and alowe hir wordes I will commende it But where find we in the word of God to sweare for any and that falsely and that as you think for his glorie I will giue you no weapons to fight withall And those wherwith you séeme to strike are blount already And it may be that he whiche fyled them and deliuered them vnto you as good mettall wanted cunning When ye haue considered better and cast your penyworthes paraduenture also you wil repent you for so shrewde a bargain as you haue had in giuing so largely for such counterfeites it may be a warning vnto you to serch more narrowely As for my selfe I can be but briefe herein the son calleth me back the ronning so hastely putteth mee in mind what to do this iudgemēt shal not be my own take it frō Gregorius that alloweth in some case to be lye thy selfe to saue others But I oppose Augustine against him the in the sermō de verbis Apostili Cap. 29. Determineth more soundly and discréefely a great deale of this matter Fingendo si prius non eras peccator factus eris peccator Nempe dicendo te commisisse quod non admiseris To lye saith Augustine for any thing though beefore thou offendest not It maketh thée as he that finned namely thou saidste thou didest that was neuer done And I am vtterly agaynst all whatsoeuer that giue larger scope to these double harted fellowes then can bée alowed by the worde of God Or that any man should conceale kéepe close his wickednes the filthines of life in others for feare that the Gospell shoulde be discredited and God dishonoured But I say if it bee in Absalon if in thy Sonne if in thy onely sonne conceale it not Heare for I will aunswer that doubt to cut you shorter It is not lawfull to tell an vntrueth no not to saue the life of thy neighbour Augustine in his booke De mendatio to Consentius questioneth thus If a man be sicke extremely euen to death and the same man also knewe his sonne to be in great ieopardie and perill of his life The father hath such loue vnto his childe that the death of his sonne will bee the death of him his father if hee knowe it One standeth by that knoweth his sonne is dead The father asketh the same person as touching his sonne What shal be done in this case If he saith that he is not dead he lyeth if that he saye he knoweth not he dissembleth if he saith he is dead he doth against nature he burieth the father with the sonne Homo vt sum permoueor res dura est As I am a man saith Augustine I am sore affrighted and it is a harde case But hee concludeth Non esse mentiendum Lye not at all Take yet an other Question if you méete with a strumpet with an vnchaste woman that as Putiphars wife to Ioseph would haue thée to defile thy soule in hir dischastitie by Foruication and thou denyest it is come so farre that shee will stea hir selfe vnles shee satisfie hir lust with thée What shal be done now shalt thou agrée condescend vnto hir I say no. And sayth Augustine The reason is alike in both thou shalt not lye and cōmit euill for thy neighbours cōmodity Otherwise there is a Latice an open pathway◠to all mischiefe For one lyeth for his substaunce an other for his neighbours wealth another for his fathers commoditie One for his brother and for his honour and for his dignitie and so in al states there is is no ende of lying But yet againe I saye with Augustine Non est committendum vt proalterius corporali vita quicquis suam occidat animam For thy corporall gayne let no man cast away his soule And I say agayne lye not at all But yet to exclude all shifts and lcaue no one creuise to péepe into what shall bée sayde to this Lawyare shift◠murtherers and Théeues set vpon a man one hydeth him These men woulde knowe where hée is hidden Reuelabit an non I say commit the matter vnto God if thou canst conueigh him sende him away if not but they demaund where hée is to haue his life Thou néedest not to tell it they be but priuate men If thou art not inforsed conceale it But if they compell thée by thy life Thy soule is in the handes of God thy life is in theirs Obaye thou God before men If the Magistrate do aske thée of a wicked man that hath cōmitted treason againste his person If of an Extorcioner if of an vniust dealer if of a wicked person I say though hee bée thy Brother though thy fréend though thy Maister though thy father though shée out of whose bowels thou commeste Hir blood is on hir owne head disclose it lye not otherwise soule for soue life for life man for man blood for blood you dye both To conclude in thy Marchandize truth in thy dealings truth in barganing truth in selling truthe in inritching truthe Truthe in all thinges For