The second and last part of Reasons for refusall of subscription to the Booke of common prayer vnder the hands of certaine ministers of Deuon. and Cornwall, as they were exhibited by them to the right Reuerend Father in God William Cotton Doctor of Diuinitie, and Lord Bishop of Exceter. As also an appendix, or compendious briefe of all other exceptions taken by others against the bookes of communion, homilies, and ordination, word for word, as it came to the hands of an honorable personage. VVith an ansvvere to both at seuerall times returned them in publike conference, and in diuerse sermons vpon occasion preached in the cathedrall church of Exceter by Thomas Hutton Bachiler of Diuinitie, and fellow of S. Iohns Colledge in Oxon.

Chap. 2. We cannot Subscribe, Because we know not how it agreeth with Gods word to desire him to grant any thing, which our prayers dare not presume to aske.

WOrds ministring this doubt, are taken out of the Collect on the 1.2. Sunday after Trini∣tie. Almighty and euerlasting God, which art alwaies more ready to heare then we to pray, and art wont to giue more then we desire or deserue, power downe vpon vs the abundance of thy mercy, forgiuing vs those things, whereof our conscience is afraid, & giuing vnto vs that, which our prayers dare not presume to aske, &c. Herein our find-faults, and their abettors make plaine what they mislike, but what cause they haue so to doe they mention not. It ••alleth out very often that the minde of him who prayeth is otherwhiles much streightned, as thinking it doth not pray, when it doth, and forgetting how it dares while it complaineth that it dares not.

These words are contrary to another Collect read on the 23. Sunday after Trinitie. God our refuge and strength, which art the Author of all godlinesse, be ready to heare the deuou•• prayers of the Church, and graunt that those thinges, which we aske faithfully, we may obtaine effectually. To aske faithfully, & to aske doubtfully, are contrarie one to the other.

These two are no such extremities but for a time one in••u∣reth the other, as heat and cold, when either of them is indiffe∣rently found in the same person, but with this difference that they are imputed to a seuerall beginning, the one of nature the other of grace, the one of flesh the other of the spirit. The flesh begetteth wauering, doubting, perplexed thoughts, and all from a law in the members rebelling against the law of the

minde, where the ••••••fe is like the ••ight twixt the house of Saul and the house of Dauid, no day no houre but giuing or taking a soile. His expectation goeth away in a dreame,* 1.1 and perisheth like an abortiue that thinks he can haue abundance of the one, and no touch of the other. For our Faith being vnperfit as it is, the very best bele••u•• not so fully as they ought: But though we feele some spice of distrust in our selues, yet must we not be quite out of hart, as if we had no confi∣dence at all. To begin this point somewhat higher and speake more throughly to it, and of it. First, they that contrarie our Cōmunion Booke must know, that the Collects are certaine dartings & quicke elaculations, such as the earnestest deuotion is well acquainted with, fittest to expresse the spéedie thoughts of our Soule, when she is winged as a Doue in hir flight toward heauen. The motions are diuersly raised & they diuersly fall, some∣times as in a full sea our thoughts beare aloft, sometimes they are at a low ebbe, all a-mort, dead and aliue in the twinckling of an eye: sometimes as the Crow out of the Arke houering twixt heauen and earth, and as in a sicknesse a good day and a bad day interchangeably haue their entercourse, euer and anone so these haue some swawin or other. Such are the spirituall apoplexies and traunces, whereinto the faithfull are cast, and yet like Eu∣tychus they draw life though inwardly, for a holy substance is in them, as in an Elme or an Oke, when they haue shed their leaues and (vnlikely clusters as they seeme) Wine is found in them Destroy them not for their is a blessing. Subiect they may be, and are vnto doubtings, mammerings, and the like, but ouercome they are not. They stagger but sticke not. They may be, and are humbled in the sight of their owne sinne, but not destitute of all confidence in Gods mercies. Wherefore the cur∣rant of their prayer in such a perpiexed stile speaketh better things, then it pleaseth some to thinke. And as Ierom of Moses for loue vnto Christ would not haue Christ, so our Church in a childlike boldnesse, while it presumeth not to aske, maketh bold to aske. Secondly, they that knit these knots, and cast a mist before the Sunne, should consider what is the course of these s••uerall Collects, how (commonly) they are a summary abridgement of some speciall matter handled in Epistle, or Go∣spell,

or both, as they know that busie themselues in a diligent obseruation of the particular contents in the Epistle appointed to be reade that day: Saint Paul speaking of their dignitie that labour in the word sheweth the insufficiencie of man, yea of the chiefest euen the Apostles, that they, though they haue trust to godward through Christ, and so both themselues & their pray∣ers dare much, yet are not sufficient of themselues to pray, be∣cause no prayer is without imployment of our thoughts wherein such weakenes they acknowledge, that whereas a man would take it for the easiest matter of a thousand to lend a spare thought vpon occasion, they renounce all possibilitie: How then should their prayer dare presume to aske? For if they be able to any thing the same commeth of God: all this the Epistle compriseth: no sufficiencie how then may they dare? not da∣ring how can they presume? neither daring, nor presuming a truth it is their prayers dare not presume. In the Gospell read the same day, the like may be marked out vnto vs. For the historie taken out of the Euangelist, sheweth, how cercame of Decapolis brought vnto Christ a man that was deafe and stammered in his speech, and they all prayed our Sauiour, that he would lay his hands on him, not mentioning, what they would haue cured, nor how, nor in what manner: As for the partie himselfe he was so farre from speaking (for the string of his tounge was not vntied) and so farre from hearing for he was deafe, that if Christ had not beene more ready to heare, then he to speake, and to graunt more, then his or their prayers did presume to aske, he might haue liued and died in his infir∣mitie. Whereupon our Church gathering briefe notes out of the Gospell (and the collection is warranted by the text) ob∣serueth of Gods part it is meete to acknowledge, he is more ready to heare, then we to pray, and is wont to giue more then either wee desire or deserue, yea so gratious our God is, that he forgiueth vs, what our consciences may well be afraid of, namelie sinne, and giueth vs, what our prayers dare not to presume to aske (namely in temporall blessings) such, and such, in this or that manner, at this, or that time, which our praiers dare not presume to aske in such speciall sort: 3. they should [ 3] thinke as the candlelight is noe fit helpe to finde out the day, but

