the Belief, and the Commandments, with other Comfortable Meditations, Prayers, and Exercises by the constant Martyr of God, John Bradford, in the Time of his Imprisonment
To the Reader
Here thou hast (good
reader) such godly meditations prayers, and other exercises of that
worthy witness of God, John Bradford, as God by his singular
providence has hitherto preserved, and now at length brought to
light, for thy comfort and advantage. Daily and hourly was this his
exercise, to talk with God by faithful and hearty meditation and
prayer, with power piercing the heavens, and many such godly
exercises did he leave behind him which either time has consumed,
or else such as keep them in store to their own private use, do
little consider what benefit they withhold from the church of God,
which, if they shall yet brotherly communicate, there shall not
lack good will and diligence to set them abroad. In the mean
season, let us with thankfulness receive, read and practise these
as means to quicken our spirits, to stir up our dull hearts to a
more fervent invocation of God's holy name: which how far it is
from what it should be in us and what need we have thereof, if our
dead senses cannot feel, here may we see and perceive. Here may we
learn to flee unto God by prayer, that we run not on still with
this unthankful world into forgetfulness of his great benefits
poured upon us, especially for the liberty of his gospel, which we
(in much mercy restored now unto us again) so unthankfully receive,
so ungodly neglect, so wickedly abuse. God grant us his good Spirit
to work in us this good work; to look about us in time; to consider
our state past and present, as indeed we have great cause to do,
and so with hearty prayer flee unto God to prevent the plagues that
are at hand, lest with double woe we find the latter end worse than
the beginning.
There are nine things that pertain to the knowledge of true prayer:
1, To know what prayer is. 2, How many sorts of prayer there are. 3, The necessity of prayer. 4, To Whom we ought to pray. 5, By Whom we must pray. 6, Where to pray. 7, What to pray. 8, The excellency of prayer 9, What we must do, that our prayers may be heard.
1. What prayer is.
Prayer is a simple,
unfeigned, humble, and ardent opening of the heart before God;
wherein we either ask things needful, or give thanks for benefits
received. Paul (
2. There are two manner of ways how we should pray.
First, publicly, and that is called common prayer; second, privately, us when men pray alone, and that is called private prayer; and how both these two are allowed before God, the Scripture bears testimony by the example of all the holy men and women before and after Christ.
3. Of the necessity of prayer.
There are four things that provoke us to pray: first, the commandment of God; secondly, sin in us, which drives us, from necessity, to God for succour, life, and mercy; thirdly, our weak nature being unable to do any good, requires prayer to strengthen it, even as a house requires principal pillars for the upholding of it; fourthly the subtlety of the enemy (who privily lurks in the inward parts, waiting to overthrow us even in those things we think are best done) stirs us vehemently thereunto.
4. To Whom we ought to pray.
Three things pertain to Him that must be prayed unto: first, that he have such ears as may hear all the world at once; secondly, that he be in all places at once; thirdly that he have such power that he may be able to help, and such mercy that he will deliver.
5. By Whom we should pray.
Christ is the only way by whom we have free access unto the Father, and for whom our prayers are accepted (our infirmities notwithstanding,) without whom all our prayers are abominable.
6. Where to pray.
As touching the place where we should pray, seeing all places are one, there is none forbidden; only the common prayer must be made in what place soever the congregation of Christ assembles.
7. What to pray. This is according to the necessity of every man; and forasmuch as we need both spiritual and corporeal things, we may boldly ask them both: for as to ask spiritual gifts, is profitable and commanded, so to ask corporeal, is necessary and allowed.
8. Of the excellency of prayer.
The worthiness of prayer consists in two things; in the dignity of the commander, who is God, the fountain of all goodness, who commands only good things; and in the effect that follows it, which is the obtaining of whatsoever we desire faithfully, according to the will off God.
9. What to do that we may be heard.
First, we must put off our own righteousness, pride, and estimation of ourselves, and put on Christ with his righteousness; secondly, an earnest faith and fervent love, with the putting off all rancour, malice, and envy, is required; finally, true repentance knits up the knot, for in it are contained all the virtues before named.
John Bradford.
Our Father.
Thou, good Lord, who made
heaven and earth, the sea, and all that is therein, (
As by this word Father I
am taught to glory of thee and in thee, and all that ever thou
hast, for thou art wholly mine, my Lord, my God, and my Father; so
by this word our I am taught to glory of all the good, that all and
each of thy servants that ever were, are or shall be, had, have,
and shall have. For now I am taught to believe that thou hast
called me into the communion of thy church and people, whom hereby
I perceive thou hast commanded to be careful for me, as for
themselves, and in all their prayers to be as mindful of me as of
themselves. Again, as by this word Father I am taught to remember
and render my duty which I owe towards thee, faith, love, fear,
obedience, &c., so by thy word our I am taught my duty towards
thy people, to be careful for them, and to take their sorrow,
poverty, affliction, &c., as mine own; and therefore to labour
to help them in heart and hand, after my vocation and ability,
utterly abhorring all pride, self-love, arrogance, and contempt of
any. By reason whereof I have great cause to lament and to rejoice.
To lament, because I am so far from considering, much more from
doing, my duty to thy people, in thoughts words, or deeds. To
rejoice, because I am called of thee, and placed in the blessed
society of thy saints, and made a, member and citizen of the
heavenly Jerusalem; and because thou hast given in commandment to
all thy church to be as careful for me as for
themselves.
But, alas! how far am I
here from! As I am guilty of unthankfulness for this thy calling me
into the blessed communion of thy dear Son and church, yea, of
thyself; so am I guilty of self-love, unmercifulness, pride,
arrogance, forgetfulness, contempt of thy children; for else I
could not but be otherwise affected, and otherwise labour than I
do. Oh! be merciful unto me, good Father, forgive me, and grant for
Christ's sake, that as my tongue sounds this word our, so I may in
heart feel the true joy of thy blessed communion, and the true love
and compassion which thy children have and feel towards their
brethren; that I may rejoice in all trouble, in respect of that
joyful communion; that I may deny myself, to honour thy children
upon earth, and endeavour myself to do them good, for thy sake,
through Jesus Christ our Lord. I come only to thee to give me that
which I cannot and must not have elsewhere, and thou require it of
me, that therefore I should, as thy child, come and crave it to thy
glory.
Which art in
Heaven.
As by these words, our
Father, I am taught to glory and rejoice for the blessed communion
which I am called to with thee, dear Father, with thy Christ, and
with thy holy church, so also am I here taught by these words,
which art in heaven, to rejoice in respect of the place and blessed
joys, whereunto at length in thy good time I shall come. For now I
may perceive, that as heaven is thy home, so it is mine also,
being, as I am, thy child through Christ, although here for a time
I am bodily on earth and in misery.
Again, by these words,
which art in heaven, I am admonished not only to discern thee from
earthly fathers, and to know that thou art almighty, present in all
places, and of perfect purity, to confirm thereby my faith, to be
provoked the more to fear thee, to reverence thee, &c., but
also I am admonished to judge of thy fatherly love by heavenly
benefits, and not by corporeal benefits, simply and alone. For
often the wicked prosper more in the world, and have more worldly
benefits, than thy children; so that by this I see thou wouldst
pull up my mind from earth and earthly things, to heaven and
heavenly things; and that I should see further by corporeal
benefits thy heavenly providence for me. For if thou place me thus
on earth, and thus bless me as thou dost, and hitherto hast done,
from my youth up, since thou art not so careful for my body as for
my soul, how should I but think much of thy providence for it in
thy home, where is such glory, as the eye has not seen, &c. Of
which things these corporeal benefits of thine, given me on earth,
should be as it were inductions (should lead me on, editor), and
the taking of them away admonitions to he more mindful of permanent
things, and less mindful of transitory things.
By reason hereof I have
great cause to lament and to rejoice. To lament, because I am so
earthly-minded, so little desirous of my home, so unthankful for
thy providence, and fatherly corrections here on earth. To rejoice,
because of my home, and the great glory thereof, because thou dost
so provide for me here, because thou dost so correct and chasten
me, &c. But, alas! I am altogether a wretch, earthly, and
unthankful, not only for these corporeal benefits, health, riches,
friends, fame, wisdom, tic., for thy fatherly correction, sickness,
temptation, &c., but also for thy heavenly benefits, for Jesus
Christ, for the promise of thy Spirit, for thy gospel, &c.,
yea, even for heaven itself, and thy whole glory, as the Israelites
were for the land of Canaan, and therefore never enjoyed it, but
perished in the wilderness. (
Hallowed be Thy
Name.
Thy name is that whereby
thou art known, for names serve to distinguish and make known one
thing frown another. Now, though thou art known by thy creature,
yet in this our corrupt estate they serve but to make us
excuse-less. (
But, alas! I heartily do
neither the one nor the other, that is, lament and rejoice, as
thou, Father, who searches my heart, right well dost know. Oh! be
merciful unto me, and forgive me, yea, give me of thine own pity,
thy Holy Spirit to reveal and open to my mind effectually my
miserable estate and condition; my ignorance, perversity, and my
carelessness, for thy true honour and dishonour; in such sort, that
I may heartily lament these evils, and have them pardoned and taken
from me through Jesus Christ our Lord. Again, good Father, give me
the same Holy Spirit to reveal to me thy name, word, and gospel,
that I may lively know thee, unfeignedly love thee, heartily obey
thee, and, above all things, desire and labour, by all lawful
means, that all godliness in doctrine and conversation may be
exercised both in me and in all others, for whom thou would I
should pray.
(Here think upon the state
of religion, and the life of the professors of the gospel, that you
may lament for some, pray for some, and give thanks for
some.)
Let Thy Kingdom
Come.
Thy kingdom is to be
considered in two points, universally and particularly;
universally, according to the power of God, wherewith he governs
all things everywhere; in earth, heaven, hell; devils, angels, men,
beasts fowls, fishes, and all creatures, animate and inanimate,
sensible and insensible. Of this kingdom David spake when he said,
"Thy kingdom rules over all." Particularly thy kingdom is to be
considered according to thy grace wherewith thou, O Lord, reigns in
thy church and elect people, ruling and governing all and every
member of thy church to thy glory and their eternal comfort. Not
that I exclude thy power out of this church (for as therewith thou
defends thy people, so thou punishes thine enemies,) but because
thy grace is specially considered, being, as it were, the very
keeper that keeps and guides thy people. The time will be, when
this kingdom of grace and power, now being distinct, shall be
united and made one kingdom of glory, which will be when Christ
shall give up his kingdom into thine hands; that is, in the
resurrection, when death, the last enemy, shall be subdued, and
thou shalt be all in all. In the mean season, this kingdom of grace
is miraculously and mightily propagated, enlarged, and governed by
the true ministry of thy word and sacraments, through the working
of the Holy Spirit. And this is the mean and way, whereby as thou
did first plant, so thou dost enlarge, amplify and preserve the
same. This kingdom of grace, begun, continued, and enlarged, by the
true preaching of thy gospel, and ministration of thy sacraments,
is the thing which Christ here teaches thy children to pray for,
"that it might come," that is to say, that thy gospel might so
mightily, purely, and plenteously be preached; (notwithstanding the
opposition of all thine enemies,) that the number of thine elect
might be brought in, and so the kingdom of thy glory might appear.
So that I see thy children desire, pray, and labour that thy gospel
might be truly preached, heard, and lived in themselves, and in
others; also they lament the not preaching and refusing, the not
living and the unbelieving, thy gospel; yea, they lament the
lingering of the coming of thy Christ; for in his coming, they know
they shall be like unto him, and having this hope they purify
themselves as he in pure. (
By reason hereof I see
first, that I am far from this desire and lamenting, which thy
children have. I see my ignorance of thy kingdom and power
everywhere, in thy grace in thy church, and of thy glory, when all
the enemies of thy grace shall be cast down, and thy glory and
power shall embrace each other. I see my ignorance, how acceptable
a service to thee is the true preaching and the hearing of thy
gospel; for else thou had not needed to have placed this petition
next to the petition of the sanctifying of thy name. Again, I see
here my inability to enter into thy kingdom, and to attain to it;
for else what need should I have to pray for that to come from
thee, which otherwise might be achieved? Thirdly, I see also my
perversity and contempt of thy kingdom and grace; for although I
see my want, yet I should not desire thy kingdom to come, if thou
did not command me to pray so; for if I would have prayed for it of
myself, thou wouldst not have commanded me. Last of all, I see thy
goodness, who wilt bring thy kingdom, and that generally, by
sending forth ministers to preach truly, and particularly by
regenerating me more and more, and by giving me grace here, and
glory elsewhere; for thou wouldst not I should pray for that which
thou wilt deny. So that I have great cause to lament and rejoice.
To lament, because of my miserable estate and condition, because of
my sin, ignorance, rebellion, perversity, Satan's power, contempt
of thy grace, thy gospel, and ministry, here or elsewhere. To
rejoice, because of thy goodness and great mercy, who hast brought
me into thy church, keeps me in it, and wilt do so still. Also
because of the ministry of thy word and sacraments, by which the
Holy Ghost is, and will be, effectual. And, finally, because of
that great glory whereunto thou hast called me, and now wilt give
unto me, asking the same. But, alas! how unthankful I am and
sorrowless, Lord, thou knows, for my heart is not hid from thee.
Oh! be merciful unto me, and forgive me, good Father, and grant the
Spirit of thy children, to reveal unto me my ignorance of thy
kingdom, my poverty and perversity, that I may lament the same, and
daily labour for thy help and thy Holy Spirit, to suppress the
kingdom of sin in myself and in others. Again, grant me thy Holy
Spirit, to reveal to me thy kingdom of power, grace, and glory, to
kindle mine affections, to regenerate me more and more, to reign in
me as in a part of thy kingdom, to give to me to desire, to pray,
and to labour for thy kingdom; both to myself and to others,
effectually to thy glory; and to assure my conscience of thy
goodness, that thou wilt give me grace and glory.
(Here call to mind the
state of the ministry and ministers, the light and life of
gospellers, the errors and heresies which men are entangled
withal.)
Thy Will be
Done.
As thy power is infinite,
so is thy wisdom accordingly; whereby, as we may perceive, that
nothing is or can be done against thy power, or otherwise than by
it; so is there not, nor can be, any thing done against or
otherwise than by thy omnipotent and secret will; which is always,
as thou art, good, holy, and just, how far soever it seem otherwise
to our foolish reason and judgment: and therefore we are taught to
pray, that thy will may be done here, without sin, on man's behalf,
as it is on the angels' behalf in heaven.
Again, forasmuch as thou
art incomprehensible of thyself, as well concerning thy power as
concerning thy wisdom, we may not, according thereto, search thee,
but rather adore and worship thy majesty, and tremble at thy
judgment and works; and therefore we pray always, that we may be
content with thy will, and be obedient thereto. And forasmuch as
thou hast revealed to us so much of thy will in thy written word as
is necessary for us to know in this life, yea, as much as we can
attain unto, and even further, we ought to reckon all things done
there against as sin and transgression, although thou can use the
same sin to serve thy providence. Of which providence we cannot,
and may not, judge further than thou hast and shalt open it unto
us; so that this petition, Thy will be done, is not simply to be
understood concerning thy omnipotent will unrevealed, against which
nothing is or can be done; but rather concerning thy will revealed
in thy law and gospel, which thou here teaches me, that we should
desire, not only to know it, but also to do it, and that in such
perfection and willingness as it is in heaven. Which I perceive
hereby, that thy children desire daily in and for themselves and
others, and lament the contrary in whomsoever it be; so that their
eyes often gush out with rivers of tears, because men keep not thy
laws.
By reason hereof I see
that I am far from the sighs and tears of thy people. I see my
ignorance of thy will, if thou had not opened the same by thy own
mouth. I see my ignorance, how acceptable a service obedience to
thy will is, and therefore thou dost place this petition among the
first and continual desires of thy children. Again, I see my
poverty in godly obedience, who have need to be taught to pray for
it, thereby to signify unto me my want and inability to attain it,
but by thy gift. Thirdly, I see my disobedience: for thou never
wouldst have commanded me to have prayed for the doing of thy will,
if I, seeing my want, would have prayed so.
Last of all, I see thy
goodness, which will give to me and others to obey thy will; that
is, to love thee with all our hearts, to love our neighbour as
ourselves, to die to ourselves, to live to thee, to take up our
cross, and follow thee, to believe, to repent; for else thou
wouldst never have commanded us to pray for a thing which we should
not look for.