men that deale vntruely ofte times do liue vnruely And these be they that commonly do end their liues most desperatly I am now at length arriued to a very daungerous and troublesome porte Wheras but that now God bée thanked the winde and weather is delayed There might séeme some danger of sanding for thrée already I escaped very perellous kinde of men And I haue now to incounter with the fourth That bée suche as fright mée the more as I sée there pretensed zeale more cunningly cloaked then the rest And yet these forgiue their debtes and pardon their enemyes Yet mooued by the Spirit and for zeale of the Gospell or by reuelation from Heauen or by certayne peruersnes that they bée the enemies of Christ Wil vse the Swoord and aucthority and put their hands to the knife to wound and launche their Brothers throte Some haue dyed in England not long since for the same And the Martirdome of one Burchet a Gentleman with one or two more his companyons Par semper paria petit though vnknowē as yet hanged at the Strand in London a few yeeres now past did much mischeefe heare in England I was in the Country nowe past but two yéeres where in a long Voiage that I tooke I did by chaunce stumble vpon some of them and about Sowthhampton with the Coast there adioyning and Westward towards Portchmowth I had som talke with poore Laymen as I rode that enclined much hereunto Whome after I had admonished with a litle bitter spéech as a terror to them for procéedinge any farther ▪ They reclaimed for a time how since that they haue béene mooued by the Spirite of God I know not In this Cuntry where now I am I can accuse none but how neare in diuers poynctes they come vnto them I refer mée to the discretion of sutch as knowe them without affection béeinge pertiall vnto none I set
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.
lay not thy infirmities abrode and vncouer not thy nakednes before the Lord God when thou enterest into his seate and iudgest presumptuously in thine owne eyes then looke about and beware For of a trueth he hath the lawe and the Scepter and he hath the sworde to destroy thée Remember Dauid his supplication vnto the Lord. O thinke vpon thy tender mercie and louing kindnesse for they haue béene for euer Remember not the sinnes of my youth nor my rebellions but according to thy kindnesse remember thou mée for thy goodnes sake O Lorde I thinke Dauid indifferently smyteth vs vnto the quicke and he that shall turne him selfe to sée the manners of our time will thinke there is scarce a God vppon the earth to sée what glorie he suffereth in the vngodly men and to sée howe the head of the iust is couered with reproches But as the beautie of the Sunne till the cloude ouershadowe it and as is the Palme trée till the frost nippeth it as the blossome of the Peache till the winde alter it so is the beautie of the wicked til the Lord cōsumeth him For if God enter into iudgement what flesh shall bee iustefied in his sight For euen this confessed Daniel in that hee and other of the Church presented not their supplications before God for their owne rightuousnes but for his owne mercy sake foreseeing that wee of Adam are by nature the Children of death to what ende shall wee striue with God whose spirite hath not alwayes striued with vs For he knew that wee were but flesh and that vayne were the cogitacions and thoughtes of man from his youth Then let this bee our first way to prepare our selues to goe to prayer that wee take vnto vs humilite and debase our selues before the Lorde The second kinde of seruice or duety wee owe and rightly to come vnto prayer is this that wee bee not gilty of that in Esay This people confesseth mee with their lippes but their hartes are far from mee Hee that is offender herein is not fitte to come vnto the Lorde namely to haue thy body at the Temple and thy presence at the Alter and thy harte at holme Can the Aethiopian be made white or the sōmer chaunge his course Can you gather Grapes of Thistles and Figges of Thornes wilt thou fetch Honye out of the Rocke and the Sunne beames from the duskishnes of the night or the Cristolet or the Saphir out of all quarters of the earth No more will hée his glorye from the wicked nor his loue and fauour from the vngodly nor ioy and Heauen from the dissembler nor his Christ and his owne presence will hee shew for euer vnto the Hypocrite I remember I spake hereof before yet it is necessary to touch it now that the iust measure of the man of God may appeare The third thinge or the preparation and pathway that wée may haue more assured entrance into praier is to bée of