they are saide to be that which they neuer were In like maner say I these to be faithful meÌ„ because they seeme to haue faith yet to be dead in that for a truth they neuer knew as yet to liue Theoderet bishop of cyrus bringeth in in his long discourse of heresies one Stromatius Clemens as a witnesse against Prodycus whose profession life was in those dayes muche talked of did onely in name bare wordes shewe it to the church who permitted that which 〈◊〉 of Chremes in Terence the doting father Adolesceâ—â—ulum Scortari he thought it a thing indifferent to vse other mennes wiues as his owne which â—or â—ble grosse heresie I reherse for that when men are dead in sinne stande in their own conceits to be reputed as faithfull it often times falleth out the they be erronious For what is it for a maÌ„ to say he doth beleue to professe Christianitie to be a furtherer of religion as he supposeth yet he walketh in darknes liueth verie wickedly Beléeue mee it is a common beleefe in the world I can testifie the same in too great a number that can tithe minte Comyn let other great waightier matters alone wil strain full hardly at a gnat yet will they swallow vp the huge monstrous Camyll at their pleasure Of truth such dealing is not seemely for the professors of trueth and better it were they neuer knewe the Gospell then to abuse the Gospel thus Well til thy manners be altered thy wayes clensed thy life purged euil dealings mended thy faith wher in thou holdest will not saue thee it is not aliue it is dead This faith it shewed it selfe in Achan the sonne of Caran that in so pure perfect state of the common wealth wherein he was dyed to the flesh that he might liue vnto the Lorde he was an example to his posteritie for euer Hophni Phynees that dyed both in one day surrendred but a small account of their true faith that iustified them selues before Israel yet abused the wemen that came vp to Hierusalem to the purifying what zeale was that vnto religioÌ„ that was in Ahab or in Iezabell his wife that strumpet that made so glorious a shewe vnto Ierusalem of their workes did they escape the hands of god FroÌ„ whence came that when Ieroboam stretched out his hands against the Prophet to haue smitten him his hand withered vp yet that faith he professed may be red of openly The like zeale is seene this daye in many content to striue debate for trifleâ— but sticke not to oppresse hinder their brother not reformable to any order the waight whereof if they way it it is but a shadowe vnto the rest of their wickednesse The Lord will looke downe I am in doubte vppon the sonnes of men And if he doo were it not for Abraham his seruaunt and for Lot whome yet wée haue abiding with vs for whose sake hée spareth vs should not water be powred downe agayne on the face of the earth or should not fier come downe from Heauen The Lorde bee mercifull vnto vs I say no more But to folde vp this leafe with the rest let vs be assured the though the Pharisey goe by the Leuite suffer the poore man that fell into the handes of theeues to ly wounded The poore Samaritan whose fayth thou doubtest of shall be more faythfull more accepted for the peny and the Oyle that he gaue him then thou the hast great riches stuffed tresuries for I say the fayth without workes is deade Iam. 2.7 thy works declare thy fayth Gal. 5.6.1 Tim. 1.22 Ph. 2.5 Heare commeth in an other fellow that will claime some prerogatiue and title to fayth as wel as hée that went beefore and this is one that hath a miraculous fayth You may marueyle that seeing there is none now and the vse also of miracles ceaseth what ende there is I should make of this doctrine Not to bee scrupulous and inquisitiue heare neyther to searche farther then becommeth mee two causes I set downe that I handle this The first is that the holdes and fortresses wheron the Papist groundeth his superstition may more easely be battered The second agaynst the Anabaptistes that runne to outwarde and exterior signes to wonders and reuelatioÌ„s and leaue the right way which is by fayth For the wicked and vngodly men doo miracles as well as those that be iust and vpright men of this fayth there is mention made in the first to the Corinth To one is giuen the spirite of wisdome to an other knowledge by thesame spirite To an other the giftes of healing to an other powre to doo great things to an other Prophesy by the same spirite Of this doth Crisostom and Theophilact make mention in the 13. of the first to the Cor. Though I speake with the tongues of men and Angelles and haue not loue I am as sounding Brasse or as a tinkling Cimball and though I had the gyfte of Prophesy and knew all secrets and all knowledge yea if I had all fayth so that I coulde remooue Mountaynes and yet had no loue I were nothing Of this same there is sumthing spokeÌ„ by Christ in Math. 7.22 Many