another place meaninge if so God will to call you or it be longe and to craue your councell in the same that if so you will paciently beare with mee in this my first request I will bee tyed vnto you and owe my seruice in any other and as you may see that wherin I haue béene practised and wherunto I haue indeuored my selfe from my Cradle according to that haue I giuen the name of this Boke No other thinge in deede then the exercise of my youth deliuered vp to all young ones to looke vpon Contente to leaue my title therin neyther will I claime any thing from henceforth in the same they may chalenge it by good right to their owne vse And if the rancknes of other men haue taken away all the glorie that I hoped for I desire pray you al to content you with the little that I haue If you think good to leaue vnto me any time at al to turne the ouer few leaues that I offer you if any labour of youres come vnto my hands like fauor will I shew them the good that I can doo they shal be assured of As for the learned that did manifeste them vnto you before in a better and perfecter stile then I haue wrot Them if so they liued I durst intreat euen Maister Bucer or Maister Martir or Maister Caluin or any other the honorable company to beare with mée in that I do both for the their traficke their toyle they tooke was not extinguished by other mens trauayle and in that they purposed not by the large streames wherin they were busied to stop vp the riuers and small chanels of other mennes study Béeinge my request to them shall reade this Booke that they waye all thinges as they bee set downe that they cast not their eyes vpon other men To whom and that doo feare the Lorde and wish for peace and quietnesse to his Churche and readeth diligently to follow it reuerently or iudge Christianly and séeke Gods glory faythfully bee health rest and honor for euermore Fare you well Your pore and faythfull laborer in the Church of god I. K. Viro docto mihiue amicissimo Iohanni Keltridgo Thomas Numannus artium Magister Magistro Artium Salut QVem saepe plurimumque concinne eleganterque perorantem tam describentem mores actionesque clarorum hominum iam in Academia nonnunquam in Rostris candidatorum pompa caelebritateque virorum optimorum interdum priuatis parietibus honorifice multa facientem Colloquiis autem nostris laepidum facaetiarumque plenum vidi Quam potest vel amico vel familiari vel peregrino cuidam iucundum esse eundē te in Dei optimi maximi laude celebranda honoreque propagando equalem videre quem semper in rebus gerendis actionibusquè tuis priuati priuatum hominem admirati sumus Quod eo intueor magis quo lingua nostra ornatius stilo elegantius facilitate clarius vulgari oratione enucleatius complexus es sermonem tuum Cum enim multos intueor singulareis in Repub. laudatosue viros populo ignarisque loquentes praeter salem laeporemue aut Maiestatem illam quam prae fe ferunt etiam quandam spetiem humanitatis tuae teiudico enarrauisse Si de nobis audire aliquid cupias cum de te non nunquam sepiusue audiuimus Nos valere scias velim quod tu bene valeas eoque valere magis quod tu literis vales Iam enim video non calamistratum te non lasciuiae deditum more Cinicorum aut pugnantem eminus cominus vero eiaculantem aut Barbarie vtentem ea quam admiror Academicos Aulae libidini daeditos nunc oblitos rerum suarum studiorumue eorum quae diligentissime non ita pridem amauerunt tenuisse sed sobrietate grauitatem humanitate diuinitatem opera magnaliaue Dei declarauisse Te hortor a hiisce illaecebrisdehortari volo quas procul dubio praese tulit nature impetus Tu vero natus generosa stirpe generosissime progredi cupiuisti Absens etiam mater tua videt cuncta quae facis apud nos eam opportuno tempore videbis sic enim videris mihi terram relinquere illam petere quae extincta iam diu reddetur factis tuis gloriosa Ego vero tua legens recreor vt possum maxime cupiens fieri tui similis Et me cum negotia humana mea a delectatione Theologorum a vocauerunt fecerunt tamen in eo studio alacriorem Tu mi Keltridge vtere faelicitate tua Si quam es nactus labore studiorum tuorum dignitatem eam Deus optimus maximus benignitate sua faciet meliorem Nosue postulauimus eum hominem videre iam diu apud nos quem Respub commendauit Quae si ingrata sit vti audio vbi iam es solitus rusticari Scias velim fore eam inuidiam non tibi soli sed communem etiam grauibus viris Nec haec vniuersorum vox est Iam enim versaris in Tusculano sed partem Respub sibi optimam deteriorem rudiores ▪ ipsis seruauerunt Equidem scio dixisse aliquo spatio recreare velle te idue rure Non ego tibi facilis esse poteram qui ipsi tibi iniuriam feceras Quae enim te improuisa negotia a Matre tua auocauerunt Si Remp. cupis stat ea ipsa sine te si quid aliud petis petere potueris difficile est videre quod velis Tu fato vtare tuo licebit si quod sit fatum fateri perpeti te quod patiarts Sin vero pudeat te tui nec absentibus nobis audeas in re planadicere quod scias te ipsa fatie videamus quanquam hoc namue scio dolores omnes tuaue onera confectio huius libri laepos iucunditas lectioue rerum optimarum vnaà labores tuos obsorbuerunt Aut auium cantus pratorum viriditas camporumue amaenitas ipsaue deambulatio subcessiuis temporibus habita sic enim es solitus iocari plane scio hilarem fortemue efficerunt Sin minus cum te viderimus hilarem laetumue si quo modo possumus fatiemus Tu vt consueuisti velim literis scientia progrediare vt quam spem Acadaemicis nobis dignitatem familijs tuis honorem tibi ipsi peperisti Eum omnem exercitio studio eloquentiaue tua ▪ laijdabilimorum virtutum ue comitatu vna cum peritia mirifico laepore tuo exercitatione scripto tum etiam elegantia vrbanitate linguarum varietate ipso cantu orationis suauitate seruare tibi posse videare Vale. Tuus Thomas Numannus Cantabrigia Iunij 2. 1578. I.R. Cantabrigiensis Artium Magister Authori. SI tibi religio cordi est si vota precesque En quas caelesti detulitarce Deus Si cupis ex animo pietatem discere veram Ecce tibi christus Ludimagister adest Commoda si quaeras animae tibi commoda monstrat Hic liber hic sanctae pabula mentis erunt Annè voluptatem iucundaque
