. Sam. 1, 9.1 Sam 1:9whether it be lawfull to deſire of God, things that be indifferent: for (as they ſaie) we be ignorant, whether thoſe things will be profitable or hurtfull vntounto vsus, which doo aſke. And Plato in Al…ibiade 2. ſaith, Looke In Rom. 8, 26.Rom 8:26that It is a difficult thing to define our praiers: and therefore thinketh, that God muſt be deſired onelie in generall and vniuerſall termes. Chryſoſtome vponupon the epiſtle vntounto Timothie, the eight homilie; How (ſaith he) can I knowe that I ſhall obteine that which I deſire? [The anſwer is,] If thou deſire nothing againſt the will of God, or vnwoorthie of his maieſtie; no earthlie thing, no worldlie thing, but altogither ſpirituall things; and ſo foorth. The Lord in his praier teacheth, that onlie things ſpirituall muſt be deſired: for all other things he comprehendeth generallie, ſaieng; Matt. 6, 11.Matt 6:11GiueGive vsus this daie our dailie bread. And in another place he ſaith; Firſt ſeeke the kingdome of heauen, Ibidem. 33.and theſe things ſhall be added vntounto you. Howbeit, Auguſtine in his epiſtle vntounto Proba affirmeth, that this kind of things may alſo be deſired of God: for whatſoeuer things are lawfull for vsus to wiſh, thoſe he ſaith are alſo lawfull to be aſked. Further, p. 304theſe things God hath not ſeldome promiſed, therefore we may craue them alſo. And herevnto there doo ſerue examples. Exod. 17, 11Exod 17:11For Moſes deſired victorie againſt the Amalekites. Gen. 17, 18.Gen 17:18Abraham deſired, that Iſmael might liue; & he was heard. Paule alſo deſired to be deliuered from affliction.2. Co. 12, 8.2 Cor 12:8

But here there be two things which muſt be conſidered. What is to be conſidered in the deſire of things indifferent.The firſt is, that in thoſe things, which be indifferent, we doo not firmelie ſettle our ſelues; but let vsus perpetuallie refer them to the glorie of God. Further, we muſt determine to vſe them well, if they doo happen. But ſome man will ſaie, that ſéeing we be men, we may be deceiued about the right vſe of children: for onelie God knoweth how well or how ill we will vſe our children. Moreouer, the nature of man is inconſtant, and therefore we may be changed, and may refuſe that, which we firſt deſired. Indéed theſe things be true. But if thou with a faithfull and godlie mind ſhalt deſire iſſue of God, there is no danger; bicauſe the ſucceſſe is put in the hand of God, by whoſe will all things to come are gouerned. He regardeth not that, which thou deſireſt; but that, which is moſt profitable vntounto thée. Rom. 8, 26.Rom 8:26And Paule ſaith; What we may deſire, we knowe not; but the ſpirit helpeth our infirmitie, & by his wiſdom correcteth our praiers. Neither muſt this be paſt ouer, that ſometimes God ſéemeth not to heare vsus, when as neuertheles he then heareth vsus moſt of all: as when Paule praied, 2. Cor. 12, 9.2 Cor 12:9that the ſting of the fleſh might depart from him, he heard, that the grace and fauour wherewith God indued him, ſhould be ſufficient for him. Therefore, when we make ſuch kind of praiers, we ought to be of this mind; that whatſoeuer ſhall happen, we may be contented with the iudgement of GOD. And when as Chriſt ſaith; Matth. 6, 33.Matt 6:33Firſt ſeeke ye the kingdome of God, and then other things ſhall be giuen vntounto you: he ſaith not, that the things not deſired ſhall be giuen. Indéed he will giuegive them, but he forbiddeth not, but that they ſhould be aſked; ſo that they be the latter part of our requeſts. Further, he did not there ſpeake of praiers; but he ſpake onelie of the carefulneſſe, ſtudie, and diſquietnes had about things fraile and tranſitorie.

In 1. Sa. 1. Matth. 6, 7.1 Sam 1Matt 6:710 Moreouer, Chriſt warneth, that in praieng we ſhould not vſe much babling. But we muſt vnderſtand, that he, when he ſpake theſe things, forbad not long praiers: for he himſelfe continued a whole night praieng on the mountaine; Matt. 14, 23.Matt 14:23and before his death he praied abundantlie: Luk. 21, 37. & 22, 41.Luke 21:37Luke 22:41and he commandeth vsus to be euer praieng, and neuer to be wearie. And the better to beate this into our heads, he vſed parables; namelie, of the vniuſt iudge reuenging the cauſe of the widowe woman, Luke. 18, 1.Luke 18:1by reaſon of hir importunitie: and of the man who being in his bed, Luke. 11, 7.Luke 11:7and would not riſe; yet at the laſt opened the doore vntounto his fréend that continuallie knocked, and gaue him ſo much bread as he was willing to take. Yea, and the Lord himſelfe at the length heard the woman of Chanaan, Matt. 15, 23.Matt 15:23that conſtantlie cried vntounto him without ceaſing. Babling in praier is multiplieng of words without faith and the ſpirit. 1. Kin. 18, 27 In 2. Sam. 7, at the end.1 Kgs 18:272 Sam 7So now it muſt be conſidered, that much ſpéech or babling is then vſed; not when we praie long: but when we multiplie words without faith and the ſpirit; being perſuaded, that we may be heard, through the number of thoſe words. So Helias derided the Baalites, and exhorted them to crie out lowder, whereby they might at the length be heard of their God, being either aſléepe, or elſe otherwiſe occupied. Wherefore, that is a fooliſh cogitation: for God heareth vsus, not for our words ſake, but for his owne goodnes and merciemercy.

Another cauſe is, if we will as it were preſcribe vntounto God, and teach him what things we hauehave néed of; Matth. 6, 32.Matt 6:32For God knoweth whereof wee hauehave need, euen before we begin to praie. Theſe two cauſes being remooued, we may praie ſo much as we will. In what reſpect our praiers ought to be either long or ſhort.And how farre foorth our praiers ought to be either long or ſhort, Auguſtine verie well deſcribeth vntounto Proba; The brethren (ſaith he) in Aegypt hauehave praiers ſhort, and often vſed, as it were certeine darts caſt out of the ſoules: and that (ſaith he) leaſt the zeale, which they hauehave, ſhould wax cold. Therefore he addeth; If we ſée our indeuour and feruentnes of praier beginne to wax faint, we muſt not dull it with continuance; but if ſo be that our attentiueneſſe be chéerefull and readie bent, it muſt not be left. Brieflie he ſaith, that praier ought to be much, and the talke little. And thoſe (ſaith he) are much in praier, who in déed deſire things that be neceſſarie, but with words ſuperfluous: but that praier is much, when our hart being ſtirred vp, we continuallie perſuade him whom we praie vntounto. He ſaith, that we ought to deale more with teares than with words; and with wéeping rather than with ſpeaking: for words are not giuen for anie other vſe, but to ſtirre vp either our ſelues or others.

11 But ſéeing it is written, In 1. Sam. 1, verſe. 12.1 Sam 1:12that Hanna the mother of Samuel onelie mooued hir lips, but hir voice was not heard: it may be demanded, whether the voice ſhould be vſed in praiers. Nether muſt the queſtion be vnderſtood of publike praiers, but of priuate praiers: Whether the voice ſhould be vſed in publike praiers.for of publike praiers there can be no doubt. Héerevnto we anſwer, that there is no néed of the voice, when we praie vntounto God priuatelie and apart: bicauſe God heareth and beholdeth the mind, and the hart. Howbeit, the voice otherwhile is vſed, not without fruit; bicauſe manie times we wax faint in praiers, and the mind it ſelfe is heuie: wherevpon the voice being vſed, it ſtirreth p. 305vsus vp, and after a ſort refreſheth vsus. Moreouer, it ſometimes happeneth, that when we praie vehementlie; and with great indeuour, and be wholie fixed therein: there breaketh out ſpéech, euen before we be aware, which cannot chuſe but be acceptable to God. Hanna kept not hir deuotions ſecret, as if ſhe had deſired ſome ſhamefull and vnhoneſt thing of God: which thing the Ethniks hauehave ſometimes doone. Wherevpon Seneca, in his tenth epiſtle to Lucillius ſaith, that Athenedorus was woont to ſaie, that he had profited verie much, which deſireth nothing of God; How the bodie ſhould be ordered while we be in praier.but that he dare openlie profeſſe in ſight of the world. And as concerning the ſetling and ordering of our bodie while we be praieng, it muſt be vnderſtood; that God regardeth not with what faſhion of our bodie we praie. Yet, if ſo be that ſome decent and modeſt geſture of the members of our bodie (procéeding not of hypocriſie, but the affect of faith) doo accompanie our praiers, he dooth not altogither deſpiſe the ſame.

