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.

CHAP. II. Of Prayer: which hath the chiefe place among Good workes, to testifie and confirme our faith.

Theophilus.

OVr helpe is in the name of the Lord, which hath made both heauen & earth.

Matth.

So be it.

Theoph.

Concerning the doctrine of good workes, I am sufficiently satisfied (most dearely beloued brother) for I haue learned, that they onely be worthy the name of Good works, which be commanded of God in his law: also, that they be not the causes of our iustification and saluation: neuerthe∣lesse, that they be profitable, both to the glory of God, and to the edification of our neighbours, & very much to the assurance of our saluation and faith.

* 1.1 Now I demand of thee, which hath the first place a∣mong Good workes?

Math.

True prayer, namely that which is powred from the heart vnto God, with this confidence, that we shall be heard.

Theoph.

Why giuest thou it the chiefe place among Good workes.

Matth.

Because by the helpe of it we obtaine this,

* 1.2 that we bee able to performe the other Good workes. Moreouer, it yeeldeth vs the greatest testimonie of our saluation.

Theoph.

Whereupon is it, that it yeeldeth a fuller te∣stimonie of our faith, then the other Good workes?

Matth.

Hereupon, because prayer with certaine hope of being heard cannot bee made, but wee are therewithall perswaded of the loue and good will of God toward vs. For as Paule saith; * 1.3 How shall they call vpon him, in whom they haue not beleeued? For this cause, the same Apostle affirmeth out of the prophesie of Ioel; Whosoeuer shall call vpon the name of the Lord, shallbe saued.

Theoph.

But from whence haue we that assurance, seeing wee be guiltie vnto our selues of our owne vn∣worthinesse, by the which we deserue, that both we our selues & our prayers, should be driuen backe from the seate of his Maiestie?

Matth.

By the intercession or mediation of Iesus Christ, who (as it was shewed by vs in the Chapter of faith) doth alwayes offer vp to God the Father the me∣rit of his death, for full satisfactiō of all our sins. Wher∣upon it commeth to passe, that he is made mercifull vnto vs, and such a one as will be entreated of vs, so as we shall receiue, what soeuer we aske of him. And that doth the Scripture teach in these wordes; * 1.4 We haue an aduocate with the Father, Iesus Christ.

Theoph.

It followeth therefore, that the office of the mediatour, is by a most straight band ioyned with the office of the redeemer.

Mat.

It is so, and therefore, Iohn after those words; We haue an aduocate with the Father Iesus Christ the righteous, presently addeth; and he is the propitiation * 1.5 for our sinnes. Hereupon it is, that Paule ioyneth both the offices together, when he saith; * 1.6 There is one me∣diatour of God and men, the man Christ Iesus, which gaue himselfe a ransome for all men.

Theoph.

Seeing therefore, one is our redeemer, euen Christ Iesus, it seemeth to follow, that he alone can

also fulfill the office of the mediatour for vs with the Father.

Matth.

* 1.7 It followeth, and that indeed necessarily, and for this cause, in the places which we haue heard, we reade it written; One aduocate, one mediatour, for the word one, is expresly added, to the end we might know, that besides him alone, there can be no other.

Theoph.

Therefore they deale foolishly, and without any good ground, whosoeuer seeke other patrons and mediatours besides Christ.

Matth.

Verie foolishly. For they forsake, the Crea∣tour, to go to the creature: the Lord, to go to the ser∣uant: the most dearely beloued Sonne of the Father, which is in the highest authoritie and fauour with him, to pacifie his wrath, to go to those, which lacke all the things that be required to wash away sinnes, and therefore bee vnable to make our prayers acceptable and of force. Moreouer, they do esteeme Christ, as it were not sufficient enough for the office of the media∣tour, and therefore denie him to be our true Sauiour. For if he be fit, and sufficient for so great an office, why doe they take to themselues other mediatours beside him? If they say they doubt not, but that he is both most power-full and most fit for this thing, but doe doubt somewhat of his will, they do therein very much bewray themselues to be vnbeleeuers, which refuse to giue credit vnto him, after that he hath giuen vs so no∣table a pledge of his exceeding loue. Namely, when he vouchsafed, both to take vpon him our humane na∣ture, and to suffer the death of the Crosse for our re∣demption. Adde hereunto, that most louingly he cal∣leth vs vnto himselfe by his word, when he saith; * 1.8 Come vnto me all that labour and be laden, and I will cause you to haue ease, & yee shall find rest vnto your soules.

Finally, whither soeuer they turne themselues, they shall neuer escape, but be foūd iniurious against Christ, for as much as they take frō him the office of the me∣diatour purchased by his owne bloud, to giue it to bles∣sed creatures that be in heauen.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

Theoph.

They obiect, that the office of Christ is not translated by them to the dead Saints, seeing they end all the prayers they make to God with these wordes: Through Iesus Christ our Lord: whereby they say is declared, that the chiefe honour is giuen to Christ himselfe.

Mat.

* 1.9 It is a craft of Sathan, by the which he would haue the wickednesse of praying to Saints to be hid∣den, and so the manifest wrong that they offer vnto Christ, which put ouer his office vnto Saints, while they pray God, that by their merites and intercession, he will grant the things that they desire, and at length ad, through Iesus Christ our Lord. Wherein they imi∣tate & follow him, who after he hath giuen his Prince a blow, would humbly do him reuerence.

Theoph.

Is it therefore vnlawfull for the faithfull be∣ing a liue, mutually amōg themselues, the one to com∣mend the saluation of the other vnto God by prayer, seeing it cannot be, but some thing is taken away from the intercession of Christ?

Matth.

* 1.10 Not so: for many causes may be alledged, for the which, the one is not onely vnprofitable, but also forbidden, and therefore to be auoided: but the other, not onely to be lawfull, but also profitable and necessarie.

Theoph.

Declare those causes.

Mat.

I will marke foure chiefe.

1 Because loue that is so much commēded vnto vs, is both cherished and increased by praying one for an∣other. But this can haue no place in the dead, of whom Salomō speaking saith; * 1.11 Both their loue, & their hatred, and their enuie is now perished, & they haue no more portion for euer, in all that is done vnder the sunne.

2 Because praying one for another, we thinke not to be heard for his sake that prayeth for vs, which they do, that pray to the Saints departed, & by that meanes giue vnto them the office of Christ.

Theoph.

But it may be, that the same thing may befall them, which desire to be holpen with the pray∣ers

of the godly that be aliue: for why may not some thinke, that they shall be heard for their holinesse and good workes sake?

Matth.