it owne selfe must shew it selfe, el•••• we see it not: so a spirit, and that a holy one, and that in like measure may best giue iudgement of prayers thus in••ited Wherefore this considered; we returne them what our Sauiour said of his Disciples,* 1.2 They know not of what spirit they are. Had they such brused, humblest, wounded consciences, as that seruant of God (who∣soeuer in his meditation penned these Collects) they would soone skill, how the pulse of such a prayer beateth and keepeth tune very pleasingly in the eares of the Lord. For as a discord in Musicke giueth a grace, and commendation to the song, so these discords and iars in our petitions desirous to pray, and yet not daring to pray, comming, returning, and making a broken note, much pleaseth our Father, which is in heauen, though they seeme to displease vs:* 1.3 Why art thou cast downe O my Soule, why art thou disquieted within me, Hope in the Lord, for I will yet giue him thankes for the helpe of his presence.* 1.4 The like dis∣pute of and on Saint Ierom writeth Hilarion had. Goe foorth my Soule what fearest thou? goe foorth why tremblest thou? Almost 70. yeares hast thou serued Christ, and dost thou feare death 〈◊〉〈◊〉 Such wauering affections like Pauls ship caught be∣tweene two seas, when the forepart stucke, and the hinder part was broken, and yet the Pa••••ingers ••afe. These streights they fall into, that fall to prayer, and (what Saint Paul said of life and death) they are difficulties the faithfull are streightned with. The presence of his Maiestie to whom they pray,* 1.5 the guiltienesse of their sinne, the rigour of the law, the multitude of their wants, some bid thē pray for mercy, aboundance of mer∣cie, as if a little would not serue but abundance must be pow∣red downe, some againe (to their thinking) forbid them to pray, and demaund how they dare presume, and so both waies their speech sauoureth of confidence, and infirmitie. Such mixture is alwaies in our petitions, because such mixture is in our selues, flesh and not all spirite, some distrust, and not all fulnes of faith, sometime a feeling that we beleeue, sometime complaineing that we doe not beleeue the tongue of our ballance bearing so doubtfull, doubtfull it is, which scale will preuaile, & yet the bet∣ter in the end preuaileth. For thorough stitch it goeth, commeth, ouercometh, and ouercomeing triumpheth, triumphing conclud∣deth

and the conclusion is through our Lord Iesus Christ, so as in the same sentence the fall of the leafe, and a spring againe, fire in the ashes and stirred vp againe: A little faith appeareth not with the soonest, but like scuit in the bud, whence his na∣ture and substance is, so coucheth, and so is preserued. Thus it flu••t••reth twirt daring and not daring praying and not praying because it would haue aboundance of mercie, and yet findeth wants in the petition. This striuing in the womb of the same collect argueth the life of faith rather quickened then dying, springing then falling, so faultlesse it is, if all be well considered. For as Rebecca when she felt the twins in her womb (though it pained bit yet) thereby knew, she had conceiued, and that the childrē were aliue, so they who are brought vpon their knées, find∣ing the maiestie of God infinite, his iustice strict, his knoweledge searching the reines, his holinesse such, as Angels are not pure in his sight, and what themselues are on the other side, their basenesse odious, their ignorance blockish, their sinnes abhomi∣nable, their wants lamentable, (at what time notwithstanding they conceiue comfort, for els could they not pray) are fouly abasht and ••eicted, as professing they dare not aske somethinges at the hand of the almightie. Which to like effect we finde: as if an honest good heart laying open his estate in more wordes would be thus vnderstood. Whereas our prayers, by which we craue that thou power downe the aboundance of thy mercies are thorough the want of a most holie faith ouerlaide with vn∣speakable imperfections, such as tire them out in the way to hea∣uen, therefore we pray thée O Lord with al other transgressions forgiue vs euen our prayers, whereof our conscience guiltie as it is (y^t they are so stained as they are) presumeth not nor dareth presum: to aske, what otherwise it would, and at other times doth, when more comforted then now it is, thou well knowest O almighty God the petitions of them that aske in thy sons name,* 1.6 we beseech the mercifully to incline thine eares to vs, that haue made now our praiers and supplications vnto thee, and graunt that these things which we haue faithfully asked according to thy will, may effectually be obtained to the reliefe of our necessity & to the setting forth of thy glo∣ry &c. Thus a faithfule soule in praier sōtime raised & anon