will say to mee in that day Lord haue wee not by thy name Prophesied and by thy name cast out Deuilles and by thy name doone many great workes then will I protest I neuer knew them depart from mee you that worke iniquity In the Lawe it was sayde that God would sende false Prophettes to try them And I doubt not but it was an argument of the truth vnto Israell if signes and wonders weare wrought by them The which thing I take in hand for that a number haue faitered in this of late And it is an argumeÌ„t of the Anabaptists to alow their diuellish pretences by signes and reuellations This presumption of truth weare it to bee grounded heare it would iustesie that Traytor Iudas for I doubt not but the hée also was among the twelue that Christ sent out to preache abroad Also Cayephas might claime some Priueledge of Prophesing if it would saue him for hée knew that it was expedient one Man should dye for the people And Balaam was sent for vnto Balack whose euill pretence is noted after that béecause hée layde stumbling Blockes before Israell and caused them to sinne and hee both did Prophesie and wrought many miracles but this is nothing for God hath promised death vnto the false Prophet Deut. 18.20 and 13.1 which argueth that such shall both cum to try vs next though they doo wonders yet they shall not escape his fearse wrath but perishe for it No doubt these bée the latter dayes wherin shall arise false Christes and false Prophets and shal shew great signes and woonders so that if it weare possible it should deceyue the very
his wife And why Moses that spake vnto the Lorde face to face had not the power nor wisedome at that instant to sanctifie the Lorde at the waters of Merebath I could not a long time disgest that same of Saul that though he had grace most plentifull yet fell be from it Nor of Achitophell that was so often times in the tabernacle of the Lord and in the ende strangled him selfe so villenously with a halter Or why Iudas that was among the twelue and I doubt not but he did myracles preached to yet fell so strangely in the end And hardly was I satisūed when I found a doubt of a number in the booke of God whose dealinges were somtimes commended whose liues at length so altered whose endes were feared and despised of many The first sorte were good and are saide to haue pleased the Lorde God and I knowe and I am assured that they had the spirite of the Lorde aboundantly yet did they fall verie grossely The seconde forte that I reckoned vp had the Spirite of the Lorde for a season and it was taken away from them for it was abused by them and they had their portion whiche was condemnation The thirde sort that I finde are such as fell and did rise and yet in the ende howe they ended and dyed for that they are not condemned we haue lefte it to the Lorde Three sortes of men I synde and three sortes of workinge and thrée manners of operations by the Spirite The first from death vnto life and saued dayly by renouation The second from life vnto death that fell continually by reprobation The thirde betwixt them bothe that lined sinned and offended and were strengthened I doubt not but saued but by imputation by grace through Christe The Creature cannot bee as is the Creator neyther Adam as was God that made him But hee that hath the fulnesse of the Spirite of the holye Ghoste in ample and full measure dwelling in him remaining in deitie in godhead in diuinitie hath that which is proper to God and Christo Then neyther man neither creature neyther any thing on earth can haue this propertie to winde the Spirite as he listeth for it is proper onely to the Lorde Elias prayed for rayne God heard him When he fled from Iezabell he was nourished by the Angell of god Elias deuideth the waters and is taken vp into heauen in a flerie Charriot If hée prayed he had it not of himselfe he acknowleged the gift there of from God. If the Angell was sent from God he did not commaunde it nor trust in his owne might he confessed one that sent him He deuided the waters for the spirite of God did moue him yet stayed he his time for the spirite of God did leade him And he was taken vp not of himselfe but at the commaundement and will of God that called him Are they better then Elyas I neuer sawe it yet Are they stronger then Moses that made Aegypt to quake Then shewe me thy myracles and commaund the waters the Sea the ayre the heauens to obey thée Yet shalt thou be but a man and be ruled by the Lorde Are they more perfect and vpright then Samuel Hardly is it to be credited And yet worke what thou canst worke it is not of thy selfe The spirite it is not thine Thy déedes and dealings be not thine owne Thy cogitations and thoughts if they be good I say with Paul and with the prophets They be the giftes of God. Will the Sunne and the Moone rule the heauens or be they not