a faythfull and vpright conuersation and to bée steady in fayth If wee come vnto a Senate or before graue and auncient councellors wee repose some assuraunce of that wee come for in their hands and I knowe if it bée the price of Monye there is no man but speketh very cōstātly Then if we haue any thing to craue for of the Lord it behooueth vs to tread our steps aright to lay the forme of our wordes duelye and the manner of our speeche that wée lispe not and thy thoughtes and cogitacions that thou wauer not before his Maiesty For if thy minde be not setled and thy dealings dispised and thou thy selfe strengthned that thou shiuer not it is in hazard but that thy whole request perisheth And to say the truth how can wee call on him on whom wée beleeue not Goe wée vnto the Mariner and the Seafaring man and to no ende or thinke wée then to bée drowned Doo wée run vnto the Phisition or wayte wée for poyson will the Lawier take his fee for nothinge or can wée bow our selues before our God as if wee were at Beersheba or at Dan or at the Idolles of Samaria to retourne agayne without aunswer then vnhappy truely were our case but euen for this doo we come before the Lord to wipe away the teares from our eyes and the burthen from our shoulders and that hee would accepte our fayth For hee that beléeueth in him hee shall not perishe but haue life And vnto this ende are we called that we might bee heires of eternall saluation accordinge to hope Titus 3. Therfore Ieames hee that prayeth let him pray in fayth not doubtinge for hee that wauereth is like vnto the leapinges of the Sea that is turned and walowed in the winde and let not that man thinke that he shall haue any thing from the Lorde that asketh not stedfastly It was well sayde of the Apostle Lorde increase our sayth and agayne helpe or vnbeleefe for it is very hard for flesh and blood to aske so faythfully but that he wil be still in a mammoringe To the end then that wee may appeare before him clothed with rightuousnes and our garmēts bee spanged with sinseritie and truth that we may know to pray faythfully to obey steadely to trust in him obediently I will drawe out the Image of a perfecte and vpright Christian and lay open the tokens and signes of an Infidell There is for so I sinde in the writers fiue kindes or maner of fayth which I doo professe that I haue red also in the booke of God. 1. An Historicall or Ethnicke like 2. A deade fayth that is good for nought 3. A fayth of miracles cōmon to the wicked 4. A temporall fayth which is but for a time 5. A iustifiyng fayth which remayneth euer AN Historical faith such a one as is of the Ethnick when there shal be no difference made of the Heauenly and the Eternall God than is of the Infidell to an Idoll of a Panime to his counterfet and halowed Saincte or the Gentil to his Saturne or the Turke to his Mahomet And this manner of Religion it is in all those that be on the face of the earth for the Heauens declare the glory of God the Firmament his handy worke and very nature shewed to the Heathen that there was one that satte aboue that spred abroad the face of the Heauens as a coueringe and called the Sunne at his pleasure and renued the course of the yéeres Cleanthe◠in Seneca cryed out Duc me summe pater altique dominator poli that excellent verse in Peter Martirre borowed of the Poet Homer can testefie the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle had Ens entium in his lips as for any thing els hee knew not It is a common thing among the nations to confesse a God as for ought els they know not Otherwise as I finde it in Arnobius the Persians would neuer ioyne themselues with their Mothers Nor
downe that wee haue néede of prayer and that wée must praye to hang you no longer in suspence thereof séeing I haue defined what it is and howe to vse your selues mannerly in the presence of so high and greate a Lorde and that you ought not to doubte of the fourme and manner thereof There is yet left you behinde to learne that this prayer being done finished by faith many greate singular commodities do come by it and as out of the water brooke diuers vessels be filled with one water the same very good so of one faith be many perfectly spiritually fed yet the same do bring but one life For the spirite of God which worketh to the best in those that be his hath giuen an assuraunce to the childryn of obedience of the life and of the hidden treasuries that bee laide vp for the righteous vntill the daye of reuealing and for that cause to encourage vs in the voyage that we haue to goe God hath confirmed our weakenesse with certeine