We muſt ſpeciallie praie with the hart and with the mind: We muſt praie with the heart and mind. Eſaie. 29, 13. Matt. 15, 8.Isa 29:13Matt 15:8which thing they doo not, that honour God with their lips, but hauehave their hart farre from him. Wherefore the Schoole-men doo fowlie erre, which affirme, that in our praiers it is not neceſſarie (as they terme it) to hauehave an actuall attention; An error of the ſchooleman.but that it is ſufficient to vſe (as they ſpeake) a vertuall attention. Bicauſe (ſaie they) our hart is not in our owne power; Therefore it ſufficeth, if we at the beginning determine to praie vntounto God. Whereas they ſaie, that our hart is not in our owne power; we are content to agrée therevnto: but on the other ſide, they muſt grant, that if our mind be wandring and aſtraie in time of praier, it cannot be doone without ſinne. Now then let them not excuſe this fault, neither let them affirme, that ſuch praiers pleaſe God. For we would not ſo preſume to ſpeake vntounto a prince, being a man, that our mind ſhould not be ſetled vponupon him: how much leſſe ought God (who is more excellent than all princes) be called vponupon after this manner. Chryſoſtome, in the 29. homilie vponupon Geneſies thus writeth; If our mind be aſtraie, we receiue no commoditie by praiers, but rather a greater danmation. Wherefore, euen as all the godlie ſort hauehave praied attentiuelie, and from their inward hart; ſo ought we alſo to praie, if we will be heard. For theſe examples are therefore ſet foorth to vsus, that we ſhould imitate them.

12 Beſides this, it is written of the godlie men, In. 1. King. 8. verſe 22. Epheſ. 3, 14 The geſture of Salomon in praieng.1 Kgs 8:22Eph 3:14that they called vponupon God on their knées, and with their hands ſtretched out: not that the verie worſhipping of God dooth chéeflie conſiſt in outward things; which neuertheleſſe are of ſtrength to ſtir vp mens minds, that they may giuegive due honours vntounto God. Yea, & thoſe things doo not a little inuite thoſe which ſtand by, to powre out their praiers before God. Certeine geſtures in praieng commended ſo they hauehave the mind ioined with them.In bowing of our knées, we teſtifie our ſubiection towards God; the which is ſimple and abſolute, without anie exception. When we ſtretch out our hands towards heauen, we ſhew that we muſt expect for helpe, and for euerie good thing from God onelie, and not elſe where. This geſture alſo perteineth vntounto them that yéeld themſelues ſubiect: for they, which yeeld themſelues vntounto mightie men, are accuſtomed to ſtretch forth their hands vntounto them. Therefore Paule, in the firſt to Timothie, the ſecond chapter ſaith; verſe. 8.I will that men in euerie place lift vp pure hands, without wrath or doubting, &c. For if anie man direct his outward geſtures vntounto GOD, but hauehave his mind far ſeparated from him; he ſhalbe accounted no true worſhipper of God, but an hypocrite. Yet notwithſtanding we muſt not thinke, that God dooth contemne the praiers of them that ſit, ſtand or lie; ſo that they procéed of faith. Howbeit, thoſe geſtures which are ſpoken of in the ſcriptures, and were vſed of holie men, doo verie well agrée with publike praiers, and are not to be numbred among ſuperſtitious actions.

13 And as touching the place it ſelfe, the Hebrue interpretours doo ſaie, that the ladder ſhewed vntounto Iacob was a propheſie of the houſe of praier, and of the temple to come; In Gen. 28.Gen 28for where the Lord (ſaie they) appéereth, and the heauens are opened, and angels aſcend and deſcend togither, there doo we praie commodiouſlie: for our praiers are eaſilie caried from thence vntounto God. And that this is here ſignified, they prooue it by the words following: for Iacob ſaid; This is no other thing than the houſe of God, and the gates of heauen. And there he anointed the ſtone, Gen. 28, 17.Gen 28:17& began to praie, & vowed a vow to God: wherefore (ſaie they) the ſumme that is here intreated of, concerneth the houſe of God. Which thing we alſo after a ſort will grant vntounto them to be true: yet vnderunder this condition, that our brethren may know, that our church is the true houſe of God. This dooth Paule teach in the firſt chapter to Timothie, 1. Tim. 3, 15. The houſe of God is the church. Chriſt is the true houſe of God.1 Tim 3:15when he ſaith; That thou maieſt knowe, how thou ſhouldſt behaue thy ſelfe in the houſe of God, which is the church of the liuing God. And this hath our church of hir ſpouſe Chriſt, who communicateth all that is his with hir: for he is the verie true houſe of God. For, Iohn. 2, 19. Col. 2, 9.John 2:19Col 2:9not without cauſe he ſaid of himſelfe; Deſtroie this temple, & in three daies I will reſtore it againe. And Paule vntounto the Coloſſians ſaid of him; that In him dwelleth all fulnes of the godhead bodilie. The due place of praier.Therefore, where ſo euer Chriſt is; where ſo euer we hauehave reſpect to him, we praie in a due place. He is to vsus the arke, the temple, & houſe of God, yea the propitiatorie place it ſelf: Rom 3, 25.Rom 3:25as Paule teſtifieth to the Romans; Whom he hath appointed to vsus a propitiatorie by faith in [his] bloud, &c.

p. 306Before Chriſt, the fathers had a certeine place, by the which Chriſt himſelfe was ſhadowed, whom it behooued to be of no vncerteine kindred and conuerſation; Two ſorts of ſanctuaries.but euen a Iew: and as concerning his bodilie preſence, to liue onlie in the circumciſion. Wherefore, ſéeing he is now alreadie come, and that he belongeth vntounto all nations: that ceremonie of appointing a certeine place for the vſing of praiers is releaſed. Which thing Chriſt declared vntounto the woman of Samaria, that it would come to paſſe, when he ſaid vntounto hir; Iohn. 4, 21.John 4:21The time ſhall come when as the true worſhippers ſhall worſhip God, neither vponupon this mountaine, nor yet in Ieruſalem. And Paule in the firſt epiſtle to Timothie; 1. Tim. 2, 8.1 Tim 2:8I will therefore that men euerie-where praie, lifting vp pure hands, being void of wrath and reaſoning, without diſcord. Now then we, hauing Chriſt with vsus, may praie euerie-where; eſpeciallie ſéeing by our communion with him, we be the temples of God. And this dooth Paule teſtifie in ſundrie places, eſpeciallie in the firſt to the Corinthians, 1. Cor. 6, 191 Cor 6:19where he ſaith; You be the temple of God, &c. Whereſoeuer therefore we be, ſo that we be not diuided from Chriſt; we may verie well praie with this full truſt, wherein we doubt not, but that we be the temple of God. Neither doo we therefore ſpeake theſe things, as though we condemne the hauing of a certeine place, where godlie congregations may publikelie be had. For this is neceſſarie, ſéeing we be men ſo manie as ſerue Chriſt, and hauehave néed of a bodilie place, if at anie time we are to méet togither.

But we muſt vnderſtand that ſuch places are not ſo fixed, as though they may not be changed, according as it ſhall be conuenient for the church; neither yet are they ſo deſcribed and limited for praier, as it ſhould be counted wicked to praie out of them. Doubtleſſe we doo greatlie honour and eſtéeme the godlie méetings at places appointed, and agréed vponupon; ſéeing we vnderſtand, that Chriſt is the rather with vsus, when we be ioined togither. In 1. Sam. 2, verſe. 9.1 Sam 2:9But vntounto the place, wherin was the arke of the couenant, there is no néed for vsus to come: for the old ceremonies are taken awaie by the benefit of Chriſt, and euerie place is open vntounto vsus for praier. Wherfore, in the firſt to Timothie, 1. Tim. 2, 8.1 Tim 2:8the ſecond chapter, it is written; And I will, that men in euerie place lift vp pure hands. Acts. 16, 28.Acts 16:28Yea, and Paule himſelfe was heard in the priſon, Luk. 23, 42.Luke 23:42and the théefe vponupon the croſſe: for God contemneth no place, but heareth beléeuers euerie-where.