So that I have great cause
to lament and rejoice. To lament, because of my miserable state and
condition, because of my sin, ignorance, poverty, and perversity;
also because thy will everywhere is either not known or contemned,
and Satan's will the will of the world and of the flesh, is
readily obeyed. To rejoice, I have great cause, for that thou hast
opened thyself and thy will unto man-kind; for that also thou
peculiarly hast taught me these things, and because also thou wilt
grant me grace to do the same. But, alas! how unthankful I am, and
how hard-hearted, thou Lord dost know. Oh! be merciful unto me, and
forgive me. I pray thee, gracious God, grant me thy Holy Spirit, to
reveal to me my ignorance of thy will, my poverty and perversity,
that I may heartily bewail it, and by thy help and working of the
same Spirit may suppress the will of the flesh. Again, grant me thy
Holy Spirit, to reveal to me thy will declared in thy law and
gospel, that I may truly know the same, and so inflame my
affections, that I may will and love the same, so that it may be my
meat and drink to do thy will.
Here call to mind the ten
commandments of God, particularly or generally, what he requires
therein, and pray for the same particularly as you see your need,
and that not only for yourself, but also for others.
Pray for patience to
suffer whatever cross God shall lay upon you, and pray for them
that are under the cross, that they may be patient. Pray for
spiritual wisdom in every cross, privately or publicly, that you
may see and love God's will.
Give us this Day our daily
Bread.
By bread, as the food of
the body, all things necessary for this corporeal life are
understood, as meat, drink, health, success in our callings,
&c. By this word give, we should understand that not only
spiritual things, but also corporeal benefits are God's free gifts,
and come not for our worthiness, or travail (labour, editor) taken
about the same, although our travails oftentimes are means by which
God does give corporeal things.
By daily, are understood
the contented minds of thy children, O Lord, with that which is
sufficient for the present time, as having hope in thee, that they
shall not want, but that they shall daily receive at thy hands
plenty and enough of all things. By the word our, are public
benefits understood, as peace in the common weal, good magistrates,
seasonable weather, good laws, &c. as well as particular
benefits, such as children, health, name, success in the works of
our vocations &c. And besides this, by it we should see the
care even in corporeal things, which thy children have for others
as well as for themselves.
So that here I may learn
how far I am from what I should be, and what I see thy children are
come unto. I see my ignorance also, that as spiritual things come
from thee, so do temporal things; and as they come from thee, so
they are conferred and kept of thee. And therefore thy children are
thankful and look for them, as thy mere gifts, notwithstanding the
means which they use if they have them. Howbeit they use them but
as means, for except thou work therewith, all is in vain.
Again, here I am taught to
be content with sufficient for the present time, as thy children
are, which have the shortness of this life always before their
eyes, and therefore they ask but for daily sustenance, knowing this
life to be compared to a day, yea, a watch (a short space of time,
Again, reveal to me thy
goodness, dear Father, even in corporeal things, that I may see thy
mercies, thy presence, power, wisdom, and righteousness, in every
creature and in corporeal benefits, and that in such sort, that I
may be thoroughly affected, truly to reverence, fear, love, obey
thee, to hang upon thee, to be thankful to thee, and in all my need
to come unto thee; not only when I have ordinary means by which
thou commonly works, but when I have none, yea, when all are
entirely against me.
Here remember the state of
your children and family; also your parents, neighbours, kinsfolks;
also your friends, country, and magistrates, &c. as you shall
have time thereto and by God's good Spirit shall be
excited.
Forgive us our Debts, as
we Forgive them that are Debtors unto us.
By our debts are
understood, not only things we have done, but the omission and
leaving undone of the good things we ought to do.
By our, are not only the
particular sins of one understood, but also generally the sins of
all and every one of thy church.
By forgiveness are free
pardon and remission of sins understood, by the merits and deserts
of thy dear Son Jesus Christ, who gave himself a ransom for
us.
By our forgiving other
men's offences towards us is understood thy good will, not only
that it pleases thee that we should live in love and amity, but
also that thou wouldst have us be certain of thy pardoning us our
sins. For as we are certain that we pardon them that offend us, so
should we be certain that thou dost pardon us, whereof the
forgiving our trespasses is (as it were) a sacrament unto
us.
So that by this petition I
am taught to see that thy children, although by imputation they are
pure from sin, yet they acknowledge sin to be and to remain in
them, and therefore they pray for remission and
forgiveness.
Again, I am taught hereby
to see how thy children consider and take to heart, not only the
evils they do, but also the good they leave undone. And therefore
they pray to thee heartily for pardon.
Moreover, I am here taught
to see that thy children are careful for other men, and for their
trespasses; and( therefore pray that they may be pardoned, in
saying our sins, and not my sins.
Besides this, I am taught
here to see, how thy children not only forgive all that offend
them, but also pray for the pardoning of the offences of their
enemies, and such as offend them; so far are they from malice,
pride; revenge, &c. Last of all, I am taught to see how
merciful thou art, who wilt have me to ask pardon; whereof thou
wouldst that we should in no point doubt, but be most assured, that
for Christ's sake thou hears us, and that not only for ourselves,
but also for many others; for thou dost not command us to ask for
any thing thou wilt not give us.
By reason whereof I have
great cause to lament and rejoice. To lament, because of my
miserable state, who am so far from the affections that are in thy
children, who am so ignorant and careless of sin, not only
in leaving good undone, but also in doing evil, and that daily in
thought, word, and deed. I speak not of my carelessness for other
folk's sins, as those of my parents, children, family, magistrates,
&c., neither of the sins of them to whom I have given occasion
to sin.
To rejoice, I have great
cause, because of thy mercy in opening to me these things, in
commanding me to pray for pardon, in promising me pardon, and in
commanding others to pray for me. I ought surely to be persuaded of
thy mercy, though my sins are innumerable. For I see not only in
this, but in every petition, that every one of thy church prays for
me; yea, even Christ thy Son, who sits on thy right hand, prays for
me. Oh! dear Father, be merciful unto me, and forgive me all my
sins, and of thy goodness give me thy Holy Spirit, to open mine
eyes, that I may see sin, the better to know it the more truly to
hate it, and most earnestly to strive against it, and that
effectually, both in myself and others.
Again, grant me thy Holy
Spirit to reveal unto me the remedy of sin, by Christ alone; and to
work in me by faith to embrace thy Christ and thy mercies in him;
that I may henceforth be endued with thy Holy Spirit more and more,
to begin and obey thy good will continually, and to increase in the
same for ever.
Here call to mind the
special sins you have committed heretofore. Remember, if you have
occasioned any to sin, to pray for them by name; remember that
God's law should be so near unto us, that the breaking thereof in
others should be an occasion to make us to lament with tears,
&c.
Lead us not into
Temptation, but Deliver us from Evil.
Because of our continual
and great infirmities, because of the great diligence and subtlety
of our enemies, and because thou art wont to punish sin with sin,
(which of all punishments is the greatest and most to be feared,)
in this petition thou would have thy children keep the same in
remembrance, and for a remedy hereof thou hast appointed prayer. So
that the only cause why any are overcome, and led into temptation,
is because they forget what they desire in the petition going
before this, which should be never out of their memory, to provoke
them to be more thankful to thee, and more vigilant and careful
hereafter of falling into like perils, for the avoiding of which
thou dost most graciously set forth a remedy, in commanding us to
pray for pardon of our sins past, for thy grace to guide us; so
that we he not led into temptation, but be delivered from evil. And
because thou would have all thy children hang wholly upon thee,
fear thee only, and love thee only, thou dost not teach them to
pray, "Suffer us not to be led, but "lead us not into temptation,"
that they might alone fear thee. I certainly know that Satan has no
power over so much as the swine, (
Occasions to evil are of
two sorts; one by prosperity and success, the other by adversity
and the cross. The evils coming of success, commonly are
unthankfulness, pride, security, and forgetting ourselves,
forgetfulness of others, forgetfulness of God, of our mortality.
The evils coming of adversity, commonly are impatience, murmuring,
grudging, despairing, contemning of God, flattering of men,
stealing, and lying, with many other evils, whereto temptations
will entice a man that is left to himself; whereas, to one that is
guided by God's Spirit, temptations are only trials to the glory of
God, the comfort of the tempted, and the edifying of thy church.
But, as I said, if a man is left alone, temptations entice even to
the devil himself; and therefore thy children pray to be delivered
from evil, understanding thereby Satan himself, the sower and
supporter of all evil. And this thy children do, as well for others
as for themselves, so that I may learn here-from many good
things.
First, often to remember
our infirmities and weakness, and the dangerous state we stand in,
in respect of our flesh; of the world, which is full of evil; of
Satan, who seeks to sift us, and as a roaring lion to destroy us;
and of our sins, which deserve all kinds of punishment and
correction, that I may with thy children fear thee, watch, pray,
and desire the day of redemption from all evils.
Again, I may learn here,
that to avoid all dangers and evils, is not in the power of man,
but only thy work. By reason whereof I should consider thy great
goodness, who hitherto hast kept me from so many evils, both of
soul and body; yea, of name, goods, &c., as thou hast done in
my infancy, childhood, youth, middle age, &c.
Thirdly, I may learn here,
that I should be careful for others, both that they might be
delivered from their evils, and that they might be preserved from
temptation, and from being overcome in the same; and therefore thou
teaches me to pray, not merely "deliver me from evil," but "deliver
us from evil."
Last of all, I am taught
hereby to see thy goodness towards me, who wilt deliver me from
evil, and from being overcome in temptations; for thou would not
have me ask for that which I should not look for at thy hands
certainly. By reason whereof thou would have me to be in a
certainty of salvation for ever: for I cannot believe my prayer to
be heard, if I should not finally be delivered from evil; and
therefore thou joins hereto a giving of thanks, which, with thy
church, I should say, For thine is tiie kingdom, thine is the
power, thine is this glory for ever.
By reason whereof I have
great cause to lament and to rejoice. To lament, because of my
corruption, infirmity, weakness, oblivion and carelessness for thy
people, ingratitude, &c., because of Satan's power, vigilance,
and prudence (subtlety,, editor), which have overcome many most
grave, wise, and holy men, whereof some were never recovered. To
rejoice, because of thy goodness, who teaches me this, and shows me
the remedy; commands all thy church to pray for me, and wilt at
length deliver me from all evil, and give me glory. But, alas! I am
altogether careless and miserable. Oh! be merciful unto me, dear
Father, and for Christ's sake forgive me all my sins; grant me thy
Holy Spirit to reveal to me mine infirmities, weakness, perils, and
dangers, in such sort, that I may heartily lament my miseries, and
may ask and obtain thy grace to guide me from all evil for
evermore.
Again, grant me thy Holy
Spirit to reveal to me thy love and kindness towards me, (and that
in eternity,) so that I may be thoroughly persuaded of the same,
become thankful unto thee, and daily expect and look for the
revelation of thy kingdom, power, and glory, as one that for ever
shall have the enjoyment of the same, through thine own goodness
and mercy in Christ, prepared for me before the beginning and
foundation of the world were laid.
Here call to mind our
security, Satan's vigilance, our negligence, his diligence, our
infirmity, his ability, our ignorance, his craftiness and
subtlety.
Also, call to mind how
that he has overthrown for a time many of the dear saints of God,
to whom we are to be compared in nothing.
Also, call to mind the
goodness of God, and of our Shepherd Christ, who has kept us
hitherto, keeps us still, and teaches us here to know that he will
keep us for ever. For he would not have us ask for deliverance from
evil, if he would not that we should certainly look for the same.
If thou doubt of final perseverance, thou dishonours God. Be
certain therefore, rest in hope, be still in his word. See also how
he has commanded his whole church, and every member thereof, to
pray for thee as well as for themselves, in these and all other
things.
Now and then reckon how
many and divers kinds of evils there are, that thereby, as you may
know you are delivered from none, but by God's great goodness, so
you may see that the number of evils which you have, are nothing to
be compared to the multitude of evils wherewith (if your Christ
were not) the devil would betray and daub you.
But what are all the
miseries and evils that can be when compared to the least joys
prepared for us in heaven? Oh! think of those joys, and pray that
when the tide of death comes, we may sail forth from the haven of
this flesh and this world joyfully. In praying this petition, call
to mind the evils you have been in, the evils you are in, and the
evils you may fall into, if God should not preserve you, that you
may be stirred up the more to thankfulness, to prayer, to trust in
God, to modesty, &c.
For Thine is the Kingdom,
Thine is the Power, Thine is the Glory for ever.
As, in the beginning of
this prayer, by the words our Father which art in heaven, thy
children are excited and stirred up to a full confidence of
obtaining the petitions which follow, and all things necessary; so,
in the latter end, thou hast added for the same purpose these
words, For thine is the kingdom, &c.; wherein I am taught many
things. First, that in prayer I should have such consideration of
thy kingdom, power, glory, and eternity, that my mind should be
stricken with admiration of the same. Secondly that I should so
consider them, especially in prayer, that I should not doubt but
that thou works, rules, and governs all things everywhere, in all
persons and creatures, most wisely, justly, and mercifully.
Thirdly, that in prayer all my petitions should tend to the setting
forth of thy power, of thy kingdom, and of thy glory. Last of all,
that in prayer I should in no wise doubt of being heard, but be
assured that thou, who hast commanded me to pray, and hast promised
to hear me, dost most graciously, for thy mercy's sake and truth's
sake, hear my petitions, according to thy good will, through Jesus
Christ thy dear Son, our Lord and only Saviour. By reason whereof I
have great cause to lament and rejoice. To lament, because I
consider not these things in prayer in such a manner as should move
me to admiration and gratitude; because I consider not thy power
and wisdom generally in all things; because I am so careless for
thy kingdom, and because I am so full of dubitation and doubting of
thy goodness. To rejoice, I have great cause, because thou reveals
these things unto me in this manner; because of thy power, kingdom,
and glory, which cause my prayers to he heard, and help me; because
thou wilt use me as thine instrument to set forth the kingdom,
powers and glory, and because it pleases thee to hear my prayers,
and thou assuredly wilt save me for ever.
But, alas! how far am I
from these lamentations and rejoicings! by reason whereof I deserve
damnation. Oh! be merciful unto me, and forgive me, and of thy
goodness grant me thy Holy Spirit to reveal to me my blindness
oblivion, and contempt of thy kingdom, power, and glory, with the
greatness of my doubtings, that I may heartily lament them, and
have them pardoned, and taken from me, through the merits of Jesus
Christ thy Son.
Again, give me thy Holy
Spirit. so to reveal to me thy kingdom, power, glory, and eternity,
that I may always have the same before mine eyes, be moved with
admiration thereof, labour effectually to set forth the same and
finally, have the enjoyment thereof after this life, increasing in
an assured, certain, and lively expectation of the same, that I may
always, and in all things, rejoice in thee through Christ, and give
loud, thanks, and praises perpetually unto thy most holy name, O
blessed Father, Son, and Holy Ghost, three persons and one God, to
whom be all honour and glory world without end.
Here think, that if the
kingdom, power, glower, and eternity be God's who is our Father,
what our dignity is, who are his children. If the power is our
Fathers, of whom should we be afraid? If the devil is subject to
the Lord's power and kingdom, (as he is,) how can the subject have
power over us, who are sons and heirs, since he has not power even
over swine, without the providence and permission of God? Wherefore
full well should we pray, "lead us not into temptation," rather
than "Let us not be led into temptation." For power is the Lord's,
and the devil has none but what he has of God's gift. No; he were
not able to receive power, if God did not make him able, although
the execution of it is rather of God's permission.
Give all thanks, praise,
and glory to God our Father through Christ our Lord and Saviour. So
be it.
I Believe in God the
Father, &c.
O Lord God, the Father of
our Saviour Jesus Christ, thy people in saying this article, I
believe in God the Father Almighty, &c., by faith know that
thou, together with Jesus Christ and the Holy Ghost, did create all
things that are in heaven and in earth, for by heaven and earth are
understood all things therein. And as they know this, so they by
the same faith do see thee the same God the Father, the Son, and
the Holy Ghost, governing all things after thy great wisdom, power,
righteousness, and mercy, and using every creature they see as
means to put them in remembrance of fearing, reverencing, trusting,
and loving thee; for in every creature they behold thy presence,
power, wisdom, and mercy.