I grant, it is not impossible, that some should after that manner abuse the prayers of the godly, but there is the least danger in this behalfe, if it be compa∣red with the other. For, it cānot be in any but the igno∣rant and vnskilfull, for whose ignorance we ought not to refuse that so holy an ordinance of God. But the in∣tercession of departed Saints, doth bring with it most manifest danger: for, no man can pray vnto them, but he thinketh for their sakes to obtaine the things which he desireth of God••. The proofe whereof are all the formes of prayers written by such as worshipped them.

Theoph.

Go forward, alledge the third cause.

Matth.

[cause 3] The faithfull that be aliue, may one of them know the necessities of another, and pray vnto God for them: which the faithfull departed cannot. I am not ignorant what they be wont to obiect, that the Saints dead, do in God, as it were in a glasse, see all the things that be done in this world: but that is altogether to di∣uine or gesse, without any testimonie of Scripture.

Theoph.

Declare the fourth cause.

Mat.

[cause 4] That is the chiefe: namely, because the prayers of the godly being aliue, one for another, are groūded vpon the testimonie of the word of God, also vpon ex∣amples and promises, by the which it is confirmed, that they shall not be in vaine: but the prayers of the dead, are neither grounded vpon any testimonie of Gods word, neither vpon promises, nor examples.

Theoph.

Sayest thou so?

Matth.

I say it, and therefore it is done of faith, for the word of God is the onely foundation of it. Where∣fore Paule affirmeth; * 1.12 that whatsoeuer is not of faith is sinne: And this reason is sufficient to ouerthrow the in∣tercession of the departed Saints. For who can beare this, that man should lift vp himselfe aboue God?

Theoph.

I do now confesse that all prayers which are made to dead Saints, for this end that they should be

our intercessors and mediatours to God, are to be dri∣uen out and hissed at: and that Christ alone whose of∣fice this is, is sufficient.

Matth.

* 1.13 Yea truely, it is extreame madnesse for any to seeke to himselfe another mediatour. For as much as he can do it most perfectly, because he lacketh none of the things that suffice to pacifie God, and to cause him to be mercifull vnto vs. Moreouer he loueth vs most dearely, and therefore is touched with pitie vpon our infirmities. He knoweth our prayers, presently when they be conceiued. He commandeth that wee should come vnto him, as often as we will craue any thing at the hands of God.

Finally he telleth vs for a suretie, that we shall ob∣taine all the things which wee shall aske in his name, when he saith; * 1.14 Verily, verily, I say vnto you, whatsoe∣uer you shall aske of the Father he will giue it you: Hi∣therto haue you asked nothing in my name: aske and you shall receiue. And in another place he saith: * 1.15 what∣soeuer you shall aske in my name, I will do it.

Theoph.

What meane these words, to aske any thing in the name of Christ?

Mat.

It is to pray God to heare our prayers, not in∣deede hauing respect to our vnworthinesse, but to the merit that is continually offered to him of Christ Iesus for vs. Therfore to aske any thing of God in the name of Christ, is answerable to his intercession with the fa∣ther for vs, and that more is an approbation or allow∣ance of it, and the way to be partaker of it.

Theoph.

But ought the promise of Christ, wherein he assureth vs, that we shall receiue whatsoeuer we aske in his name, to be extended to all things that shall come into our minds, without putting any exception?

Matth.

Not so: For our desires for the most part be euill: which if they were fulfilled, would be to our de∣struction rather then to our profit. Therefore Christ vnderstandeth onely those things which concerne the glory of God and our commoditie and saluation: all which things indeede he hath in few wordes compre∣hended

in that forme of prayer, which he hath giuē to vs; namely; Our father which art in heauen, &c.

The.

Must we therfore vse no other forme of prayer?

Mat.

If thou respect the matter or substance, we may vse no other: but it is in our libertie to enlarge it, whereof the holy Scripture yeeldeth vs many exāples, in those formes of prayer which it setteth before vs, namely the Psalmes which all verily be referred to this forme appointed by Christ.

The exposition of the Lords prayer.

Theoph.

Let vs examine the forme of prayer that Christ hath deliuered: how many parts be there of it?

Matth.

* 1.16 In the beginning it containeth a preface, and afterward six petitions. The first three whereof do im∣mediatly respect the glory of God. But the later three containe those things that appertaine to our selues, both for the helpe of this life, and for euerlasting sal∣uation. And they be therefore placed after those that concerne the glorie of God, to the end we might vn∣derstand, that the later three be not rightly conceiued and made, vnlesse they be referred to the glory of God: as it were vnto their proper end: and that therefore they shall not be heard, according to the saying of the Apostle; You aske and receiue not, because you aske a∣misse, * 1.17 that you might consume it vpon your lustes.

The Preface of the Lords prayer.

Our Father which art in heauen.

Theoph.

Let vs consider of the Preface of the Lordes prayer.

Matth.

It is contained in these wordes, Our Father which art in heauen.

Theoph.

Who is that Father, vnto whom Christ bid∣deth vs to flie?

Mat.

It is the first person of the holy Trinitie, name∣ly, the Father of our Lord Iesus Christ.

Theoph.

Is therefore one only person of the Trinitie to be prayed vnto?

Matth.

We must know, that in true prayer we are onely the instruments of God, who alone in that as in other good workes, worketh the things that concerne our saluation. But that is to be vnderstood of all the persons according to the distinct proprietie of euery of them. For the holy Ghost prayeth in vs, as appeareth by the saying of the Apostle; The spitit maketh request * 1.18 for the Saints according to the will of God. The Sonne offereth our prayer to the Father. This prayer the fa∣ther receiueth and louingly heareth. Therefore law∣full and true prayer is that which is made from the heart, the holy Ghost stirring vs vp, which also is directed to the Father in the name of Iesus Christ his Sonne. Indeede we haue an example in the holie Scriptures of a certaine prayer made to the Sonne, in the which this distinction of the persons is not obser∣ued: namely in that which Steuen made while hee was stoned; Lord Iesus receiue my spirite. Howbeit * 1.19 this example, and if there be any such other, is not contrarie to the rule of right praying. But because we haue begun the exposition of the Lordes prayer, wee are to returne to the issue of the speech wee haue in hand: and it is this, that in this place we be taught, that our prayers must be directed to the father, which Paule testifieth that himselfe did in these wordes; I bow * 1.20 my knees to the father of our Lord Iesus Christ. We may also pray vnto Christ, not onely as he is God, but also as he is the Mediator, that is, as he is one person consisting of two natures: yet so, as the deity be the ob∣iect or the thing which we set before our eyes in pray∣ing. Likewise also we may pray to the holy Ghost, distin∣guished frō the other persons, who with the Father & the Sonne is very God. And indeede the godly that ex∣ercise thēselues in such prayers, do a thing profitable & worthy to be done, so as they be not distracted with the deepe meditation of the distinction of the three per∣sons, but alwayes haue their minds fixed & setled vpon the vnitie of the essence. This also is to be obserued, that the name of God is not seldome in the Scripture

referred to the whole Godhead. And let these things bee spoken by the way. For, it is not my purpose at this time, to declare all things particularly that apper∣taine vnto this place.