deiected wrestling w^t God as did Iacob in his conflict with y^• An∣gel, diuersly tuneth the phrase of his troubled spirite & notwith¦standing a supposed discord kéepeth measure & concord with faith and with the holy scripture.* 1.7 But when men set their wits vpon the tenter to reach out their obiections, and to deale as if they had to deale with Beuis of Southhampton, thinking noe more reuerently of the humble, duetifull, bashfull, modest,* 1.8 low and lowly speethes proceding from a broken heart, thence it is, they make a doubt where no doubting is if the same minde were in them, as becometh censurers of the praiers of the church, those irreprouable collects would haue greater commendation, then be thought a stumbling block of offence, as they are. Take we example from Iob, Abraham, and Salomon. Holie Iob, of whome scripture giueth testimony, that he was an vpright iust man, one that feared God, and eschewed euill confesseth of him∣selfe though he were iust he could not answer, but would make supplicatiōs to his iudge, holding it more fit to leaue wrangling, disputing, boasting, for these wil obtaine naught, but pray∣ing zealously, behauing himselfe submisly he may find fauour at y^e Lords hand, yea were he iust, his own mouth would condemne him, were he perfit the Lord could iudge him wicked, because none is innocēt, whē God iudgeth, & he it is, that knoweth vs better thē we our selues, & seeth such sins, as we neuer think for. Accordingly whereunto S. Bernard speaketh I doe not wholy belieue my selfe, nor my own conscience, for it cā∣not comprehend me all, neither can he iudge of the whole that heareth not the whole. Anon after, God heareth in the hart of him, that he thinketh, which a mans own selfe hear∣eth not. yea were Iob righteous, yet should he be ashamed with y^e brightnes of God his maiestie, that he should not know himselfe. We see how the look of a Prince dasheth his subiect out of coūte∣nance & therefor much rather may the presence of y^e Lord (who is a dreadful God clothed with vnspeakable maiesty, as with a gar∣mēt, whose glory surpasseth y^e brightnes of al the lights in heauē) astonish y^• brused conscience of Iob who knew, if he should wash himselfe with snow water & purge his hands most cleane, yet should God dip him in y^e pit, & his owne cloths would make him vncleane. For God is not a man, y^t he should answer him, if they

should strine in iudgement.* 1.9 All which sentences debasing him dis∣couer the true estate of an humble soule, who vpon due examina∣tion made, saieth in effect as a troubled conscience in this collect, that dareth not presume to aske, & yet would gladly haue what it standeth in néede of. The like may be obserued in Abraham the father of all the faithfull, who in his cōmunication with God & prayer to him for Sodome, ministreth to our edification these ex∣cellent notes. First he confesseth he was dust and ashes, not for∣getting he had a liuing soule,* 1.10 but chusing the most contēp∣tible things, & emptying himselfe of al other things whēce he might Glory: so y^t faithful saying in their praiers they dare not presume, proueth not they want al confidence in God his fa¦therly loue, but choose rather to lay open their abiect and distressed conditiō. Secondly it is to be obserued in Abraham The nearer a man draweth vnto God, the more feeling he hath how miserable & wretched mans estate is. For the onely bright∣nes of the Lord his glory it is, that putteth to shame & truly hūbleth men, so as they are stript of al foolish confidence in themselues, wherewith comonly they are besotted & starke drūk. Thirdly in these words: let not my Lord be angry y^t I speak &c. And 32. Let not my Lord now be angry, & I wil speake but this once: He praieth to turne away y^e Lord his wrath, & so mak∣eth his pelitiō acceptable by his humble sute, teaching vs withal, how we must not be saucy nor impudēt to aske any thing at al aduēturs, but to preserue shamefastnes & bashful modesty when we pray to God. And what els doth y^• collect in these words forgiuing vs those things whereof our conscience is afraid, & gi∣uing vnto vs, y^t which our praiers dare not presume to ask, which forme of praier is very agreable to y^t place. Pro. 28. Blessed is y^e man y^t feareth alway, meaning is wary, and of a tender cōscience loth to do or say, yea euen in praier y^e least thing that may offend God, as y^e other branch of y^e verse, & the 16. of the 14. Chap. suf∣ficiently proueth. This is certaine he y^t neuer doubted of his sal∣uatiō after he was called to y^• knowledge of God in christ, y^t man neuer rightly beleued, for he which beleueth in y^t truth (of a truth) féeleth many wants & doubts like a sound man after a recouery frō an ague féeleth many grudgings of that disease, which if he had no health, nor life he could not féele at al. Let men please them

selues, y^• are disposed to thwart this truth,* 1.11 what Tully spake of Metrodorus fitteth thē wel. They say so to others, but not to thēselues. Fourthly we are to mark in whose name these praiers are offred not for the minister himselfe onely, or some few, y^t haue profited in the waies of godlines, & may be thoght to haue a grea¦ter measure of grace, but for the most, who cōmonly are the weak¦est, & but lately yeand in y^• sould of christ, tender lambs they must néeds tremble hearing, as they do the Lions, such as Abraham, & Iob behauing thēseluss in fearefull & bashful manner. Onely he that knoweth not what belongeth thereto, wil thinke all this a great deale more thē néeds.* 1.12 But if we will obserue what is giuen euery one, it wil easily appeare the fewest haue an excellēt faith a very few an indifferēt faith, & the most are they, that haue the least measure of faith. Should a nurse be lisping to the babe on hir knée, another that stands by knoweth not the reason. It is sufficient that she doth. Our brethrē think we do in repeating this straine what beséemeth vs not, we answer. Let alone now. For it wel beséemeth vs to fulfil al humility, & if any be vile in his own eies vpon true repentance for sin,* 1.13 he will thinke of himselfe more vildely thē all this commeth to, resoluing the more a man is a∣shamed of himselfe, & hartily sorrowful, y^e more he profiteth in y^e course of repentance. Did we not know more sin of presumtion thē are guilty of faultles humility, & come to the Lord like hail fellow wel met, rather thē smitten with a holy feare, such clauses as these might otherwhiles be spared. But most of vs in our hearts know the contrarie. And were we (as some thinke) they may be bold and confident, it is for vs to haue a liuely touch for sin. No man but the lesse he prizeth himselfe in his own eies, the more he pleaseth the Lord, who giueth grace to the lowly. And though it may séem the speech of a dastardly conscience, yet vnto whō wil the Lord looke, but vnto him that is poore and of a contrite spirite, and trimbleth at his wordes? Say a sonne may bée bold, and wee wil not say otherwise, yet a father liketh his son neuer a whit the worse, if he make not alway so bould as the father would haue him.* 1.14 That made Saint Paul vse this course. Sanctified he was from his mothers wombe, yet hee held himselfe chiefe of all sinners,* 1.15 in regarde what hee once was, though it were forgiuen him.* 1.16 And hee