The Exposition and Readynges of Iohn Keltridge Mayster of the Artes Student of late in Trinitie Colledge in Cambridge Minister Preacher and Pastor of the Church of Dedham that is in Essex Vpon the wordes of our Sauiour Christe that bée written in the .xi. of Luke ROMAYNES 10. VER 8. The words is nie thee euen in thy Mouthe and in thy Harte This same is the worde of Faith which we teache IAMES 3.14 But if you haue bitter enuiyng and strife in your Hartes reioyce not neither be Liers against the Trueth Imprinted at London by William How for Abraham Veale 1578. ¶ TO THE RIGHT HOnourable and reuerend father in God John Elmer Bishop of London and my verie good Lorde health and peace and long life in Iesus Christe IF the Church and House of the Lorde God were or had beene tyed to any one man for his skill and cunning woorkemanship in the same There mighte haue stepped foorth and shewen themselues greatly greeued honourable and my very good Lorde most singuler and learned men in this common wealth That for age through discretion for life through grauitee for time in wisdome for prayse and speeche of people by their rare and goodly giftes could very wel and in due season haue chalenged the first place and taken vpon them the first roome to haue made dispatchall and finished vp this litle building rather then any other Whervnto not withstandyng I haue now put my hands with Morter and Lyme and such homely prouision as I haue founde in the Countrie since my departure from Cambridge Very bolde now as at other times I haue been with your Fatherhood to open my entente and meanyng in this labour of myne That the care whervnto I am bounde by priuate dutie may from henceforth discharge it selfe And that weresome and great burthen layde on our shoulders that be the dispensers of the word of God the sooner lightned I haue not giuen my trauayle and this the sweate of my browes to Aristo Chius as in Fables but I haue searched and made choyse in the praesentyng of this my small gifte of your Honour then any other For that by good right you chalenge the first fruites of my youthe Whom it pleased in younge dayes and this my infancie to ingrafte plante in as one thought worthie some place in the vineyarde of the Lorde And I doubt not but that rule and gouernement wherewith God hath blessed you in this Common welth of England shall haue as glorious an ende in the suppressing rooting out of sinne as it hath had a blessed entraunce and continued vntill this day in supporting and mainteining of the truth If any thing in this my small volume shall appeare to belesse studied and more craggedly handled then commonly the stoorehouses of young Occupiers as I am ought to be I haue a good excuse vnto your Lordship in that a more toublesome and perelous time neuer happened by the space of this one whole yeare then hath done vnto me either els lesse fruit and smaller commoditie gleaned vp by the hands of any one labourer or greater sorrowe or lingering hope or sore attemps or the like flames and such contentions as your Honour verie well knoweth that I haue thought him much disquieted that hath not sought quietnesse in so vnquiet a life And yet in these tossings and tumblings wherein I am sweltered in manner and ouercome with out any hope of recouery I may not be altogether dismayed neither will I stay the course I haue begonne but faire and saftely step by step drayle forwarde till that time the Lorde God shall release vs The causes hereof with my iudgment of the same please it you to turne ouer but fewe leafes they will shewe what manner a ones they be At the end of this booke I haue offered to your Lordeship the copie of that Sermon the verie noates and certeine wordes almost which I speake when you thought good to appoint me at Fulham your Mannor this yeare last past of our Lord. 1577. Vppon Ascention day at the making of ministers there to preach before the Cleargie men This I haue done at the sute and earnest request of certeine my friendes of the Cytie of London men of good calling worship then at that time present though vnknowen vnto you when I preached there These I could not thrust away in so good a demaunde neither durst I withstand them in so reighteous a cause Yet I consithered that the right therof belonged not to them for it pleased you to take it at my handes at that time by commaundement Therefore haue I made restitution of the same For then they hearde it then they begged it when as I speake it But now I write it though they requirde it and as due debt I restore it vnto your honour Both which these shorte bookes as you may knowe the studie of young deuines most commonly busied in I giue them as a pawne and pledge of that duetie that I owe vnto you And I desire of the Lorde God to increase you in all spirituall giftes in Iesus Christ that the whole workmanship and Temple of the Lorde may be fully finished all rotten and shackering sprigges that ouershadowe the Church of God cut off all idle sluggish and hollowe harted men discerned to the increase of his name the setting forth of his glorie the abolishing of Poperie and supersticion and the farthering of tranquilitie and peace in these our borders Your Lordships faithfull seruaunt John Keltridge In Dedham this xxi of Iune 1578. ¶ To him that readeth and vnderstandeth longe life and glory in the Lorde Christe I I is a spéech receiued commonly among men that rare things should be deare thinges and those that bée knowne openly they bee spewed out and layed aside very scornfully The reporte of the first when I first tooke this in hande cōpelled mee to lay aside my Paper and my Inke and betake my selfe to other exercise The tryall in the other shut vp all hope that I had if hee that ruleth the actions of men as I did know and am assured coulde not also despose the hart and secrete cogitations of all flesh Therfore the prayer of the Lorde though it be generally taught of all and thought to bee as base and homly ware such as euery poore man lyinge tottered in his ragges and the base husbandman in the feeld is content to vse for this their sakes also in contempte yet when I gaue my selfe to the looking theron I found a greate deale more Maiesty therin contayned then any one earthly creature can comprise As for the notable and famous men of late memorie displaying their Insignes so gloriously in the sight of men shewinge vs how to war and to pight battayle with the world and the diuel how to pray to whom wherfore and for what causes with other artillery and goodly furniture belonginge therunto as becommeth those that will know the Lorde yet I can not say though they played