Theoph.

But why doeth Christ commaund vs, that comming to his Father, we should cal him by the name of our owne Father?

Matth.

Not onely that we should gather, seeing hee is the father of Christ, that he is also our father: but especially for three causes.

1 First, that we may call vpon him with true faith, that is, that we may beleeue that he which is our fa∣ther, will not deny vnto vs the thinges which we shall aske of him, according to that saying of Christ; What * 1.21 man is there of you, who if his sonne shall aske bread of him, will giue him a stone? and if he shall aske fish, will he giue him a serpent?

2 Another cause is, that wee might vnderstand (which hath beene alreadie saide of vs) that we ought not to draw near vnto God, but in the name of his na∣turall sonne Iesus Christ. For in him alone wee are a∣dopted and made his children.

3 The third, when we are commanded to call him our father in common, rather then particularly & pro∣perly, my father, wee be taught that true charitie and brotherly loue towardes our neighbours is required of vs in praier: for as much as wee be all the children of the same father, & heires of one and the selfe same in∣heritance. Whosoeuer therefore make not their pray∣ers to God in the name of Iesus Christ, or doe carry priuy hatred or enmitie against their brethren, cannot pray to God with this forme of praier.

Theoph.

Why hath Christ added these words; which art in heauen?

Mat.

Not to signifie that his Maiesty is shut vp with∣in heauen, which indeede as it is infinite, the whole world containeth not. But▪

1 That he may bee distinguished from our earthly fathers, and that together wee might vnderstand how

much better he is then they, and more able to help vs. Therefore Christ said to his Disciples; If you therefore * 1.22 which are euill can giue good giftes to your children, how much more wil your father that is in heauen giue good things to them that aske them of him?

2 Secondly, those wordes were added, that comming to God, wee should lift vp our mindes a∣boue all earthly and fraile things, how beautifull or goodly soeuer.

3 Finally, that we might earnestly and indeed ac∣knowledge the incomprehensible greatnesse, the mar∣uailous wisedome, and infinite power of him whom we pray vnto: which verily doe farre more clearly shine in the heauens, then in the earth, to the end we might worship him with the more reuerence, and rest vppon him with greater trust and assurance.

The first petition.

Hallowed be thy name.

Theoph.

Let vs come to the three petitions that res∣pect the glory of God. Which is the first of them?

Matth.

It is contained in these wordes; Hallowed be thy name.

Theoph.

What is the meaning of it?

Mat.

* 1.23 We desire of God, that the knowledge of him may bee spread abroad throughout the whole world, that his name may be sanctified, that is, that all men may giue him his due honor.

Theoph.

Wherefore makest thou mention of the knowledge of God, which Christ mentioneth not in this petition?

Mat.

Because God cannot be truely hallowed and worshipped, except his knowledge go before. For we cannot worship nor praise him, of whom we be igno∣rant, and whose excellency and power is vnknowen to vs. Hence is that saying of the Prophet; According to * 1.24 thy name (O God) so is thy praise vnto the worlds end.

Theoph.

Is not this hallowing of the name of God, the same with that whereof thou spakest in the exposi∣tion

of the third commandement?

Matth.

The very same: and therefore the expositi∣on of that commandement, may be in stead of an ex∣position to this petition, and shew how the name of God is to be hallowed.

The second petition.

Thy kingdome come.

Theoph.

Let vs passe ouer to the second petition.

Matth.

* 1.25 It is this; Thy kingdome come. Now in it wee desire of God, that the knowledge of his Maiestie being giuen vnto men, he will cause all to be gathered in the Church. For in it hee raigneth by the scepter of his word, and by the power of his spirite.

Theoph.

That I may the more easily come to the true meaning of this petition, I doe first demaund of thee wherefore that rule and dominion which God exerci∣seth ouer his Church, is called his kingdome: after I will aske thee, concerning the word, Come.

Mat.

That rule is called by the name of kingdome, for the likenesse it hath with earthly kingdomes.

Theoph.

* 1.26 Wherein standeth that likenesse?

Mat.

In foure heads or principall pointes, namelie because in the Church there be

1 One king.

2 Subiects.

3 Lawes.

4 Gouernors, who as in earthly kingdomes, haue the charge to see to the keeping of those lawes. For, in the Church there is one king, namelie Iesus Christ which of his father is appointed the Lord in it, to rule and gouern it, which is confirmed by the words of the Angell to Marie; The Lord God will giue vnto him the * 1.27 seat of his father Dauid: & he shal reign ouer the house of Iacob for euer, & there shalbe none end of his king∣dome. Therfore the kingdome of God, & the kingdome of Christ, is one and the selfe same. The faithfull be the people of this kingdome, whom Christ hath redeemed with his death, & set free frō the tyranny of the deuill,

that hee might deliuer them vp to his own kingdome, to become his subiects. The lawes of it, are the word of God, wherein all things be commanded and declared, that appertaine both to the humble seruice and obedience of that King, and to the concord of the Citizens or subiects. The officers which are special∣ly occupied about this kingdome, are the ministers of the word, or pastors, vpon whom this charge is laide, that they preach the word, and see to the keeping of those lawes. Who also (as the Apostle speaketh) * 1.28 haue in readinesse vengeance against all disobedience.

Theoph.

I haue heard the agreement of the kingdom of God with the kingdome of men: but I desire to vn∣derstand the difference betweene them.

Matth.

1 First, all things in the kingdome of God are spirituall, namely the King himselfe, his glory, pow∣er, subiects, lawes, reward, punishments of the re∣bels. Hereupon Christ saide vnto Pilate; My king∣dome * 1.29 is not of this world.

2 Secondly, Christ requireth no such thing of his subiects, as earthlie Kings are wont to aske: but con∣trariwise doth continually enrich them with his owne gifts and spirituall riches.

3 Thirdly, he maketh them all partakers of his kingly dignitie, which earthly kings cannot do.

4 Fourthly, he doth not only command, as other kings do, but giueth vs his owne spirite, which putteth power into vs, whereby we are made able to yeeld our hūble & dutiful obedience vnto his commandements.

Finally, all other kingdomes be subiect vnto altera∣tion and change, but this kingdome is inuincible and shall endure vntill the last comming of Christ.

Such is the kingdome of God and of Christ, which indeede (as hath bene said) is not to be referred but to the rule, which he exercise ouer his beloued children, and those that be receiued into the Church.

Theoph.

Who therefore hath the rule ouer the vn∣beleeuers and wicked?

Matth.