Howbeit, if we will thoroughlie looke vponupon the matter it ſelfe, the true arke alſo, which is Chriſt, is not wanting vntounto vsus: for in verie déed Paule calleth him our foreign, Rom. 3, 25.Rom 3:25that is, either our Propitiator, or Place propitiatorie: which thing he alludeth vntounto the propitiatorie place of Moſes, which was ſet ouer the arke. While we therefore praie, let vsus by faith looke vponupon our arke; that is, vntounto Chriſt, who conſiſteth of the God-head and humanitie. And in that he is God, there is no doubt but he is euerie-where, although that properlie in his bodie he be placed in heauen, or (to ſpeake more rightlie) aboue all heauens: whither alſo we muſt aſcend with mind and faith, if we will enioie him. Neither ought we in praieng, to hauehave a reſpect vntounto the weſt, as the Iewes did; and that by the commandement of the lawe: neither vntounto the eaſt, although that manie of the fathers ſtiffelie affirme, that we ſhould praie towards the eaſt; and among others, Baſil indeuoureth to ſhew the cauſe of that tradition (as he he calleth it;) namelie, for that we ſhould ſéeke againe for paradiſe, which was loſt, being placed in the eaſt.

Of the Interceſſion of Chriſt.

14 Chriſt is ſaid to make interceſſion for vsus, In Rom. 8, verſe. 34.Rom 8:34that we might be the more incouraged. For they which be in great fauor with anie man, their requeſts are not lightlie denied of him. verſe. 34.Wherfore Paule, in the eight to the Romans, maketh mention in what great dignitie Chriſt is with the father. In which place Ambroſe writeth on this wiſe; He maketh vsus certeine and ſure, both of the father, and of the ſonne. For before, he ſaid that God iuſtifieth vsus: now he ſaith of the ſon, that he maketh interceſſion for vsus. Al the perſons of the Trinitie are preſent at our praiers.And a little before he wrote of the holie Ghoſt, that he with vnſpeakable gronings dooth praie for vsus. The Greeke Scholies adde; that Chriſt, when he was vponupon the earth, did oftentimes praie for the ſaluation of mankind: for he ſaid vntounto Peter; Luk. 22, 32.Luke 22:32I hauehave praied for thee, that thy faith ſhould not faile. And as Iohn ſaith; Iohn. 17, 20John 17:20He praied vntounto the father, not onelie for them that beleeued, but alſo for all thoſe, which ſhould beleeue, that hee might ſanctifie them. And being nailed on the croſſe, he commended to his father, Luk. 23, 34.Luke 23:34euen thoſe which had reuiled him, and put him to death. And we alſo heare, that he in no wiſe hath caſt awaie that care, which he tooke vponupon him in times paſt, for the preſeruation of vsus. For now, Chriſt is ſtill the miniſter of our ſaluation in praieng for vsus.although he reigne in heauen; yet he maketh interceſſion vntounto the father for vsus. He thought it not enough to die for vsus, but that he would alſo by his miniſterie helpe our ſaluation.

The Arrians wreſted that place, in ſuch ſort, as they would thereby ſhew, that the ſonne is leſſe than the father; bicauſe he maketh interceſſion vntounto him. For, to praie and to make ſupplication, perteineth vntounto inferiours; and not p. 307to equals. Ambroſe maketh anſwer, and ſaith; that The apoſtle maketh him equall with the father: for he ſaith, that he ſitteth at the right hand of the father. Wherefore it can not be gathered by theſe words, that he is leſſe than the father. But héere we happen vponupon two things to be noted. Hereby appeereth the diſtinction of perſons.Firſt, that the perſons in the bleſſed Trinitie, are diſtinct or ſeuerall: for if the ſonne praie vntounto the father, it muſt néeds be, that the perſon of the father is one, and the perſon of the ſonne an other; for no man praieth vntounto himſelfe. Further, this is to be noted; that the father is the fountaine and firſt beginning of all things, and of the diuine perſons alſo: therefore the ſonne deriueth from him vntounto vsus, whatſoeuer heauenlie gifts and graces we hauehave. From this iudgment, Chryſoſtome diſagréeth not: for he ſaith, that Paule had before made the ſonne of God equall with the father, when he ſaid, that he ſitteth at his right hand.

But in that he is ſaid to praie, that is not to be taken properlie, To praie is not heere taken properlie.as though he maketh ſupplication vntounto the Father: but the ſcripture (ſaith he) ſpeaketh in that ſort, to ſhew the good-will of the ſonne towards vsus. Otherwiſe trulie he hath all things in his owne hand; and as the father giueth life, euen ſo dooth the ſonne giuegive life: and as the father raiſeth vp the dead, ſo dooth alſo the ſonne raiſe vp the dead; wherefore he néedeth to vſe no praiers vntounto him. And ſéeing he was able by himſelfe to quicken the dead, to redéeme the damned, and to iuſtifie the wicked; which works are moſt excellent, and moſt great: whie can he not alſo by himſelfe, and without praier, bring all other things to paſſe. Moreouer, he citeth out of the latter epiſtle to the Corinthians, the fift chapter; 1. Cor. 5, 20.1 Cor 5:20We are ambaſſadors for Chriſt, as though God did beſeech you through vsus, we praie you in Chriſt his ſteed, God is ſaid to beſeech vsus.to be reconciled vntounto God. Behold (ſaith he) God is héere ſaid to beſéech men; whereas we ought not ſo much as to thinke, that he is inferior vntounto them. But ſauing the authoritie of theſe fathers, The ſonne praieth vntounto God, not is he is God, but as he is man.I would iudge, that the Arrians may be anſwered an other waie. For I would ſaie that the ſonne praieth vntounto God, not as being God, but in that he is man, and a creature.

But the place alledged out of the epiſtle to the Corinthians is not of anie great force: for Paule expreſſelie putteth this note of ſimilitude foreign, that is, [as though:] neither ment he anie thing elſe, but that the apoſtles with great affection procured, and as it were beſéeched men to returne vntounto God. The apoſtles in praieng dealt more … than did the prophets.Of which words can not be gathered, that God maketh ſupplication vntounto men. The apoſtls, in the new teſtament, dealt towards men with a great deale more lenitie, than did the lawe and the prophets in the old teſtament; where all things are in a maner fraited with threatenings and puniſhments. And that theſe words of Paule muſt be referred vntounto the humanitie of Chriſt, thoſe things which were ſpoken before doo ſufficientlie declare. But Paule had written before, that Chriſt died, roſe againe, and was carried vp into heauen to the right hand of God: all which things agrée not with the diuine nature of Chriſt. Wherefore it is méet, that that particle alſo, which followeth, ſhould be referred vntounto the humane nature of Chriſt: as concerning the which, Chriſt himſelfe confeſſeth himſelfe to be inferior to the father: for he ſaith; The father is greater than I. Iohn. 14, 28.John 14:28And ſo long as he was vponupon the earth, bicauſe he was a man, he obeied the magiſtrates, Luke 2, 51. Eſai. 61, 1.Luke 2:51Isa 61:1and his parents: for (as Luke declareth) he was ſubiect vntounto them. And in Eſaie he confeſſeth, that he was annointed by the holie Ghoſt: Heb. 4, 14.Heb 4:14to giuegive vsus to vnderſtand, that his humane nature was not onelie leſſe than the father, but alſo leſſe than the holie Ghoſt.

15 Moreouer, it can not be denied, Two ſorts of miniſteries of Chriſt, as he is prieſt.but that he is our biſhop & prieſt: but the office of a biſhop is, both to offer ſacrifice, and alſo to praie for the people. Chriſt hath offered himſelfe vponupon the croſſe, and when he had performed that miniſterie; there remained an other miniſterie, which he ſhould perpetuallie exerciſe; namelie, to make interceſſion for vsus: vnleſſe we will peraduenture affirme, that he is no more the biſhop of the church. But God himſelfe hath promiſed the contrarie, ſaieng; Pſal. 110, 4.Ps 110:4Thou art for euer a prieſt, after the order of Melchiſedech. And yet ſtill, by the prieſthood of Chriſt our ſinnes are forgiuen vsus, and we are reconciled vntounto God; We hauehave a high prieſt (as it is written vntounto the Hebrues) which hath entred into the moſt holie place, not made with hands, Heb. 9, 11.Heb 9:11but hath paſſed through into heauen it ſelfe, and which can ſuffer togither with our infirmities, being tempted in all things like vntounto vsus. Wherefore we ought with boldnes to come vntounto the throne of grace, for there is offered for vsus a moſt acceptable ſacrifice.