Again, by this word
Father, they declare their belief that they are not only thy
creatures, and that all they have is thy gracious gift and
blessing; but also that they are thy children, dearly beloved, and
cared for of thee through Jesus Christ; whereby, (notwithstanding
their unworthiness,) as they conceive a sure hope of thy goodness
and fatherly love towards them, in soul and body for ever so they
are thankful for their creation, and also that thou hast made them
thy excellent creatures, lords of all. They are thankful for the
creation of all creatures, and use them with thankfulness, as
visible tokens of thy invisible love. They are thankful for thy
preserving and keeping them, and for thy governing them and all the
world, lamenting that they are no more thankful, that they believe
no deeper; and that reason (human reasoning, unbelief, editor) has
so great power with them in these matters.
But, most gracious good
Lord and Father, though I say, I believe in thee, my father
Almighty, Maker of heaven and earth, yet thou knows that I am full
of much doubting, not only whether thou art my good, Almighty, and
most loving dear Father in Christ, because I feel in myself such a
consciousness of unworthiness, and such great want of the things
which thou requires of thy children, (and so I transfer the cause
of my being thy child in part to myself, whereas it is due only and
wholly always to thy mercy anal grace in Christ,) but also
thou knows my doubting of my creation and governance, and of the
creation and governance of all this world, as I declare by my
unthankfulness for my creation, for mine adoption, for my
gubernation (being governed or guided, editor), for thy providence
for me. Or else, dear Father, I could not but heartily with thy
children rejoice and praise thy holy name, and that continually;
being henceforth anxious for nothing but how to please thee, and
profit thy people, and that they might praise thy name in all
things for evermore, desiring the sanctification of thy name, the
coming of thy kingdom, the doing of thy will upon earth as it is in
heaven.
Thou might have made me a
dog. but of thy goodness hast made me a creature after thine image.
Thou might have made me a Turk, a Jew, a Saracen, but thou hast
made me a Christian, a member of thy church. Thou, after my birth,
might have left me, and in all need have made no provision for me,
as we sometimes see has happened unto others; but yet thou never
did so with me, and yet I am of all others most
unthankful.
Thy creatures I use not
thankfully; I consider not thy invisible love by thy manifold
visible tokens, as I now should by this apparel of my body, by this
bodily health, by this light, by this my hearing, seeing, feeling,
memory, understanding, time, place, company, creatures. and
benefits; as well in keeping innumerable evils from me, both in
soul and body, which else could not but come to me; as also in
giving to me now so many things, which without thy especial grace
and working I never could have had, or could keep. In thy creatures
I see not thy power, for I fear thee not; I see not thy presence,
for I reverence thee not; I see not thy wisdom, for I adore thee
not; I see not thy mercy, for I love thee not; I praise thee not
but in lips and tongue. Therefore in all that thy creatures do
teach me, they cry out upon me to be thankful to thee, to love,
fear, serve thee, and trust in thee, and that continually; and
since I do not so, they cannot but cry out upon me and against me
in thy sight, and in the day of judgment they will arm themselves
against me.
Oh that I now considered
this! Oh that my blind eyes and my deaf ears were opened! Oh that
my miserable and foolish heart were made wise and converted! This
thou alone can do who hast all men's hearts in thy hands, to bow
than as pleases thee. Bow my heart, good Lord, into thy
testimonies. Open my eyes. Make me to hear, for thy mercy's sake,
that I may believe and so love thee, be thankful to thee, amend in
all things and serve thee, though not as thy dear servants do, yet
at the least as brute creatures do; that is, to obey thee and to be
profitable to others.
Now forasmuch as my sins
hinder this, and all good things from me, I beseech thee to pardon
me all my sins according to thy gracious promise, for our Lord
Jesus Christ's sake. Amen.
I believe in Jesus Christ,
his only Son, &c.
Thy servants, O Christ
Jesus, and thy people, know by faith, that as thou art almighty and
God with the Father, by whom all things were made and are ruled;
for thou art God eternal, co-equal and co-substantial with the
Father and the Holy Ghost; so also thou art man, and hast taken our
nature upon thee by the operation of the Holy Ghost in the womb of
the Virgin Mary, and art become the blessed seed who hast bruised
the serpent's head, (
This they know thou
brought to pass in thy human nature, by thy incarnation and
nativity, by thy being here on earth, by thy living, teaching,
fasting, praying, especially by thy suffering under Pontius Pilate;
by thy deaths; burial, resurrection, ascension into the heavens,
and reigning on the right hand of the Father, from whence thou
shall come to judge both the quick and the dead. And as they know
this, so by faith they apply it also to themselves, that for their
sake thou hast made man, did pray, fast, was tempted, did die, did
rise again, and ascend into heaven; and there art set their
Advocate, Bishop, and High priest, always appearing in God's sight
for them, from whence they look for thee, knowing that thou wilt
not enter into judgment with them to condemn them, who did suffer
condemnation thyself for them.
By this faith they feel
these affections in themselves, namely, the hatred of sin, the fear
of God, the love of God, trust in thee, and love to thy church. The
hatred of sin they feel, because it is so foul a thing that it
could not be washed away with any other thing than with than
precious blood-shedding the fear of God, because his anger
is so great against sin, that no less price could pacify his wrath
than their most painful death the love of God, because he
has so loved them, that he would not spare thee, his dear Son, for
them, even when they were his enemies trust in thee, because
thou had no respect to thyself, but most willingly gave thyself
wholly to be our Saviour and servant love to thy people and
church, because generally and particularly in every member of the
same they see how dear they are to thee, and therefore they cannot
but be so to them. Oh how they imitate and follow thy footsteps!
How they rejoice when they are by affliction made like to thee! Oh
how they lament their sins, ingratitude, unbelief; how they love
thee, and wholly yield themselves up to thee! Whereas I, O gracious
God, and dear Saviour, Jesus Christ, though I say I believe in
thee, who was conceived by the Holy Ghost, yet, alas! I do but
babble this, for nothing is in me but unbelief. Of thy power and
love, of thine anger and mercy, I have but an opinion, as my
insensibleness and unthankfulness declare.
If a man should show me
friendship but in a trifle, or suffer anything at all for me, I
could not but be thankful: thou, besides my creation, hast redeemed
me, and brought me into the number of God's children, than which
nothing is greater, and lo! I am unthankful.
Thou hast suffered much
for me; from heaven thou came into earth to fetch me into heaven,
but I, alas, regard it not.
Thou did bear my sins on
thy back, suffering a most bitter death; but I am so far from
thankfulness, that I loath thee still more and more.
Thou would enter into
communion with me, taking my nature unto thee, concerning the
substance thereof, that I might enter into communion with thee
concerning the qualities wherewith in thyself thou hast endued it,
but I consider it not.
Thou did die to deliver me
from death, but I still more and more give thee cause to die, so
ungrateful am I.
Thou did rise to justify
me, but I with the Jews would still keep thee down, because I would
not leave my wickedness.
Thou ascended to heaven to
take possession for me there, to be always in the sight of thy
Father for me, to send me down gifts, and to pray for me; but I
daily am pulling thee down again, as much as I am able. I am
altogether earthly; I hide myself out of thy sight by forgetting
thee; I reject and abuse thy gifts; I neglect prayer.
Thou art now in readiness
to come to judge both quick and dead, but I tremble not at this,
nor beseech thee before thou comes to be merciful unto me, and not
to enter into judgment with me. Yea, I think nothing at all of thy
coming: the wicked consider not the end, they think not on thy
judgments.
Thou would bring me to thy
Father, that I might find grace; but I put this off, and therefore
am worthy to feel thee a Judge, who refuse to feel thee a
Saviour.
Now the cause of all these
things is unbelief, which though it is natural, by reason of the
corruption of our nature, yet I have augmented the same
maliciously, in not labouring against it, and by continuing in all
sin and wickedness, by reason whereof I deserve most justly thy
anger thereon, even rejection from thy face for ever.
Long hast thou mourned,
even with displeasure and anger, the incredulity of my heart;
calling me therefrom, and offering me thy grace, which I have
neglected and rejected, and therefore am never worthy to have it
any more offered unto me; much more, then, I am unworthy to have
grace given me to receive thy mercy.
Alas! what shall I do?
Shall I despair, or, as long as I can, keep unmindful of my misery?
O Saviour Christ Jesus, wilt not thou be merciful unto me? Thou did
die for me when I deserved it not, and is thy mercy now shortened?
Wilt not thou give me thy grace, and take from my heart this
horrible unbelief? Shall I never love thee? Shall I never hate sin?
Shall I never, as with my mouth I say, I believe in Jesus Christ,
so in heart say the same? Shall Satan possess me for ever? O Christ
Jesus, who hast led captivity captive, wilt not thou help me?
Though I desire it not as I should, yet give me to desire when thou
wilt.
Thou did appear to destroy
the work of the devil. Thou sees his work in me; good Christ,
destroy his work, but not thy work. Save me, for thy great mercies'
sake. Give me to believe in thee, in thy death, resurrection, and
ascension. Pardon me my sins, and now mortify in me my corrupt
affections. Raise me up and justify me. Regenerate me daily more
and more. Give me faith of immortality, and the resurrection of
this body. Give me faith to ascend into heaven, and to be certain
that thou hast already taken possession of me there. Give me to
look for thy coming, and to be ready for thy coming! to find mercy
to everlasting life.
I believe in the Holy
Ghost.
O Holy Spirit, the third
person in the Trinity, who did descend upon Christ our Saviour in
his baptism in the likeness of a dove; thy children know that with
the Father and the Son thou made and rules all creatures, visible
and invisible; they know thee in their redemption to be no less
willing and loving than the Father and the Son; for thou did always
declare Christ to be the Son of God, and gayest testimony inwardly
in the hearts of thy elect to believe and embrace the same; and
outwardly, by miracles and wonders, they know thee to be the
conformer and governor whom Christ promised in his corporeal
absence to teach, rule, keep, comfort, and govern his church and
people.
Again, as in the former
part of their belief they consider the works of creation and
redemption; so in this part they consider the place where the same
is most effectual and takes place, even thy holy church, which is
catholic; that is, extending itself to all times, to all places, to
all kinds of people.
For in this church alone
they know that as all things were made, so the work of redemption
was taken in hand, that the blessed Trinity might in this church be
praised, magnified, served, and worshipped for ever.
This church is nothing but
a communion and society of saints; that is, not only a society of
all such as are, have been, or shall be thy people, but also a
society or partaking of Christ Jesus, who is the Head of the same.
Yea, by him of thee, O blessed Father! who art the Head of Christ,
and of thee, O Holy Ghost! who now shadows and sits upon the same,
to hatch and cherish it, as the hen her chickens, by the extending
of thy wings, not only to defend them from their enemies, but also
to cover their sins, and to remit them in this life. Beginning also
here the resurrection of the flesh and everlasting life, which thou
wilt consummate in the end of the world so that they shall not need
to be covered for sin; for then shall they be pure and have
glorious bodies immortal and spiritual, which shall have the
fruition of eternal joy, life everlasting, and glory, such as the
eye has not seen, the ear has not heard, nor the heart of man can
conceive. For then Christ Jesus shall give up his kingdom to God
the Father, that God may be all in all; concerning the governance
of it by the ministration of his word, and other means, whereby now
he governs it, that it may be his Father's kingdom, we being become
like unto him, (
By reason of this their
faith they are thankful to thee, O Holy Spirit, who hast taught
them this, and given them to believe it.
By reason of this faith
they pray, love, and help thy church here militant, and labour to
be holy.
By reason of this faith
they confess themselves sinners, they desire and believe the pardon
of their sins, they are risen and rise daily concerning the inward
man, and feel the life eternal begun in them, more and more
labouring, praying, wishing for, and desiring the same, wholly and
perfectly.
Whereas, O Lord God and
most gracious Holy Spirit, thou knows that it is otherwise with me.
I do but babble with my lips in saying I believe in the Holy Ghost,
for I am unthankful for calling me into thy church; I do not live
holily; I confess not, I lament not my sins, I pray not for
remission of them, I stand in doubt thereof, I feel not myself
risen from a sinful life as I should be. I feel not life begun in
me as it is in thy dear children, and I doubt hereof, whether I
have pardon of my sins, whether I am regenerate, whether I truly
feel everlasting life: this most displeases thee, and yet with my
tongue I say, I believe in the Holy Ghost. Oh, I beseech thee, good
Holy Spirit, for thy love's sake, which moved thee to agree and be
willing to pacify and open the goodness, not only in the work of
creation (
For this thy love's sake,
I say, I beseech thee to be merciful unto me, and forgive me my
doubting, unbelief, and horrible monstrous uncleanness and sin, and
utterly take them from me. Bring me into thy church which thou
guides; that is, guide me, make me holy, and by faith unite me to
Christ, by charity to thy people; that is, give me the communion of
saints with thy saints, overshadow my sins, raise me up to
righteousness, begin in me everlasting life, and give me now more
and more to expect and look for all these great mercies, and at
length to possess eternal felicity with thee, O blessed Trinity,
the Father, the Son, and the Holy Ghost, three persons and one
almighty eternal, most just, wise, and good God; to whom be all
glory, power and dominion, now and for ever!
I am the Lord thy God,
Which brought thee out of the land of Egypt, &c.
O good Lord and dear
Father, who brought thy people of Israel out of Egypt with a mighty
hand and a stretched-out power, who gayest thy law upon Mount Sinai
in great thundering, lightning, and fire; who spoke by the
prophets, and did send thy dearly beloved Son, Jesus Christ,
co-equal and co-substantial with thee in power, majesty, and glory,
to take upon him our nature by the operation of the Holy Ghost in
the womb of the Virgin Mary, of whose substance he was made and
born man, but pure, without sin; that we, by birth children of
wrath, by him might be made thy children, children of
grace communicating with him righteousness, holiness, and
immortality, by the working of the Spirit, as he communicated with
us flesh and blood (but not infected with sin, as ours is,) by the
working of the same Holy Spirit; which Spirit, after his bitter
death, resurrection, and ascension into the heavens, he sent
plentifully, and by a visible sign, unto his apostles and
disciples; by whom he published the gospel throughout the whole
world, and so continually has done from age to age, does, and will
do unto the end of the world, by the ministry of preaching. Thou
would that we should know and believe that thou, this Almighty Lord
and God, who hast thus revealed and opened thyself, art the one
only, very true and eternal almighty God, who made and rules heaven
and earth, and all things visible and invisible, together with this
thy dearly beloved Son, Jesus Christ, and with the Holy Spirit,
con-substantial and co-eternal with thee, dear Father. And not only
this, but also thou would that I should know and believe, that by
the same, thy dearly beloved Son, thou hast brought me from the
tyranny and captivity of Satan and this sinful world, whereof the
captivity of Egypt under Pharaoh was a figure; and in his blood
shed upon the cross thou hast made a covenant with me, which thou
wilt never forget, that thou art and wilt be my Lord and my God;
that is, thou wilt forgive me my sins, and be wholly mine, with all
thy power, wisdom, righteousness, truth, glory, and mercy.
Wherefore. although I might confirm my faith by the innumerable
mercies hitherto poured upon me most abundantly, as thy children of
Israel might have done, and did confirm their faith by the manifold
benefits poured upon then in the desert; yet specially the seal of
thy covenant, I mean thy holy sacrament of baptism, wherein thy
holy name was not in vain called upon me (O dear Father, sweet Son
and Saviour, Jesus Christ, and most gracious good Holy Ghost,)
should most assuredly confirm, and even on all sides seal up my
faith of this covenant, that thou art my Lord and my God. Even as
Abraham and thy people of Israel did by the sacrament of
circumcision, which as the apostle called the seal or signal of
righteousness, so dost thou call it; being but the sign of thy
covenant indeed, yet thy very covenant; because as thy word is most
true and cannot lie, as thy covenant is a covenant of peace
infallible and everlasting, even so the sacrament and seal of the
same is a most true testimonial and witness thereof.
Thou, the Almighty God, of
thine own goodness hast vouchsafed not only to make me a creature
after thine own image and likeness, who might have made me a
beast to give unto me a reasonable soul endued with memory,
judgment, &c. who might have made me an idiot, without wit or
discretion, &c. to endue me with a body beautified with
right shape, limbs, health, &c. who might have made me a
cripple, lame, blind, &c. graciously to enrich me
concerning fortune, friends, living, name, &c. who might have
made me a slave, destitute of all friends and helps for this life.