earth to heare vs And if wée cease not in praying how can he be flow in hearing His scholler Lactantius as Ierom recordeth trayned vp at Rome was not of so sounde a iudgement in this as was his maister That supposeth vs if wée aske any thyng of God to be tempted of God to know thereby if wée be thereof worthy Chromatius Bishop of Aquileia may well abide the toutchstone herein that bindeth Prayer to haue his only successe by fayth As for Epiphanius of Eleutherapolis in Palaestine his doynges they bee very pleasaunt and his writynges exquisite he hath also bin a witnes how wée should walke in prayer before the Lorde his iudgment is to call on God only one true and perfecte Lorde and on Christe the Sonne of God with the spirit procéeding from them both And that rare man of God then whom Stridon in the borders of Dalmatia and Pannonia saw neuer as yet a perfecter Ierom I meane so much alowed determineth of this very wisely whose admonition I would it were ingrafted in vs to the full or els I would that graue father liued now whose looke and countenance might withdrawe vs from our vanityes his milde and sugred speech is not vnlike to this Cease not to pray continually and giue not place vnto the Lord in season and out of season and bée importunate vpon him euen as that widow is to that same vniust steward that hard the stony iudge who oftentimes withdrew him selfe This Ierom is hee that so often if chaunce afordeth and I haue to deale with him rauisheth mee so sodenly that I hardly leaue him For this cause his neate and pleasaunt stile requireth mee to taste of one or two more of his sayings It foloweth in the same place not farre of If hee giueth to him that asketh if hee findeth that séeketh if hee openeth when one knocketh it appeareth hee will not bee slowe to him requireth And therfore hee promiseth a reward already for such as demaund and sayth Ierom This Gate wherin the iuste man doth enter is sutch a one wherin are hidden a number of pleasant and delicate things to him that seeketh them Diuers there be that of late and now also haue writte hereof how to â—â—me vnto Christe but in this place I take the fathers for they are sound and very strong in this and very good whose cumly age I must reuerence in that the younger forte and wee also euen in these last yeares are beighly bounden to them so that small cause there is for any to repent him of readinge them whose diligence hath brought to passe that we with lesse payne may teache ours Iulius Firmicus Maternus vnder the Emperour Constantine and his Sonnes an Astrologian at the first and so it séemeth still for hee clymeth vp very hie and mounteth to the Heauens neither looketh hee for any mans helpe in his prayers hée is raysed vpwarde to God hee suffereth no man to bée called on but the name only of Christ The manner also and condition of prayer is séene plentifully in that same borne at Africa a very worthy man of God Caius Marius Victorinus reckoned of Ierom among them of his number and Catalouge worthy and famous wrighters For beside that euer hée did on the Articles of fayth or els in the payne hée tooke agaynst Heretickes no where doth hee séeme to haue delte precisely and more warely then in his opinion of prayer acknowledging Christe to bée sufficient and the only true bread from Heauen to feede vs. There commeth now vnto my hand a man of truth scase worthy the naming among the Fathers for his so vile and euill dealinge and as you may know him a Cinnick fitter for the staffe and the shacky heare then to iudge of Religion borne at Alexandria at what time Gregorie Nazianzen taught at Constantinople hee was brought to Cristianitee by preachinge This Maximus Aegiptius by his wilye sleights hauing gotten many froÌ„ Byantius corrupted one Peter Bishop of Alexandria created this Aegiptius Bishop Yet this man otherwise a faythfull steward in the house of God whrot many good bookes I therfore take his well meaning minde of prayer euen especially agaynst the wicked the they may know that a wicked man hath taught them to praye often his readynes was séene in this for that hée instructed all flesh to pray continually hée adioyneth his reason in an other place The sedulyte and forwardnes of a man calling on the Lorde if it hée donne rightly is that which commendeth the soule of man spoken as I thinke to stir vp the sloth in vs to pighte vs a place in Heauen where the soule of man resteth The liuely exposition thereof is well noted in that hée debarreth vs from all manner contemplations in the earth hee leaueth no roome for the thoughtes of man in time of prayer no not so mutch as to thinke of him that hurt thee or of thy enemy but freely to lay aside all grudginges debates strifes enimyties to repose one only hope in god And I like his reason wel and it is alowed in the Booke of God for that our praying it is a quieting of our mindes so that it appeareth by all those that wente before that terror shoulde strike vs for we speake to God that the world must forsake vs for wee seeke heauen the body leaue vs for wee speake in spirit our wealth must not trouble vs our treasure is aboue nor our enemyes greue vs for wee are freends with Christ On this our prayer there is depending two things the first is calling vpon him The second is geuinge of thankes vnto him If thou aske to wholme it is it is to god If thorow wholme it is through Christ if the meane to him it is faith if wherin in is his bloodsheading and death Therfore Paull continue in prâ—ier and watch in the saine with thankes geuing prayinge for vs that God may open vnto vs the Doore of vtterance to speake the mistery of Christ For euen now doo wee see our full redemption if calling on the Lord wee repose our trust in the only mediator Iesus Christe the Sonne of God beeing nothing careful but that in al things wée let our requests be shewed vnto God in prayer and supplication with giuing thankes For hee is the God of peace which doth kepe our mindes and hartes in Christe Iesus That wee must pray you haue harde what prayer is I haue set downe suffer mee though breefely but to know how wee must vse it and so wee shall discharge our dâ—tye more fully Ephraem a Sirian for so is hee called by Theoderet in an homely of prayer reckoned amonge theÌ„ of Caesarius hath giuen a very good light to this our question Let sayth hee thy calling on the Lord bee as that which was of Hanna Mother vnto Samuell that sat wéeping in spirit and groneing and that was meeke and milde in hart not seene of men not gased vpon of