By the reſurrection of Chriſt, death is vanquiſhed, & alſo hell. In the kingdome of Chriſt which he moſt mightilie exerciſeth at the right hand of his father, all things are gouerned. And the praiers, which he continuallie powreth out for vsus, are moſt thankfull and verie acceptable vntounto the father. We read alſo, Rom. 8, 21.Rom 8:21that The holie Ghoſt dooth make interceſſion for vsus: the verie which thing is héere affirmed of the ſonne. If theſe two interceſſions be compared togither, we ſhall find that the interceſſion of the ſonne, is the cauſe of the interceſſion of the holie Ghoſt. For he promiſed to go vntounto the father, and to ſend the holie Ghoſt vntounto vsus. He ſtirreth vp our minds to praie feruentlie, with ſighings and p. 308gronings. Chriſt maketh interceſſion vntounto the father, bicauſe he is alwaies at hand with him. Therefore the father is perpetuallie put in mind of the ſacrifice by him once offered; and he ſmelleth the ſame as a ſwéet ſauour, and thereby is made mercifull vntounto vsus. Wherefore Chriſt is called our mediatour and aduocate.And for this cauſe Chriſt is called our mediator and aduocate: and his praiers are not onelie acceptable vntounto God, but they hauehave alſo ſatiſfaction ioined with them. Wherefore, ſéeing they are both iuſt and acceptable vntounto God, they cannot take anie repulſe.

16 Indéed we, ſo long as we liue here, doo continuallie praie one for another; and that by the preſcript of the word of God. The difference betweene Chriſts praiers and ours.Howbeit, betwéene our praiers, and the praiers of Chriſt, there is a great difference: for his praiers (as we hauehave ſaid) hauehave ſatiſfaction ioined with them; but ſo hauehave not ours. For there is none of vsus, that can make ſatiſfaction vntounto God, either for himſelfe, or for another man. But that the ſaints departed from hence, doo make interceſſion for vsus; we cannot prooue it by anie part of the canonicall ſcripture: wherefore we ought to hauehave Chriſt onelie for our mediator and aduocate. Neither muſt we admit things vncerteine for certeine. Although I will eaſilie grant, that the ſaints in the heauenlie habitation, doo with moſt feruent deſires wiſh the ſaluation of the elect; yet dare I not ſaie, that they praie for them; eſpeciallie ſéeing the ſcriptures no where teach anie ſuch thing. Although the ſaints did pray for vsus, yet muſt not we call vponupon them.And although I would grant this, yet ſhould it not thereof followe, that we ought to call vponupon the ſaints departed: for we are not certeine out of the word of God, that they can heare our praiers. And thus they gréeuouſlie offend, both againſt religion, and againſt Chriſt himſelfe; which doo appoint to themſelues ſaints for new mediators & aduocates; ſéeing there is but one mediator betwéene GOD and men; namelie, the man Chriſt Ieſus, who now (as Paule ſaith) maketh interceſſion for vsus.1. Tim. 2, 5.1 Tim 2:5

The ſame dooth Iohn teſtifie, ſaieng; I write vntounto you, 1. Iohn. 2, 1.1 John 2:1that ye ſinne not: and if we ſinne, we hauehave an aduocate with the father, euen Ieſus Chriſt the iuſt. Auguſtine againſt the epiſtle of Parmenianus, in the eight chapter, noteth out of theſe words, that the apoſtle excluded not himſelfe from the reſt: for he ſaid not; Ye hauehave an aduocate: but; we hauehave an aduocate. For that none is ſo holie, but that he hath néed of Chriſt to be a mediatour and aduocate. Further, he ſaith not; None is ſo holie but hath neede of the interceſſion of Chriſt.Ye hauehave not me an interceſſor: but; we hauehave an aduocate Ieſus Chriſt. Auguſtine in the ſame place reprooueth Parmenianus, who had elſe where written; that biſhops are mediatours betwéene God and the people: which thing he ſaith muſt not be ſuffered of the faithfull. The ſame Auguſtine, in his tenth booke of confeſſions, the 42. chapter, thus writeth; Whom could I find that might reconcile me vntounto thée? Should I hauehave gon vntounto angels? But with what praiers? With what ſacraments? And he addeth, We muſt not go with our praiers no not to angels. 3. Co. 11. 14.that there were manie, who would hauehave béene reconciled by angels, & were miſerablie deceiued: for that an euill angell oftentimes tranſformeth himſelf into an angell of light. And if it be not lawfull for vsus to praie vntounto angels, much leſſe is it lawfull for vsus to do it vntounto dead ſaints: for in this there is no leſſe danger of deceiuing, than in the other. Theſe things writeth Auguſtine in that place, both godlilie and ſincerelie; who neuertheleſſe in other places was not ſo circumſpect, in ſhunning the error of his time.

17 Some affirme, that the ſaints in the heauenlie countrie doo praie for vsus, In. 1. Cor. 13, 13. Whether the ſaints in heauen doo pray for vsus.1 Cor 13:13if they reteine their old charitie towards vsus, which they had while they liued here. And here they indeuour to prooue, that the calling vponupon them is lawfull. But theſe men offended two maner of waies. Firſt, bicauſe, though the ſaints doo reteine their woonted charitie towards vsus; yet it may be doubted, whether they praie for vsus. For it may ſuffice vntounto that charitie, that both they wiſh well and will well vntounto vsus. For perhaps they be there ſo certeine of the will of GOD towards vsus, as neither they will nor can praie. But if thou wilt ſaie, that Chriſt praieth for vsus; and therefore the ſame may be common vntounto them, which knowe no more of the will of God, than the onelie ſonne, That Chriſt maketh interceſſion for vsus how it is to be vnderſtood.which is moſt néere of all vntounto the father: then ought ye to conſider, that Chriſtes making interceſſion for vsus vntounto the father, is nothing elſe, but that he is alwaies preſent with the father, and that by his preſence (bicauſe he was deliuered vntounto the death for vsus) the merciemercy of God is moſt readilie ſtirred vp towards the elect. But admit that they praie for vsus, as our aduerſaries will néeds hauehave it; yet can it not be ſaid, that they ought to be called vponupon by vsus, ſéeing we be ignorant, whether they hauehave ſure knowledge of our dooings. Yea and we ſée that manie of the fathers doubted verie much of the ſame. Furthermore, a iuſt inuocation cannot procéed but of faith: & faith hath no place, where we cannot cleaue to the word of God. But no place can be brought in the ſcripturs to cōfirme this inuocation. Wherefore our aduerſaries can gaine nothing by theſe words of the apoſtle.

18 Furthermore, In 1. Sam. 2. verſe. 1. A verie ancient ſong. Exod. 15, 1.1 Sam 2:1Exod 15:1this hath béene alſo a perpetuall cuſtome of godlie men, that they hauehave rendered thanks & praiſe vntounto God for his benefits receiued. So did Moſes ſing a ſong vntounto the Lord for the ouerthrowe of Pharao. Iude. 5, 1.Euen ſo afterward did Deborah, for obteining victorie againſt the enimies. Thirdlie, 1. Sam. 2, 1.1 Sam 2:1we hauehave a ſong of Hanna. Afterward were ſet foorth the Pſalms of Dauid, Luk. 1, 45.Luke 1:45among the which we read manie that be of this argument. And in the new teſtament p. 309the bleſſed virgin celebrated the name and praiſes of God, well-néere after this maner; yea, & ſhe ſéemeth to hauehave borrowed ſome words and ſentences out of the ſong of Hanna: 1. Sam. 2, 1. The ſong of Hanna.1 Sam 2:1for ſhe ſaith; My ſoule dooth magnifie the Lord, my ſpirit hath reioiſed in God, &c. And Hanna ſaith; My hart hath reioiſed in the Lord. Marie ſaid; He that is mightie hath doone great things for me: and Hanna; There is none mightie like our God. Marie ſaid; And holie is his name: Hanna; There is none holie as the Lord is. Marie; He hath put downe the mightie from their ſeat, and hath exalted the humble, he hath filled the hungrie with good things: Hanna; The weake are girded with ſtrength, and the hungrie are filled with bread. Both their ſongs be of like argument.To conclude, there be manie things alike in either hymne: and it is no maruell, bicauſe they intreat of like argument. On the one part, a virgin brought foorth; and on the other part, a barren woman was made fruitfull. This kind of verſes are vttered by the ſpirit of God, and therefore conſecrated to the Lord, that they may returne to the originall from whence they ſprang.