promises that we may in all our dealings stande the better Yet till he bring the same to passe he hath layde before vs that whiche is requisite to be done of our partes This when by his grace it is finished hee will make a consummation and perfection of his blessednesse and wée shall obtaine that which we prayed for by faith in Christe Our duetie is firste of all to consider that the faith whiche wee haue for I knowe that there is none but they wil be accounted as faithfull consisteth chiefly of these thrée things First that there is but one fayth Secondly that it is the gifte of god Thirdly that it commeth by hearing For that man that wil be iustified must bee iustified through these That there is but one faith Paull verie notably hath described to vs in the fourth to the Ephesians There is one Lorde one faith one Baptisme one God and father of all which is aboue all and through all and in you al. And as on earth there is one onely ayre that fostereth vs so is there onely one faith in Christ that saueth vs. The seconde thing is that this faith is the gifte of god Math. 11.27 Luke 17.22 Iohn 6 44. Act. 15.8 The reason hereof is this Wee are by nature the children of death wherein then can we be saued but in Christ and Christ he hath giuen vs a meane it is faith and faith bringeth life so that if wee had faith by nature wée were the children of God and of life by nature But this is otherwise for as by one man came in death so by one man came in life And as the first Adam was made a liuing soule so is the second Adam made a quickening Spirite that where as before we were made children of wrathe and death Nowe wée are in Christe created a new and fashioned another lumpe and made comlyer and better then before we were Also the wall is broken downe betwixt him and vs and wée haue frée passage to him by faith and this faith it is giuen vs for it is the gifte of God. The thirde propertie required in this our faith was that it should come by hearing Rom. 10.17 The occasion hereof I take to be that a difference might appeare of the rightuous of the vnrighteous man For as euery one is readiest in hearing so shoulde he be perfectest in his liuing Yet this is not as the light in the Sunne that can not be altered for our worldlings in these dayes are at Sermons with the first but in life the filthiest The proofe thereof it will shewe it self if it were lawfull to touche the behauiour of priuate men which offence as I thinke it not expedient to bee giuen in the churche so if it were euer lawfull I suppose it to be nowe wherein a number be redier to flye to Layis with them of the tribe of Dan to be a father and Prieste to Images then quietly to staye at home or do any good in Siloe Their earerings and their iewels they are too base to serue their Mahomet in their chambers and to garnish vp their altars but zeale that they haue to the house of God and his worde The graine of mustarde seede spoken of in Matthew and lesse if lesse there may bee will presse it downe with heaped vp measure The Lorde graunt that if time serued there bée not spyes among vs to waye out the ritches of Hierusalem by wayght nor seruauntes in our owne palaces readie bent to saye Ahimelech and the Priests of God For that they of mount Ephraim and the inhabitaunts of Gilgall be so gracelesse in their dealings These Asarites howe beginne they euen nowe to kicke against vs Haue they net serued Baall before our faces of late of a trueth it will fall out that as they haue béene sufficient thornes and prickes in our sides vntill this daye so to paye vs that they owe vs and to fill our measures to the brimme if euer Abimelech doo get vp wée shall finde it too late to flye vnto sichem to saue vs These dayes of sorrowe the Lorde kéepe from vs and giue them of his spirite to acknowledge the true light that the faith whereon they vaunt so mutch may appeare as the day and that olde Cankar so growen in their sides and now rotten for lacke of launching may growe to whole and perfect fleshe or that hee would fende a sharpe razour to ransack it But as for these men I leaue them to the Lorde I returne thither from whence I came to take my laste farewell of my young Schollers to whome I haue directed all this spéeche And I wishe them in time to knowe the lord And that the rottennesse putrifaction that is together drawn into their hearts that they swallowed vp from their cradels might be layd aside in their youth they growe vp of them selues into a more liuely body For I knowe though you bee accustomed to praye yet that your tender yeares be not able to carry with them that