a King his Scepter and royal seate it would dismay vs if happely we forgate our homage went awrye the messenger of death is readie for vs If as to consuming fire what eye coulde abide him for if the beast that touched the burning mountaine was shott thorough what hope hath man to skape when a flaming fire must go before him and thousandes thousandes minister vnto him and ten thousande times ten thousande stande before him when the seates shal be set the bookes oponed and iudgement giuen what mercie then can wee looke for at Gods hande But if wee called on God as on him that is the fountaine of life howe coulde we call vpon him when we be in death And if you prayd vnto him as the ruler of the worlde then is man beaten downe that coulde neuer as yet among all the beastes thereof be tamed But sée howe louing a Lord God we haue that in our transgressions woundeth vs not in our sinnes striketh vs not in our disobedience remēbreth vs not in our euil wayes punisheth vs not that neuer thinketh on our iniquities but calleth vs as children to aske at his hands the more willingly to trayne vs vp in his feare hath for all our manifolde transgressions made himselfe a father to vs But from whence cometh this our father is Adam and he is dead and we be his children and howe can we liue To him he gaue a charge to sweat it out and to labour on earth what then can happen to vs but miserie Then which way so euer wee looke on our selues wee are in death and whence haue wée this therefore that wee call on God as on our father Pardone mée if being a man as you bée I am inquisitiue to search out what man is And say what you will yet will not I be satisfied til I knows more For as Crisostome is plentifull in the description of man So I thinke that as the shippe is in the Sea that tottereth or as the fether in the ayre that houereth or as the trée on earthe that shaketh euen like portion indge I to be allotted to man when he offendeth For wishe any thing that is good that can not man do without God wil neither willeth he that God wisheth without God please And that I will and that I may I do not if he permitteth not So wish I yet misse I if he directeth not Trewe it is that Isychius saide in man there is two natures or rather properties one is that wee carrie about with vs it is dust the other it is giuen vnto vs it is the spirite both these making but one man yet do wée not know on Christ Salonius writing vpō Ecclesiastes giueth wisedom vnderstanding vnto man aboue al others that haue life and in the same hée giueth vs free passage to know God but it is in Christe And Agustine in his Apognosticon agaynst the Palagian guieth vs liberty to Ploughe to Till to labor to Sowe to Spinne to Carde to drinke to eate to féede our cattell and our Beastes if so you will to vse the Arrowe and the Bowe and the Hearbes but to come vnto God and to haue any portion from him without Christe that hee permitteth not Sedulius vpon the Corrinthians giueth no liberty vnto vs but only to sinne and Primatius in his Treatise on the Romans is of the same iudgement so that in the ende when our deedes bee ransackt our thoughts sought out what is it that wee can clayme of the Lorde Then hereon wée stand Christ which alwayes hath bin with his Father the liuely and expresse Image of his godhead came into the world and was debased for vs and we béeing of his flesh and the same mould that hee was of beeinge perfecte man in all poynctes sinne onely accepted hée hath made vs one with him and taken vs into the same felowship of his kingdome and of his Sainctes and wee are made Sonnes with him vnto one Father Vnto this it was alluded by Dauid As the Father hath pitty on his Children so hath the Lorde on all such as call vpon him faithfully Esay touched this in his comparison that hee maketh with the Woman and hir Infant whom though shée could forget sucking at hir Brestes yet would not the Lorde forsake vs If I were not drawne into a narrow straight by the importunitée allotted to mee at this present I would see what that were which man so mutch braggeth of and if it were possible that frō top to toe hee had no one blemish to bee found within him Yet if a man might enter into his hart and search his Sinewes and his cogitations within how corrupte and vnfauorye should wee finde him well this is our comforte and it is the noate of Maister Gualter that hee is not onely a Father in gouerning the world and the whole trayne that waiteth theron but hee is our Father And as in Iob hee is called the Father of the Aungelles and of the Sainctes and holy men which loued him so that it is litle vnto vs and small prositte haue wee therby beeinge neyther Aungels or so holy as they if of his bounty mercy it were not sayd vnto vs here that hee is our Father toe but I consider yet an other thinge and why saye wee not O my Father as well as O our Father Ciprïan on the prayer of the Lord giueth this reason This prayer it is cōmon to vs all sayth hee for when we pray wee pray not for one but for all because all they we are one And he is sayd to be our Father euen of vs as many as be sanctified as be renewed as bee strengthned in his Spirit as for other they stande aloofe and wish they may to come vnto vs come at any time they shall not Thus you know hee is a Father and hee is our Father it is adioyned he is our God hée is aboue and it is in Heauen These three I ioyne togeather neyther will I seuer them For as hée is far aboue the reatch and capacitie of man so hath he no terrestriall Throne to sit in but a more bright and gloryous Seate is that of the Lorde our god And as was the Arke and mercy Seate within wherunto no mā durst presume to come and looke into it but sutch as God had chosen from the rest so to his kingdome and his Empire shall no man approtche but sutch as hee hath elected in his Christ It may seeme a vayne thing to aske this question why wee praye to God Yet sutch is the vanity and ignoraunce of man that hee knoweth not and such is his dulnes the he answereth not but the weakenes it is alike in vs all that searcheth not To say the truth this question is aboue that I can well attayne vnto and the reasons that may bee giuen they bee so innumerable I bare not enter now into them If God do