The Deuill: and for that cause, he is cal∣led

the Prince of this world; * 1.30 yet notwithstanding, the Lord hath the chief power both ouer the vnbeleuers, and ouer their Captaine, which by his just iudgement hath made them subiects to that vnbeleeuing tyrant, to the end they may bee vexed and tormented of him according to their deserts, for as much as they haue refused to obey Christ, that is a most louing and mer∣cifull king. Moreouer, that kingdome of Sathan hath immortall hatred against the kingdome of Christ; the head (I say) of that kingdome, namely Sathan and his souldiers, whom he stirreth vp to make outward war against the kingdome of Christ, while he in the meane time assaulteth it within. For, both of them labour and striue with all their might, to spoile and sacke that kingdome of Christ. But they do it in vaine: for, how much the more furiously they seeke to ouerthrow it, so much the more do they helpe it forward: & at length pull vpon themselues extreme destruction.

Theoph.

We haue beene long inough in the exposi∣tion of the kingdome of God, let vs go forward to the other member. What meaneth that word; Let it come, or let it approch?

Matt.

* 1.31 The office of a good king standeth in two spe∣ciall things.

1 First to rule his subiects, namely such as yeeld him fidelitie and obedience, to keepe in peace, defend, handle mercifully, and louingly, and redeeme them if they be taken captiues.

2 Secondly, to punish the rebels, and to destroy & throw down the enemies of his kingdom. When ther∣fore wee desire of God that his kingdome may come, we do as if we prayed, that he would encrease the nū∣ber of beleeuers, enlarge his Church euerie day, more and more heape vppon it his giftes, and settle it with right order. And contrariwise, that he would cut off all the enemies of it, ouerthrow their counsels, destroy their purposes, & that the defēding of the Church may beeuery day encreased, til at lēgth it come to the high∣est perfection. Howbeit that shal not be before the day

of iudgement, at what time al his enemies being ouer∣come, he shal make them his foote stoole. And then (as the Apostle saith) hee shall deliuer vp the kingdome to God the father, that is, he shall reigne quietly without * 1.32 any rebelliō and resistance, & we shal liue peaceably in him, being deliuered frō al feare & trouble of enemies.

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 * 1.33 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, * 1.34 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.

* 1.35 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.

The fourth petition.

Giue vs this day, our daily bread.

Theoph.

We are to come to the three last petitions of the Lordes prayer, wherein we sayd those things were * 1.36 contained, which concerne both our soule and body.

Mat.

True: For the first of them comprehendeth the things that be necessarie, to the passing through or fi∣nishing of this life: but the other two, those that apper∣taine to our saluation.

Theoph.

Recite therefore the first.

Matth.

Giue vs this day our daily bread.

Theoph.

What is the meaning of it?

Matth.

To the end we may serue God according to our calling, in this petition we desire of him, to giue vs our daily bread, that is, that euery day he would mini∣ster * 1.37 vnto vs those things that be necessarie for this life: for al those be cōprehēded vnder the name of bread, as of a thing most necessarie. Howbeit, this is to be noted, that (while we aske of God our daily bread) we doe al∣so desire all such things as be requisite and necessarie, that we may eate it quietly.

Therefore this petition generally containeth what∣soeuer may be desired to liue quietly in this world. Ne∣uerthelesse, we ought to depend and hang vpon the pleasure of our heauenly Father; For he will giue vs such things, as he shall know to be profitable, as well for his owne glorie, as for our saluation. And here∣upon it may be gathered, why he would haue bread on∣ly asked by vs, namely, that we might know, that bread ought to suffice vs, if the Lord shall see it good, to giue vs no other thing to nourish vs.

Theoph.

There doe fiue principall points come into my mind, cōcerning this thy exposition of daily bread, whereof I will aske thee.

1 The first wherof is this, why we pray to haue dai∣ly bread giuen vs, seeing we are commanded to pro∣uide vs by our honest labour, such things as be neces∣sarie for this life.

Mat.

Because our labour shallbe to no purpose, ex∣cept the blessing of God be added vnto it; euen as the Psalmist expresly teacheth.

Theoph.

[point 2] Wherefore are we commāded to craue that bread, which we call our?

Matth.

The word our was added for two causes; The first, that we might vnderstand, that that bread is promised of God, and therefore is by good right cal∣led ours, and so might certainly know, that it cannot be denied vnto vs. The other, to the end we might re∣member, that that bread is to be prouided by lawfull meanes and wayes, & such as be allowed of God, but not by theft or deceit; For otherwise we eate not our own bread, but another mans, receiued not from God, but from the deuill.

Theoph.

[point 3] The third point followeth: why are these wordes added; This day, and daily?

Matth.

That we might altogether, and wholy de∣pend vpon the prouidence of God, so as we should not be carefull for things to come, as if we did distrust, but be content with those that be necessarie for our pre∣sent neede, with this hope, that the Lord will prouide for the morrow.

Theoph.

[point 4] I come to the fourth point: How well a∣greeth it, that they which haue plentie of things, and whose barnes and store houses be ful, should aske their daily bread?

Matth.

Because we must hold it for a certaintie and truth, that bread of it selfe cannot nourish, except the blessing of God be added: For sometime rich men are seene worne and pined away with leannesse. For this cause Moses saith; Man liueth not by bread onely, but by euery word that cōmeth out of the mouth of God. In which wordes, the Prophet doth also signifie this, that the power of God doth not so cleaue vnto bread, that hee cannot nourish vs without it, as oft as shall please him. Whereof he gaue the Israelites a singular proofe, whom he fed in the wildernesse by the space of fortie yeares without bread.

Theoph.

[point 5] The last point is behind. Why doth Christ command vs to pray for bread in common, in these wordes; Giue vs our bread, rather then priuately, after this manner; Giue me my bread.

Matth.

To the end we might know, that we are to pray for it, not for our selues alone, but also for our neighbours, of whose profit and commoditie Christian charitie requireth, that we should be no lesse carefull then of our owne. Moreouer, by this manner of pray∣ing, we are more & more assured, that we shall obtaine the bread which we pray for. For as much as the whole Church doth not onely craue it with vs, but also for vs: euen as we also do craue the same both with it, and for it. For we are all the sonnes of one & the same Father, euen as we are taught in the beginning of this prayer, while we say in cōmon; Our father. For the same cause also, the two petitions following bee deliuered in the same forme of wordes: Namely; Forgiue vs our tres∣passes, and leade vs not into tentation. Howbeit, they containe all the things that appertaine to the heauen∣ly life, euen as this containeth those which be necessa∣rie for this present life.

Theoph.

Wherefore are the things that concerne our saluation, contained in two petitions?

Matth.