But also thou hast vouchsafed that I, being a miserable creature,
born in sin, conceived in iniquity, to whom nothing is due (more
than to a Turk, Jews or Saracen) but eternal damnation, should be
called into the number of thy people, enrolled in thy book, and now
in thy covenant, so that thou, with all that ever thou hast, art
mine; for which cause's sake hitherto thou hast kept me, cherished,
defended, spared, and fatherly chastised me, and now graciously
dost keep me and care for me, giving me to live, to be, and move in
thee, expecting also and waiting how thou might show mercy upon me.
(
First therefore to begin
withal, thou commands that I should have none other gods in thy
sight; that is to say, I should have thee for my Lord and God, and
look for all good things most assuredly at thy hands, and therefore
I should put all my trust in thee, be thankful unto thee, love
thee, fear thee, obey thee, and call upon thy holy name in all my
needs; and I should give this faith, love, fear, obedience,
thankfulness and invocation, or prayer, to none other, no, not in
my heart, but only to thee or for thee, where thou commands. To do
all this, O Lord God, and that with most joyful heart, I have great
cause.
For what a thing is it,
that thou, Jehovah, would vouchsafe to make me, as thou hast done;
to give thy Son for me, and to become my God! Oh! what am I, that
thou would I should put my trust in thee? This thou does, that I
might never be confounded, but might be most happy. What am I, that
thou would I should fear thee, when the only cause why thou
requires this of me, is not only because thou hast power to cast
both body and soul into hellfire, and because they that fear thee
not shall perish, but also that thou might give me thy wisdom, that
it might go well with me in the evil day, that thou might reveal
thy Son to me, and that thy mercy might be upon me from generation
to generation. Oh! what am I, that thou would have me obey thee,
not only that I should never perish with the disobedient, but that
thou might give me thy Holy Spirit, and rewards innumerable? Oh!
what am I, that thou would I should love thee? which thing thou
dost that I might fully and wholly enjoy and possess thee; and
therefore dost thou require my whole heart, that I might dwell in
thee, and thou in me. What am I, that thou would I should call upon
thee: Verily, because thou wilt give me whatsoever I shall ask of
thee in the name of thy dear child Jesus Christ; even so thou would
have me thankful, that thou might pour out upon me, yet more
plentifully, all good things. So that I have great cause to put my
trust in thee, to love, fear, and obey thee, to call upon thee, to
be thankful unto thee, not only in respect of the hurt which else
will ensue, but also in respect of the advantage which hereby comes
unto me; but most of all, yea, alone for thy own sake, for thy
goodness, wisdom, beauty, strength and power, truth and great
mercies.
But, alas! dear Father,
what shall I say? As in times past I have horribly broken this thy
law, by trusting in the creatures, calling upon them, loving,
fearing, and obeying many things besides thee, and rather than
thee; even so at this present time I am a most miserable wretch: I
am blinded through unbelief and mine own wickedness; so that I see
not firmly this thy power, wisdom, goodness, &c., but waver and
doubt of it. I love thee little or nothing; I fear thee less, I
obey thee least of all; thankfulness and prayer are utterly
quenched in me; and therefore I deserve eternal damnation. If thou
shalt deal with me only according to thy justice, I am, O Lord,
condemned and lost for ever, for I am very wicked; but yet,
inasmuch as thou hast given thy Son Jesus Christ to be a
propitiatory sacrifice slain for the sins of the whole world, so
that he which believes in him shall not perish, but be saved (for
so thou hast promised,) thy truth now requires thee to save me.
Howbeit, here thou may say to me, that I do not believe; and
therefore, notwithstanding thy truth and promise, since I believe
it not, thou may most justly, according to thy justice, condemn me.
O Lord God, to this I cannot otherwise answer, (my unbelief is so
great,) but because thy mercy is over all thy works, and all
creatures most highly commend and magnify thy goodness and love, as
wherefore thou art called God; because thou art right good, and
love itself because of this thy mercy, gracious God, if thou
wilt look thereon, and unite thy truth therewith then, good Lord, I
shall be saved, and praise thy named for evermore.
Thou shalt not make to
thyself any graven Image, &c.
As the first commandment
teaches me, that thou art my God, and what God thou art, and
therefore I ought to have none other gods but thee. That is, I
should hang on thee alone, trust in thee, love thee, serve thee,
call upon thee, obey thee, be thankful to thee, so because thou did
reveal thyself visibly, that thou might visibly be worshipped, this
commandment is concerning thy worship, that in worshipping thee, in
no point I should follow the device or intent of any man, saint,
angel, or spirit, but should consider all such to be idolatry and
image-service, be it ever so glorious. And why? Forsooth because
thou would I should worship thee, as thou hast appointed by thy
word; for if service is acceptable, it must be done according to
the will of him to whom it is done, and not of him who does it; but
inasmuch as none knows the will and pleasure of a man but his
spirit, except he reveal the same by word or sign; much more, O
Lord, none knows thy will, except thy Spirit, and they to whom thou
dost reveal the same. And therefore all those things which are
abominable in thy sight, are in most force and estimation with men,
because they are not according to thy word; so that the meaning of
this precept is, that as in the first I should have none other gods
but thee, so I should have no worship of thee, but such as thou
appoints. Hereby therefore I see great cause of thankfulness for
this commandment, since thou would have mine outward service, and
that after thy appointment; lest I should busy my brain how best to
serve thee. Good Lord, thou needs not my service: thou was perfect
before I was in existence, therefore it is for my own advantage,
that thou commands me, yea, even for my own wealth. Thou might have
let me stand all day idle; but such is thy love, that thou would I
should go into thy vineyard, that with thy servants I might receive
the hire of blessedness. And how great a benefit is it, to deliver
me from so great a burden, wherewith I should have been cambered,
if I should have served thee in any point after my wit and reason,
But, alas! I, not considering what a promotion thy service is, nor
what an easy service it is, and (for one may well know what to do,
and when he pleases thee, namely, when he serves thee as thou host
appointed) simple as I am, and always have been unthankful; so I
am, and always have been, a grievous transgressor of this thy law.
For as in times past, when I did not know this commandment, I was
an image-worshipper of stocks, stones, &c., yea, of bread and
wine; so now I am a worshipper of mine affections, offering to them
the service due unto thee, though not thereby to worship thee, as I
thought when I kneeled to stocks and stones, bread and wine,
&c., yet with no less transgression of thy law: for which I
have deserved, and do deserve, everlasting damnation. Of thy
goodness and great mercy, dear Father, I beseech thee forgive me,
for Christ's sake, whom thou did give to be the fulfilling of the
law, to all them that should believe. O Father, I believe, help
mine unbelief. As thou hast of thy goodness hitherto spared me,
though transgressing this thy holy precept; so of thy goodness
forgive me, as well mine idolatry done in time past, as that which
of late time I have committed, and do commit. And as thou by this
commandment hast delivered me from the one, that is, from bowing
myself to stocks and stones, so, dear Father, deliver me from all
other bowing myself after mine oven will, to mine own affections;
that I may have none other God in my heart but thee, nor do service
to any other, but only to thee, and for thee, after thy word, as
thou commands. Oh! open mine eyes, to see thy will in this thy
gracious precept. Give me a will to love it heartily, and a heart
to obey it faithfully, for thy dear Son's sakes Jesus Christ our
Lord. Amen.
Thou shalt not take the
name of the Lord thy God in vain.
By this commandment I
perceive, O Lord, that as, in the first, thou would that in the
outward service of thee I should utterly abandon mine own will and
reason, and all the reasons or good entreaties of man, and wholly
give myself to serve thee, after thy will and word; so here thou
dost begin to tell me, how thou wilt have my tongue to be exercised
in thy service. And therefore thou bids me not to take thy name in
vain; as by rash or vain swearing, by cursing; praying without
sense, as those do that pray in a tongue they know not; praying
without faith or consideration of the thing desired; without hearty
desire and certain expectation of obtaining that which is to thy
glory and my salvation; also by jesting or foolish abusing; or
negligent reading or hearing of thy holy word; (by which thou, as
by thy name, art known;) and in like manner, by denying thy truth
and word, or concealing it when occasion is offered to promote thy
glory, and confirm thy truth. By reason whereof I may well see that
thou would have me use my tongue, in humbly confessing thee and thy
word and truth after my vocation; in praying heartily, and calling
upon thy name; in reading and hearing thy word, and speaking
thereof, with all reverence, diligence, and attention; in
thanksgiving and praising thee, for thy great mercy; in instructing
my brother, and admonishing him when he errs, after my calling and
vocation, with all humbleness, gentleness, and love.
Thus would thou have me
exercise my tongue, and not think that the exercising of it in this
manner is vain and unprofitable; but what pleases thee, and profits
myself and others.
And forasmuch as thou
knows that our tongue is a slippery member, and we very negligent
over it, and of the great advantage that might come to us and
others by using it in thy service; thou hast added a fearful and
most true communication, that though men find no faults or punish
us therefore, yet wilt not thou hold him guiltless that takes thy
name in vain, (
And therefore I have great
cause to give praise and thanks to thy most holy name, for many
great benefits, which by this commandment I receive, and ought with
thankfulness to consider. First, that it pleased thee, not only to
give me a tongue, whereas thou might have made me speechless; but
also that thou would have it sanctified to thy service. Again, chat
thou would not only reveal thy name unto us, but also would give me
leave to call upon it, and praise and publish it; yea, thou hast
commanded me so to do, and not only commanded but hast promised
that thou wilt hear my prayer; and that my praising of thee, and
confessing thy word and truth, shall not be in vain.
Thirdly, thou would all
men should use their tongue so that thereby I might be the better
instructed, admonished, and occasioned to use myself well, and in
the obedience of this thy holy precept. But why go I about to
reckon the causes of thanks for this commandment, seeing that they
are innumerable, if a man should but look upon thy word, by which,
as by thy name, thou art most truly known. Which word thou commands
unto us in this commandment, as thou dost preaching, private
admonishing, thanksgiving, and prayer; than which, nothing is more
profitable to us, in this vale of misery. But, gracious good Lord,
I acknowledge myself not only to be a most unthankful wretch, for
this thy holy precept, and the great mercy which herethrough I
perceive thou hast most graciously poured upon me, and dost yet
still offer unto me; but also that I am a miserable transgressor of
this thy most holy, good, and blessed commandment, as I have always
been in times past. Horribly have I abused thy name in swearing,
cursing, and jesting wickedly. I have called upon other names than
thither as the names of Peter, Paul, Mary, &c., yea, of some
whose salvation is to be doubted of (he means the Romish saints,
editor). I have foolishly prayed in such a tongue as I knew not
what I prayed and said; with many other transgressions of this
precept, wherein yet I am conversant; as in seldom praying, and
when I pray I am not intent, nor very desirous of the thing I ask
with my tongue. After prayer I do not earnestly look for the good
things asked and prayed for; and therefore, when I obtain my
request, I am most unthankful; thy word I read little, and most
negligently, forgetting forthwith what I read; I admonish not
others when I hear them abuse thy holy word; I am afraid, for fear
of loss of friends, name, or life, to confess thy truth, gospel,
and name, which was called upon me in baptism, and not in vain, if
I did not thus make it in vain. But, alas! I can in no wise
comprehend the multitude of my transgressions concerning this thy
law. But this is a sin above other sins, that under thy name, word,
and gospel, I play the hypocrite, having more care for mine own
name, than for thine; for if my name were evil spoken of, it would
grieve me, and I should defend it; but, alas! I hear thine daily
evil spoken of, and see it profaned by false doctrine and evil
living, but it grieves me not. I seek not, and do not endeavour to
redress these things in myself and in others, according to my duty.
And why? because, good Lord, I love myself better than thee, and
not thee with my whole heart. Thy first commandment has no place
with me, as it should have; it possesses not my heart, mind, and
will, as thou requires, most to my own advantage; by reason whereof
I am worthy of eternal condemnation. Oh! what shall I do, gracious
God, who not only have been so grievous and filthy a swearer,
curser, &c., so great a caller upon dead creatures (he means
the Romish saints, editor), and so heinous a transgressor of this
law; but also at this present time do so horribly and
hypocritically offend thee, in taking thy name in vain, and that in
so many ways, in praying and not praying; in reading and not
reading; in speaking and not speaking; and not confessing simply,
and from my heart, thy doctrine, truth, and name; but regarding
mine own name far above it. Shall I fly from thee? then undoubtedly
I am more guilty, and shall more disobey this thy holy precept,
adding sin to sin; whereas, thou would I should call upon thy holy
name, dear Lord, who hast given thy dear Son Jesus Christ to be a
Mediator for us; that through him we might find, not only grace for
the pardon of our sins past, but also for the obtaining of thy Holy
Spirit; as well the better to understand, as also the better and
more frankly to obey this thy holy precept for ever. For his sake,
therefore, dear God, pardon my sins, past and presents whereof this
law accuses me, and grant, most gracious Father, that I may be
endued with thy Holy Spirit, to know and love thy holy name, word,
and truth in Jesus Christ; that I may be zealous, wise, and
constant; and that my tongue may be sanctified henceforth, and
guided by thy Holy Spirit and grace, to publish, confess, and teach
thy truth and gospel, after my vocation, to others, as occasion is
offered; to call upon thy name in all my need, to give thanks unto
thee, praise thee, magnify thee, and to sanctify thy holy name, as
a vessel of thy mercy, for ever and ever.
Remember that thou keep
holy the Sabbath-day, &c.
After thou hast told me,
how in the external service of thee, gracious Lord, thou wilt have
my tongue used, so dost thou now teach me, how thou wilt have mine
ears and all mine whole body occupied, namely, in sanctification
and holiness; that is, in those things, which thou peculiarly hast
appointed, to be means immediately to help to that end. As in
hearing thy word preached, and using the ceremonies appointed by
thee, even as thou hast commanded; for which things to be exercised
of thy people, thou at the first did appoint a certain day namely,
the seventh day, which therefore thou calls thy sabbath, that
thereby they with their children resting from all exterior labour,
which hinders the meditation of the mind, might not only be more
able to go on with their travail and labour (for without some rest,
nothing can endure, in respect whereof thou would that the very
beasts which were exercised in labour should have the privilege of
this sabbath,) but also and much rather, that thy people with their
families and children might be taught, first, by the ministry of
thy word in preaching and catechising: secondly, by the using of
thy sacraments appointed after thy commandment and institution,
that they might be assured of thy promises; thirdly, by praying
that they might be augmented in all godliness: and, last of all, by
their meeting together and exercising all these thy works of
sanctification, that they might increase in love and charity one
towards another, as members of one body, and fellow heirs of one
inheritance; and thus by meeting together, praying, and using thy
sacraments, they might be instructed in thy law and of that
sabbath, whereunto thou thyself did enter, after thou had made the
world, ceasing from thy works, not of preservation, but of
creation. Into which as after this life, and the works of this
time, they should enter; so now they begin spiritually to enter, in
resting from their own works, which the old man moves them unto.
Not that, good Lord, thou would these works, appointed for the
sabbath day, should not be exercised at any other time, but only on
the seventh day; but because thou did as well ordain them for a
policy (an observance, or a method of governance, editor), to
endure till the coming of Christ, as also according to the
revelation of thee in that time, did open thyself, beginning them
in figures and shadows, whose verities at thy time were to be
opened. Therefore it pleased thee to appoint then the seventh day,
which seventh day, although by reason of the policy being by thee
destroyed, and by reason of Christ, the verity and body of all
shadows, it is abrogated from us; yet this commandment stands in
force; as well for the works of sanctification, that is, for
preaching thy word, coming to hear it, for praying, using thy
sacraments, and coming together to that end; as also for those days
which by common order, and on good ground are ordained and
received;: howbeit with this liberty, that necessity of our faith,
and sanctification and charity, may dispense therewith, occasion of
wilful and witty offence being avoided, &c. So, that hereby I
perceive thy will and pleasure to be, that I should at all times,
as much as charity and necessity will permit, give over myself, and
cause all others over whom I have charge, so to do, especially on
the Sundays, and other holy days received, and to that end
appointed, to the resorting to the temple and places appointed to
prayer; to hear with meekness thy holy word, and use thy sacraments
and ceremonies as thou hast commanded; and to exercise all things
which might be to the confirmation and propagating of thy holy
religion, or make to the increase of love and charity; as giving to
the poor, reconciling such as are at variance, visiting the sick,
and even (as it were) beginning that sabbath whereof Isaiah speaks.