spare me so much leisure as that successiucly I may but steal one or two houres to labour in I will aunswere this fully I haue nowe sett my pen vnto an other treatise wherein before I end I shall I trust stoppe the mouthes of some as touching god Let this my small time and stolne houres craue pardon for this present and suffer me not to drawe out the length of this threede that we shal neuer winde it vp And if this will not suffise looke toward the heauens iudge the number of the stars call them by their names and giue euerie one his seueral charge Commaund the Sunne the Moone to stayde their course let there not be light any more vpon the earth and if these things be to high for thée iudge of the cōmon creatures that doe dwell with thee and tell me the droppes of the rayne ride vpon the wings of the winde measure me the weighte of the fyre Call backe againe the day that is past and renewe the course of that whiche is to come drawe out the deapth of the Sea by his bucketts and let the earth cast forth the hidde treasuries that be within her if silence hath caught thee and thy wisedom fadeth then giue homage vnto him at whose commaundement they be intreate him to spare thy life in time of neede that hath iudgement in stoore and a consuming fyre to runne before him if they or thou rebell Lactantius in his seconde booke semeth to me to haue delte with these men who dwelling in ignoraunce had small delight to seeke the Lorde And doubted as touching their prayer vnto him his iudgment is this Nothing must be honoured nothing worshipped but the only one Lord God proceeding and comming from the only owne eterall and euerliuing father and therefore hath created man to want many thinges that in his necessitie and want he may know where and of whome to aske for all thinges and Ambrose in his Spiritu fancto The father is to be glorified with the sonne the sonne with the father the holy ghost with them both for these three are but one god Basill against Iulina after that also Martured councelleth him to giue all honour and preheminence in prayer vnto God That in his heauenly and eternall wisedome created all Epiphanius in his thirde Toome Beside many excellent and good sayings pleaseth me in this for hauing to do with them that giue vnséemely reuerence to saincts teacheth thus Let Marie be had in estimation Peter but let the father the sonne the spirit be worshipped for neither to woman nor to man perteineth this honour inuocation neither to Angles or to any other perteneth this glory But it is a mistery proper only to the Lord The time would faile me to vnfoldethe heauenly sayings of the fathers I leaue thē to the diligent searcher The houre passing away so spedely maketh me to hasten to the rest And here I admonish you that in praying to our father you pray to him that is in heauen For wee may aske many thinges on earth yet can we not atteine them but if we aske and faithfully of our father in heauen he will giue vs them where that infidell is condempned that is found in Dauid to haue cryed out and to haue saide in his heart there is no God and that he whiche is in the heauens regardoth not them on earth Teach this man I dare not counsell him I will For let him cast out his eyes lift vp his heade and thinke but on the creatures that be made Howe the Sunne giueth light a farre of and the Axell trée of the heauen doth compasse the earth how the clouds power out their reigne the dewe his siluer dropps and the night his grimme and fierce countenaunce to man and shall we then giue nothing to the Lorde that made them But I cease to followe this path I take an other For if he thought on Israel when their shoulders were worne in péeces with carrying brick or if he brought them from Babilon or fed Elias with the Rauens and made the dumbe creatures to bee Nurses to his seruauntes and sent Daniell pottage into the Lyons denne and stayed the force of the flaming Fornace he can and he will and he stayeth not and I doubt it not but that hee still will helpe vs. Last of all it is a good consequent our father is in heauen Wee therefore ought not to repose our trust and confidence belowe as wee do either tarrie here so much as to abide and lay our affiaunce and steadinesse on things that be aboue For it is an vnfallible trueth that I finde in Paule that wee haue no abydinge here on earth but that our life it is aboue where as is the father of light I might take good occasion to withdrawe a number from the transitorie affaires of this worlde which haue their change and their ende when the heauens shall roll as a scroole and the elements burne with fire but these I leaue them till more longer dayes when the Sunne and the light shall giue vs more libertie who runninge foorth so speedily hath put mée in minde to cut of this spéech It followeth Hallowed be thy name THe great care that the Lorde God hath had of his churche is verie worthily set out in the generall discourse and pittifull callamitie wherein they that knewe him and called all onely on his name continually were assaulted Out of which troubles hee alwayes both mightily and fatherly deliuered them yet in no one thing hath he shewen his tēder affectiō vnto man more then in this in that he hath set him free from the bondage of the diuell the flesh and the workes thereof in that he hath created vs redeemed vs sanctified and regenerated vs And yet lest wée should falter any more and forget him he hath lefte vs a comforter which is his spirite and taught a way and set vs in the path directed vs by his owne mouth to be in our prayers holie and vnspotted vnto him Then in this wherewithall we be instructed of Christ though it be a short lesson is conteined for all that the whole and plentifull discourse of the life of man euen what is meefe and requisite to be done meate as well for the foule to feede withall as for the bodie to liue withall the summe whereof is set downe by Christ in sixe principall heads wherof the firste is this Hallowed be thy name For as al thinges vppon the earth were created by him so ought all that be on the face of the earth continually praise him And as we be children and heires vnto him so cheefely ought all our force our strength our might ought else that is in vs be directed vnto this that we might magnifie his name and praise him The example and patrone whereof is seene in the good Iudges that liued who before they established their own