ruled of the Lord Can the clouds scatter their droppes abroade Or the horie frostes lie on the grasse Or the caterpiller eate vp the hearbes Or drought consume them on the earth Or the pestilence ransake the kinges Pallaces Or death do his mesage in aresting thée If the Lore send them not No more canst thou doe any good if he guide thée not The gould is digged in the earth the cloddes be broken the drosse is purged the fine mettaile is laid vp for store And so is man by the Lorde altered renewed strengthened and clensed and kept against the day of righteousnesse Can the potte pleade with his maister Be it of brasse or clay of Copper or Siluer or of Gould Or the plante that is set in the earth be it peare or aple or what fruite else soeuer may it reason with him that graffed it for that it might haue ben made one of a better tast Why then shoulde we murmur at the Lorde that ruleth vs and giueth a boundaunce of his spirite and vprightnesse of life according to his will and secrete purpose Not as man thinketh at his owne pleasure to vse or abuse as him listeth It is very true that the holy ghost appeared visiblie by signes on the apostles like clouen tongues and is saide to come in fyre But it is no argument God sheweth his powre visiblie by his spirite Ergo God is in vs really in spirite For I knowe that the Apostles were not deisted in that place made so perfect that they could not sinne For Paul resisted Peter to his face in the Gallathians For that when he was in Antiochia before certeine came from Iames he eate with the Gentiles But when they were come he withdrewe him and seperated himselfe fearing them whiche were of the Circumcision In like manner Barnabas So that it is no argument They receiued the holy ghost Ergo they sinned not But euen God in his elect wil be glorified in that they falling downe rise againe so gloriously In déede the Persians doe reason here that therfore the fire is God because the holy ghost appeered as fire And these heritickes that they be as God because God is saide to dwell in them Truth it is that the spirite of God is the earnest of our inheritaunce and that we are the temples of the holy ghost yet but by a way of comparison For wee finde it in the lawe get you out from among them O my people And seperate your selues from them saith the Lorde And touch not him that is vncleane the one expresseth the other As the Temple is kepte and consecrated to god so ought our bodies and soules to be hallowed sanctified and kept cleane vnto the Lorde As touching the beasty and lasciuious life wherevnto they be giuen no heart can suffer it and my pen it shaketh to report it But if that be true that is in Paul. Let not sinne reigne in your mortall bodies to obey the lustes thereof If that be so in the Galathians Fornicatours idolaters adulterers wantones buggerers théeues dronkerds extortioners raylers shall nót inherite the kingdome of God If it be true to the Corinthians to avoide Fornication let euery man haue his wife let euery woman haue her owne husbande If vnto the Ephesians beware of fornication vncleanesse coueteousnesse let it not be
innocent Able by the blood of righteous men and by inglutting him selfe in their innocencie to stande on feete and praunce it to looke alofte and countenaunce it to goe stately to stande stoutly as though hee were moste pure in harte This kinde of man I would hée were not with vs or if hée bée gone let him bée a warning to vs for it is not with our humanitie when God hath giuen vs Bread plenty and blessed vs with aboundance to aske still with Mydas till wée bée choked with Golde So Naball like that wée can not spare Dauid so mutch as thrée Loues of Breade to féede his Seruantes That riche gluttō in Luke as I am perswaded when hée lay in Hell in tormentes and saw Abraham hee woulde willingly haue drawen out his Golde vntill the bottome of his Coffars and haue morgaged all his land and substaunce too for one droppe of water to coole his tongue But goe too thou riche man laugh sporte playe and bée merry Thou knowest thy Heauen and that is Hell. The nexte thing I haue noted is this Fyrst he giueth then to vs Thirdly to day Fourthly Bread. Wherin wee are admonished of the duety of all Christians not to gaze so mutch on the commodity of priuate gayne as to pray and to remember the state of the Church For in that wee pray for vs wée pray for all euen such as bee of the Household of GOD. It accordeth to the doctrine of Paull 1. Corinth 12. That maketh our body vnder one head Christe And that mutuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that compassion and remorse wee haue one of an other is properly set forth to the Ephes 2. And as the Children in Luke are sayd to daunce when their fellowes daunced and are sayde to wéepe when as they wepte and to bée merry when their companions were