(
By reason whereof I have
great cause to thank thee, most gracious Father, that thou would
appoint me to be in this time, wherein thou hast more fully
revealed thyself than thou did, not only before Christ's coming,
but also since Christ's ascension. Never since England was England,
did thou so manifestly reveal thy truth, as thou hast done in these
days. Great cause I have to thank thee, that thou would institute
the ministry of thy word and sacraments, as means whereby thy Holy
Spirit is effectual to work sanctification in our hearts. Great
cause have I to thank thee, that thou would preserve the books of
the prophets and apostles until this time. Great cause have I to
praise thee, that thou would give me such knowledge in them as thou
hast done, of thy great mercy; great cause have to thank thee for
the good and true ministers and preachers of thy word, which thou
hast sent amongst us, and that thou hast given me grace to hear
them.
Great cause have I to
thank thee, that in this religion thou hast given such long
quietness and harbourage (shelter, editor) to thy church; great
cause have I to thank thee, for that thou would make me such a man,
in whom thy Holy Spirit might work. Great cause I have to thank
thee, who would call me into thine eternal sabbath and rest, full
of all joy, such as the eye has not seen, and the ear has not
heard. Great cause have I to thank thee, that so many days are
appointed for this end, that we should meet together to hear thy
word and receive thy sacraments; great cause have I to thank thee
for the institution of thy sacraments, which thou hast ordained as
thy visible and palpable words, to the obsignation (sealing,
editor) and confirmation of the faith of all such as use the same
after thy commandments. But infinite are the causes for which I
ought to give thee thanks for this commandment.
But, alas! I am not only
unthankful, but also a most miserable transgressor of it. I will
not now speak of my past transgressions concerning this
commandment; they are so many that I cannot. For thou knows how I
do not only at convenient times, on the work day, keep myself away
from common prayers in the congregation and assembly of thy people,
and from hearing of thy word, but also on the sabbath-days. I am
very ready to ride or go, about this or that worldly business; I am
ready at the first bidding to sit down at the tavern, and to go to
that man's table; but, alas! to resort to the table of thy Son, and
receive with thankfulness the sacrament of his body and blood, for
confirmation of my faith; that is, to learn spiritually to taste
Christ's body broken, and his blood died, for the remission of my
sins: to do this, oh! how unwilling am I! To go to mass and
sacrings, with such like idolatry, I have often been far more ready
than I am now to hear thy word, and use thy sacraments as I should
do: thy ministers I pray not for; thy church I am not careful for;
no, not now, good Lord, when wicked doctrine prevails, and
idolatry, superstition, and abominations abound; when the sacrament
and sacrifice of thy dear Son Jesus Christ are blasphemously
corrupted: when for preaching there is nothing but massing; for
catechising, censing; for reading of the Scriptures, bell-ringing;
for singing of psalms and godly songs to our edification, all is
done in Latin, with such notes, times, ditties, and descants, that
the mind is utterly pulled from the consideration of the thing (if
men did understand it) unto the melody. All which my wickedness has
brought in, my profaning of this commandment, and my not praying.
Thy ministers are in prison, dispersed in other countries, spoiled,
burnt, and murdered. Many fall for fear of goods, life, name,
&c. from the truth they have received, unto most manifest
idolatry. False preachers abound among thy people; thy people,
dearly bought, even with thy blood, are not fed with the bread of
thy word, but with swillings; antichrist wholly prevails; and yet
for all this, alas! I am too careless, nothing lamenting my sins,
which are the cause of all this. O dear Father, forgive me, for
Christ's sake, and be merciful unto me; and as of thy mercy thou
gave me time to repent, so give me repentance. Grant me the Holy
Spirit, to open to me this thy law; so that I may know thy will in
it, love it, and always obey it. May thy good Spirit sanctify me,
and work in me a true taste of eternal life and pleasure in the
meditation of it. Give me, gracious, good Father one little
mouthful of the bread that thou did feed Elijah with, (
Honour thy father and
mother, that thou mayest live long, &c.
After thou hast told me,
good Lord, thy will concerning thy service which thou requires
inwardly and outwardly to be driven unto thee, now thou dost begin
to tell me what thy will is that I should do and leave undone, for
thy sake, unto man. And first thou sets before mine eyes those who
for order's sake and the better advantage of man in this life, thou
hast set in degree and authority above me; comprehending them under
the names of father and mother, that I might know that as they are
commanded by thee, to bear towards me a faithful love and a
motherly care, in the very names of father and mother, wherewith
thou honours them; so I am commanded of thee to do that which is
most equal and just, as the very brute beasts teach us that
with childlike affection and duty I should behave myself towards
them. That is, I should honour them; which comprehends love,
thankfulness, reverence, and obedience; and that not so much
because they are my parents, and in their offices are careful for
me, for it may be they will neglect the doing of their duty towards
me, but because thou commands me so to do, howsoever they do to me.
So that by this commandments I perceive that thou would I should
consider them whom thou hast placed in authority and superior
degree; as parents, magistrates, masters, or such-like; and
accordingly behave myself toward them honour them, that is
to say, love them, be thankful unto them, reverence them, and obey
them, for thy sake, so long as they pass not their bounds; that is,
so long as they require not otherwise than thou hast given them
commission or permission to do.
And forasmuch as thou sees
their care and office is great, and my corruption (unwillingness,
editor) to obey is very much; so to encourage them to he diligent
in their vocation, and to inflame me to humble obedience unto them,
therethrough to make them more willing to sustain cares for me,
thou adds a promise, that is, long life; which, so far as it is a
blessing from thee, thou wilt endue us withal. Whereby we may
gather, that a civil (obedient in civil concerns, editor) life much
pleases thee, and receives rewards here, especially if we lead it
for conscience to thy law. And on the contrary, a disobedient life
to them that are in authority, will bring the sooner thy wrath and
vengeance in this life. All which works much to the commendation of
the state of political and civil magistrates. By reason hereof,
dear Father, I see myself much bound to praise thee, and heartily
to obey this thy commandment; for in it and by it thou declares thy
great love toward us, who even in this present life, our pilgrimage
and passage to our home, would have us to enjoy the benefit of
peace, and most seemly quietness and order, and by this order so
unite us, that none should contemn or despise another, but even
high and low should be and account themselves as parents and
children; particularly, for my part, I cannot but say that I have
most cause, to thank thee for my parents, schoolmasters, and
others, under whose tuition thou hast put me. No pen is able to
write the particular benefits which I have hereby received in my
infancy, childhood, youth, middle age, and always hitherto. Oh! how
good a Lord hast thou declared thyself to me, who in them and by
them hast nourished, fed, instructed, corrected, defended, and most
graciously kept me! I could reckon innumerable behind me, and but
few before me so much made of and cared for as I have been
hitherto. No small token of thy love towards me is it, that thou
would engrave in their hearts, and command them, under pain of
condemnation, to be careful over me, to do me good, and provide for
me, as they have done, or rather as thou hast done by them
publicly. Also for the commonwealth, and such as thou hast placed
in authority over me in both thy regiments (he means spiritual and
temporal governors, editor), if I considered them that have been,
and them that are, I could not but praise thee, good Lord; for no
less praiseworthy art thou for thus chastening us, and admonishing
us now at present by them that are in authority, for our
ingratitude and unthankfulness; than by such as have been, for all
kinds of good things. But infinite are the causes of thankfulness,
which this commandment, being considered, should stir up in me;
but, alas! most merciful Father, as I acknowledge myself most
unthankful unto thee for all thy benefits poured upon me in this
life by my parents, nurses, tutors, masters, magistrates, bishops,
pastors, and good friends, even from my cradle unto this hour, so
unto them have I always been and am unthankful in not loving them;
as my coldness in praying for them, and my carelessness in helping
them, declares. And also my not reverencing them, my contemning
them, and my temerariousness (rashness, editor) in mistrusting, or
too narrowly and too straitly looking at them and their duties
shows; and in not obeying them, as by my contumacy appears, not
only when any thing to me unpleasant or unprofitable, but also
profitable and convenient, is required; and yet I speak not of evil
and muttering reports, or the offences in transgressing the laws
about apparel and meats, and other no small offences, which I have
committed and given. Oh! this is a sin, dear Father, that I always
have been a private more than a common weal man, always seeking for
mine own advantage, and contemning that which made to the commodity
of others. As for my disobedience and wicked behaviour towards my
own parents, and all others whom thou hast set over me, dear
Father, no tongue can express it, and therefore I am worthy of
condemnation. But, gracious, good Lord and dear Father, I beseech
thee, for thy Christ's sake, to have mercy upon me, and pardon me,
as of thy goodness it pleased thee to pardon the patriarchs. Thou
hast given this commandment as thy holy law, to open to us how
corrupt we are, and how much we swerve from the pattern whereafter
we were first made, and once agreed thereto before Adam's fall,
that we might loathe ourselves, and even thereby be driven to seek
and set by thy sweet mercies in Christ Jesus, whom therefore thou
did send to fulfil the law in his flesh, that we might borrow of
him the same, by true faith, which of thy goodness work in us by
thy Holy Spirit; and open this law unto us, that we may more and
more increase in the knowledge, love, and obedience of it to thy
glory and our salvation. Amen. Dear Father, be merciful to our
magistrates especially the Queen's highness, whose heart, with the
residue of her counsellors, turn to thy testimonies; give them thy
wisdom, and a zeal for the truth according to knowledge, that they
may use the power they have received of thee to the cherishing of
thy church, that with us here thy word may have free passage, and
thy true worship may he maintained; and not only here, but also
every where among those whom thou would we should pray for. Be
merciful to my poor parents, gracious Lord, with my brethren,
sisters, wife, children, family, servants, kinsfolks, neighbours,
as thou knows they all have need. Give unto the hearts of all
parents, magistrates, and such as are in authority here or
elsewhere, that they may, according to that which thou hast
entrusted them with, be faithful, diligent, careful, and happy.
Grant unto children, servants, and subjects, that every one may
render love, obedience, thankfulness, and reverence to all such as
thou hast put in authority over them. Bless the church, and send it
peace and harbourage (shelter, editor), here or elsewhere; bless
the common weal, and send us peace; bless the dioceses and shires,
and send them good bishops and justices; bless every household and
family, that thy peace may be in the same continually. Finally,
write thy law, and all thy laws, in our hearts, we beseech thee,
that we may keep them. Amen.
Thou shalt do no
Murder.
As in the commandment next
before, thou, O Lord, sets before me the persons of all such as
thou for the advantage, order, and peace of man in this life, hast
placed in authority, and accordingly by us to be esteemed for thy
sake, so dost thou in this commandment set before us to look on the
persons of all men generally, high and low, over whom thou gives us
a charge, that we shall not kill or murder them. In which word thou
comprehends all kinds of hatred or malice, in word, thought, or
deed, as thy dearly beloved Son, expounding this commandment, did
teach. (
By reason hereof I have
great cause to thank thee, dear Father; for hereby I see that thou
dost much love my soul, who art so careful over my body, that he
which hurts it displeases thee, and he that does it good pleases
thee, if he does it for thy sake. By this commandment now I see
that it is thou who hast kept me from doing many evils, which else
I should have outrageously done, and hast stirred me up to do good
to my brethren, if at any time I have done any, even as thou hast
also kept and dost keep at present, others from doing me hurt, and
best and dost stir up those that do me good, to do so unto me. Oh!
how great is the multitude of thy benefits, good Lord, wherewith
thou hast overwhelmed me, and which, through this commandment, I
perceive myself to have received, at present do receive, and so
long as I live am likely to receive; for thou commands all men
everywhere to do me good, to love me, defend me, and cherish me;
such is thy love to me in this present life, and that for my body.
Oh! how great is thy love then to me in everlasting life, and that
for my soul! If in a strange country so great is thy protection;
how great is it at home! But, alas! dear Lord how unthankful have I
been, and am still, for these thy fatherly benefits! Oh! mine
ingratitude! Yea, Lord, horribly have I transgressed, and still do
transgress, this thy gracious precept, in pride, envy, disdain,
malice, hardness of heart, unmercifulness, and contemning thy
children, saints, and servants. Self-love altogether reigns in me,
and the desire of praise, rule, and fame. I am so far from love and
mercy in heart, good Lord, that no man can hear it in my tongue,
nor see it in my works; but rather quite the contrary, and that
generally, and towards them to whom I am bound most particularly.
By reason whereof I have deserved everlasting condemnation, and to
be cast away from thy presence for ever. O most gracious Father,
forgive me, for Christ's sake, I beseech thee; for to this end thou
did give this commandment, that I, seeing my corruption and
depraved nature by sin, might come to thy mercy deserved by Christ,
and through faith in him might find not only pardon of that which
is past, but also thy grace and Holy Spirit, to begin in me the
obedience to this and all thy other holy precepts for evermore. So
be it. For this thy Christ's sake, dear Father, I beseech thee
therefore to take from me, and all others for whom thou would that
we should pray, all envy, prides arrogance, disdain, hatred, and
all suspiciousness; and grant unto us bowels of mercy, humility,
patience, meekness, longsuffering, gentleness, peace, charity, and
all kinds of brotherly love. Comfort the feeble, relieve the poor,
help the fatherless, heal the sick, bless the afflicted; show thy
great mercy upon all poor prisoners, and deliver them in thy good
time; remember thy pity towards strangers, captives, widows, and
such as are oppressed.
Thou shalt not commit
Adultery.
Here, good Lord, thou
commands unto me pureness and chastity and therefore thou says I
should not commit adultery; in the which word thy Son our Saviour
Jesus Christ comprehends all uncleanness, yea, the very
concupiscence and abusing of the heart in lusting after any man's
wife, or otherwise unchastely. By which thou would have us to love
in ourselves and others purity and cleanness, that we might he holy
as thou our God art holy, and our bodies being temples of thy Holy
Spirit might be kept pure; and accordingly we may easily see that
as thou forbids all unclean deeds, words, looks, and thoughts, so
dost thou command us to love and exercise all purity, chastity,
cleanness, sobriety, temperance, &c.
By reason whereof I have
great cause to be thankful unto thee, who not only for the help and
advantage of man, but also for remedy of man's infirmity, hast made
womankind, and ordained the state of matrimony, which in thy sight
is so holy and pure, that thou accounts this state of matrimony to
be an undefiled thing. And such care thou hast over the persons who
are married and their condition, that those sin unto damnation, who
not only go about to defile that bed, but wish or desire it within
their hearts, yea, which do not endeavour themselves with thought,
word, and deed, to help that purity and cleanness may be kept
between married folks. But the great causes thou gives us to thank
thee for this state and ordinance, and for thy defending us
(forbidding us from evil, editor) by this commandment, are
innumerable.
Full well I see, that it
is thou who by this commandment not only restrains me, but also
keeps my wife from impurity, which else we might both commit. Great
is thy love O good Lord, and more than I am able to consider, who
declares thyself to be thus careful over me, concerning the
benefits which come unto me, both for the mind, body, and goods, by
sobriety and temperance, which thou here requires: only this I
cannot but see, that I have great cause to thank thee, who art so
careful over me, as by this commandment I well see.
But, alas! good Lord, what
shall I say, who am and have been so far from thankfulness, that I
am to be accounted among the most unthankful; yea, thou knows it,
good Lord. Grievously have I broken this law, and caused others so
to do, of whose repentance I am uncertain; as also my tongue, alas!
has often been shamefully exercised, mine eyes and thoughts too
wickedly abused.
All this I have increased
by mine intemperance in eating, drinking, cherishing my body,
&c. I have also hurt my bodily health, diminished that which I
and others should live on, and horribly hindered all good prayers
and meditations; wherein, though I have time and place, yet, alas!
I nothing exercise myself as I should do. By reason whereof I have
deserved everlasting damnation.
O good Lord and gracious
Father, do thou for thy name's sake, and in Christ's blood, pardon
me and forgive me, I beseech thee; and as thou hast most mercifully
hitherto spared me, so of thy mercy put away my trespasses, and the
transgressions of those whom I have caused to sin; let that love
which moved thee to pardon Judah, David, Bathsheba, and the great
sinner of whom we read in
Thou shalt not
Steal.