handes of God in his sonne Christe in whome onely I rise a perfect man to life eternal As for others if they thinke to get any thing by their labour let them bragge thereof when they haue gotten it For as the Carpinters of Noe when hee made the Arke so are these that made a house to saue some yet saued not them selues And they may glorifie the Lord in one or other their dooings Glorie in the beauens till they be changed shall they neuer haue Lactantius as I thinke of his milde and pleasaunt wordes he spake in his booke de Ira hath wiped away all the sleights of man as touching this question For Subiecta est peccato fragilitas carnis qua induti sumus The fragilitie of our flesh saith he is subiect prone to sin wherwithal we are clad In his booke Contra Gentes in his 13. Cap he hath confessed the very like that no man can be without sin during his above in the flesh Gregorius Nazianzen in his Oration so termed wher with all bee comforteth De patre tacente giueth it proper only to the Lorde God to bee without sinne In his Oration Infamatrice Agaynst Iulian the seconde as els where in many places setteth downe that God hath so ordeyned the no man on earth should bee without sinne And Ambrose bet down the same in his time that I stand on now And in his first Booke Chap 2 Quis est sayth bee qui mundum Cor a peccato habeat Aut non delinquat in Lingua sua Is there any man sayth Ambros that hath a cleane hart that is vnspotted and frée from sin Or that hath not offended in his toung Herunto it is alluded in the Scriptures where it is so often attributed vnto our satisfaction our clensing our washing our purginge or makingecleane our fréedome in Christe This suppressinge and beatinge downe of the insolency flaming a fresh in our age might in one Psalme 32. bée sufficiently raked out Wherin Dauid speaketh no one woord of iustification in vs But hee counteth that man happye whose iniquities bée forgiuen and whose sinnes bée couered hee accompteth him blessed to whom the Lorde imputeth no sinne In Esay the Lord him selfe speaketh where hee comforteth as it were his people Israell shewing it was only hee that did blot out their transgressions and of him selfe hee did it and hée would no more remember their iniquities Red ye neuer as yet that Parable in Math. Where the kingdome of Heauen is compared to one that is ritch and wealthy hauinge many debters amonge the rest hee had one that ought him ten thousand Talents when hee had not wherwith all to pay hée his wife and all that hée had should haue bin solde But thinke you if Christe had not taken compassion of him and for giuen him all his debt If hee had â—yeu by the héeles and fettered all the dayes of his life yet that hee coulde euer haue payde the vttermoste Farthing Verely as the womaÌ„ with the bloody Flixe spent hir substance and mended not so if wee touch not the hem of his garment and debase our selues litle it is wée can looke for at the hands of God. But now this is our comfort in all extremity that God hath commaunded vs to pray in the name of his Sonne Christe And this is the Irrefragable testimony of his goodwill that hée maketh vs sure of the remission of our sinnes For hée hath promised and hee fayleth vs not but so far as the Easte is from the West so far hath hee set our sinnes from vs. Thus mutch for the first note wée are all debters that is sinners offenders against the Lorde Not to discourage any man for God forbid but as willinge to lifte them vp as they bée to mount into the Heauens if they could so that it be discretly doone I haue adioyned a shorte Lesson borowed of M. Gualter in his Treatise on Luke Page 284. Hicergo obseruemus quoad nos peccata exmera gratuita mi fericordia remitti nullo nostrorum operum aut meritorum respectu quae in nobis prorsus nulla sunt In meaninge this It is only one Lorde that hath remitted vnto vs pardoned our sinnes without our desarte yet is hée rightuous neither is there any thing deminished in his iustice For that which was ours sin is wiped away and clensed in his blood And in due time according to his first purpose came he tooke our flesh vpon him and wiped away the curse and malediction was due to vs by his cure vpon the Crosse so that wée attayne our rightuousnes onely in the Lorde And as otherwayes you may know him Very swéet and comfortable is Lactantius in his 77. Booke cap. 1. The Aucthor of life and our rightuousnes which wée haue of God is only God him selfe Arnobius in lib. 2. Contra gentes saith that it was all alone one Bishoppe Iesus Christe that gaue Saluation to our soules and that could giue the spirit of Eternitye And Epiphanius in lib. 3. Tomo 20. hath thus Christ without his passion wrought not our redemption but in that bee dyed for vs and gaue him self vnto his father a full Sacrifice for our soules in his blood hee hath perfectly washed away our sinnes and hath rased out the handwrighting agaynst vs and nayled it to the Crosse Hilarye In his Trinitate second Booke sayth properly for this The Virgin that is Mary his birth and his bodye after that the crosse death and hell were a meanes to worke our saluation which tendeth to this That albeit our sinnes be manifolde and many in number yet are they al forgotten in Christ And to encourage vs the more he hath left vs a mean to attaine the same which is faith Of the death of Christ how did Esay Euangelize long before of that which appeared notwithstanding long after Surely he hath borne our infirmities car ryed our forrowes yet wé did iudge him as plagued and smitten of GOD and humbled But hee was wounded for our transgressions Hee was broken for our iniquities The chasticement of our peace was vppon him And with his stripes wee are healed All wée like sheepe haue gone astraye wee haue turned euery one to his owne way the Lorde hath layde vpon him the iniquitie of vs all And Peter hee him selfe hath set out as one that sawe and knew the Lorde The excellent and great mercie of God that are not redéemed with corruptible things as siluer Goolde by a vaine conuersation from our fathers but with the pretious bloude of Christ as of a Lainbe vndefiled and without spot Therfore in Titus he is said to haue giuen himselfe for vs that he might redeeme vs from all iniquitie purge vs to bee a peculier people vnto himselfe zealous of good workes And in one verse doubtlesse euen in Tymoth Is the full saluation of man set downe where according