The difference between Poems diuine and human.Beſides this we muſt vnderſtand, that betwéene Poems diuine and humane, this is the difference; that humane Poems doo ſet foorth the renoume of kings, princes, féelds, cities, regions, caſtels, women, marriages, and ſometime of brute beaſts. But diuine Poems doo onlie ſing of God, and celebrate him onelie, and doo ſet foorth ſongs and praiſes of him alone. And that not without cauſe: for him alone it behooueth the godlie to worſhip with all their mind, with all their hart, and with all their ſtrength. Wherefore godlie yoong men muſt in anie wiſe be exhorted chéeflie to celebrate GOD in their verſes: for it is not to be feared, that in ſuch an argument they ſhall want matter. Ibidem.But whereas Hanna the mother of Samuel gaue thanks vntounto God; Praier and thanks-giuing are …ned togither.yet is it ſaid that ſhe praied: bicauſe theſe two are moſt ſurelie knit togither. And he that giueth thanks for benefits receiued, prouoketh GOD to beſtowe benefits vponupon him againe: ſo that the giuing of thanks may iuſtlie be termed by the name of praiers. In Rom. 8, 1Rom 8:1But the ſaints giuegive thanks vntounto God through Ieſus Chriſt, bicauſe euen by him all good things are deriued to vsus. And it is méete, that by this verie means they ſhould returne vntounto the author: for we, through the infirmitie and weaknes wherewith we are infected, doo pollute the gifts and graces of God, when they are powred vponupon vsus. Wherefore if they be rendered vntounto God, as they be in vsus, they become vncleane; but they are purified againe by Chriſt, and being offered vntounto God by him in thanks-giuing; they are become a ſwéete ſmelling ſauour.

The abuſe of foren language.

19 To the intent that the matter may be the more plainelie perceiued, In 1. Cor. 25, 14. and ſo forward.let vsus make a bréefe of thoſe reaſons, which the apoſtle hath brought for ouerthrowing of a ſtrange language in the church. Firſt he writeth, A briefe of the reaſons brought by Paule.that he which ſpeaketh with a [ſtrange] toong, ſpeaketh not vntounto men, but to God. Whereby it appéereth, that men are not edified by that kind of ſpéech; ſéeing it perteineth not vntounto them. Further he ſaith; He that ſpeketh with toongs, edifieth himſelf; but he that propheſieth, edifieth all men. Therefore, ſo much difference as there is betwéene one man and all vniuerſallie; ſo much is the vſe of ſtrange toongs inferior vntounto propheſieng, which edifieth the whole church. Beſides this, he addeth experience; to wit, that what commoditie the church of the Corinthians had receiued by Paule, all this it had by reuelation, by propheſieng, by knowledge, and alſo by doctrine; which otherwiſe, the vſe of toongs had little or nothing profited. Moreouer, there is a ſimilitude brought in of muſicall inſtruments, and of the trumpet; all which are vnprofitable, as well for bringing of pleaſure, as for the vſe of wars; vnleſſe they make a plaine diſtinction, and a certeine ſignification in their muſicke.

Furthermore, he that vſeth ſtrange toongs, ſheweth himſelfe to be a barbarian to them that heare him; as if he would not communicate with them ſuch things as he hath in his mind. Alſo, when he praieth with a ſtrange toong, vndoubtedlie he vſeth the gift of the ſpirit; but yet his mind is void of fruit, ſéeing there followeth no edifieng of his neighbors: which onlie thing the chriſtian mind, that is wiſe, muſt hauehave reſpect vntounto. Alſo, he that dooth on this ſort, hindereth them that ſtand by, from confirming and ratifieng thoſe praiers which he openlie maketh, by anſwering vntounto them after the vſuall maner; Amen. And here he bringeth in his owne example, who being able to doo much, & to excell them all in the vſe of toongs; yet ſaith, that he had rather ſpeake fiue words, whoſe ſignification ſhould be manifeſt, than to vtter infinite words in a ſtrange toong, which would not be vnderſtood of the hearers. And he affirmeth this to be childiſh. Eſai. 28, 11.Isa 28:11Which thing God by the prophet Eſaie reprooued in his people; bicauſe, as they had béene children, they vnderſtood not thoſe things, which were ſpoken. And ſéeing it becommeth all men, to vſe ſuch gifts as they are indued with; it is méet for the church of Chriſt to vſe propheſieng, which moſt beſéemeth the faithfull. Laſtlie, the benefit of propheſieng is more vniuerſallie and largelie giuen, than is the gift p. 310of toongs: ſéeing it is profitable, both vntounto the beléeuers and vnbeléeuers; whereas ſtrange language profiteth them that beléeue not; yea & ſometimes maketh the beléeuers to be laughed at by them.

20 Moreouer, the holie ſcriptures teach what we ought to doo in the holie congregation. For in the 102. Pſal. 102, 22Ps 102:22pſalme it is written; While the people gather togither in one, they doo declare the name of the Lord in Sion, The diſcommodities of a ſtrange language. Col. 3, 16.Col 3:16and his praiſes in Ieruſalem. But how can the praiſes and miracles of the Lord be declared in ſuch ſort, as they may be vnderſtood, whereas a ſtrange language ſhall be vſed? And it is written to the Coloſſians; Let the word of GOD abound plentifullie among you. But if it be not vnderſtood, it will be barren, neither will it bring foorth anie fruitfulneſſe. The ſacraments are miniſtred, when the church méeteth togither. Matt. 28, 19.Matt 28:19And ſéeing that in baptiſme Chriſt ſhould be preached; and the name of the father, the ſonne, and the holie Ghoſt celebrated, and the remiſſion of ſinnes and articles of faith pronounced: what ſhall this profit, if it be doone in vnknowen words: and touching the holie ſupper, 1. Co. 11, 241 Cor 11:24the Lord ſaid; Doo this in remembrance of me. But in an vnknowen toong, the remembrance is no whit renewed; but rather buried. There is heard a ſound, a ſinging, and a muttering, but there is in a maner nothing of the words perceiued: yea and ſometimes there be ſermons made ſo intricate and difficult, that they can be vnderſtood but euen of a verie few.

And when as this abuſe hath oftentimes béen rebuked in theſe men, What fond defenſes the aduerſaries hauehaveit is a world to heare, with how vaine and fond imaginations they defend the ſame. They ſaie, that in the old lawe there were manie ceremonies, the ſignification of which was not vnderſtood: & yet notwithſtanding they were obſerued by the common people and vnlearned men. But they which ſpeake on this ſort, muſt ſhew to vsus, that they hauehave the word of GOD; wherein it hath béene cōmanded, that they ſhould vſe a ſtrange toong in holie ſeruice, when as it might be doone by them in the vulgar ſpéech; according as the old fathers in the lawe had ſhewed, The ceremonies of the forefathers were not vtterlie vnknowen to the common people.that ſuch ceremonies were commanded vntounto them. Beſides, neither is it true, that thoſe ceremonies were vtterlie vnknowen vntounto the common people: for they all knew what ment the feaſt of paſſeouer, what the pentecoſt, and what the feaſt of tabernacles: and they knew ſome to be peace offerings, and ſome offerings for ſinnes. And finallie, all things which belonged vntounto the obſeruations of thoſe ceremonies, were deliuered by God vntounto the Hebrues, in an vſuall & knowen language. And if there were beſides ſignifications hidden in them, vntounto the vnderſtanding whereof, the common ſort did not atteine; that is no let at all vntounto vsus, who require not of our people all the vnderſtanding of the holie ſcriptures: but we onelie complaine, that they kéepe the ſcripture ſo ſecret from them, as they may not once vnderſtand the words.