discretion and naturall attendaunce moste commonly in suche as be of greater stature more dayes Learne in thy youth then séeke to bringe that desire thou haste to praier vnto his ful perfection as for this shorte lesson I do giue thée it is an other manner of one thē as yet thou hast learned and thy readines of wit thy tender age thy prime and flowre wherin thou arte it wil be an ayde and helpe vnto thy memorys Neyther will I exact so straight and narrow kinde of life as others doo for I leaue a liberty to the freshnes of thy youth as meete and conuenient times to sporte thee with Thy pastime alone let it bee honest myrth as becommeth a seruaunt and Scholler of Christe I permit thee not to séeke out any holes and corners to pray in and let not the euill example of these that bee aged alter and
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
which had in it but eyght persons as a seueral people kept to God And in this place I haue drawn you out a shorte catalouge of the peruerse and crooked kingdome the dominion of the diuel by which you may knowe what wee are of our selues when God forsaketh vs and you shall vnderstande againe that the Lord euen in the midst of death can keepe vs that be of his Church vnto life I knowe the I haue to deale with a great number that if God would not cut off the presumptuous spéech would complaine with Esdras the he had forgotten Sion that his people had hanged vp their harpes by the riuer of Babell and wepte there yet could not be heard of god And if euer it appeared in blacke and mourning wéede then was the Church of God chéefely destitute voide of helpe when as Nemrod that mightie hunter grewe vp to so great strength and consumed the flocke and heritage of the Lorde This kingdome of Sathan it is enlarged especially by these three meanes the firste is in belying and defacing the trueth the woorde of God the seconde is in open wickednes the third is by sects scismes heresies to beat downe the Gospel An example of the first I cannot shew better then in him of whom we brag so much our first father what a lye was that he made vnto him to begyle him withall If you eat of this fruit you shal be Gods knowing good euil then take this in the meane time as God his glorie his kingdome his empire is enlarged by setting out the trueth so is the kingdom of the diuel by disceit After this sort he bewitched the Philosophers of olde he begyled the Gentiles and nations on the earth with fonde and fantasticall illusions taken frō the Sunne the Moone and the other creatures whō they worshipped The beginning of the Kinge of Babylon and of Assiria after the floode 131. yeare testifie the same euen from Nemrod before named called of M. Bullinger and of the Poets Saturnus how great blindnesse and filthie superstition incroched on the earth euen that blessed nation whome God hath nowe mightily prospered the Germanes frō whence I knowe not whether any more heauenly or more wise or better learned or greater number to set out the glorie of the Lord and his Christ hath risen out of any place or nation or countrie vnder the Sunne then hath from them Yet these came out of the loynes of that beastly Monarcha and liued a long time in Idolatrie For take a viewe of their predccessours frō whence they came and iudge whether God hath blessed them or no that when they were wilde grapes good for nothing hath graffed them againe vppon a newe stocke and they bring foorth verie plentifull fruite For consider all and the power of God which wrought it Howe sprang vp Idolatrie when Ninus sonne to Nemrod otherwise of the Poets Iupiter Belus began to reigne Hee erected a temple to his father and to his mother Iuno and to Rhea his mothers mother and be was the chiefe author of idolatrie euen the moste grosse and beastliest that I finde among men Him did Semiramis a Paragon and his mother and an Amazon as filthie wicked as her sonne succede in the Empire Only in an out corner about Mesopotamia and in other pettie viliages was God knowen I touche this age For that it pleased God to suffer Sathan to build him a throne a kingdome among men in those dayes especially which was the foundation and Piller of all vntrueth vntill this day For nowe began the Aegyptians to bud vp that vntoward generation whose name deserueth to be hated for that all our toyes and inuentions in hidden and vnknowen artes began with them And the diuell to establishe and ratisie his dourine began in Aegypt the fiftéenth yere of Nemrod which was of Noe the 745. of the world 1801. yeres Then began Mizraim so called in their language his tyranny this is he called of