euill before as vvith vs. Custome of theÌ„ in India to pray in Aegipt in Barbarie Errours of diuerse that like not our temples Argument taken from traditions Zenon of Gaza A temple built at Edessa to saint Thomas Question â—oued The Surplesse vvhich keepeth men fâ—â—â— church Great abuse littlevse vvheÌ„ men so vvillingly abuse the Lord. Disorders iâ— our church Reason to keepe the Church though the Surplesse bee vvorne No excuse for ceremonies that bee indifferent Our puplike prayer is to be referred in espetiall to the Sabboth Three causes of the celebration of the Sabboth by Gods appoyntment The straight nes that God vsed for sutch as brooke the Sabboth Controuersy that is about the day of the Sabboth The true vse of the Sacraments and hovv to bee esteemed Though vve neuer reccaue the Sacraments vvee may be saued yet for al thâ—g custome appoynted by God is to beâ— kepte The manner of priuate prayer In publique prayer agreement is to be made of necessitie Their euâ—ome and maner in the time of Baâ—ll Athanâ—sâ—uâ— record Praecise maners they be vn manerly novv Concilium Nicenum Much striuing small Christianitie in a number of these Hovve to prepare our selues to praye the last parte of this booke The 〈◊〉 thing in our preparacion to prayer it to be humble and lovvly in heart The manner of vvorlingâ— and of hypocrites Humilitie in all at comming to prayer Psal. 25. Dan. 9. Gen. 8. The state of such as dissemble The perfection of the man of God. Rom. 10. Luke 7. Mark. 9. For that the Infidest and the Panim the vngodly do thinke they haue fayth I haue therfore put in this diuisioÌ„ or disterence which is in fayth â–ª The Heruâ—â— the workâ— of his handes doo declare there is a God. Brutishnes in the â—â—ntâ—â—ies and sâ—ch as know not God. Esay 6. Diocletiam vvorshipped as a God The blindenes and hardnes of harte for their incredulite vpon the Gentilles The end of the election in man at his calling to be godly c. The Gospell bringeth in all trueth vvipeth avvay all idolatrie and all supeâ—stition all blindnesse errour and teacheth vs to knovve God. Gen. 4 Gen. 21. Gen. 37. Wicked men infidels stroken vvith feeling of Gods iudgemeÌ„ts though else they knovv him not therein shevv that they deserue death and condemnation A dead faith 1 King. 12. Theodoret of Cyrus Blindnes iâ— the heretikeâ— The order in double dealers Ioâ—h 7. 1. Sam. 2. 1. King. 16. 1. King. 13. This euill life maketh all the pomp and boasting of our common striuers to vanish avvay The very vvicked are preserued kepte for the good mans lake This kinde taketh avvay the hope that is in Anabap. in papistes in the inchauntresse in the vngodly Crisostom 〈◊〉 Theophilact vpon thiâ— Prophesing and miracles and signes a tryall oftentimes of his people Miracles theâ— be◠〈◊〉 signes they be no certâ—ya tokens of lyâ—e Simon magus estemed as God with the Samaritans A bufiue â—â—gument 〈◊〉 froÌ„ Ciprian The villany of the pope Hildebrand The peeuish nes of their reason appeareth Error is shevved by example Dregges of Popery in â—apistes Trifling bookes of sluggish idle priestes SaluatioÌ„ only in a liuely faith Faith vv â— is for a tiâ— The vn tovvard and vnfearned reason of a popish prelat The true fight of the faithful man To be faithful for a time to reuolt is a signe of reprobation how euer xvc cloak it Time trieth and persecution iudgeth of the good golde and then shall the drosse be knovven poperie thâ—â— vvas once iâ— England 1. King. 2 〈◊〉 2. King. 10. 2. King. 23. Iudg. 11. There is falshed and vvickednes euen in those that professe the Gospell Eph. 6. These vveapons shevve not thy man lynes but goâ—lynes Readines in praying steadines in perseuering and vvatchfulnes in thy dealings bee trevv tokens of iustefiyng fayth Thâ—e things to bee required in a iulcesting fayth A man hopeth that beleeuâ—th not but hee that hath fayth hath assured hope A sight and vevv efhope before vvee come to faith A true and infallable signe of sayth Starters from the truth Examples oâ— the true iustesiyng fayth by this from Christe The Spirit that is guide and leader of all such as feare the Lorde The spirite is only retayned by prayer Gen. 4. A reason thaâ— vve are not iustified by good vvorkâ— The profite and commo ditie that vve haue by faith Without grace vvithout the operation and vvorking of the Lorde vvee fall to the ground Our faith hath adioyned to the knovvlege therof three things A good token of a true Israelite to be a hearer of the vvorde and is also verie often a couering for the vvicked to cloak him vvithall Papistes runners abroade and greate seekers after Bulles and pardons no follovvers seekers of the vvorde of God Papiâ—es that looke for a day An exhortation to those yong schollars to vvhoÌ„ this same vvas vvriten As God hath made vs so vvill hee bee honored for vs Comlynes 〈◊〉 commended by Paull elâ— eucry man vvill haue his custome theÌ„ shall there be no order This dealing and dalying precisenes yet vvickednes in greater matters is abhorninable These and such like bee common with vs. More amendment and les iudgement of others is good All order contempned vvith vs. Obedience is superstition vvhere vvisdoÌ„ is vvantinge Signes are to kens no necessary assuraunces of our saluatioÌ„ Hee that forsaketh not the vvorks is the Seruaunt of the Diuell and hee hath no portion in Christe Wee are of the Church euery man is not the Church In speaking dissembling in brotherhood falsehood in thy actions nought else but factions they be tokens of impietie no Christiamtie The conâ—eÌ„pt of Magistracy is the only token of one that is carclesse Fâ—llinge so grosely and cauilling so dispightfully is a small token of Christiany tie If errors bee not taken in time they will neuer be Seared or weeded out will death Al iudgment is to bee deferred to the Lorde but no authority is giuen to mâ—â— A general repeticion of things contayned in this Booke All our traâ—aile in this life all our paine it is made ioy pleasure vnto vs in Christ The differeÌ„ce in the prayiÌ„ng of our forfathers the contrarie aic in ours They prayed as for one they looked for vve pray as thankfull vnto him in that vve haue receiued him God is our father in that he is the father to his sonne Christ and God to vs in that vve are his brethren God spake vnto our fathers but roughly to vs familiarly by the man Christe The heauens may passe avvay but the loue of God vvill neuer faile his children The death of Christe sealed our redemption fully and made accoÌ„plishment for our sinus The letters patents vvee can shevve or our â—nheitance The loue of God is seene in the vse of all his creatures the heauens the earth c. No excusâ— can be admitted for thy negligence in the seruice of the Lord.