Because our saluation standeth vpon two parts. The first; that we be reconciled vnto God; and this we desire in the fift petition, which intreateth of the forgiuenesse of our sinnes. The other, that being reconciled vnto him by the forgiuenesse of sinnes, wee be kept in his loue and obedience, so as we obey him, being mindfull of that infinite benefite which he hath bestowed vpon vs.

The fift petition.

Forgiue vs our trespasses, as we forgiue them that trespasse against vs.

Theoph.

The two last petitions do remaine to be con∣fidered of vs: Let vs therefore first come to the fift, What is the meaning of it?

Matth.

Because we be all miserable sinners, by rea∣son whereof the Lord is iustly angry with vs, yea rather is so long angry, as our sinnes shall before him be layd vnto our charge, in this petitiō we pray, that for his in∣finite mercies sake he will forgiue them all, to the end that for the time to come hee may fauour vs being at one with vs, namely by the forgiuenesse of our sinnes.

Theoph.

But why do we craue of God to forgiue vs our sinnes, for the which Christ hath most fully satis∣fied: seeing there is no place for forgiuenesse, where sa∣tisfaction is made?

Mat.

If the satisfaction were of our selues, this were indeede true, but seeing it is by Christ, which is freely giuen vs of his father, forgiuenesse agreeth necessarily with it. And verily it is as if a man condemned in some summe of money were to be cast into prison, vntill he had payd the whole summe, and yet were not able to do it. Whō if the Prince meant to pleasure without any hinderance of the law, and should freely giue him that wherein he was to haue bin fined, should he not haue done as much, as if he had forgiuen the offence? He should indeede. But this similitude is most fit: For as much as in this petition our sinnes be called debtes, to the end we might vnderstand, that by them we are no lesse debters vnto God, then if a mā were in great debt vnto another, & yet had not wherof to pay any thing at all. With this similitude agreeth also that, that is writtē of Paul; Putting out the hand-writing that was against * 1.38 vs, which was contrary vnto vs, he euen tooke it away, and fastned it vpon the Crosse. In which words he tea∣cheth, that Christ hath most fully satisfied for our sins.

Theoph.

The more diligentlie I consider the mysterie of our redemption, so much the more commeth to my remembrance, the infinite maruellous wisedome of God, which by a way altogether wonderfull, hath knit or ioyned together his perfect iustice with his perfect mercy, and that as well to his owne glory, as to our sal∣uation and benefite.

Mat.

True indeed. But if thou do with a litle more

diligence marke that way, thou shalt find three things which the reason of man could neuer haue deuised, and which out of Christ are found no where else, for the auoyding of the punishment due for our sinnes: and they be these: That we should our selues pay our debts vnto God: or else seeke another, which is both able to pay them, and also doth acquite vs of them: or that God himselfe should forgiue vs whatsoeuer we be in∣debted vnto him.

Theoph.

I would haue these things declared by thee a little more largely.

Matth.

First therefore I will shew, that these three cannot any where be found, sauing in Christ, And veri∣ly whatsoeuer men can imagine, they shall neuer find in themselues wherewith to satisfie God. Who also (as the Apostle saith) * 1.39 hath shut all vnder sinne, that he might haue mercy vpon all.

Neither shall they find any creature in heauen or in earth sufficient to doe this office. But if they flie vnto God his mercy, to obtaine forgiuenesse of their sinnes, his perfect iustice will be a let, which requireth to be fully satisfied.

Theoph.

Let vs now see, how God hath ioyned these three things together in Christ, to reconcile his ex∣ceeding great mercy with his most perfect righteous∣nesse, vnto our saluation.

Matth.

Being made one with Christ by faith, and therefore also partakers of his goods, wee our selues pay all our debtes vnto God, and that of the riches of Christ, which are truely made ours. And by this meanes the perfect iustice of God is fully satisfied, which indeed requireth this, that he which oweth the debt should pay it. Neuerthelesse another hath payd it for vs, namely Christ, who alone hath drunke vp the cup of God his wrath, (and as the Apostle saith) hath * 1.40 borne our sinnes in his body vpon the tree. And there∣in most manifestly appeareth the great mercy of God, that gaue his most dearely beloued Sonne for vs his enemies vnto a most shamefull death.

Finnally, because he that hath satisfied the heauen∣ly Father for vs, is his dearely beloued Sonne, & euer∣lasting God with the Father, freely giuen vnto vs; the continuall forgiuenesse of sinnes (as hath bin sayd) is ioyned with his satisfaction, and that doth especially make stedfast and sure his immeasurable mercy.

Theoph.

Verily a notable discourse, and very full of comfort. Let vs now returne to the exposition of our petition: Why is this clause added in the end: as we for∣giue them that trespasse against vs?

Matth.

That is according to the promise made vs of the forgiuenesse of our sins, vpō this condition, that we forgiue them that hurt vs. And Christ would haue it expresly mentioned; because he knew how hardly we forgiue others their trespasses. Therefore in this clause he calleth vs to remember that wee shall not obtaine forgiuenesse of our sinnes at the hands of God, except we also forgiue our neighbours their offences. Here∣upon is that threatning of God by the Prophet against the Israelites; When you shall stretch out your hands, * 1.41 I will hide mine eyes from you, although you make many prayers I will not heare you: for your hands are full of bloud.

Theoph.

Therefore this manner of speech doth not appoint an equalitie, as if God forgaue vs so much, as we shall forgiue.

Mat.

No, not so: For, our forgiuenesse euen as we our selues be imperfect, is alwayes imperfect, and sa∣uoureth of the vncleannesse of our flesh: whereupon it commeth to passe, that euen in them that are most re∣generated, notwithstanding they doe vnfainedly for∣giue as God requireth, and desire no reuenge, yea ra∣ther be ready to do good vnto such as haue hurt them, and do daily pray for them: yet there remaineth some bitternesse, so as we do not embrace them with that af∣fection of heart, which we would haue embraced them with, if we had alwayes beene well pleased with them, which if God should do, we were in very ill case.

Therefore this is the meaning of this petition; ô

Lord according to thy promise forgiue vs our sinnes fully and perfectly, as the most perfect God. For as much as we as most imperfect men according to thy commandement haue bene fauorable vnto them that haue hurt vs.

Theoph.

In what place are this commandement and promise?

Matth.

They be presently added by Christ after this prayer in these wordes; If you forgiue men their offen∣ces, * 1.42 your heauenly Father will also forgiue you. But if you shall not forgiue men their offences, neither will your Father forgiue you your offences.

Theoph.

I grant it is very right, that we should doe those things to our neighbours, which we desire to be done to ourselues. And so that God doth most worthi∣ly denie them forgiuenesse, that will not forgiue their neighbours.

Matth.