21 They are woont alſo, In 1. Cor. 14, 4.1 Cor 14:4when the place of Paule is obiected, to faine that the words doo onlie concerne ſermons, wherein they ſaie, that they alſo vſe their mother toong. But the words of that chapter doo moſt plainelie reprooue them; for there is expreſſe mention made of thoſe things, in which the people doo anſwer; Amen: which happeneth not in ſermons. The apoſtle alſo maketh mention of thanks-giuing, and of diuine praiſes: wherefore it is manifeſt that this defenſe of theirs is vaine. Further, to what purpoſe had it béene néedfull for him, to giuegive warning of that, which can neuer fall into anie mans mind, to make a ſermon in a ſtrange language? And whereas there be ſo rare and ſeldome ſermons vſed, and yet continuallie in a maner there is a ſinging, praieng, and giuing of thanks in the church; it is a woonder why they will not agrée, that the apoſtle inſtructeth the church as touching theſe things. That the church hath no libertie touching this matter, & whie? verſe. 37.Neither muſt it be granted them, which they continuallie affirme with open mouth, that in this kind of things the church of Chriſt hath a libertie: ſéeing the apoſtle in the end of the 14. chapter of the 1. to the Corinthians writeth, that theſe things are commandements of the Lord.

22 There be others among them, which ſaie, that a ſtrange toong is therfore méet for the ſcriptures; bicauſe the common people are as children and infants, who hauehave néed of milke, and not of ſtrong meat. But by what authoritie will theſe pleaſant men ſhew vsus, that milke is a ſtrange language? This they can neuer find: for the ſame doctrine, being ſet foorth ſomewhat groſſelie and rudelie, hath the nature of milke; but being more cunninglie expounded, it may be called ſtrong meat. Alſo they dare ſaie, that if laie men ſhould vnderſtand all things that be recited in the holie ſcriptures, they ſhould drinke preſent poiſon: for they being otherwiſe vnlearned, would fall into hereſies, and gréeuous ſchiſmes. But this opinion of theirs accuſeth the whole ancient church, of much want of wiſedome: I meane the churches of the Latines, the Gréeks, and the Hebrues; in which the holie ſeruice was doone, not in a ſtrange language, The ancient churches had ſeruice in their mother toong.but in their owne toong. Yea and at this daie in Illyria, India, and in diuers other countries, among whom the church of Chriſt is moſt largelie extended, doo celebrate their holie ſeruice in their natiue and proper language, and not in a ſtrange toong. Moreouer, God himſelfe, according to the opinion of theſe men, had ſinned, p. 311who taught the Hebrue nation in all things, touching ſaluation, no otherwiſe but in the Hebrue toong. When as the two Seraphims were ſéene and heard of the prophet Eſaie to praiſe God, Eſai. 6, 2.Isa 6:2they vttered out ſuch words as might be vnderſtood, Luke. 2. 13.Luke 2:13ſaieng; Holie, holie, holie. And when Chriſt was borne in Bethlem, the heauenlie hoſts were heard to ſing with a lowd voice; Glorie be to the higheſt, in earth peace, good will towards men. And when the angels appéered vntounto Ezechiel, Dan. 3, 49. and 6. 2. Zach. 2, 3.Dan 3:49Dan 6:2Zech 2:3Daniel, Zacharie, and other the prophets; they vſed ſuch toongs as were vnderſtood by them. Therefore, if it be true that our aduerſaries doo alſo profeſſe; namelie, that our church dooth imitate the triumphant church, it ought not to vſe a ſtrange language among hir owne children.

23 And leſſe are they to be heard, which obiect; that a holie thing muſt not be giuen vntounto dogs, It is wickednes to account the people of Chriſt, in the place of dogs.ſéeing it is a wicked thing, to reckon them for dogs, and hogs, ſo as they ſhould be vnwoorthie to heare the ſaiengs of God, they being (through faith and baptiſme) numbred among the members of Chriſt, and hauehave the holie Ghoſt, and doo eat the bodie and blood of Chriſt. It is no part of the paſtors of the church of Chriſt, to kéepe ſecret the words of God. This dooth the diuell ſpeciallie ſéeke; to wit, that the words of God may lie hidden, ſéeing he knoweth, that without them we can neither beléeue, nor yet conuenientlie call vponupon the name of God. By ſeruice in a ſtrange language, the mind is drawen an other way.Further, they that vnderſtand not what they ſaie, or what they heare; it muſt néeds be, that they turne their mind an other waie: the which is held as it were with certeine reines, through vnderſtanding of thoſe words which it heareth.

Againſt a good intent of the Papiſts.I maruell at them which babble, that a good intent (as they ſpeake) of praiſing God, of giuing thanks, and of praieng, dooth ſuffice: and that it is not required, that the words, whereby theſe things are doone, ſhould be knowen vntounto them that ſtand by. This is a pernicious deuiſe: for it affirmeth onelie a ſincere purpoſe (which we alſo require) to be ſufficient; and it taketh awaie from the people of God, the manifold and ſundrie fruits, which the holie ſpirit is woont to bring foorth, through knowledge of holie words. Neither dooth it make a litle vntounto the contumelie of God, Contumelie vntounto God.that they which hauehave acceſſe vntounto him, ſhould ſpeake thoſe things which they vnderſtand not; and ſhould manie times imagine far otherwiſe than they ſpeake. Neither will we willinglie ſuffer, that anie man ſhould hauehave dealing with vsus; and that concerning moſt weightie matters, when as he himſelfe knoweth not what he would ſaie. Wherefore this infamie muſt be remooued, with ſingular indeuor, from the holie congregations of Chriſtian men.In 1. Co. 14. verſe. 5.1 Cor 14:5

24 Moreouer, this muſt not be omitted, that our aduerſaries hauehave ſometimes cauilled, A cauill of the aduerſaries.that it is lawfull in the temples to vſe a ſtrange language, bicauſe thoſe things which ſhould be vttered in an vnknowne toong, might be afterward expounded to the common people. But with this their cauill, they both deceiue, and are deceiued two waies: for it is not true, that thoſe things are expounded in ſermons, which either they mutter with huddling toongs, or elſe make ecchos with lowd bellowing voices. Yea, and it commeth to paſſe verie often, that things are ſpoken of them in ſermons, farre differing from thoſe which were firſt either ſaid or ſoong among the ſacrificing prieſts. But admit that ſometime it be as they ſaie; what néed ſhould it be twiſe to repeat one thing, and in vaine to kéepe the people in the temples?

If Paule grant vntounto the Corinthians the vſe of ſundrie toongs, 1. Co. 14, 27 The licence that Paule gaue of foren language, was for the miracle ſake.1 Cor 14:27ſo that interpretation be ioined therewith; this he dooth, leſt the gift of God, and the miracle which in thoſe daies flouriſhed, ſhould be ſuppreſſed: for by that meanes alſo it was méet, that Chriſt ſhould be glorified. But theſe men hauehave no miracle to bring foorth, or whereby the glorie of God may be increaſed: wherefore they muſt be conſtrained to vſe the common ſpéech. And ſéeing Paule willeth, that there ſhould no place be giuen to miracle; vnles an interpreter be preſent: how much rather ſhould theſe men ceaſe to vſe that toong, which either they vnderſtand not, or elſe oftentimes hauehave but a ſimple knowledge thereof? As they, which in the pronouncing of it, doo verie oftentimes miſſe, and giuegive an occaſion of laughter to the learneder ſort of hearers; or elſe, if ſo he they doo vnderſtand the ſame, they hauehave atteined it by ſtudie or induſtrie, and not by miracle. Wherefore it appéereth, how diſagréeing the things, which theſe men pretend, are from the reaſons which Paule hath made.

Of Muſicke and Miter.