that praied for Corinth, Ephesus, & the like, beggeth praters at their hands like Lazarus,* 1.17 y^• begged crums at y^• rich mans table. Pray for all saints & for mee, As if he were no saint, or as if y^• stil ran in his mynd, how hee had beene a perse quutor of y^e chruch of God. Wich kinde of thoughts hauing their course, & recourse in prayer are a damp, & if not (as they cannot quite) put out the light of our hope, yet they dim, & calm the heat of our cōfidence, that it be not more hardie then is expedient.

Forgiuing vs those things, whereof our conscience is afraid.

This clause may stand vncontrold. For is not forgiuenes the remission of sin, & hath not our conscience good cause to be afraid of sin, doing that which God seuerely forbiddeth, omitting that w^t he strictly cōmandeth, negligently performing y^e best duties, we should intend? Can it be other, but that our conscience may well feare, til it be released, when it calleth to mindether wherein, or against whō the offence is cōmitted? Wherein, namely in praier for so it is many times,* 1.18 as diuerse of y^e ancients witnesse. S. Austin with griefe confesseth seing our hart (saith he) is a little hold, or seat or conceit of such things (he spake of toying thoughts a lit∣tle before) & carrieth after it whole troups of plenteous vani∣ty, hence is it that our praiers are often interrupted, & trou¦bled & that in thy presence O Lord, while with y^e voice of our heart we apply our selues to thy eare, I know not how so great a seruice is cut off in y^t very entrance by trifling thoughts rushing in vpon vs. S. Ierom witnesseth y^e like, whē I am at my pray∣ers (I should thus & thus lament my sins & intreat my saui∣our) very often one while I am ether walking in our gallerys or casting vp my accounts, or caried away with filthy thoghts or doing those things, whic a man should blush to name. All w^t strike the conscience with feare & shame, so do they y^e more, whē we consider before whō, & vnto whom it is, our supplicatiōs are directed. In time of praier we must entreat, saith Barnard the court of heauē, euen that very court wherein the king of hea¦uē sitteth on his thron, attended vpō with an vnspeakable ar¦mie of blessed spirits, & therefor with great reuerence, with great feare with great humility should a vile cotemptible little frog, crawling out of a marsh come before him, how

fearfull how suppliant how humble, & carefull, wholy, hear∣tily thoroughly intentiue on the maiestie of his glory in the presence of his Angels,* 1.19 in the counsell of the iust can such a habberdehoy dare to stand or shew his face.

Giuing vs those things which our prayers dare not presume to aske.

Neither dare they presume to aske. For why should they? and yet God giueth vs, what we néede,* 1.20 else we might perish both here, and hereafter. There are (saith Bernard) that thinke be∣cause they pray, that God is indebted to them. Peraduen∣ture also eternall life some seeke for not in humilitie, but in speciall trust, they haue of their owne merits. Upon like oc∣casion it séemeth Saint Austin giueth like counsell: Presume not of thy owne worke or prayer, but of the fauour of Christ. Accordingly our Church speaketh here, and in the Collect after the offertorie, where it saith, for our vnworthinesse we dare not, &c. A phrase we dare aduenture vsed by auncient and sate writers. One of each for example. S. Austin of old and Iosias Simler of late time. Saint Austin writeth that God furnished Constantine the Emperor after his conuersion with so great earthly blessings, as no man else may dare to wish the like. A wish every man knoweth is fat lesse then a prayer. If sometimes God bestow somethings, as no man dare to wish for the like, what reason is there, but we may arknowledge, God giueth somewhat which our prayers dare not presume to aske? Iosias Simler in his Oration vpon Peter Martir his death toward his conclusion maketh this prayer. Graunt vnto vs O most gratious good Father, if not another Martir and such a one we ought hardly so much, as to pray for, yet at the least, &c. Where it appeareth how the excellencie of God his gifts so ra∣uisheth the mind of an humble suiter, that in the fulnesse of ad∣miration astonished with the Lord his singular mercie, and on the other side with his owne lothsome vslemsse, he plaine∣ly confesseth his prayer dareth not aske what the Almighty notwithstanding giueth for his Sonne Christ. In which sense any equall Reader shall doe well to thinke our Booke vseth it, if he doe well bethinke him, how he must not speake against the light of his owne hart.

These are directly against the word and true faith, Heb. 10.19. By the blood of Iesus we may be bold to enter into the holy place. And verse 22. Let vs draw neare with a true hart in assurance of faith, &c. And Heb 4.16. Let vs goe boldly to the throne of the grace. These places are directly against doubting, and slauish feare: Ergō not to be Subscribed vnto.