True: especially seeing our sinnes against God whereof we craue pardon, are farre more grie∣uous, and farre more in number then are they which our neighbours can euer commit against vs. And this doth Christ plainly teach, in an excellent parable, whē he saith; * 1.43 The kingdome of heauen is like vnto a king, which would demand an account of his seruants. And when he began to recken, there was one brought vnto him which ought ten thousand Talents. And when he was not able to pay it, his Lord commanded him to be sold, and his wife and children, and all he had, and the debt to be payd. The seruant therefore fell downe and besought him, saying; Master, appease thine anger to∣wardes me, and I will pay thee all. Then that seruants master had compassion vpon him, and loosed him, and forgaue him the debt: but when the seruant was depar∣ted, hee found one of his followes that ought him an hundreth pence, and he layd hands vpon him, & tooke him by the throat, saying, pay me that thou owest. Thē his fellow fell downe at his feete, and besought him, saying, appease thine anger towards me, and I will pay thee all: yet he would not, but went & cast him into pri∣son,

till he should paie the debt. And when his other fellowes saw what was done, they were verie sory, and came and declared vnto their maister all that was done. Then his maister called him, and said vnto him: O euill seruant, I forgaue thee all that debt, because thou prayedst me: oughtest not thou also to haue had pitie vppon thy fellow, euen as I had pitie on thee? So his maister was wroth, and deliuered him vnto the Iaylers, till hee should pay all that was due vnto him. So likewise (saieth Christ) shall mine heauenly Father do vnto you, except ye forgiue from your hearts each one to their brother their trespasses.

The sixt petition.

And leade vs not into temptation, but deliuer vs from euill.

Theoph.

The last petition is behinde.

Mat.

* 1.44 Hauing obtained forgiuenesse of sinnes, we de∣sire of the Lord to be present with vs, that wee fall not againe into them, when we say, lead vs not into temp∣tation, but deliuer vs from euill. For, this wee pray, that he will not giue vs ouer into the power of the de∣uill, to be ouercome of him in temptation as we haue deserued: but contrariwise, that he would strengthen vs against the assaults and deadly subtleties of so great an enemy, that so daily more and more we may apply our selues to amendment of life, and obey him.

Theoph.

When therefore God leadeth men into tēp∣tation, doth he not stirre them vp to euill?

Matth.

Not so. For that is altogether vnworthy of his Maiesty, and is contrary to his diuine nature.

* 1.45 For this cause Iames saieth; Let no man when hee is tempted, say, he is tempted of God. For God can∣not be tempted with euils, neither doth he tempt any man. But euery one is tempted, while he is drawen a∣side and snared of his owne concupiscence.

Therefore as God defendeth the faithfull with his mercie, neither suffereth them to be deceiued or ma∣stered of the Diuell, to be ouercome of sinne: so on the

contrarie side, such as he meaneth to punish, hee deli∣uereth ouer to the Diuell as to a tormentor, to bee o∣uercome & vanquished of him in temptation. In which sense the Apostle saieth, that they which glorifie not * 1.46 God, are giuen vp to the lustes of their owne hearts. Which neuerthelesse hee doth without any allowance of sinne, as hath beene saide in his place.

Theoph.

So far as I see, God punisheth sins with sins.

Matth.

Yea verily: but by a way diuerse from that whereof I spake, when wee entreated of afflictions: In which place wee saide, that God sometimes stir∣reth vp one, which committeth that sinne against vs, which wee our selues had committed against another: an example whereof wee haue in Dauid. He had de∣filed the wife of Vriah, the Lord raised vp his sonne Absolom, to defile his fathers Concubines. But of all the temptatiōs sent of God, that is the most grieuous, when God deliuereth men vp to the deuill, to bee o∣uercome of him in temptation. For then hee giueth them ouer into a reprobate sense, that when they haue heaped sinnes vppon sinnes, they may at length runne headlong into eternall destruction, except the Lord (which sometimes he doth) by his mightie hand stay the course of that downe fall.

Theoph.

What meaneth the conclusion added to this prayer, For thine is the kingdome, the power and glo∣rie, for euer and euer. Amen?

Mat.

It containeth the cause for the which we craue all the former things, namely for that they concerne his kingdome, power, and glorie. For, by the first three his kingome is made manifest, and by the last three his power is exercised; whereuppon followeth the in∣crease of his glorie. Therefore this conclusion is ad∣ded, * 1.47 that wee may with more boldnesse come vnto God, and craue of him the things wee haue spoken of, who onely is able to giue them vnto vs: and that with greater assurance we might beleeue that wee shall ob∣taine them; For as much as while he bestoweth them vpon vs, he declareth himselfe to bee a most mightie

king, whereuppon followeth his owne glorie.

Theoph.

I can not sufficiently maruaile at this a∣bridgement or breuiarie of prayer, as also the two for∣mer, namely of faith and the law, seeing that in so few words, and in so exact order, they containe such hard things, and so excellent doctrine.

Matth.

Thou doest indeede not without cause mar∣uaile at them: For in them shineth the wonderfull wis∣dome of God, and they doe verie well agree together amōg themselues, in that order wherein we haue pro∣pounded them. For faith teacheth vs al things that are * 1.48 to be beleeued vnto our saluation: and I set it in the first place, as it were the foundation of the rest. But the * 1.49 law concerning al things that he required to the yeel∣ding of obedience vnto God, followeth in most excel∣lent order, as the fruit and witnesse of faith. Finally in * 1.50 the last place commeth prayer, because of our selues we cā neither beleeue, or do any thing that is pleasing vnto God; by the which we be taught, by what means we may obtaine both at his hands. And in these is con∣tained the summe of all Christian doctrine.

Theoph.

Before I go to any other thing, I wil aske thee two questions concerning the doctrine of prayer.

1 First, prayer seemeth to be vnprofitable, seeing we can by it obtaine nothing at the hands of God, be∣sides that which he hath already determined in his vn∣changeable prouidence to giue vs: neither doeth hee cease to giue it, although we pray not.

2 Secondly it seemeth superfluous, that we should pray vnto God to shew him what things we haue need of, for as much as he knoweth them better then our selues: Now it is thy part to answere to the former, which concerneth the prouidence of God.

Matth.