Now that thou hast taught
me the service required of thee for me to observe towards the
persons of all men and women, of every condition, thou begins to
tell me what thou would I should do concerning their goods; and as
in the commandment next before this thou did command unto me
sobriety and pureness; so dost thou in this, command justice and
righteousness; forbidding me to steal; under which word thou
comprehends all kinds of deceit; which thou dost, because thou
would that I should give over myself wholly to the study and
exercise of justice; as in the precept going before, thou would I
should give over myself wholly to the keeping of sobriety and
pureness; so that I see thy good pleasure herein is not only that I
should abstain from all theft, but also from all fraud and craft in
word or deed, yea, tot I should earnestly follow and exercise all
equity, truth, and justice.
By reason whereof, I see
myself much bound to praise thee, who art so careful over my goods
and substance, that if any man should go about to steal from me, or
to defraud me in any thing, yea, whosoever goes not about to keep
and care for that which I have, as he would do for his own, the
same displeases thee.
O Lord, if thou hast such
care for my goods, cattle, and such pelf, how great is thy care for
my soul! If this commandment had not been given, I perceive, I for
my own part should have done and should do much worse than I have
done; and much worse would have been done to me and mine than has
been done. It is thou, good Lord, I perceive, who hast both given
all that I have, and also still preserves and keeps the same, and
not my own polity, wisdom, and industry; for in vain were all this,
except thou did vouchsafe to use and take it as a mean to work by.
There is nothing therefore that I have, but whenever I look upon
it, by this commandment, I learn thy goodness, strength, and power;
for as thou gives it of thy mercy, so it speaks to me that at
present thou still dost keep it for me, so that exceeding great
cause have I to thank thee for this precept, dear God and most
gracious Lord.
But, alas! I am for from
thankfulness, and always have been so, for all thy care for me, and
for all that ever thou hast given unto me, so that I have used
subtlety and craft, yea, sometimes theft and bribery; and now, good
Lord, I still exercise the same, when occasion is offered. I live
also voluptuously upon that which thou hast given and lent me, and
nothing consider, what equity requires; and what or how great the
necessity of the poor is, whom I thus defraud by excess and
prodigality. That which I borrow, I with unwillingness repay; I use
it more negligently than I would do my own. Lack of justice, the
great usury, robbery, oppression, and such like wickedness which
are exercised among us, I lament not, I labour not after my
vocation for the redress of the same, I pray not to thee
thereabout, but neglect it altogether.
Yea, even those things
wherewith I am entrusted, or am hired to do, those (I say) I do
with great negligence; so that my sin is great herein, and I am
worthy of condemnation. But, merciful God, I beseech thee, for
Christ's sake, to have mercy upon me, and to pardon me my
unthankfulness, thefts, frauds, deceits, avarice, negligences, and
great carelessness, for the lack of justice, and for the monstrous
oppression, usury, excess, and riot, which are horribly exercised
in the common weal. For thy mercy's sake in Christ Jesus, O Lord,
whom thou has given to fulfil the law for them that do believe,
give me true faith and thy Holy Spirit, to work in me the
knowledge, love, and perpetual obedience of this thy holy precept,
and all thy other commandments for ever.
Dear Lord, give unto me,
and to all whom thou would I should pray for, the hatred of all
craft, and love of all justice; grant to the oppressed thy comfort,
to wrongers repentance; to thieves and deceivers, that they may
make restitution; to justices of peace, landlords, and the rich of
the world, that they may have thee before their eyes, love their
poor tenants and brethren, and give to labourers and artificers,
that they may be diligent in their work and labours, and that
wherewith they are put in trust.
Thou shalt not bear False
Witness against thy Neighbour.
Now dost thou, most
gracious Lord, instruct me in this commandment, how I should use my
tongue towards my neighbour, and behave myself concerning his name,
forbidding me to bear false witness; in which thou forbids me all
kinds of slandering, lying, hypocrisy, and untruth. And why?
because, as members of one body, thou would we should speak truth
one to another; and be careful, every one, to cover the other's
infirmity, and with our tongue to defend the names of others, even
as we would that others should defend ours; so that in this
commandment, as thou forbids me all kinds of evil, calumnious and
untrue speaking; thou dost command to me all kind of godly, honest,
and true report and talk.
By reason whereof I have
great cause to praise thee, since I see thee to be so careful over
my name, that all men are commanded by thee to defend the same. O
precious God, great is thy care over my soul, I now perceive. If
this commandment were not, I see, I should have done and should do
much worse with my tongue to others than has happened, and so
should I have felt of others towards me.
Besides this, no small
advantage is it to me, that thou would all men should use truth in
all their words to me.
Oh! how great and how good
a thing is this unto me: If we consider the hurt that comes by
untruth and by deceitful words, easily may we see a wonderful
benefit and care of thee for us in this commandment.
But, gracious Lord, I
acknowledge my unthankfulness to be monstrous and great, and that
it always has been so; and yet I continue in wonderful hypocrisy in
all my conversation; often lying and speaking vainly, offensively,
fleshly, subtlety, calumniously, and giving my ears to hear things
slanderously spoken; not repining or admonishing others (as the
slanderer) to do as he would be done by, to tell his tale where he
should tell it, nor admonishing the party slandered of that which
is reported of him, thereby to take better heed; but rather I
augment it. By reason whereof I have deserved eternal
condemnation.
But thou, good Lord, be
merciful unto me, I beseech thee, for Christ's sake, whom thou hast
ordained to be the end of the law to all them that do believe, as
well for pardon of that which is past, as for not imputing the
imperfection that remains. In his name therefore, good Lord, I
beseech thee to pardon me, and give me thy Holy Spirit to open to
me this law, and all thy other precepts; and so to understand them
that I may heartily love them, and faithfully give myself to the
obedience of them for ever. Grant me thy good Spirit to sanctify my
tongue, that it may be kept from lying, slandering, and all such
vices; and that it may be continually used in thy service, and
speaking that which may be to edify, to thy glory and praise,
through Jesus Christ our Lord. Amen.
Thou shalt not covet thy
Neighbour's House, thou shalt not covet thy Neighbour's Wife, nor
his Servant, nor his Maid, nor his Ox, nor his Ass, nor anything
that is his.
Here, O most gracious Lord
and God, thou gives me the last commandment of thy law, who having
taught what outward actions I shall avoid, that I do not thereby
offend or undo my neighbour, as murder, adultery, theft, or false
witness: now thou teaches a rule for my heart, to order that well,
from the abundance whereof all works and words proceed, that I
covet not any thing that is my neighbour's.
I know hereby, that if he
have a fairer house, I may not wish for it: if he have a more
beautiful wife, I may not desire her: if he have an honest and
faithful servant, such a one as helps to get his living. I must not
think to myself, I would I had him from his master. I may not
desire to take his ox, nor his ass, no not his dog, no not the
meanest thing he has in his possession. So that in the other
commandments; as thou has forbidden all injuries and evil practice
against my neighbour, now thou charges me to beware of thinking any
evil thought against him.
By reason whereof I have
great cause to praise thee, in that I see thee to he so careful
over mine estate, my house, my wife, my servants, and the beasts
that drudge for my service: that all men are by thee commanded not
once to wish them from me. Thy apostle said well, when he taught
us, saying, "Cast all your care upon God, for he cares for you." It
is true, I find it true, thus thou cares for us, and would have us
so to care one for another.
But gracious Lord, I must
needs confess, that I have forgotten and broken this commandment,
and do so still every day. I am wishing and woulding (desiring,
editor) every minute. I have gone about to take my neighbour's
house over his head. Many times have I had unchaste thoughts in my
heart. I have gone about to inveigle and entice his servants from
him: I could have been content to have wrought his beast and spared
my own: I always thought he had too much, and I have too little;
the dregs of these things, O Lord, are not quite out of my heart.
Wherefore I deserve to have thy law executed upon me with all
severity.
But thou, good Lord, be
merciful unto me in this point also, for Jesus Christ's sake: for
otherwise, I am of all men most miserable. Good Lord, pardon me,
consider the frailty of my flesh, the corruption of my nature, the
multitude of temptations, how of myself, I am able to do nothing;
how if left to myself, I shall come to nothing.
Set my heart straight in
the case of religion, to acknowledge thee one God, to worship none
other God, to reverence thy name, and to keep thy sabbaths. Set my
heart right in matters of human conversation, to honour my parents,
to obey rulers, and reverence the ministry of the gospel; to have
hands clean from blood, true from theft, a body free from adultery,
and a tongue void of all offence. But purge the heart first, O
Lord, and then the hand, the eye, the tongue, the foot, and the
whole body will be cleaner. Write all these thy laws in my heart, O
Lord, and in the hearts of all the faithful people, that we may
believe them and keep them all the days of our lives to thy glory
and praise, through Jesus Christ our Saviour. Amen.
The mind of man has such
large room to receive good things, that nothing can fully fill it
but God alone; whom thy mind fully possesses, when it fully knows
him, fully loves him, and in all things is framed after his will.
They therefore, dear Lord God, that are thy children, and have
tasted somewhat of thy goodness, do perpetually sigh, that is, do
pray, until they come thereto; and since they love thee above all
things, it wonderfully wounds them that other men do not so, that
is, love thee, and seek for thee, with them. Whereof it comes to
pass, that they are inflamed with continual prayers and desires,
that thy kingdom might come everywhere, and thy goodness might be
both known, and in life set forth by every man.
And because there are
innumerable things, which as well in themselves as in others are
against thy glory, they are kindled with continual prayer and
desire, sighing unspeakably in thy sight for the increase of thy
Spirit. And sometimes, when they see thy glory more put back than
it was wont to be, either in themselves or in any others, then are
they much more disquieted and vexed. But because they know that
thou dost rule all things after thy good will, and that none other
can help them in their need, they oftentimes go aside, all business
laid apart, and give themselves to godly cogitations and talk with
thee, complaining to thee as to their Father, of those things that
grieve them, begging thereto, and that most earnestly, thy help,
not only for themselves, but also for others, especially those whom
especially they embrace in thee. And they often repeat and remember
thy gracious benefits to others and to themselves also;
wherethrough they are provoked to render to thee hearty thanks,
thereby being inflamed, assuredly to hope well of thy good will
towards them, and patiently to bear all evils; also to study and
labour to mortify the affections of the flesh, and to order their
whole life to the service of their brethren, and the setting forth
of thy glory.
This they know is that
prayer which thy Son Jesus Christ our Lord commanded to be made to
thee in the chamber, the door being shut. (
Moreover, thy saints, to
provoke themselves to this kind of prayer, use first their
necessity, which they consider in three sorts; inwardly,
concerning their souls; outwardly, concerning their bodies; and
finally, concerning their names and fame: whereto they add the
necessities of those committed to them, of thy church, and the
common weal.
Secondly, they use thy
commandments, which require them under pain of sin, to pray to
thee in all their need.
Thirdly, they use the
consideration of thy goodness, who art naturally merciful to
young ravens calling upon thee, much more then to them for whom
ravens and all things else were made, for whom thou hast not spared
thy dear Son, but given him up for us all. (
Fourthly, they use thy
most sweet and free promises, made to hear and help all them
that call upon thee in Christ's name.
Fifthly, they use
examples, how that thou, who art the God of all, and rich
unto all them that call upon thee in Christ's name, hast heard and
helped others calling upon thee.
Sixthly, they use the
benefits given them before they asked; thereby not only
provoking them to ask more, but also certifying their faith, that
if thou was so good to grant them many things unasked, now thou
wilt not deny them any thing they ask to thy glory and their
weal.
Last of all, they use
the reading and meditation upon psalms and other good
prayers, because they know thereby peculiarly, besides the
other Scriptures, there is no small help, as may appear by Paul,
(
Now concerning the things
that are to be prayed for, thy children know that the prayer taught
by thy Son, most lively and plainly contains the same; and
therefore they often use it. First, asking of thee, their heavenly
Father, through Christ, that thy name might everywhere be had in
holiness and praise; then, secondly, that thy kingdom, by
regeneration and the ministry of the gospel, might come. And,
thirdly, that willingly, perfectly, and perpetually, they might
study to do, yea, to do indeed thy will, with thy holy and heavenly
angels and spirits. These things they seek and pray for, namely,
thy kingdom and thy righteousness, before any worldly benefit.
After which petitions, because all things, yea, even the benefits
of this present life, come from thee, they godly desire the same
under the name of daily bread; being instructed of thy wisdom, that
after spiritual benefits to ask for corporeal, is not unseemly to
thy children, who know that both spiritual and corporeal come from
thy mercy. In the other petitions they pray for things to be taken
from them, beginning with forgiveness of sins, which, if their
hearts were not so broken, that they could forgive all things to
all men for their own part, were impudently prayed for. They add
their profession, that is, charity, whereby they profess they have
forgiven all offences done to them; howbeit, because it is not
enough to have pardon of the past, except they are preserved from
new offences, they pray thee not to lead them into temptation, by
permitting them to follow perverse suggestions of Satan; but rather
to deliver them from his importunity and power. By evil, they
understand that Satan the author of all evil is meant. Oh! dear
God, that thou would endue one with thy Spirit of grace and prayer,
with thy children, so to make this prayer always when I
pray.
As for outward evils, so
long as they do not, as it were enforce thy people to sin,
Christian profession accounts them among thy benefits, and thy Son
has not taught thy church to pray for the taking away of them in
this prayer; for here he has contained only those things for which
all Christians, generally and particularly, may of faith pray at
all times. It often comes to pass; that exterior evils, because
they are not evils indeed, that is, because they are not against
God's grace in us, therefore they cannot of faith he prayed against
to be taken away; for thy children that have faith always prefer
thy judgment before their own; which judgment when they know, by
that which happens to them, they submit themselves thereto
wholly although thy Spirit make his unspeakable groanings to
help their infirmities by prayer, not to have them taken away, but
that they might have strength and patience to bear the burden
accordingly. Which burden, if it be too heavy in the better sense
and feeling thereof, they in their prayers complain somewhat of,
rather than pray to have it taken away. As our Saviour did in the
garden, when he added to his complaint, "Not my will, but thy will
be done;" so do thy people in all their complaints add, "Not as we
will, but as thou wilt;" for they are taught by thy Spirit not to
pray for the taking away of corporeal evils, either from themselves
or from others, unless they by the same Spirit can certainly
perceive that the same makes to thy glory; as did thy apostles and
servants, when absolutely and without condition they asked health
or miracle for any, when they healed or raised the dead by prayer,
for they know nothing can be better, thaw when it is according to
thy will. Oh! that I might always know thy will in all things, and
for ever apply myself thereto. Hereof it comes that thy saints and
dear children, who love their neighbours as themselves, do yet in
their prayers ask vengeance on some, as in the Psalms, because, in
praying and talking with thee, they see by thy Holy Spirit (without
it there is no true prayer) sometimes thy judgments upon some, whom
they perceive to sin to death, who therefore ought not to be prayed
for; but rather prayed against, because thy glory cannot be set
forth as it should be without their destruction. Thy will is always
best, and the thing whereto they frame all their desires. Therefore
when they perceive it decreed with thee, that such and such by
their destruction set forth more mightily thy glory, how should
they but desire and pray for the same, and write it as David has
done, that the godly in reading and weighing such prayers might
receive comfort, and the ungodly be afraid? Else when they perceive
not manifestly the determined judgments of God, they in their
prayers do most heartily pray for them, as Samuel did for Saul,
Moses for the Israelites, Abraham for Sodom. Good Father, for thy
mercy's sake, give me true love of mankind; but so that I may love
man for thee and in thee, and always prefer thy glory above all
things, through Christ our Lord.
Now though thy children
know, that thy will cannot but be done, and that nothing can be
done but what thou of thine own will hast determined to do,
although no man should desire the same, yet are they earnest and
frequent in prayer; first, to render obedience to thee, who
requires prayer as spiritual service to thee; secondly, because
thou hast ordained prayer to be as an instrument and mean, by which
thou works things with thee already decreed and determined. Thy
children use prayer to offer to thee their service, if it please
thee to use the same. As they eat and drink, which is a mean
ordained, for the preservation of life, not looking thereby to
lengthen days above the bounds which already thou hast appointed;
but as it becomes them to use means which thou hast ordained to
serve thy providence, so they (herein as men not curious to know
thy providence further than thou reveals it) use prayer as a mean
by which thou art accustomed to work many of thy children's
desires, that according to thy good will thou may use the same.