Be they, and euer may they he places directly against doub∣ting, and slauish feare. Such doubting as is a slauish feare we admit not, because the assurance of our faith doth not: yet our knowledge in Scripture teacheth thus much, that Faith is beholding vnto feare, both in h••r entrance, and afterwards in the growth. In the entrance, when she takes possession of our harts. For the iudgements of God and the terrors of the law in humbling vs, are a Schoole master vnto Christ, and after too, when we many times are likely to play the wan∣tons, and thinke our estate like mount Sion that cannot be mo∣ued, so as what is said of Faith and Charitie is a true saying of assurance and feare.* 1.21 They are better distinguished in our Bookes, then in our persons. Much there is in vs of the flesh, that is vnregenerate, though like a begger still mending his cloke, we make vp the breaches by dayly repentance. At the entrance how it worketh may appeare by a similitude taken from a Sempsters worke,* 1.22 who whither Dorcas, or some other drawing her néedle in & out bringeth the silke after. The needle commeth and goeth, the silke stayeth and maketh a gar∣ment of needle-worke, yea if maketh a samplar for many yeares, though the needle breake, or be lost, or the partie dead: So is it in feare. The worke begun, the point maketh an entrance, after which the mercies of God as soft as silke follow, and stay to make vp a garment to put on, where no needle is now, but once was, so no shew of feare to fore, but the effect of it may be seene in the euill not of punishment, but of sinne,* 1.23 which as certainely draweth on punishment, as Ahaz diall in a Sunne-shine day casts his shaddow. Farre wide he is (saith Bernard) that doth so kisse the foote of Gods mercie that he doth not heede the foote of his iustice, as

if he were a father and not a Lord. If a Father where is his loue, if a Lord, where is his feare? Malach. 1.6.

By the blood of Iej•••• we may be bold to enter into the holy place.

Heb. 10.19. The Author sheweth all ceremonies haue an en••e in Christ,* 1.24 and where in time of the law people might not enter into the Sanctuarie, but must, and did stand without: now we may enter into heauen it selfe whereof the Sanctuarie was a tipe. Such boldnesse we haue to Godward thorough Christ his blood.

Let vs goe boldly to the throne, &c. Heb. 4.16.

That is, Let vs not sticke, and be doubtfull in seeking af∣ter other mediators, as if he alone were not sufficient.* 1.25 Such wauering, and vncertaintie propending to inuocation of An∣gels, or Saints (as if there were n••t a God in Israel) our Church is no lesse vehement in prosecuting for erronious do∣ctrine, then any other Church pray••ed be God.* 1.26 What doe these places Heb. 10. and the fourth Chapter more discredit the vse of this straine (whereof our consciences are afraid) then Master Caluin, who speeking of the Publican his vnfained him liation writeth, that God will not be intreated of any, but those who in a trembling manner, flye to his mercie? Where this fourth to the Hebrewes hath, Let vs goe boldly, this author writeth tremblingly, yet will not we fondly iniury him so much, as these doe wrong our Church with taunis, & re∣proches saying, It is against the word, This against true faith, &c. A doubting which proceeds of infidelitie may be thought so, but not that doubting, which ariseth from admiration, like that in Ioel 2. who knoweth whether God will turne & leaue a blessing? Which wordes carry a doubt in sound, but in effect imply a sound affirmation, and are most apt for repen∣tance to speake with, because they include a sence of sume, & yet withall some hope to spéed. Not amisse obserued by S. Ierome mens doubting other whiles maketh thē more earnestly peni∣tent. And it may well so be. For if doubting be the mother of

inquirie (as they say it is) because he that doubts not séeketh not, then also is fearefulnesse the mother, or milch-nurse of a kindly repentance.* 1.27 Well had it béene with some long ere now, if they would haue skilled of this point, that as in learning some held themselues for great Scholers, who faile of it, because they thought, they had obtained, what they haue not: so in duties to godward some want true confidence, because they are not right∣ly confident making ouerbold, where it is more wisedome to vse modestie; more courage to séele their own famines, more au∣dacitie to acknowledge their owne feare, fearing as they ought to be afraid. Marke the trée whose branches are séene. A graine (for thence sometimes is the beginning) lieth in the earth,* 1.28 sinks low, but the branches shoot forth that birds may nestle in them. It first taketh downeward, then séene aboue, at the first low, afterwards aloft. Many are hindred (saith Austin) of their strength, while they presume on their strength. Men that finde such contrarietie twixt Heb. 4. and this Collect our conscien∣ces are afraid, may by their wrangling principles cauill with ease at a thousand places else, yea, and set Scripture against it selfe. As where the Publican is said to stand a farre off, loth to come to the Altar, not daring to lift vp his eyes, that the Lord might lift vp the light of his countenance vpō him, &c. May not a faire glasse be set vpon it that he did amisse. For say they, where he stood a farre off he should haue gone neare. And was not Peter well chidden in saying,* 1.29 Goe away from me a sinner? As if the neater the better, the worse the farder off. Againe, in that he would not lift vp his eyes to heauen, he was much to blame.* 1.30 Such a looke Caut had, for is it not said He cast downe his countenance. Much of this making skill they, whose delight is to weaue, though it be but a spiders webbe, and men of their mettall are like inough to charge Mary Magdalen for a micher well she escapeth, if not reproued for want of faith, Let vs goe (say they) Why then stood she the still? Boldly. Why did she trouble hir selfe with Christ his feete,* 1.31 when she was to to goe to the throne of grace? And what was he at whose feete she stood, but the author of grace? (weeping) a womanish condition: more courage would haue done well, and she began to wash, as not daring to goe on. The basest in man (his féete)