* 1.51 They bee much deceiued which for this cause abstaine from prayer: for the prouidence of God taketh not away second causes, such as prayer is, yea, rather it doth stablish and strengthen them, for God vseth them as instruments, for the performance of that which he had appointed before. But I remem∣ber

a storie, which if I bee not deceiued, will bring light vnto this question. A certaine noble man well furnished with horses, and armour went to warre. Now it fell out that hee tooke his iourney by the house of a verie faithfull Pastor of the Church knowen to him long before. This man gaue not ouer to warne him, to be diligent in prayer, by the which he might mooue the Lord to fauour his enterprises. He straight waie reasoneth concerning the prouidence of God, as if he should haue sayde, that God had already determined of all things that should come to passe: and therefore that his decree could not bee changed by his prayers. That good minister aunswered; I would therefore ad∣uise thee, to send away thy horses and thine armour as things vnprofitable, for as much as the issue of warre dependeth vppon the prouidence of God, so as no other thing can come to passe, besides that which he determined. The souldier answered, that such as went to warre could not without rashnesse lay aside their armour, because they were instruments, by the which God is woont to giue the victorie to such as it seemed good vnto him. The same also might I say of praier (saith the Minister) by the which the Lord vseth to giue vs the things that be necessarie, as well for the vse of this life, as for euerlasting saluation, and there∣fore that it was no lesse rashnesse, to neglect it vnder the pretence of Gods prouidence, especially seeing it is in so manie places commended of God with innu∣merable promises made vnto those that did often ex∣ercise themselues in it: and the sonne of God himselfe had giuen vs an example thereof, who also doth com∣mād that we should pray without ceasing. By the which answer that Noble was man not a litle edified.

Theoph.

I may confesse the same of my selfe: Fur∣thermore I do acknowledge, that hitherto I did ne∣uer know the answere of this question so clearely, as I haue vnderstood it by this comparisō of armor, which indeed I thinke most fit to bring light vnto this doubt. And verily in the meane time it doth not a little agree

vnto prayer: For prayer is vnto vs in stead of spirituall weapons, by the which wee may fight against and o∣uercome our spirituall enemies, the deuill, the flesh and sinne. Hithervnto is referred the saying of Paul; * 1.52 I beseech you brethren for our Lord Iesus Christes sake, and the loue of the spirite, that yee would striue with mee by your prayers to God for me. Moreouer, this reason ought to take place in all the affaires of men, the euent and issue whereof notwithstanding it depend and hang vppon Gods prouidence, yet are not humane meanes to be neglected, which the Lord mi∣nistreth vnto vs to doe them by: otherwise God is tempted and despised. Let vs come to the other que∣stion, what needes it to craue of God by prayer things necessarie, seeing that he knoweth them farre better then we our selues?

Mat.

* 1.53 Notwithstanding he would that we should ob∣taine them by daily prayers;

1 First, that we may be kept in some feare and re∣uerence by this outward adoration and worship, by the which also hee meaneth to exercise vs continually in thankefulnesse, that we may so much the more ac∣knowledge him to be the fountaine of all good things.

2 Secondly, he doth the more declare his loue to∣wards vs, when hee doth so farre abase himselfe that hee vouchsafeth to heare our complaints one after an other peculiarly, that he may prouide for them, so much as he shall know to bee conuenient. And by this meanes hee enflameth vs to the loue of himselfe, and causeth vs to put all our hope and confidence in him.

3 Thirdly, by that familiar commoning or talking with him, he meaneth to make vs wel acquainted with his excellent maiestie, that we may bee bold to flie to him the more freely in all our necessities, as vnto our most mercifull father.

4 Last of all, he doth this, that wee may more and more confesse, that whatsoeuer good thing we haue, commeth from him alone, that wee should giue him thankes, and vse it to his owne glorie. For if hee gaue

vs good things vnasked, we should easily beleue either that they were from our selues, or else that they came to vs by chance.

Theoph.

While thou shewest me the cause, while the Lord would haue vs to obtaine by prayer the thinges that he hath determined to giue vs, thou hast by the same labour declared the excellencie and worthinesse of it. For I perceiue that by it, almost the whole first table of the Law is fulfilled.

Mat.

Thou iudgest right. For by it, God is acknow∣ledged with the mind, worshipped with the bodie, and sanctified and hallowed with the mouth.

Therefore also he requireth prayer of vs as his es∣peciall worship, and among all the good thinges that he bestoweth vppon vs, it is the greatest: forasmuch as by it, wee may haue accesse to his Maiestie, so often as we please. For, that good heauenly Father suffereth vs comming to him familiarly, and laying open our wants to him, euen as we might do with some familiar friend of ours. Moreouer, as the lawfull vse of prayer is very acceptable to God, and most profitable for our selues: so on the contrarie side, there is nothing more displeasing vnto God, and that doth more prouoke his wrath, then the abuse of it.

Theoph.

What is that abuse?

Mat.

It may be referred to sixe heads.

1 First, when we make our prayers to any others, * 1.54 or vnto himselfe in any other name, but in the name of Christ. And in this Idolaters do offend, that flie to An∣gels, or to the Saints receiued into heauen.

2 Secondly, when the power of God is tied to some certaine prayers, which superstitious persons do, that number their prayers, who also haue certain set forms of praying, which they thinke vnlawful to exceede.

3 Thirdly, when God is prayed to, onely with the mouth, the heart in the meane time being verie farre off, by the which sinne, the Maiesty of God is indeede shamefully despised. But therein they are especially deceiued, that pray in a strange tongue they vnder∣stand

not: For, it is impossible that our mind should at∣tend vpon the things which we vnderstand not.

4 Fourthly, when anie prayeth vnto God with a vaine opinion of his owne righteousnesse, so as he is no whit touched with the true sence & feeling of his owne miserie. And therein hypocrites, and iusticiaries doe offend; of which number that proud Pharisie was, who in praying, gaue thankes to God that he was not like other men.

5 Fiftly, when anie impenitent person, or that tra∣uelleth not to amend his life, prayeth: and this is the most common sinne of prayer, and vsuall also with them, which otherwise bragge of the profession of the Gospell. Who notwithstanding they auoided the foure former faults, yet are not free from this prophaning of the name of God, but do most of all fall into the con∣tempt of it.

Theoph.

How?

Mat.

Doest thou aske? Is not this to contemne his maiestie, when they pray to God that his name may be hallowed, which they do defile and vnhallow in their blasphemies and great othes?

That his kingdome may come, when they make a scorne of the ministerie of the Church?

That his will may be done: which they do euery day set them selues against, and that more is, be in a great fume, if any thing fall out besides their owne will?

Craue daylie bread, which they get by vnlawfull meanes?

That hee will forgiue them their sinnes as they for∣giue their neighbours; in the meane time pursue them with deadly hatred, that haue done them wrong, and worke them all euils and mischiefe?

That he will not leade them into temptation: but in the meane while purposely seeke vanities and allure∣ments of the world, whereinto they may be led?

Theophilus.

But it may bee obiected, that none but meere prophane persons, do the things that be against this prayer.

Matth.

I graunt: But if a man be against it it in one onely point, hee doth no lesse mocke God; for, that cannot spring from any where else, saue from the con∣tempt of his most holy Maiesty, so as hee do it knowing it, and willingly.