They do not think there is mutability in thee, for thou art God,
and art not changed with thee there is no variableness, and
therefore they pray, not as men who would have thy determinations
and ordinances altered, which are ordained in the fullest wisdom
and mercy, but rather that they might submit their wills to thine,
and make them more able to bear thy will and pleasure. They know
that thou hast promised to help them who call upon thee; wherefore
they doubt not, but that thou wilt do so, and pray accordingly.
They love thee heartily, and therefore they cannot but desire much
to talk with thee, that is to pray even as a well mannered and
loving wife will not ask anything of her husband at all, but what
she hopes he would take in good part, and do of his own free will,
although she had not spoken thereof. When she knows what her
husband's will is, she gladly talks with him, and accordingly as
she sees he is purposed to do, she will often desire him to do.
Even so thy children, who heartily love thee, since they know thy
wisdom and will is best; how can they but often talk with thee, and
desire thee to do that which they know is best, which they know
also thou would do, though none should ask or pray for the same?
Thy children use prayer as a means, by which they see plainly thy
power, thy presence, thy Providence, mercy, and goodness towards
them, in granting their petitions, and by prayer they are confirmed
of them all. Yea, thy children use prayer to admonish them that all
things are in thy hands. In prayer they are, as it were, of thee
put in mind of those things which they have done against thee their
good Lord. By reason whereof repentance ensues, and they conceive
purpose to live more purely ever afterwards, and more heartily to
apply to all innocence and goodness. Who now, considering that so
many great advantages come by reason of prayer, would marvel why
thy children are much in prayer, and labour to provoke others
thereto?
For as no one that is a
suitor to any other, will use any thing which might offend or
hinder his suit, so no man that uses prayer will flatter himself in
any thing that should displease thee, to whom by prayer he makes
suit whenever he prays; so that nothing is greater provocation to
all kinds of godliness than prayer. Therefore not without cause we
see thine apostles and servants laboured so diligently, and desired
that others might use prayer for themselves and others. Concerning
outward things, which thy children pray for, although they know thy
will and decree is not variable, and thy purpose must needs come to
pass yet they receive by their prayer no small advantage. For
either they obtain their requests, or not; if they obtain them,
then they prove by experience that thou does the will of them that
fear thee, and they are more kindled to love and serve thee. For
this purpose thou art wont, when thou wilt do good to any, to stir
up their minds to desire the same good of thee, that thou and thy
gifts may be more magnified, and set by of them, by how much they
have been earnest petitioners for the same: for how can it but
inflame them with love towards thee, to perceive and feel thee so
to care for them, hear them, and love them? If they do not obtain
what they pray for, yet undoubtedly they receive great comfort to
see, that the evils which press them, and whereof they complain
still, do not oppress and overcome them, and therefore they receive
strength to bear the same the better. O good Father! help me that I
may heartily love thee, complain to thee in all my need, and always
by prayer pour out my heart before thee. Amen.
O almighty and eternal
God, of whom all fatherhood in heaven and in earth is named, whose
seat is the heaven, whose footstool is the earth, who of thy great
clemency and unspeakable love hast not weighed nor considered our
great unkindness and wilful disobedience, but according to the good
pleasure of thy eternal purpose hast in thy well-beloved Son Jesus
Christ chosen us out of the world, and dost accept us far otherwise
than we are in deed; to be called, yea, and to be indeed thine
adopted sons; and dost vouchsafe, O loving Father, that we, being,
as it were, heavenly children, should every one of us confess,
declare, and call thee our heavenly Father. Grant, dear Father,
that among us thy poor children, by pureness of mind and
conscience, by singleness of heart, by uncorrupt and innocent life,
and example of virtue and godliness, thy most holy name may be
sanctified; and that so many of all other nations as thou hast
thereunto chosen and predestinated, beholding our godliness and
virtuous deeds that thou works in us, may be the more stirred to
hallow and glorify thy blessed name.
Oh! faithful Father, we
beseech thee that the kingdom of thy Holy Spirit, of grace and
prayer, of thy loving kindness and mercy, and of all other thy holy
virtues, and of thy holy and most blessed word, may continually
reign in our hearts, so that thou would vouchsafe thereby to make
us worthy to be partakers of the realm and kingdom of thy glorious
and blessed presence.
Oh! dear God and heavenly
Father, we humbly desire thy goodness to bow our hearts unto thee,
to make us humble of mind, to make us low in our own sight and
obedient, that, like as thy dear Son, our only Saviour Jesus
Christ, counted his meat, works, praise, and life, to be only in
obeying their most blessed will, wherein for our sakes he became
obedient to the death of the cross, that so we may, even unto the
very death, in lowliness, in meekness, patience and thankfulness,
obey thy holy will, and not murmur and grudge, nor refuse
whatsoever thy fatherly pity shall think good to lay on us, be it
poverty, hunger, nakedness, sickness, slanders, oppressions,
vexations, persecutions, yea, or death itself, for well-doing. But
in all things may we seek and labour to make these our earthly
bodies serviceable to do thy will, and to refuse what thou wills
not, never to strive nor wrestle against thy holy will, but with
thy heavenly citizens and household, built upon the foundation of
thy holy prophets and apostles, thy Son Jesus Christ being the head
corner-stone; all self-will and controversy in opinions being set
aside; the lusts, desires, and affections of the flesh mortified;
the flattering assaults of the vain world, the cruel and subtle
layings in wait of the devil overcome; agreeing together quietly,
and united in spirit, we may freely obey thy most blessed will,
therein to walk all the days of our life.
Oh! dear God, give unto
our needy bodies necessary sustenance, and take from us all love of
worldly things, all anxiety and covetousness, that we may the more
freely worship and serve thee. Oh! merciful Father, we beseech thee
to give unto us that heavenly bread to strengthen our hearts; I
mean the body of thy dear Son Jesus Christ, the very food and
health of our souls, that we may always with thankfulness firmly
feed on him by faith, and utterly forsake and abhor all false
doctrine and persuasions of men, and all lying spirits that shall
persuade us any otherwise of him than thy holy word teaches and
assures us. Satisfy our hungry souls, dear Father, with the marrow
and fatness of thy rich mercy, promised to us in the same thy Son,
and of our eternal elections redemption, justification, and
glorification in him. Make us, O gracious God, to contemn and
despise this world, with the vain things and pleasures thereof, and
inwardly to hunger for thy blessed kingdom and presence, which do
thou satisfy, good God, in thy good time, according to thy good
will and pleasure. Oh! most loving God, give us the bread of thy
divine precepts, and make our hearts perfect, that we may truly and
freely walk and live in them all the days of our life. Oh! dear and
merciful Father, we beseech thee give us the bread of thy lively
and heavenly word, and the true understanding thereof, which is the
light of our paths, the food, strong tower, and sure defence of our
souls, that we, being well fenced with this ammunition, fed and
filled with this food, may be worthy guests at thy celestial feast
and wedding, where we shall never hunger nor want.
Oh! most righteous and
merciful God, Father, and Governor of our life; we confess that we
have grievously sinned against thee from our youth up until now, in
ingratitude, in unthankfulness, wilfulness, disobedience,
presumption, and our innumerable negligences and sins, which we
from time to time most heinously have committed; whereby we have
deserved not only sore and grievous plagues, but even eternal
damnation, were it not that thou art the Lord of mercy, and hast
power to show mercy on whom thou wilt; wherein thou art rich and
plentiful to all them that call upon thee faithfully. Wherefore,
dear Father, we, seeing our manifold and grievous sins which we
have committed against thee, and also thy great mercy, loving
kindness, patience, and longsuffering towards us; are compelled not
only to bear patiently and suffer our enemies when they rail on us,
slander us, oppress us, vex us, or trouble us, curse, persecute,
and kill us; but also to speak well of them, to instruct them, to
pray for them, to do them good, to bless them, to clothe them, and
feed them, so heaping coals of thy charity and love upon them, and
mercifully to forgive them, even as thou, dear Father, for thy
beloved Christ's sake hast forgiven us. Thus hast thou taught us,
good Father, not as the hypocrites, to look narrowly on our
neighbours' faults, but diligently to examine our own consciences,
wherein we have offended thee; and also what occasion of offence or
falling we have given to our brethren in eating, drinking, going,
apparel, speaking, dissolute or uncomely laughter; in bargaining,
or by any means, and with all speed to seek to reconcile ourselves
to them, and to forgive unto others, from the bottom of our hearts,
whatsoever they have offended us, and to do none otherwise than we
wish and desire in our hearts that others should do to us; that so
we may find thee, O Lord, in forgiving us our trespasses, mild and
merciful, which do thou speedily show thyself unto us, for thy dear
Christ's sake.
Oh! Lord, thou God of the
righteous, we feel the frailty of our nature to be so perverse and
apt to sin, that when thou by the gifts of thy Holy Spirit dost
move us, and (as it were) call us, yea, rather draw us unto thee,
then are we drawn away and tempted of our own concupiscence and
lust, besides the great and dangerous assaults of the world and
devil; therefore, faithful Father, we thy poor children beseech
thee to take from us all those evils and occasions that may draw us
from thee. Oh! dear God, protect, defend, and strengthen us against
all the suggestions and assaults of our enemies, the world, the
flesh, and the devil; that neither in prosperity we should be
haughty and high-minded to say unthankfully, "What is the Lord!"
nor yet in the abundance of temptation, anguish, vexation,
tribulation, or persecution, be oppressed with fear, nor be
deceived by flattery, nor yet to fall in despair, and so utterly
perish. But in all dangers and perils of temptation, and in the
midst of the stormy tempests of tribulation, dear Father, make us
thy poor children, to feel the consolation of the certainty of our
eternal election in Christ Jesus our Lord, and to perceive thy
fatherly succour ready to help us; lest that we, being overcome
with the wicked sleight (craftiness, editor), and deceitful
invasions of the enemies, should be drawn into an obstinate mind,
as without thy grace and merciful protection we shall, and so be
shut up by the knowledge that should lead thy gracious gifts, and
benefits unto us, to our advantage and comfort, so that thou might
lead us forth with the evil doers and harden our hearts. Therefore,
O good God, give us these thy good gifts, namely, strength,
patience, and joyfulness of heart, to rejoice in temptation, and
assure us that it is the trial of our faith; that faith in us may
have her perfect work, that when we are well approved, and purified
with the fire of temptations, we may finish our life in victory,
and evermore live with thee in thy heavenly kingdom, where no
temptation shall hurt us.
Finally, most merciful
Father, we humbly beseech thee to deliver us from this present evil
world, from all human and worldly fear, from all infirmities of the
flesh and mind, from false prophets and teachers, from false
brethren, from traitors, tyrants, &c. And if it be thy good
pleasure, and may make most to the glory of thy name, deliver us
from the hands of our enemies, and from all other evils, present
and to come, both of body and soul; that we, being by thy great
mercy defended from all hurtful things may always use those things
that are profitable for us, devoutly given to serve thee in good
works; that the yoke of our enemies and the bands of sin being
shaken off, we may possess the inheritance of thy heavenly kingdom,
which thy dear Son Jesus Christ has with his precious blood
purchased for thine elect from the beginning of the world. For
thine is the kingdom, thou only hast the majesty, thou only art the
God above all gods, King of all kings, and Lord of all lords: thou
only hast the power and authority to set up kings, and to put them
down; thou lifts the poor out of the dirt, and makes him to sit
among the princes of thy people; thou only makes wars to cease, and
gives victory to whom thou wilt. Oh! dear God there is neither
majesty, rule, nor power, honour nor worship, dignity nor office,
riches nor poverty, health nor sickness, plenty nor scarcity,
prosperity nor adversity, war nor peace, life nor death, nor any
other thing, but it is all thine; and thou both hast the power, and
wilt give it to whom it pleases thee, in thy time and season, that
all glory may be given to thee alone, for thou art
worthy.
Oh! dear Father, to thee
we come therefore for help and succour, for without thee there is
no help at all. Oh! good Father, deliver us from all that is evil
in thy sight, for thine own name's sake, and for thy dear Christ's
sake; that we being armed with thy holy armour, and weaponed with
thy blessed word, and instructed with thy Holy Spirit, may,
according to thy holy promise, serve thee without fear all the days
of our lives, in such holiness and righteousness as is acceptable
in thy sight. To thee therefore, our dear Father, our Creator,
Feeder, Protector, Governor, and Defender; and thy beloved Son
Jesus Christ, our only Peace, Mercy-seat, Redeemer, Justifier, and
Advocate; and thy Holy Spirit, our Sanctification, our Wisdom,
Teacher, Instructor, and Comforter, be all dominion, power, and
glory, for ever and ever. Amen.
O Lord Jesus Christ, the
Son of the ever-living God, by whom all things were made, are
ruled, and governed, of thy love for our redemption thou did not
disdain to be our Mediator, and to take upon thee our nature in the
worst, of a virgin, purely and without sin, by the Operation of the
Holy Spirit; that thou might in thine own person wonderfully,
beautify and exalt our nature, and work the same in us also, first
abolishing the guiltiness of sin by remission; then sin itself by
death; and last of all, death, by raising up again these our
bodies, that they may be like unto thine own glorious and immortal
body, according to the power wherewith thou art able to subject all
things unto thee. As of thy love, for our redemption thou became
man, and that most poor and afflicted upon earth, by the space of
thirty-four years at the least, in great humility, and did pay the
price of our ransom by thy most bitter death and passion, for which
I most heartily give thanks to thee: so of the same love towards
us, in thy good time thou wilt come again in the clouds of heaven
with power and great glory, (
We could not but use this
our body, which God has made to be the tabernacle and mansion of
our soul for this life, otherwise than are do, if we considered it
accordingly. That is, we should use it for the soul's sake, being
the guest thereof, and not for the body itself, and so should it be
served in things to help, but not to hinder the soul. A servant it
is, and therefore it ought to obey, to serve the soul, that the
soul might serve God; not as the body will, neither as the soul
itself will, but as God will; whose will we should learn to know,
and behave ourselves thereafter. To observe which is hard for us
now, by reason of sin, which has gained a mansion-house in our
bodies, and dwells in us, as does the soul; to which (sin I mean)
we are altogether of ourselves inclined, because we naturally are
sinners, and born in sin; by reason whereof we are ready as
servants to sin, and use our bodies accordingly, making the soul to
sit at reward, and pampering up the servant to our shame. Oh!
therefore, good Lord, that it would please thee to open this unto
me, and to give me eyes effectually to consider what this my body
is, namely, a servant lent for the soul to sojourn in, and serve
thee in this life. Yea, it is by reason of sin, that has his
dwelling there, become now to the soul nothing else but a prison,
and that most strait, vile, stinking, filthy, and therefore in
danger of miseries, to many in all ages, times, and places, till
dead has turned it to dust, whereof it came, and whither shall
return; that the soul may return to thee, from whence it came,
until the day of judgment come, in the which thou shalt raise up
the body, that then it may be partaker with the soul, and the soul
with it, inseparably, of wealth or woe, according to that which is
done in and by the same body here now in earth.
Oh! that I could consider
these things often and heartily, then should I not pamper up this
body to obey it, but bridle it, that it might obey the soul. Then
should I fly the pain it puts my soul unto, by reason of sin and
provocation to all evil, and continually desire the dissolution of
it, with Paul, (
The beginning of all evil
in our sinning springs out of the depravity and corruptness of our
judgment, because our will always follows that which the reason
judges should be followed. Now that which every man takes to be
friendly and agreeing to his nature, the same he judges necessarily
to be good for him, and to be desired. Thus meat, drink, apparel,
riches, favour, dignity, rule, knowledge, and such like, because
they are thought good and agreeing either to the body or to the
mind, or to both, (for they help either to the conservation or to
the pleasure of man,) are accounted by every one amongst good
things.