why not his head? Too too much str••ngen••s. (With her teares) why? Water of the next brooke might haue serued. The more blame she that would not make bolder. Was her eys d••m, that she could not see eye-water was more precious, then to trickle at ones feete? (She did wipe them) Happily with a towell, No such matter. The tresses of hir haire she wiped them with. A great deale more then needed (as they thinke that di∣spute thus) twixt friends and kinffolkes 〈◊〉〈◊〉 the spirit. He no doubt our eldest brother would haue accepted of farre lesse, then all she did, for is he not our brother and more, if more neede, to all that doe beleeue? Another it was came behinde him. Both of them contrary to this exhortation. Goe with holdnesse she said.* 1.32 But who heard it? For she durst not aske it with her lips (she said within her selfe, If I may) What Ifs and Ands be these, Why did she not goe boldly? (Touch) why did she not imbrace? (But touch) was not be reproued that smote but three times,* 1.33 whē he might haue smote a many more? (His garment) why not his person? Belike a little would serue the turne. Ouermuch squeamishnesse spoyleth all. Boldly she should haue gone, and prest forward and thrungd before him, not neare him, or to him, much lesse behinde him. A signe of a seruile and crauenlike seare. All this yet their argument maketh good that oppose. Heb. 4. to discountenance this truth (our consciences are a∣fraid) Faith we acknowledge & reuerence in hir certaintie, and full assurance. She may, and is, and must be in the faithfull,* 1.34 yet that no ground of dislike to our selues, or cause at all, why we should not in a godly iealousie suspect our owne waies. Nay by wrestling, and combates in this kind we learne what vigor, and life is in our faith. The Collect speaketh neither of slauish nor seruile feare, neither of the spirit of bondage, onely this is all (whereof our consciences are afraid.) Now all feare is not contrary to faith. Por if we feare not, a carelesse securitie of flesh creepeth vpon vs, so faith languisheth, the affection to prayer becommeth dull, and in the ende a due remembrance of God and his mercie is extinguished. Ouer and beside, they which are not touched with a sence of euils to be afraid of them, are ra∣ther dullards, then constant. Thus feare stirreth vp and quick∣neth faith. Little to the commendation of the Disciples, that our

Sauiour said, Why are ye afraid, O ye of ••••••le faith? A small faith, but faith notwithstanding. And a small faith in God his children is no small portion, which when it is the least though ourneast with terthre of 〈◊〉〈◊〉, con••••••••••th hope, euen in her readest and dead∣liest time, knowing the spirit of adoption kéepeth fire in the hart, and that in most apparant weaknesse hir power in Christ is per∣fected, gaining by her losse, raised by her fall, and after the com∣bat finished, returneth home a conqueror. In which opposition of faith and feare, that which féedeth one, nourisheth the other. the mercies of God are the support of our faith, so are they the roote of our feare, and forgiuenesse of sinne, a iust occasion mi∣nistering sufficient matter for true humiliation (forgiuing vs those things, whereof our consciences are afraid) like those couples in the Lords prayer Forgiue vs our sinnes & presently in the next petition Lead vs not into tentation: Th•• one im∣mediatly following the other, as if we said more then euery one is aware of in saying (forgiuing vs those thinges) &c. either be∣cause of sinne (the remembrance whereof is gréeuous,* 1.35 the burden intollerable) or else because of forgiuenes it selfe, as it when they are forgiuen, euen then in that very instant we are afraid. For that when we haue most securitie, we haue most cause to feare, as if the sentence of S. Paul went for a watch-wood. Be not high-minded but feare, or that of our Sauiour, Thou art made whole, sinne no more lest a worse thing happen vnto thee, as it will soone doe, where securitie bréedeth pride: S. Austin intreating how feare is in vse with Gods seruants, and how farre foorth out of vse, aduiseth in these words, Be not high-minded but feare. Loue the goodnesse of God, feare his seueritie. Both these will keepe thée from being proud, For in louing thou dost feare, least thou grieuously offend thy louing and beloued: It thou loue not, feare least thou perish, if thou loue, feare least thou displease. He that said you haue not receiued the spirit of hondage to feare any more, said that himselfe was among the Corinthians with feare and trembling: He that said be not high minded but feare gaue a generall aduertisement to all the members of Christ, worke out your saluation with feare and trembling. Anone after that blessed father addeth. Doth not that sentence beat thee of from presumptuous pride, woe vnto the world

because of offences? Dost thou not stand in a we? lest thou be reckoned among those many, whose loue should ware cold and iniquitie abound? dost thou ••h•• strike thy blest when thou hearest this sentence. Let him that stands take héede lest be fall? As for the other clause (Giuing vs those things, which our praiers dare not presume to aske) is and may be referd to spirituall & temporall blessings, which in the generall we may assure our selues shall be graunted, and we must dare to aske, but in particular as in this, or that very manner, at this, or that very time, by such & such meanes, we haue no warrant to limit the ho∣ly one of Israel, nor cōmandement to craue or promise our selue. Paul prayed that Satan might be remooued, and be prayed often, and earnestly, yet was he not then remooued.* 1.36 Some things we may pray for absolutely, and affirmatiuely, as that the kingdome of God doe come, his will he done, the forgiuenesse of sinne, & our owne saluation, but the meanes sometimes we may faile in, while this may or that way, after this fashion, or that fashion, we pray they may come to passe. S. Paul could not be ignorant of so easie a point, and therefore it was not the forme he stood vpon, as the end he proposed. The very like is to be thought in temporall blessings: Dauid prayed to God for his child, which he had by Bothsabe, throughly & fully perswaded of Gods mercies towards him, though touching the babe,* 1.37 his thoughts and spéech were not so resolute, but arguing rather his expectation, then assu∣rance. For this be said, Who can tell whether God will haue mercy on me that the childe may liue? Thus it appeareth that euery par∣ticular neither may we, nor dare we presume to determine. Leaue we that to the wisedome, and gratious good pleasure of the Lord. Beggers must not be choosers, nor caruers, their own caruers. Thus they will haue it, and thus; or else it fitteth not him, that commeth in prayer vnto God. He may assure himselfe in generall, but in euery particular he may not, he néede not, he must not. It may be victory; it may be an ouerthrowe, it may be peace, it may be persecution: He may haue a child, he may goe childlesse. He may pray now, but the issue of his prayer is like A∣braham a great way of. Such is the course of the faithfull. They apprehend Christ Jesus in whom all the promises are yea, and Amen. Sure of this once. That if they haue what they dare not indent for at Gods hand, they will be thankfull, & if they haue it

