A learned and excellent treatise containing all the principall grounds of Christian religion. Set downe by way of conference in a most plaine and familiar manner. Written first in French by maister Mathew Virell, after translated into Latine: and now turned into English for the vse of our country-men.

The third petition.

Thy will be done in earth, as it is in heauen.

Theoph.

Let vs come to the third petition, being the last of them that respect the glorie of God.

Matth.

It is this: Thy will bee done in earth as it is in heauen. Wherein indeede wee do not simply desire of God, that his will may be done, the fulfilling where∣of there is verely nothing that can let: but that he will so guide vs with his spirite, that we may be ready to do his will, reuealed vnto vs in his word, and that with no lesse desire then the heauenly Angels do. But concer∣ning his secret will, we desire that if when it is done, a∣ny aduersities befall vs, namelie losse of goods, hinde∣rance, afflictions, whether they concerne the soule or the bodie, we may beare them all patiently as sent frō his hand, and so obey his will, that ours may whollie and altogether giue place vnto it.

Theoph.

Indeed he were happie, that after this man∣ner should conforme himselfe to the will of God.

Mat.

Yea surely, because he might worthily glorie in this, that God did nothing but that which hee wil∣led, seeing that he willed no other thing but that which was acceptable and pleasing vnto God. And assuredlie there be many things that call vs vnto that. For, if God our heauenly Father be wiser then we (which all men do confesse) it is not to bee doubted, but hee knoweth what we haue neede of better then our selues, and that therefore by good right wee ought to preferre his holy and good will before our owne, which is wicked and corrupt: yea rather often like vnto children, wee know not what we would haue. For many times wee change our purposes, and forthwith or a little after, we disalow

that, which a little before was very greatly alowed of vs. For this cause the Lord without any respect of our will or intents, as a good father sendeth those things, which he knoweth to be necessarie for vs, both for his owne glorie, and for our profite and saluation, which indeede are to be receiued with a quiet and thankfull * 1.1 minde as from his hand, vnlesse we meane to be mise∣rable for euer, which we shall neuer escape, so long as we cleaue to our owne will.

Theoph.

I haue long since laboured to performe this, but as yet I haue not attained it: but especially I finde by experience, that the vse of this doctrine is most hard, when any great trouble commeth, whether it be of bodie or minde.

Matth.

It is not only hard, but verily cannot be ge∣nerally brought to practise, especially if respect be had of our owne flesh, which maruelously pleaseth it selfe in the owne will and affections, and seeketh for no∣thing else but delights and pleasures. For this cause, in this place Christ teacheth vs to desire it of his Father: but Iames assureth, * 1.2 that wee shall receiue it, so as wee aske it in faith; If any of you lacke wisedome, let him aske it of God, which giueth it liberally vnto all, and casteth no man in the teeth, and it shall be giuen vnto him. But let him aske in faith, not doubting.

Theoph.

In that place Iames speaketh of wisedome, but we speake of patience.

Mat.

There is no doubt, but by the word wisdome, he vnderstandeth patience, wherevnto he had exhor∣ted the faithfull in the former verse, in these wordes; Let patience haue the perfect worke, that you may be perfect and intire, so as nothing be wanting.

But because we cannot doe it of our selues, here he sheweth by what meanes wee may haue it from God, when he saith; if any man lacke wisdome, let him aske it of God, which giueth it to all men liberally.

Theoph.

But what is the cause, that hee calleth pati∣ence by the name of wisedome?

Matth.

To the end wee might vnderstand, that a

mans chief wisedome standeth therein, that in his ad∣uersities & troubles he patiently submit himselfe to the will of God: but on the contrary side, that it is the ex∣treamest foolishnesse and madnes, if any dare resist & set himselfe against it. For what good doth he by it? Can he change the will of God? No verily. Nay rather hee maketh his own case worse, as well with inward griefe that tormenteth him, as also because hee pulleth the wrath of God vpon himselfe. For by our stubburnnesse he is compelled to lay more grieuous punishments v∣pon vs. On the other side, by our patience he is moo∣ued vnto pitie, so as he turneth our afflictiōs into kind∣nesse, and doing vs good: euen as good parents are wont, when they perceiue, that their children bee brought into good order by their corrections.

Theoph.

I see it is a thing profitable and necessarie: howbeit, I thinke that the meditation of the things which thou declaredst (when wee spake of afflictions) do make not a little for this purpose.

Matth.

Thou iudgest rightly. For in that place ma∣ny things were deliuered of vs, which may worke com∣fort, and that not common in the heartes of the faith∣full. Neuerthelesse, I will adde vnto them two other besides, as an ouerplus.

1 First, when we be ouerladen with troubles, the euils which we suffer are not so much to be cōsidered, as those which wee haue deserued, and yet notwith∣standing be not laide vpon vs. Furthermore, wee must thinke vppon the good things wherewith the Lord la∣deth vs on the other side: and so indeed we shall find, that God dealeth most mercifully, euen in the middest of our troubles, if they bee examined according to the greatnesse of our sinnes.

2 Secondly, that wee are not to looke vpon them onely, which in outward shew be a little happier then wee, and whom we see to be exempted from the trou∣bles wherewith we are grieued: but vpon infinite and innumerable others, which are in farre greater mise∣ries, then are those that we suffer, whose sins notwith∣standing

are not so great as ours.

Theoph.

I do very much reioyce that I haue heard these two things, for I will daily make vse of them, as occasion shall serue.

Matth.

Thou speakest wisely, when thou addest the word, daily. For the Lord our master, that we should not forget this doctrine so profitable, is wont often∣times to beat it into our heads, by sending of troubles, wherein we might practise it. And verily we ought to be well acquainted with it, seeing we are so often exer∣cised in it.

Theoph.

But I for my part do find it true, by daily ex∣perience, that I am very little exercised in it. Neuer∣thelesse, I hope, that by the grace of God, I shall profit better in it thē heretofore I haue done: especially, see∣ing now I know the way, how I may doe it, namely, to craue it of God by daily prayers, and continually to haue in mind, the things which thou hast sayd. But now, for as much as I haue heard the meaning of this third petition, which is the last of those that concerne the glorie of God, let vs go forward to the rest. But be∣fore I come to the three following, which intreate of our own profit and saluation, I would haue thee to de∣clare the order of these petions, and with it, how fitly they be ioyned together.

Matth.

* 1.3 These former agree together most excel∣lently, for as much as they be of the same kind. For, after that we are made partakers of the knowledge of God, by the which wee are moued to enter into his kingdome, that is, into his Church, it is meete and conuenient, that this should be desired of vs, that wee may bee informed and taught the obedience of his will, whereunto the ministerie of the Church calleth vs daily.

Finally, in these three petitions, we desire of God, to giue men such knowledge of his Maiestie, as they may willingly submit themselues to his kingdome and rule, and from their hearts obey his pleasure, and so be glo∣rified of them, and in them.

Notes

• * 1.1

  Of Christian patience.
• * 1.2

  Iam. 1. 5.
• * 1.3

  The cohe∣rence & sum of the three former peri∣tions of the Lordes prayer.