the Histeriographers Oceanus that made great broyles in the Church and confirmed his wickednesse with bloude But it is true that is in Salomon The Lorde that sitteth in his seate doth wipe away all euill And againe the wise King doth scatter the wicked and bring a mischiefe vppon them And therefore this buylding of Sathan it lasted not long but was broken downe euen the chéefe walles thereof when hee suffered Abraham to soiourne among them For his posteritie sufferes many troubles and diuers calamities and were oppressed many yeres yet in the ende the Lorde God was magnified his name was praised and his Maiestie séene his people had a glorious day of them when Pharooth and his horsemen and his Chariots were ouerwhelmed and drowned in the deapth of the Seas Therefore in my iudgement this is a worthy and moste excellent prayer that the olde reliques of the auncient building may be defaced and to desire the Lorde that his kingdome may bee increased and superstition and falshod sowed and setled in the hearts of men rooted out and the puritie of the Gospel may take holde and veritie and religion shine among vs For it is the olde custome of Sathan to begyle vs as auncient as the Aegyptians be and the Caldees the Hebrewes so is his pollicie and his wilinesse of many yeres and long time greater continuance then our late and miserable dayes be able to resist if we were assaulted with the like For which cause séeing superstition hath heretofore ouerflowed the face of the whole earth from the beginning might haue continued vntill our latter times had not the Lorde God in his sonne Chrisie looked on vs For that Mahomet and the Turke haue their dominion and glorious titles to be made Gods aboue all that be in earth and his neighbour his nexte rempanion hath nowe a long season set him selfe in his chaire of state and Imperiall throne and hath made al the princes of the earth drunken with his venomous eup for that wée our selues bee a gazing stocke almoste to the whole worlde and the eyes of euery kingdome and nation cast vppon vs for that peace and quietnes the true light of the Gospel was neuer set out in his perfecte colour as it is at this day with vs and for that if vnthankfulnesse continue and lothsomnesse take vs we are at a venture that God will depriue vs of his benefites Considering the brickle state and distresse wherein we be no greater consolation in my iudgement may or can happen to vs nor worthier blessing light on vs or more earnest supplication moued by vs then that he would promete his glorie sanctifie his name defend his church establishe his kingdom roote out the posteritie of Sathan suffer his peace to be among vs. The second shift and pollicie that hee hath to erect his owne glorie and set vp his kingdome is by open sinne manifest
shoulde worke in him and corrupt Adam by his owne falte For in that the sinne and infirmitie whiche lurketh in an other is bewrayed and brought to light marke the prouidence and gouernement of the Lorde which bringeth that to passe whereby his owne wisedome righteousnesse and mercy may appeare If he did worke and cause an adulterous minde in a man whose minde was pure and innocent before and then moued him to vtter the same in act and déede somewhat what it were that we had to say vnto the Lord But if he worke not that adulterous minde but findeth it corrupt and defiled by Sathan and by the person him selfe and then ordeineth that shal be fall causeth the same wickednesse in that same man to tende to his glorie Let vs try out the vnsearchable riches and wisedome of the Lorde that causeth the same thing which of it selfe is euill to turne be chaunged vnto that which shal be good Then if these men vnderstande by his will that God delighted not in Adames sinne there is no strife I say so and so we fight with the ayre But if there by is ment It was not Gods decrée and ordinaunce that Adam shoulde finne but all onely for his fall and in respect of sinne they my bee Anathamatized and that iustely For they plucke God out of his throne they haue no consideration but measure the Lorde as man To this tendeth both the rest for nowe I must be short and I doubt not but GOD will permitte that I may one day make longer discourse hereof Christ is saide to die and for our redemption for his resurrection is our iustification Nowe it was Gods will this should be why then shall not the Iewes be excused O wretched man that I am that shoulde thus reason against the goodnesse of God and abuse his long sufferaunce that bringeth vs to eternall life I answere that same filthy Papist that scholler of so vile a