not, they will possesse their soules in patience, onely because, they will not be thought wiser then the Lord, they commend all to his blessed disposition. When Zaedok carried the Arke into the Tittle these words Dauid vttred.* 1.38 If I shall s••••de fauour in the eyes of the Lord, be will bring me againe, and shew me both it and the Tabernacle thereof. But if he thus say, I haue no delight in thee, Behold here I am, let him doe to me, as see∣meth good in his eyes. Here is a doubtfull, & perplexed speech, yet not destitute of assurance, which a holy faith ministreth. For he was certaine of his saluation;* 1.39 yea and certaine of the tempo∣rall kingdome which God had promised him: But here was all the doubt: He knew not, whether the promise was absolute, or vpon condition. The like followeth in the next Chapter, where the same Prophet maketh this vse of Shimes his railing and reuiling. It may be, that the Lord will looke vpon my affliction, and doe me good for his cursing this day. In that he saith (Peraduenture, or it may be) not doubting of his sal∣uation, but of being restored to his former estate,* 1.40 or else think∣ing of the hainousnesse of sinne before committed, doubteth whether his afflictions should be asswaged so speedily. As who would say, Peremptorily I affirme it not: my sinnes haue deserued more then all this counneth to. This I take as a gentle remembrance to put me in minde of my duety, It may be: If not: I know what to trust to: Ile not attempt to teach the Lord: I neither doe nor dare presume to aske, that it may be thus, and no otherwise. The Prophet Amos hath the like It may be,* 1.41 the Lord God of Israel will be mercifull to the rem∣nant of Ioseph. He meaneth in preuenting their captiuitie: But whether deliuerance, or no, the reckoning is made, they forgot not all comfort, well perswading themselues, that if the mercy of God faile them one way, some other way it shall meete with them, and they with it, knowing of a truth that God is good vn∣to Israel in not giuing vs many times what we would,* 1.42 that he may giue ouer, and aboue, that which we should rather. So as to winde vp all on a small bottome, and comprehend much in fewe words (our prayers dare not presume to aske) many things, which God giueth, because they dare not set the Lord a time, nor binde him to such, and such meanes, but resoluing of

the general, & making faith of our duety therein, refer our selues wholy to the Lord, for all such changeable circumstances, know∣ing that fall they out so, or not so, or contrariwise,* 1.43 they fall out for the best to them that feare the Lord

Notes

• * 1.1

  Quamuis vide autur hac du•• pugnare nemb tamen est qui non idem in se experiatur. Marso in Marc, 9, 24. Quum ••••squō extet fides per∣fect a sequitur ex parte nos esse incredulos. Ibid. Etiamsi in n••∣bis aliquam diffidentia (pe∣ciom sentiamus non tamē propt•• rea daspōdend••̄•• esse animum quasi nullae fidu∣ci•••• donat•• su∣mus a domino. Zanch. de relig. lib. 1, de diffiden. Orationes brea∣uissimas & rap tim quodāmodo ci••culatas. Au, gust. ad Probā epist. 121. Act. 20, 10. Isay. 6, 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor 4.8. Pro charitate Christi nolis habere Christīs Hieron. ad Al∣gas. 9.9.
• * 1.2

  Luk. 9.15.
• * 1.3

  Palm 42 5.
• * 1.4

  ••gredere ani∣ma mea quid ti¦mes, egredere quid trepidas, 70. prope annis serui••sts Christ•• & mortem ti∣mes? Hieron. d•• Hilari. Act. 27.41.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philip. 1.23.
• * 1.6

  Collet. 23 sun. after Trinitie and after the Communion at dismissing of the Con∣gregation.
• * 1.7

  Genes. 32.24.
• * 1.8

  Iob. 1.1. c 9.15 Altercando, dis∣ceptando, glori∣ando, nihilcorā de•• obti••e ••imu•• La••ater. Ibid. Deo indicante▪ nemo i••sons est ipse melius qua•• nos ipsinoust quales simus, 〈◊〉〈◊〉 vsde•• pectatum vbi nos nullu•• animaduerti∣mus. Ibid. 20. Nō ex toto ere∣do me, velipsi cō scienti•• mea, quippe cum 〈◊〉〈◊〉 ipsa quidem queat me com∣prehendere tot•••• neque iudicare potest de toto, qui totum non audit. Bernard. epist. 42. Audit deus in corde cog••tantis quod non audit velipse, qui co∣gitat. Ibid. Licet integerri∣mus essem tamā adeo sulgoro maiestatis eius consternarer, vt de me-ipso ni hi•• scirem. La∣uater an Iob. 9.21.
• * 1.9

  Iob. 9.30.31.
• * 1.10

  Now oblituse∣••as Abraham se se anima imor∣tali praditum esse sedquod maximè contēp tibile est eligit qui scomni dig∣••itate exina∣••iat. Luth. in G••nes. 18.27. Quo propius ad deum acces∣sit co melins sen tit, quam mise ••••s••t & abiect•• hominum con¦ditio. Solus est ••nim deisulgor qui homines stulta & ebria sui fiducia exu∣tos pudore con∣fundit, & peni tus humiliat. Ibs Non debemus ••̄pudentes esse ad petendum quid∣libet sed pudorē soruare ac vere cundiam. Muse. Ibid. Pro. 28.14. c. 14.16.
• * 1.11