glad So in like manner are the Seruauntes of our God that remember the afflictions of our fellowe Brethren and thinke on the calamities of such as suffer with vs For as in heauen there shal be not diuers but one Song one Alleluiah to prayse the Lorde And as there is not many Ierusalems but one Ierusalem And as there is but one Golden Read to measure the Temple So there can not bée neither should there bée any more then one voice in one Church to pray to God. Hee that giueth is God To whom it is giuen is all flesh It is to day for wee alwayes neede it And Breade it is euen all manner sustenance to nourishe vs. The vse hereof is this that wée shewe our selues duetiful and obedient rendering due homage and reuerence to the Lord from whom wée haue all things For if the Oxe knoweth his kéeper and the Asse his Maisters Cribbe Shall Israell and they of the house of God forget the Lorde Fighteth not the Dog for his Maister striueth not the Beare for the safety of hir younge doth not the Husbandman lay his corne to vsury And hydeth hee not his grayne in earth And is not the ground thankefull agayne for his tendinge and care hee had of it Then let man cast his eyes to Heauen and thinke on the Lord that giueth all that hée bée not forgotten of his Father aboue when Christ shall come and deliuer vp the Kingdome to his Father and giue rewarde to them that serue him Thus I haue though very wearysome paraduenture to your hearinge bréefelye passed euer this firste lesson of our first Table concerninge man. Two more there is left behinde which if God permit and my leysure doo afforde it shal be more narrowly and straitly handled hereafter Forgiue vs our Tresspasses as wee forgiue them that Tresspas against vs. I Haue very often made mentiō in this my Treatise of the necessity of prayer now the force therof appeareth so liuely and the greatnes therof is set down so fully that in so good a thing in so perfecte a rule appointed by the Lord I once more am enforced to call you altogeather to assemble your selues as they in Esdras did to vnderstande and heare the Booke of God. For as in the Tables of Stone wherin the commaundements were engrauen The first commaundement auayled not if they made a seclusion of the second No more can that which went before profitt vs of the Lorde and of God and of our bare protestation vnto Christe vnlesse in his mercy hee forgiue vs Wherfore wée are to bée called togeather euery one and to all persons I giue notice of thefame that euery one may iudge his dealinge Then shall wee bée forwarde and attentiue to heare the Lorde when wée are found to agrée and méete as one Or when such A. Zacheus is caught among vs as wil not iudge but forgiue and pay his debts and that can as expedient speake trueth in all As for mée I may doo that which Statius doth in Synephebis and with good cause desire and craue the helpe of all which are as I all wrapt in sinnes And iustly I thinke I can crye cut Pro deum popularium omnium adolescentum Clamo postulo Oro ploro atque imploro fidem Not for a light and trifling thing offence is committed he must die the death Ab amico amante argentum accipere meretrix non vult The money that was offered of the louer is refused of his Peragon But euen to ioyne helpe come in one and marke my speech that haue to doe and to medle with that will accuse you all euen of faith of hope of religion of trueth of allegiaunce Non dijs immortalibus As the Orator reported But to God to the Lord vnto Christ that can consume vs. For iniquitie is the way of all fleshe and the treadings of those in earth is ignoraunce Wherefore lot vs consider the vanitie of man and by déepe consideration open the rawnesse of our nature let vs perseuaer in discerning our owne corruption and offer vp our soules and bodies to the Lorde for he it is wee haue offended Therefore in this next percell though it be but a small bundel is trussed vp the saluation ful drift of vs all that can neuer glorifie the Lorde better nor shew our selues more obedient vnto him then at such time as we debase and humble vs before the Lorde when that arrogancie and the man of pride is laide down our bodis mortified before our god For if we do confesse the Lord to be our father if not on earth but in heauen if we séeke to sanctifie him and to magnifie his name If to reigne in vs by his spirite If that his kingdome should be enlarged his name glorified his praise exalted among the sonnes of men If that his will may bee fulfilled and what please him may come to passe If that he giueth to vs continually and feedeth vs dayly and nourisheth vs howrely and giueth vs bread and meate in due season yet is it nothing it is but a bare knowledge and an hypocriticall
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
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