Howbeit, such is the
weakness of our understanding on the one part, and the blindness
and too great rage of our lusts on the other part, that we, being
left to ourselves, in the desire of things which we judge good and
agreeing to our nature by the judgment of our senses and reason,
cannot but overpass the bounds whereby they might be profitable
unto us, and so we make them hurtful to us, which of themselves are
ordained for our health. What is more necessary than meat and
drink, or more agreeing to our nature? but yet how few there are
who do not hurt themselves by them! In like manner it is with
riches, estimation, friends, learning, &c. Yea, although we are
in these most temperate, yet when the Spirit, our Regenerator, is
wanting in them, we are so drowned in them, that we utterly neglect
to lift up our minds to the good pleasure of God, to the end we
might imitate and follow God our Maker, by yielding ourselves over,
duly to use his gifts to the common and private utility of our
neighbours. But now God only is life and eternity, and he cannot
but demand of his handiwork, that we should render ourselves and
all we have to the ends wherefore we were made, that is, to
resemble for our portion, his goodness, as those who are nothing
else but witnesses and instruments of his mercy. So that when we
wholly and naturally strive against thaw kind of life whereto he
has created us, by seeking always ourselves, what other thing ought
to ensue, but that he should again destroy us, and take away his
notable gifts, wherewith he endued us, that by all kinds of
well-doing we should resemble his image? Yea, what other thing may
ensue, but that he should leave us, and that eternally, that we
might feel, and by experience prove, how bitter a thing it is to
leave the Lord, in whom is all goodness? Oh! that therefore I might
find such favour in thy sight, dear Father, that thou would work in
me, by thy Holy Spirit, a true knowledge of all good things, and
hearty love to the same, through Christ Jesus our Lord and only
Saviour Amen.
He that will be ready in
weighty matters to deny his own will, and be obedient to the will
of God, had need accustom himself to deny his desires in matters of
less weight, and to exercise mortification of his own will in
trifles. For if our affections by this daily custom are now (as it
were) half slain, surely when the plunge shall come, we shall find
the more to do. If we cannot watch with Christ one hour, as he said
to Peter, we undoubtedly can much less go to death with him.
Wherefore that in great temptations we may be ready to say with
Christ, "Not my will, but thine be done," since this commonly comes
not to pass, but when the roots of our lusts by thy grace, dear
Father, are almost rotten, and rooted out by a daily denial of what
they desire, I humbly beseech thee, for Christ's sake, to help me
herein. First, pardon me my cherishing and, as it were, watering of
my affections, obeying them in their devices and superfluous
desires. Wherethrough since they have taken deep root, and are so
lively in me, I secondly, do beseech thee to pull them up by the
roots out of my heart, and so henceforth order me, that I may
continually accustom myself to weaken the principal root, that the
by-roots and branches may lose all their power. Grant me, I beseech
thee, that thy grace may daily mortify my concupiscence of pleasant
things, that is, of wealth, riches, glory, liberty, favour of men,
meats, drinks, apparel, ease, yea, and life itself; that the horror
and impatience of more grievous things may be weakened, and I may
be made more patient in adversity. Whereunto I further desire and
pray thy goodness, dear Father, that thou wilt add this namely,
that I may for ever become obedient and ready to thy good will in
all things, heartily and willingly to serve thee, and to do
whatsoever may please thee. For doubtless, although we accustom
ourselves, in the pleasant things of this life, to mortification
and denial of ourselves, yet we shall find enough to do when more
bitter and weighty crosses come; for if thy Son our Saviour, ever
wont to obey thy good will, prayed so heartily and so often, "Not
my will, but thy will be done," whereby he declared himself to be
very man; how can it be but that we, whose nature is corrupt, not
only in our birth but in our whole life also, shall find both our
hands full in great and grievous temptations, and should wholly
resign ourselves unto thee? Grant therefore, dear Father, for thy
Christ's sake, to me a most miserable wretch, thy grace and Holy
Spirit to be effectual in me, that I may daily accustom myself to
deny my will in the more easy and pleasant things of this life,
that, when need shall be, I may come with Christ to thee with a
resigned will, always steadfastly expecting thy mercy, and in the
mean season continually obeying thee with readiness and
willingness, doing whatever may most please thee, through Christ
our Lord, who lives with thee, &c.
This ought to be most
certain unto us, that nothing is done without thy
providence, O Lord. That is that nothing is done, be it good
or bad, sweet or sour, but by thy knowledge, that is, by thy will,
wisdom, and ordinance; for knowledge comprehends in it all these,
as by thy holy word we are taught in many places, that even the
life of a sparrow is not without thy will, (
But hereunto it is
necessary also for us to know no less certainly, that though all
things are done by thy providence, yet the same providence has many
and divers means to work by, which means being contemned, thy
providence is contemned also. As for example, meat is a mean to
serve thy providence for the preservation of health and life here;
so that he who contemns to eat, because thy providence is certain
and infallible, the same contemns thy providence. Indeed, if it
were so that meat could not be had, then should we not tie thy
providence to this mean, but make it free, as thou art free, that
is, that without meat thou can help and give health and life; for
it is not from any need that thou uses any instrument or mean to
serve thy providence; thy power and wisdom are infinite, and
therefore should we hang on thy providence, even when all is quite
against us. But for our instruction and infirmities' sake, it has
pleased thee by means to work and deal with us here, to exercise us
in obedience, and because we cannot else, so great is our
corruption, sustain thy naked and open presence. Grant me
therefore, dear Father, I humbly beseech thee, for Christ's sake,
that as I now know something of these things, so I may use this
knowledge to my comfort and advantage in thee; that is, grant that
in what state soever I am, I may not doubt but the same comes to me
by thy most just ordinance, yea, by thy merciful ordinance; for as
thou art just, so art thou merciful; yea, thy mercy is above all
thy works.
And by this knowledge,
grant me that I may humble myself to obey thee, and look for thy
help in time convenient, not only when I have means, by which thou
may work, and art so accustomed to do; but also when I have no
means, but am destitute, yea, when all means are directly and
wholly against me; grant I say, yet, that I may still hang upon
thee and thy providence, not doubting of a fatherly end in thy good
time.
Again, lest I should
contemn thy providence, or presume upon it by uncoupling those
things which thou hast coupled together, preserve me from
neglecting thy ordinary and lawful means in all my needs, if so be
I may have them, and with good conscience use them, although I know
thy providence is not tied to them further than it pleases thee.
But grant that I may with diligence, reverence, and thankfulness
use them, and exert my diligence, wisdom, and industry in all
things lawful, to stave thereby thy providence, if it so please
thee. Howbeit, so that I hang in no part on the means or on my
diligence, wisdom, and industry; but only on thy providence, which
I am more and more persuaded is altogether fatherly and good, how
far soever otherwise it appear and seem, yea, is felt by me. By
this, I being preserved from negligence on my behalf, and despair
or murmuring towards thee, shall become diligent and patient,
through thy mere and only grace, which give and increase in me, to
praise thy holy name for ever, through Jesus Christ our Lord and
only Saviour. Amen.
There is nothing that
makes more to true godliness of life, than the persuasion of thy
presence, dear Father and that nothing is hid from thee, but that
all to thee is open and naked, even the very thoughts which one day
thou wilt reveal and open, either to our praise or punishment in
this life, as thou did David's faults, which he did secretly; (
Because thou, Lord, would
have us to love thee, not only dost thou will, entice, allure, and
provoke us, but also commands us so to do, promising thyself unto
such as love thee, and threatening us with damnation if we do
otherwise; whereby we may see both our great corruption and
naughtiness, and also thine exceeding great mercy towards
us.
First, concerning our
corruption and naughtiness, what a thing it is that power, riches,
authority, beauty, goodness, liberality, truth, justice, all which
thou art, good Lord, cannot move us to love thee! Whatsoever things
we see fair, good, wise, mighty, are but sparks of that power,
beauty, goodness, wisdom, which thou art. For that thou might
declare thy riches, beauty, power, wisdom, goodness, &c. thou
hast not only made, but still dost preserve, all creatures to be
declarers and setters forth of thy glory, and as a book to teach us
to know thee, as David says of the heavens.
How fair thou art, the
beauty of the sun, moon, stars, light, flowers, rivers, fields,
hills, birds, beasts, men, and all creatures, yea, the goodly shape
and form of the whole world, declare!
How mighty thou art, we
are taught by the creation of this world out of nothing, by thy
governing the same, by thy punishing the wicked mighty giants
thereof, by their overthrowing their devices, by thy repressing the
rage of the sea within her bounds, by storms, by tempests, by
fires; these and such like declare unto us thine invisible
almighty, and terrible power, whereby thou subdues all things unto
thee! How rich thou art, this world, thy great and infinite
treasure-house, well declares! What plenty is there, not only of
things, but also of every kind of things! Yea, how dost thou yearly
and daily multiply these kinds! How many seeds dost thou make of
one seed, yea, what great increase dost thou bring it unto! These
cannot but put us in remembrance of the exceeding riches that thou
hast; for if to thine enemies, who love thee not, (as the most part
in this world are such,) if to them thou gives so plentifully thy
riches here; what shall we think that, with thyself, thou hast laid
up for thy friends? How good thou art, all creatures both generally
and particularly do teach. What creature is there in the world
which thou hast not made for our advantage? I will not say how thou
might have made us creatures without sense or reason, if thou would
have done so. But, amongst all things, none so teaches us thy great
love towards us, as does the death of thy most dearly beloved Son,
who suffered the pains and terrors thereof, yea, and of hell
itself, for our sakes.
If this thy love had been
but a small love, it would never have lasted so long, and Christ
should never have died.
What else do we daily in
this present life, than heap sin to sin, and hoard up trespass upon
trespass? So that this day always is worse than yesterday,
by increasing our sins as our days, and therefore thy indignation,
good Lord, is against us. But when we shall be suffered to go out
of the body, and are taken into thy blessed company, then shall we
be in the fullest safety of immortality and salvation; then shall
come unto us no sickness, no need, no pain, no kind of evil
to soul or body; but whatsoever good we can wish, that shall we
have, and whatsoever we loath shall be far from us. Oh dear Father,
that we had faith to behold these things accordingly! Oh that our
hearts were persuaded thereof, and our affections inflamed with the
desire of them! Then should we live in longing for that which now
we most loath. Oh help us, and grant that we, being ignorant of
things to come, and of the time of our death, which to thee is
certain, may so live and finish our journey here, that we may be
ready, and then depart, when our departing may make most to thy
glory and our comfort through Christ!
What is this life, but a
smoke, a vapour, a shadow, a warfare, a bubble of water, a word,
grass, a flower? Thou shalt die is most certain, but the
time when no man can tell. The longer thou dost remain in this
life, the more thou sins, which will turn to thy more pain. By
thinking upon death, our minds are often in manner oppressed with
darkness, because we do but remember the night of the body,
forgetting the light of the mind, and of the resurrection. Thereto
remember the good things that shall ensue after this life, and
without wavering, in certainty of faith so shall the passage
of death be more desired. It is like sailing over the sea to thy
home and country; it is like a medicine to the health of soul and
body; it is the best physician; it is like to a woman's travail,
for so thy soul, being delivered out of the body, comes into a much
more large and fair plate, even into heaven!
O Lord Jesus Christ, the
Son of the ever living and almighty God, by whom all things were
made, and are ruled and governed; thou the lively image of the
substance of the Father, the eternal wisdom of God, the brightness
of his glory, God of God, light of light, co-equal, co-eternal, and
consubstantial with the Father. Thou, of the love thou had
to mankind, that when he was fallen from the fellowship of God into
the society of satanic and all evil, did vouchsafe for our
redemption to become a Mediator between God and man, taking to the
Godhead our nature, as concerning the substance of it, and so
became man. Also thou became the heir of all, and most merciful
Messias; who by the power of thy Godhead, and merits of thy
manhood, hast purged our sins, even by thine own self, whilst thou
was here on earth; and being now set on the right hand of thy
Father for us, even concerning our nature, in majesty, glory, and
power infinite; I beseech and humbly pray thy mercy, to grant me at
this present to rehearse somewhat of thy passion and suffering for
me the last night thou was here before thy death, that thy good
Spirit may thereby be effectual to work in me faith, as well of the
pardon of my sins by them, as also the mortification of mine
affections, comfort in my crosses, and patience in afflictions.
Amen.
In the midst of thy last
supper, with thy dear apostles, these things could not but be
before thee, namely, that they would all leave thee, the most
earnest would forswear thee, and one of the twelve should most
traitorously betray thee; which were no small crosses unto thee.
Judas was admonished by thee to beware; but when he took no heed,
and wilfully went out to finish his work, contemning thy admonition
and counsel, he could not but vex thy most loving heart.
After supper there was
contention among thy disciples who should be greatest after thee;
they still dreaming carnally of thee and of thy kingdom, and having
this affection of pride and ambition busy among there,
notwithstanding thy diligence in reproving and teaching
them.
After thy admonitions to
them respecting the cross that would come, thereby to make them
more vigilant, so ignorant were they that they thought they could,
with their two swords, put away all perils; which was no little
grief unto thee. After thy coming to Gethsemane, heaviness
oppressed thee, and therefore thou would thy disciples to pray;
thou did tell to Peter and his fellows, that thy heart was heavy to
death; thou did will them to pray, being careful for them also,
lest they should fall into temptation. After this thou went a
stone's cast from them, and did pray thyself; falling down and
grovelling upon the earth; but, alas! thou did feel no comfort, and
therefore thou came to thy disciples, who, of all others, were most
sweet and dear unto thee! but, lo! to thy further discomfort, they
cared neither for thy perils nor for their own, and therefore slept
apace. After thou had awakened them, thou did go again to pray, but
thou found no comfort at all, and therefore did return again for
some comfort at thy dearest friends' hands. But yet again, alas!
they are fast asleep; whereupon thou art enforced to go again to
thy heavenly Father for some sparkle of comfort in these thy
wonderful crosses and agonies. Now here thou was so discouraged and
so comfortless, that even streams of blood came running from thine
eyes and ears, and other parts of thy body. But who is able to
express the infirmities of thy crosses, even while in the garden!
All which thou suffered for my sake, as well to satisfy thy
Father's wrath for any sins, as also to sanctify all my sufferings,
and make them the more gladly to be sustained by me.
After thy prayer thou
came, and yet again found thy disciples asleep; and before thou can
well awake them, lo! Judas comes with a great band of men to
apprehend thee as a thief, and does so, leading thee away bound to
the high bishop's Annas, and so from him to Caiaphas. Here now to
augment this thy misery, behold thy disciples flee from thee, false
witnesses are brought against thee, thou art accused and condemned
of blasphemy! Peter, even in thy sight, forswears thee; thou art
unjustly stricken for answering lawfully, thou art blindfolded,
stricken, and buffeted all the whole night in the bishop Caiaphas'
house by their cruel servants.
In the morning betimes
thou art condemned again by the priests for blasphemy, and
therefore they bring thee before the secular power to Pilate, by
whom thou art openly arraigned as thieves and malefactors were.
When he saw that thou was maliciously accused, yet he did not
dismiss thee, but sent thee to Herod; where thou was derided
shamefully in coming and going to and from him, all the way
wonderfully, especially after Herod had apparelled thee as a
fool.
Before Pilate again
therefore thou was brought, and accused falsely. No man took thy
part, or spoke a good word for thee. Pilate caused thee to be
whipped and scourged, and to be handled most pitifully, to see if
any pity might appear with the prelates; but no man at all pitied
thee.
Barabbas was preferred
before thee; all the people, high and low, were against thee, and
cried, hang thee up; unjustly was thou judged to death; thou was
crowned with thorns that pierced thy head; thou was made a
mocking-stock; thou was reviled, rebated, beaten, and most
miserably handled.
Thou went through
Jerusalem to the place of execution, even the mount of Calvary; a
great cross to hang thee was laid upon thy back; to bear and draw,
as long as thou was able.
Thy body was racked to be nailed to the tree; thy hands were bored through, and thy feet also, nails were put through them to fasten thee thereon; thou was hanged between heaven and earth, as one cast out of heaven, and rejected of the earth, unworthy of any place. The high priest laughed thee to scorn, the elders blasphemed thee, and said, God has no care for thee; the common people laughed and cried out upon thee. Thirst oppressed thee, but vinegar only and gall were given thee to drink. Heaven shined not on thee, the sun gave thee no light, the earth was afraid to bear thee, Satan tempted thee, and thine own senses caused thee to cry out, "My God, my God, why hast thou forsaken me?" Oh! wonderful passions (sufferings, editor) which thou suffered; in them thou teaches me, in them thou comforts me; for by them God is my father, my sins are forgiven; by them I should learn to fear God, to love God, to hope in God, to hate sin, to be patient, to call upon God, and never to leave him for any temptation, but with thee still to cry, "Father into thy hands I commend my spirit." (The similarity of many of the sufferings endured by the martyrs in those days to the sufferings of our Lord was evidently present to Bradford's mind when be penned some of the expressions in this meditation, editor.)