25 Now I thinke good to ſpeake of Miter and Muſicke, ſo far as concerneth pietie; firſt, In Iud. 5. at the beginning. Looke in 1. Cor. 14, 7. & 2. Sam. 6. 5.Judg 51 Cor 14:72 Sam 6:5from whence they had their beginning, and to what end they are inſtituted; ſecondlie, whether they may be reteined in the churches; laſtlie, what maner of ſongs and meaſures belong vntounto our profit and ſaluation. As touching the firſt, it is to be vnderſtood, that the men in old time, beth when they ſhould giuegive thanks vntounto God, and alſo when they indeuored to obteine anie thing at his hands, were woont with one conſent to vſe certeine ſolemne verſes. Wherefore Orpheus, Linus, Pindarus, Horace, Orpheus & other harping poets.and ſuch other harping poets, wrote the moſt part of their hymnes for theſe vſes. Alſo in the Romane common weale, the prieſts of Mars, who were called p. 312Salij, bearing certeine ſhields without corners; went ſinging of their verſes about the cities. Moreouer, the cuſtome was, that Muſicke and Miter ſhould be vſed, when the praiſes of famous men were celebrated, chéeflie at feaſts: whereby they would warne them that were preſent, to imitate their noble acts, and to deteſt the vices which did wreſtle with their vertues. Further, they vſed them to recreat their minds, and that they might be comforted in the ſorowe conceiued for them that were dead. For in funerals they ſang epitaphs. Epitaphes at funerals.But on the other ſide, in Muſicke and verſes was expreſſed the notable ioie, which had happened. Wherefore, in marriages they were accuſtomed to ſing foreign, Mariage verſes.that is, Marriage verſes.

All theſe things, if they be doone moderatlie, and in due ſeaſon, they may both be borne withall, and commended. For héerein concurre thrée maner of good things; namelie, honeſt, profitable, and delectable. And ſinging, although it doo of it ſelfe delight mens minds; yet when there is added a ſpéech that ſtandeth vponupon numbers, and is bound to certeine féet, (as we ſée it to be in verſifieng) it prooueth much more delightfull. And vndoubtedlie, Poetrie a gift of God.poetrie had firſt his originall from hence; and that it was the gift of God, I cannot denie: but I would wiſh, that the ſame might be purelie and chaſtlie reteined amongſt men. Againſt lewd and vnchaſt verſes.This I ſpeake, bicauſe certeine vnhoneſt and vncleane men hauehave moſt ſhamefullie violated the ſame, while they hauehave conuerted ſongs and verſes vntounto lewd luſt, and to euerie diſhoneſt act: whoſe verſes, notwithſtanding they be verie elegant, and made in good Latine; yet are they altogither vnworthie of Chriſtian eares. Neither ought they in anie wiſe to be propoſed vntounto yoong men, who béeing prone enough of themſelues vntounto vice; there is no néed of furthering and inflaming them with new prouocations and engins. Verſes of this kind may well be called the Syrens of mens minds, wherein yong men being trained, can hardlie eſcape ſhipwracke.

26 But there was a great vſe of holie ſongs among the people of God: A great vſe of holie ſongs among the godlie. Num. 10, 35Num 10:35for the Hebrues, in the time of Moſes, when as in marching with their campe, they tooke vp the Arke of the couenant, they ſang that verſe; Let the Lord ariſe, and let his enimies be ſcattered. Neither did they ſet the ſame downe againe, without ſome pleaſant ſong; as we read in the booke of Numbers. Ibidem. 36.Furthermore, in the tabernacle and temple built by Salomon, the Leuits at their times appointed were preſent, who before the Lord, in the hearing of the people, ſang holie hymnes; and in giuing thanks to God, did moſt ſwéetelie celebrate certeine notable benefits beſtowed vponupon their nation, and ioined praiers therwith, & interlarded ſentences, for inſtructing the manners and life of godlie men. Alſo houſholders, when as either they ſat downe in their houſes, or roſe vp from feaſts, ſang certeine hymnes; while as they kept their ſolemne feaſt daies, among their owne families, according to the commandement of the lawe; and ſo, by giuing of thanks vntounto God, they deliuered (as it were by hand) his noble acts vntounto their poſteritie.

The which laudable cuſtome it ſhould ſéeme that our Lord Ieſus Chriſt refuſed not; when as (after the paſchall ſupper) the ſame night wherein he was betraied, after the ſinging of a hymne, Matt. 26, 30.Matt 26:30he went foorth with his apoſtles into the mount of oliues. An example of Elizius. 2. King. 3, 152 Kgs 3:15And that godlie Muſicke hath power to frame the affections of the mind, Elizaeus teſtifieth; who being ſomewhat mooued againſt the king of Iſrael, 1. Sa. 16, 23.1 Sam 16:23commanded a ſinging man to be called vntounto him. Dauid alſo in praieng vponupon the harpe, ſuppreſſed the violence of the ill ſpirit, which vexed him. Muſicke dooth in a maner rauiſh all the man.But whie Muſicke dooth ſéeme ſo wholie in a manner to rauiſh men; the reaſon is eaſilie made. For ſome pleaſures there be, which onelie fill the outward ſenſes: and others there be, which perteine onelie to the mind or reaſon. But Muſike is a delectation ſo ſet betwéene both, as both by the ſwéetneſſe of the ſound it mooueth the ſenſes, and by the artificiall compoſition of the numbers and proportions it delighteth reaſon it ſelfe. And this happeneth chéeflie, when ſuch words are added vntounto it, as the ſenſe of them is both excellent and learned.

Pythagoras opinion was, Pythagorasthat they which ſtudie his doctrine, ſhould be brought aſléepe with a harpe, and with the Muſicke of the ſame be raiſed from ſléepe; whereby they might quietlie inioie the time both of ſléeping and waking. It is alſo a common ſaieng (as Cicero affirmeth) that rockes and wilderneſſes doo giuegive a ſound, Cicero.and cruell beaſts by ſinging are become gentle, and doo ſtand ſtill. I will not ſpeake how the poets fable, that when the walles of the citie of Thebes ſhould be built, the ſtones of their owne motion came togither euen at the ſound of the harpe. And no man is ſo ignorant, what the ſame poets hauehave written of Arion and Orpheus. And who knoweth not, how much Dauid here and there in his pſalmes praiſeth Muſicke & ſongs? And among the Chriſtians, Tertullian.Tertullian in his apologie teacheth, that The faithfull did verie often make ſuppers, wherein, after they had honeſtlie and moderatlie refreſhed their bodies, they recreated themſelues with godlie ſongs. And in an other place, where he commendeth the matrimonie of ſuch as be all of one religion, hée ſaith; that Chriſtian couples doo mutuallie prouoke one an other to ſing praiſes vntounto God.

27 But now that we hauehave ſéene the nature, originall, and vſe of Miter or Muſicke; there reſteth p. 313to inquire, whether it maie be vſed in churches. The Eaſt church.In the Eaſt part, the holie congregations vſed ſinging, euen from the beginning. Which thing we maie eaſilie perceiue by the teſtimonie of Plinie, in a certeine epiſtle to Traian the emperour, where he writeth; that the chriſtians vſed to ſing hymnes before daie vntounto their Chriſt. And it is not to be ouerpaſſed, that theſe words were written in the ſame time, that Iohn the euangeliſt liued: for he remained aliue vntill the time of Traian. Singing in churches in the apoſtles time.Wherefore, if one will ſaie that in the time of the apoſtles, there was ſinging in the holie aſſemblies; he ſhall not ſtraie from the truth. Paule, being before theſe times, ſaith vntounto the Epheſians; Be not filled with wine, Ephe. 5, 18.Eph 5:18wherein is wantonneſſe, but be ye filled with the ſpirit, ſpeking to your ſelues in pſalms, hymnes, and ſpirituall ſongs, ſinging in your hart, giuing thanks alwaies vntounto GOD for all things, in the name of our Lord Ieſus Chriſt.

Againſt wine the apoſtle oppoſeth the ſpirit: and he plucketh vsus awaie from the pleaſure of the ſenſes, when he will hauehave chriſtians, in ſtéed of wine to be filled with the ſpirit. For in wine (as he ſaith) is wantonneſſe: but in the ſpirit is true and perfect ioie. Droonkards talke more than enough, but yet fooliſh and vaine things. Speake ye (ſaith he) but yet ſpirituall things, and that not onlie in mouth, but in hart: for the voice ſoundeth in vaine, where the mind is not affected. They which be filled with wine, ſpeake fooliſh, fowle, and blaſphemous things; but giuegive ye thanks to God alwaies, I ſaie, and for all things. To this end doubtleſſe ought the eccleſiaſticall ſongs to tend. Alſo to the Coloſſians are written certeine things, not diſagréeing from theſe. Col. 3, 16.Col 3:16Let the word of the Lord (ſaith the apoſtle) abound plentifullie among you: teach and admoniſh one another in pſalmes, hymnes, and ſpirituall ſongs, ſinging with grace in your harts.