* 1.55 Therefore Iames saieth; Whosoeuer keepeth the whole Law, and yet faileth in one point, is guilty of all. For, euen as if one of the vitall parts, wherein the life is in a mans bodie, bee hurt, it bringeth death vnto a man, although all the other be well. So falleth he into destruction, that applieth himself to some good works, and abstaineth from many sinnes; neuerthelesse in the meane time, he continueth in one sinne, and flattereth himselfe in it, and repenteth not.

Theoph.

But thou vnderstandest not this, of the sins which oftentimes through the infirmity of our flesh, be committed of vs.

Matth.

These things bee vnderstood, neither of o∣ther, nor of these sinnes, so as there be repentance and a desire to amend; for then all be forgiuen by the mer∣cy of God in Christ.

Theoph.

The sixt and last fault in prayer is behinde.

Matth.

When a man prayeth without faith, that is, without assurance of being heard, and it is as it were the effect, and that which hangeth vppon the former fiue. Neuerthelesse, this is a most grieuous sinne, for that distrust must needes arise from this, that wee be∣leeue that God either cannot, or will not performe the things wee pray for, or else that hee heareth not our prayers, which verily cannot come into the minde of any man, but hee denieth either his power, or his goodnesse, or his Godhead.

* 1.56 For this cause Iames saieth, that euerie one should pray with faith and wauer not: for he that wauereth, is like a waue of the sea, tost of the winde, and carried away; neither let that man thinke, that he shall ob∣taine any thing of God. Christ also saieth; Whatso∣euer * 1.57 you shall aske in prayer, if you beleeue, you shall receiue it.

Theoph.

But why doest thou call this fault the effect of the former?

Matth.

Because faith cannot be with idolatrie, nor with superstition, nor with prophanesse, nor with hypo∣crisie. But especially, if there be an euill conscience: for euen the faithfull themselues find it true by expe∣rience in themselues, that they cannot assure them∣selues that God is mercifull to them to heare their prayers, if through infirmitie they fall into any sinne, till they be reconciled to him by true repētance. I her∣fore, faith is as it were the soule of true prayer, for it comprehendeth all the conditions of it. Moreouer, as by it God is glorified, so also it is alwaies heard of him. But cōtrariwise, as the fained is despised, so he not on∣ly neuer heareth it, but doth also contemne it, & most grieuously reuengeth the makers of it, as those of whō his most holy name is prophaned.

Theoph.

This morning thy discourse of good works, did not a litle delight me, but this our disputation of prayer, hath very greatly edified and comforted me. And by it in summe I haue learned these things.

1 How we ought to pray: namely, that our prayers be directed vnto God from the heart: but yet so, that we be touched with the right feeling of our own pouer∣tie and miserie, & with true repentance of our sinnes.

2 Secondly, what is to be asked at the hands of God, namely the things that concerne his glorie, and our owne saluation and profit.

3 Finally, by what meanes we shall obtaine them: euē if they be asked of vs with faith in the nake of our Lord Iesus Christ. But I beseech God our heauenly Fa∣ther, that the prayers that shall be made of vs, may be free from all those euill conditions which thou hast reckened vp, that he himselfe may so much the more be glorified by them, and we dayly haue experience of the effect of them: so as,

He may comfort vs in our aduersities.

Helpe our necessities.

Succour our infirmities.

Bring helpe to our weakenesse.

And strengthen vs in his loue and feare.

And finally, confirme vs in the hope of euerlasting life, through Iesus Christ his Sonne our most beloued Lord.

Matth.

So be it.

But now the chiefe points of Christian Religion haue bene declared by vs, and I hope by the grace of God, that they which are behind shall be handled to morrow. In the meane time, I pray God to giue thee good night.

Theoph.

And I do also pray the same for thee.

Notes

• * 1.1

  Which is the chiefe good work. A short de∣scription of true prayer.
• * 1.2

  The excel∣lencie of prayer.
• * 1.3

  Rom. 10. 13 14.
• * 1.4

  1. Iohn. 2. 1.
• * 1.5

  1. Iohn. 2. 2.
• * 1.6

  1. Tim. 2. 6.
• * 1.7

  The confu∣tation of the error about prayer to Saints.
• * 1.8

  Mat. 11. 28. 30.
• * 1.9

  The confu∣tation of it.
• * 1.10

  The confu∣tation of the obiection.
• * 1.11

  Eccles. 9. 6.
• * 1.12

  Rom. 14. 23
• * 1.13

  Why Christ onely suffi∣ceth the faithfull, to do the office of the me∣diatour with the Father.
• * 1.14

  Iohn. 16. 23
• * 1.15

  Iohn. 14. 13
• * 1.16

  The summe and parts of the Lordes prayer.
• * 1.17

  Iames. 4. 3.
• * 1.18

  Rom. 8. 27.
• * 1.19

  Actes. 7. 59
• * 1.20

  Ephes. 3. 14.
• * 1.21

  Mat. 79. 10. 11.
• * 1.22

  Mat. 7. 11.
• * 1.23

  The exposi∣tion of the first petition
• * 1.24

  Psal. 48. 10
• * 1.25

  The exposi∣tion of the 2. petition.
• * 1.26

  Of the king∣dome of God.
• * 1.27

  Luc. 1. 32.
• * 1.28

  2. Cor. 10. 6.
• * 1.29

  Ioh. 18. 36.
• * 1.30

  The king∣dome of Sa∣than.
• * 1.31

  How the kingdome of God cō∣meth.
• * 1.32

  1. Cor. 15. 24.
• * 1.33

  Of Christian patience.
• * 1.34

  Iam. 1. 5.
• * 1.35

  The cohe∣rence & sum of the three former peri∣tions of the Lordes prayer.
• * 1.36

  The summe of the last three peti∣tions.
• * 1.37

  The exposi∣tion of the fourth peti∣tion.
• * 1.38

  Col. 2. 14.
• * 1.39

  Rom. 11. 32
• * 1.40

  1. Pet. 2. 24
• * 1.41

  Isay. 1. 15.
• * 1.42

  Mat. 6. 14.
• * 1.43

  Mat. 18. 23
• * 1.44

  The exposi∣tion of the last petition
• * 1.45

  Iam. 1. 13.
• * 1.46

  Rom. 1. 14.
• * 1.47

  The exposi∣tion of the conclusion.
• * 1.48

  Faith.
• * 1.49

  The Law.
• * 1.50

  Prayer.
• * 1.51

  Whether the proui∣dence of God should keepe vs frō prayer.
• * 1.52

  Rom. 15. 30
• * 1.53

  That it is necessary to pray to God although he know better then our selues what is expedient for vs.
• * 1.54

  What cor∣ruptions Sa∣than hath brought in∣to prayer.
• * 1.55

  Iam. 2. 10.
• * 1.56

  Iam. 1. 6.
• * 1.57

  Mat. 21. 22