  Affermant tibi, non sibi Cicer••. de d••inations
• * 1.12

  Pancissimos esse qui excellenti fi∣de polleant, pa•• cisesse mediocr••̄ plurimos auiem mensura exigu•• esse praditos. Marc. 9.24.
• * 1.13

  Tristitia & pudor sunt con∣iuncta semper, vbi est vera pe••¦cati agnitie. Quod sicognos∣cere velumus a•• in penitenti•• profecerimus, videamus an praoculis istos duos affectus habeamu; C••ls Luc. 18 13.
• * 1.14

  Isay. 66.1.
• * 1.15

  Galat. 1.15.
• * 1.16

  1. Tim. 1.15.
• * 1.17

  Eph. 6, 18.19.
• * 1.18

  Copiosa vanita∣tis cateruas August confess. lib. 10. c. 35. Irruentibus nu∣gatoriis cogita∣tionibus &c. Ibid. Abductus turpi cogitatione etiā qua dictu eru∣bescenda sunt gero. Heiron. dial. aduers. Luciseria. Quanta cū re∣u••rentia, quāto timore quanta illuc humilitate accedere debet à palude sua procedens repēs ranuncula vi∣lis, quam tre∣meb undus, sup∣plex & solicitus Bern. de 4 modes ••rands.
• * 1.19

  Assistere pote∣rit homuncio Ibid.
• * 1.20

  Sed & vitam aeternā fortas∣sis aliqui non in humilitate quarunt, sed tantum in fidu∣ciae meritorum Idem. Serms. 5. de Quadrag. Prasume non de operatione aut oratione tuae, sed de gras tia Christs. Aug. serm. 28. de veth dom. Constaeutinū imperatorem tantis terrenis impleuit ••••••∣ribus, quantae op¦tare nullus au∣deret. August. de Cinis. des. lib 5. c. 25. Quandoquidē vix petere debe mus. &c. Iosia•• Simler, in obi∣tum. P. Mar∣tyris.
• * 1.21

  Fides & chari∣tasbené distin∣guntor in libris sed malé in mo∣ribus.
• * 1.22

  Act 9.38.
• * 1.23

  Osculatur mise ricordi•• pedem vt pedem indi∣cis non attendat Ber••serm de S. Maria.
• * 1.24

  Popule aditus in visibile fact∣arium prohib••∣batur. Marlor. Ibid. Non symbolicè tantum, sed re∣ipsa ingressus in caelum. Ibid.
• * 1.25

  Christi sacerdo∣tio adim•• virt•• tem quamdi•• hasitamus. Mar ••o. Heb. 4.
• * 1.26

  Nisi quitrepid•• ad solam cius misericordiam confugiunt. Cal. in Luc. 18.13: Dubitatio Infi•• delitans Admi∣rationis. Vox aptissim•• paenitentis v••••••̄ que c••••tiné•••• sensum peccats. Mercer. in Iocl. 2.14. Ambig••••m po∣nitur, vt dum dub••••ant homi∣•••••• fortius agāt paenitentiam. Hierō. Ibid. A••opiae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.27

  Potuerunt per∣uenire, nisi pu∣tarent se perue∣niss. Seneca. Illud ingeniorū pracox genus nō temere vnquā peruenit ad fru gem Quintil. Institut. lib. 1. c. 3.
• * 1.28

  Arbor em at tendite, Petit imaprius vt sur sum excrescat, Figit radicem in humili, vt verticem tédas in caelum. Aug. de verbo dom. in Ioh serm. 38. Multos impe∣dit a firmit ate presumptio fir∣mitatis. Id.
• * 1.29

  Luc. 5.8.
• * 1.30

  Gen. 4.6.
• * 1.31

  Luc. 7.3••.
• * 1.32

  Math. 9.20.21.
• * 1.33

  2. King. 13.18.
• * 1.34

  Luct a fidei. Vrs sin. Catech. Quemlibet ti∣morem non esse fidet contrarin•• inde patet, quod si nihil metusmus, obrepit su∣pina carnis secu ritas. It a la•••• guescitfides. Math. 8.26. Stupids magis sunt quam con∣stantes. Ita ti∣mor fidem solli∣citat ibid.
• * 1.35

  Ama dei ho∣mit atem, tima seueritatem, vtrumque te superbum esse won sinit: Ama∣do enim times ne amatum & amaurem pero∣das. August. de sanct. virg. c. 37. Si non amasti∣me ue perdas, si amas time no displiceas. Ibid. Rom. 8.1. Cor. 2. Philip. 2.12. Non te à praefi∣dents elatione reuerberat, va mundo à scan∣dalis: Non con∣tremiscis? &c. Ibid.
• * 1.36

  2. Cor. 12.6.
• * 1.37

  2. Sam. 12, 121
• * 1.38

  ••. Sam, 15.25:
• * 1.39

  Quoad aternā salutem certus erat, sed hic de rectitutio••e in regnum agitur At deus ei reg∣num, &c. P. martyr. Ibid. 2. Sam. 16.22
• * 1.40

  Cur dicit fortè? Non qùod de aterna salute dubitaret, sed de restitutione. Id. in 2. Sa. 16.
• * 1.41

  Amos. 5.15.
• * 1.42

  Bonus dominus, qui non tribuit saepè, quod volu∣mus, vt quod malimus attri∣buat, August. Paul••epist. 34.
• * 1.43

  Rom. 8.••8.