maister and that sought his death and mine and séeth it not Pyggyus Often times God wicked men I speake according to our weakenesse and in reuerence are said to thinke one thing For Adam woulde sinne and Gods will was he should sinne but Adam would be like and equall to God he woulde bée perfect knowing good and euill Gods will was that Adam through his owne faulte shoulde sinne to turns Adames sinne to good and to bring good out of euill so that out of his perdition he brought saluation out of his fall strength and life Out of his thoughts and cogitation blessednesse and perfection vnto man. The Iewes will was to put Christe to death And Gods will was his sonne should die But to the Iews it was in malice and crueltie But of God in goodnesse and clemēcie For hee raunsomed vs that were prisoners captiues in the slauerie of the deuill Hes gaue vs life that were before in death and offered vs saluation that were before in condempnation wherfore this argument is nought God willeth it and we will it Ergo our willes is one It is a causa non sufficiente He the taught this may go to schoole againe set him downe for ought that I can sée for if he turne not ouer a newe leafe it is not this can euer honest him Take the reason God hath a Consideration in his will and purpose more then man hath for an vnthriftie childe willeth the death of his father God also will haue him die But it is in another maner The vnthriftie sonne doth it to enioy his fathers goodes God doth it to make an exchaunge to conueigh him out of miserie to life if he bee his for hee ordeined it before all beginninge Or to translate him from vs vnto death if hee hath not chosen him in Christe for it is his lot and hee decréede it before the worlde And heere I staye For if Paul can not Satisfte thée in his discourse to the Romanes neither do I looke to perswade thée herein That if thou like not me and my wordes as the Orator did of Plato and Isocrates when he spake of Theusidides so say I of Caluin of Zwinglius let me go astray with the m. Nowe to conclude all Leade vs not into temptation The verie meaning and true exposition is this Let O Lorde thy spirite bée with vs directe vs in our dooinges gouerne vs in that wée goe about suffer vs not to bée tempted beyonde that wée are able to beare For the Diuell and Sathanas seketh to molest inueigle away the Children of god And it is our duety to pray vnto the Lorde that wee be not ouercome in our temptation For they of God they study not to do well and to win Heauen by their merrits but they praye to stand stedfastly that they may bée saued and haue redemption in his death They study not by good workes to obtaine Saluation but because they are already saued for they be assured therof they will bee thankefull and obediente to the Lord because in his free election he hath saued them The like may bée sayd of the last words Deliuer vs from Euill For to this ende is our life our dealings our conuersation our vprightnes beefore the Lorde That wée haue an assured testimony of his good will that hée will kepe vs from death The rest of this Prayer For thine is the kingdome thy powre and thy glory for euer and euer Because our Luke hath pretermitted it therfore will not I at this time touch it In this my short Treatise if I haue done any good I am glad therof The poore substance that I haue and that litle God hath giuen mée that I haue offered to you all when God shall enritch mée with greater store and my Barnes better filled then now they bée So good corne as our Barren soyle bringeth forth of that I willingly will giue you choyse Onely at this time take my presente farewell as a grayne or two left behinde to fill vp your measure for I would haue no man to suspecte mee for my waight And let not my doctrine bee an offence to any this was only the the true meaninge that I had to teach one Lorde and Iesus Christe whom bee sente the redéemer of the world that I worship in the Spirite And this I commit vnto the whole Churche of God whose building and workemanship if it bée any other then this let it bée accursed 1. The foundation or corner Stone Christ 2. The builders his Ministers 3. The Morter to temper it is Veritie 4. The Lyme to season it is Skilfulnesse 5. The Sande to strengthen it is Wisdome and scattered thorough euery parte parcell of this buildinge 6. The Instruments to worke withall be the guiftes of the holy Ghoste 7. The Pillers Confidence and Trust 8. The Walles the two Sacramentes 9. The ground or Pauement our Profession 10. The Roofe or couering Perseuerance 11. The Windowes and light the working and lightning wee