In theſe words Paule expreſſeth two things. Firſt, that our ſongs ſhould be the word of God, which muſt abound plentifullie in vsus: and they muſt not onelie ſerue for giuing of thanks, but alſo for teaching and admoniſhing. And then it is added; With grace: which muſt be ſo vnderſtood, as though he had ſaid; Aptlie and properlie, both to the ſenſes, and to the meaſure, and alſo vntounto the voices. Let them not ſing rude and ruſticall things, neither yet ſo immoderatelie, as common minſtrels doo. In the firſt epiſtle to the Corinthians, verſe. 26the 14. chapter, where he intreateth of an holie congregation, the ſame apoſtle writeth acter this maner; When ye aſſemble togither, according as euerie one of you hath a pſalme, or doctrine, or a toong, or reuelation, or interpretation, let all things be doone vntounto edifieng. By which words is declared, that ſingers of ſongs and pſalmes, had their place in the church. Weſt churches. Auguſtine.But the Weſt churches more latelie receiued the maner of ſinging: for Auguſtine in his ninth booke of Confeſſions teſtifieth, that it happened in the time of Ambroſe. For when that holie man, togither with the people, watched euen in the church; leſt he ſhould hauehave béene betraied to the Arrians, he brought in ſinging, to auoid tediouſnes, & to paſſe awaie the time.

28 But as touching the maner of the ſong, which ought to be reteined in church Muſicke, theſe things are worthie to be noted. Auguſtine, Auguſtine.in the ſame booke of Confeſſions, both confeſſeth, and is ſorie, that he had ſometimes fallen, in that he had giuen attentiue héed vntounto the meaſures and times of Muſicke, more than vntounto the words, which were vttered vnderunder them. Which hereby he prooueth to be ſinne; bicauſe meaſures and ſinging were brought in for the words ſake, and not words for Muſicke ſake. And he ſo repented him of his fault, that the earneſtlie allowed the maner, which the church of Alexandria vſed vnderunder Athanaſius: The maner of y^e church of Alexandria.for he commanded the reader, that when he ſang, he ſhould alter his voice but a little; ſo as he might rather be like vntounto one that readeth, than vntounto one that ſingeth. Howbeit, on the contrarie part, when he conſidered how at the beginning of his conuerſion, he was inwardlie moued with theſe ſongs; namelie, that through the zeale of godlines he burſt foorth into teares: for this cauſe (I ſaie) he conſented, that Muſicke ſhould be reteined in the church; yet in ſuch ſort, that (he ſaith) he was readie to change his mind, if a better reaſon could be made.

And he addeth, that thoſe doo ſinne penallie (as he ſpeaketh) which giuegive greater he… vntounto Muſicke, than vntounto the words of GOD. VntoUnto which ſaieng Ierom dooth plainelie agrée, Ierom.as he hath noted vponupon the epiſtle vntounto the Epheſians. Alſo Gregorius Romanus, Gregorie.in the Synod of Rome, was of the ſame opinion. And both their words are written in the Decrées, diſtinct. 92. in the chapter, Cantantes; and in the chapter, In ſancta Romana: in the verie which place we read in the Gloſſe theſe two verſes, indéed not eloquent, but godlie:

Non vox, ſed votum; non chordula muſica, ſed cor;

Non clamor, ſed amor cantat in aure Dei:

that is, Not the voice, but the deſire; not the muſicall tune, but the hart; not crieng, but louing, ſoundeth in the eare of God. And in the words of Gregorie this muſt not be ſlightlie paſſed ouer, where he ſaith; that while the ſwéetneſſe of the tune is ſought for, the life is neglected; and when naughtie maners prouoke God, the people is rauiſhed with pleaſantnes of the voice.

29 But now let vsus declare the cautions, which (me thinks) ſhould be vſed, that we may p. 314lawfullie and profitablie vſe ſinging in the church. Cautions in the vſing of eccleſiaſticall muſicke.caution 1 The firſt caution is, that in Muſicke be not put the whole ſumme and effect of godlines, and of the worſhipping of God. For almoſt euerie where in popiſh religion, they thinke that they hauehave in the churches fullie worſhipped God; when they hauehave a great while and a great deale ſung and bellowed. caution 2 Further, we muſt take héed that we put no merit nor remiſſion of ſinnes therein. For there be manie prieſts & monks, which for this cauſe doo thinke that they hauehave hereby verie well deſerued of God, bicauſe they hauehave ſung a great number of pſalmes: yea, and the Pope alſo, and the cardinals, biſhops, and abbats, when they hauehave heard ſongs of Maſſes and euenſongs, doo oftentimes pronounce vntounto the people, pardons of their ſinnes. caution 3 Alſo this vice muſt be taken awaie; namelie, that ſinging be not ſo much occupied in the church, as there be almoſt no time left for to preach the word of GOD, and holie doctrine. As we ſée it come to paſſe in a maner euerie where: for all is ſo filled with chanting and piping, that there is no part of time left for preaching, whereby it cōmeth to paſſe, that the people depart out of the church full of Muſicke & harmonie; but touching heauenlie doctrine, faſting, and hunger ſtarued.

caution 4 Moreouer, ſo rich and large ſtipends are appointed for Muſicians, that either verie little, or in a maner nothing is prouided for Miniſters, which labour in the word of God. caution 5 Neither, may that broken and quauering Muſicke be lawfullie reteined, wherewith they which be preſent, are ſo hindered, as they cannot vnderſtand the words, though they would faine doo it. caution 6 Furthermore, héed muſt be taken, that in the churches nothing be ſung without choiſe, but onelie thoſe things which be conteined in the holie ſcriptures, or which are by iuſt reaſons gathered out of them, and doo exactlie agrée with the word of God. For if there ſhould be a windowe opened vntounto the inuentions of men, it were to be feared, leſt eccleſiaſticall Muſicke would at length turne to fables and trifles. Yea, we ſée alreadie, that there are brought into the congregation manie fond Sequences (as they call them) and fabulous hymnes, and manie other things alſo, which rather ſtirre vp laughter and lothſomnes, than true faith to the hearers.

The hymns of AmbroſeI ſpeake not theſe things as though I would diſpraiſe the hymnes of Ambroſe, and other hymnes which be of that nature: forſomuch as I iudge, that by them the faithfull may be inſtructed, The Symbole of Athanaſius. The pſalms of Auguſtine, and of Chryſoſtomand alſo admoniſhed. The Symbol of Athanaſius ſéemeth alſo méet to be allowed, and the pſalmes of Auguſtine againſt the Donatiſts; and the pſalmes of Chryſoſtome, if they were extant: whereof the eccleſiaſticall hiſtorie of Euſebius, in the 7. booke, maketh mention. For whatſoeuer things were written in them, we muſt beléeue that they agrée with the holie ſcriptures; and that they further the edifieng of the faithfull in the church. But contrariewiſe, the pſalmes of Valentine, The pſalms of Valentine.of which Tertullian maketh mention, muſt of all other be condemned; and with them the moſt corrupt pſalmes which were ſung in the temple, in the honour of Paulus Samoſatenus, as the hiſtorie of Sozomenus declareth.

But now to conclude the matter; I affirme, that godlie & religious ſongs may be reteined in the church: and yet I grant, No precept in the new teſtament, for ſinging in the congregation.that there is no precept giuen thereof in the new teſtament. Wherfore, if there be anie church, which vponupon iuſt cauſes vſeth it not, the ſame cannot be iuſtlie condemned: ſo that it defend not, that the thing it ſelfe of his owne nature, or by the commandement of God is vnlawfull; and that it doo not for the ſame cauſes either reprooue other churches, which vſe ſinging and Muſicke, or elſe exclude them from the fellowſhip of Chriſt. For the church of Alexandria, as it hath béene ſaid before, either vſed verie little ſinging, or well-néere none at all. For they ſawe the infirmitie of the people to be ſuch, as they gaue more héed vntounto the harmonie, than vntounto the words. So that, if we ſhall perceiue in theſe daies, that the chriſtian people doo run vntounto the churches, as vntounto a ſtage plaie, where they might be delighted with piping and ſinging; in this caſe wée muſt rather abſteine from a thing that is not neceſſarie, than to féed their owne pleaſures with the deſtruction of their ſoules.