their partes very conningly and writ very subtellye and comprehended all that they did artificially that therfore they swalowed vp whole multitudes of such as succéeded them For neither Ireneus stayed because that the fathers which went before him knewe the Lorde neyther Origen kepte backe his hand or lefte his pen or dispised labor albeit the matters hee tooke vpon him were described of others And as for those succéeded them eyther faltered they in their spéech or swounded they in common talke or did they fall because Cirill or Ierom or Crysostom or Ambrose plentifully and verye faythfully with great zeale and singuler trauayle painted forth the dealing and conuersatiō of the men that liued then I say naye but those flowing wits did leaue behind them a gret light to their posteritie and they that came after sucked out the Marrow and the strength and robbed their Progenitors and after that became as mighty in their laboures as valyaunt in their wrightinges and as pleasaunt in their tongue and language as the most renowmed men of them that liued in former ages And that I can sée or may iudge as yet our time hath bin as well blessed with flourishinge wittes and our men that now liue garnished with so great knowledge as I doo and dare incourage them al that loue the Lord to procéed manfully in their callinges in as mutch as both our Forfathers haue not stolne away all cōmendation from vs that follow them neyther we shut vp into so narowe a roome but that in the light and beauty of the dayes wherin wée bée wee may amonge many good and excellent writers say something To him that looketh for the first place it is good to contente him with the second or the thirde degrée For him that gapeth to contend for the rest if hée wil be aduertised by mée hée shall thinke himselfe well if hée can haue place with the hindermost So that great thinges shall not dismaye the weake and simple men shall stande by the best But if any one pleased with his condition can kéepe a meane that is hée that shall haue the commendation from them bothe As for this my trauaile and first byrth as it were pained so mutch the more as I desire earnestly the Church of the Lorde God should inioy it séeing it is my first Babe I willingly offer him vnto you all to looke vpon him and this Booke I giue it the rather to young men as I my selfe am but growing vp and attende the good leysure of the Lorde that can increase and strengthen mee and bringe mee vp to greater stature For any fine and conninge feature you shall finde herein I dare not promise so much as any iot therof but as be the bookes of Deuines commonly talkinge to common men laying out the plainenes and behauiour of the people such is this that I giue vnto you If any question with mee for the matter and the substaunce therin contayned let him not thinke hee is in the Goldsmithes shop hée wil be content when hée hath red so much as I haue doone and séene the behauiour of the worlde as all may doo that liue nowe to bestow himselfe in some more homely trade a greate deale Yet I will say something vnto him please it him to enter in to sée what ware I haue and wil he vouchsafe to reade ouer this worke of mine hee shall finde though an vnskilfull Artificer meddeleth with it yet so much both of housholde stuffe and other furniture if hée can place it well and bestowe it in his house as is able to suffise the best learned man that I knowe to stop vp more then one creuice or two in his study Neyther can I see if so bee this worke were taken in hand by any other learned and skilfull in iudgement but that hee whiche looketh on it might receiue greate comfort and singuler pleasure in the same Consideringe that hee looketh vpon the Lorde God and talketh familiarly with Christe and is bolde to presente him selfe beefore Aungelles and powres and prayeth for his Bretheren and is harde of so good and gratious a Lorde as our God is That giueth when hée asketh openeth when hée knocketh bestoweth when hée demaundeth that shal feare him and call on his name faythfully Also whosoeuer buieth of his Marchandrise and vseth it well to the glory of the Lorde and profitinge himselfe with others hée layeth not vp treasure that is to be taken frō him but caryeth it with him vnto Heauen and it lyeth by him for euer And amonge all the thinges pretious and excellent that I haue seene on earth neuer tooke I more comforte in any one then this that the glory of the Lorde and the sweetnes of his worde and this helpe wherin by prayer I haue all that is necessary both heauenly and terrestriall tittelled mee from time to time till I had inioyed them of trueth neuer rauished with any pleasure of man so much as of late in the meditation and heauenly spéeche that I had when I questioned too and froe with the Lorde God what it was hée would haue his people and poore famely that pineth away in this world to looke vpon From whom I receiued this message that séeynge it pleased him to make choyse of the sonnes of men and to take vnto him those that he loued in this life they ought therfore to disioyne themselues and forsake the company of vnbeléeuers praying for and meditating heauenly thinges castinge vp their mindes to Heauen and reposinge their hope on the God of glorye that hath giuen vnto vs his liuery and his colyzen to bee knowne as his Seruauntes euen by prayer and earnest inuocation vpon his name the order frame wherof I haue largely set downe in my first Booke After this that no man bee excusable but vnderstande so mutch as is set downe by the Lorde when anye one shall come beefore him that hee may not speake vnknowne thinges or praye when hée vnderstandeth not or vtter that hee knoweth not or powre out before God and his Aungelles and all the honorable company and assembly of Sainctes vnaduisedly that which hee regardeth not for this cause haue I vnfolded the darkenesse of speeche and layde open to euery Babe if so hee can reade the wordes of our Sauiour Christe set downe by him in the eleuenth of Luke all which you shall finde layd on a heape and knitte vp togeather in my second Booke Of those that come betwixt eyther precepts eyther rules either exhortations eyther demaundes eyther things that bee amisse eyther such as bee well eyther life cyther dealinges and demeanor of men that shewe themselues in their proper places them I exhorte euery man to take priuatly vnto him not to vse them as common vnto all As concerning my iudgement indiuers poinctes of Religion and called in controuersy by men of our time I haue looked at them handled them I haue not to the decidinge of them I haue selected out an other time and