there hath bin darkenes and ioy vvhere sorrovv and truth vvhete vvas ignoraÌ„ce so out of the kindome of Satan is the kingdome of Heauen made more glorious and better accepted among men The vvicked hee blindeth the godly hee stirreth vp by his temtations he doth make those that be the Lordes more vvarye God neâ—â—â— forsaketh hist but in desperate cases vseth mightily to restore hiâ— children God vvilhaâ—e his to mourn a season that they may be glad and reâ—oyce vvith great honor No trueth is in his lippes but falshod and lyes be the vveapons of the diuell Of euill Parents often times good children and of an euill stocke good branches yet onely the vvill of God that is tyed vnto no person God is not tyed to the greatest number but hee taketh vvhere he pleaseth and chooseth vvhere he listeth God seeth 〈◊〉 and in due time executeth his fierce vvrath Prayer refiss teth all troubles and if vve vvere at the dore of death yet are vve deliuered by it This serpent vvith many heads God vvill bring dovvne and you shall see him treden vnder foote The Pope vvil fall ere long and his time as it is but short so it is the easier to be borne as he is novve rent torne in peeces and his legges also and feete almost cut off The enimies backbite the vvorde and God and the Gospel if any fall neither knovve they hovv out of their fall ther commeth vp strength and abey the better armed Our strife is for trifles albeit great shevve be made of conscience all men may see hovv small â—â—nscience these haue vvhich leaue their vocatioÌ„ their calling the church the faithfull contemning brotherly felovvship absent them from preaching and hearing the vvorde and distike al but such as they vvould haue this is puritie vvith securatie Very subtil is Sathan seeketh by all meanes to suppresse religion euen by couler of Religion This diuisioâ— came in but of late yeares and Sathan mightely preuailed I knovv not vvhat this precise life meaneth this dealinge vvilleth but I knovv it is against the vvill of God. Flyinge from the Church ronninge froÌ„ preaching so small frequentinge of the Temple on the saboth vvil cause the Lord to take his Gospell from vs. It is filthy wheÌ„ priuate men become Preachers God taketh to him no man can take from him Gods loue vvas seen before the vvorld in electing vs at the creation in giuing to vs in the vvorld in calling vs then in Christ in redeeming vs and it vvilbee fully shevven in beâ—uen vvhen he crovvneth vs. All things do appertaing to the Lorde for he vvas made all in all for vs. Wee haue no glorie but in Christ nor kingdoÌ„ but in Christ noâ— honour but in Christ therefore are vve joyfull glad onely in Christ Faith finisheth and disposeth all things An instumeÌ„t to vvorke vvith all sharper then any svvord to deuide the vvorde of life Though god defer long yet hee vvill pay vs in the ende Man vveake of him selfe vngodlye he is perfited and chauÌ„ged by the Spirit of God. The time it is appointed vvhen vvee shal come to God beefore that vvee are as men in this vvorlde drovvned in sin and vvies kednesse If the conteÌ„pt of this be death vvhat shall become of them that do contempt it The ordinarie meane to come to God is by hering by this life by life God in him our heauen and our saluation and our life The loue of the father is the loue of his Christ that came for man dyed that out of death there might spring foorth life to all beleeuers No man is crowned if he haue not runne for it no man hath it if also hee win it not no man doth win it bntby strength no man is strong but in God so that wee must stay til God giue vs povver that we may haue the victorie Althings are giuen to knowe God but these are giuen to knowe God our neighbour our selues and his Christ in whome wee finishe and end all The ende of our prayer is that the king dome of God his Christe may shine darkenes and popery and dregs of superstition may bee abolished The kingdoÌ„e of God. Nothinge so accepted to the Lord as a vvillinge and ready minde to serue him M. Gualter Ciprian Pelagius con dempned heare The obedieÌ„ce of creatures to the Lorde doth continu ally checke vs that dâ—scbay him break his commauÌ„dements The life of man is for a time but he that feareth God liueth for euer The incomprehencible vvisedome of God and the vveakenes of man. Gods prouidence in guiding and prouiding for al. Two kindes of Heretickes bee condempned here the housholde of faith Free vvill men banished by this place MaÌ„ striuinge vvith God is as a beast but vvhen he fighteth vvith him he vanisheth as doth the dust Simon Magus the beginner of the houshold of faith some call it the family of loue The beastlinesse of man drovvned in sinne Carpocrates heresie Prodicus errour Donatistes their fall In time of peace men do occupie them selues vvith idle questioÌ„s and among those that thinke them selues purest are greatest â—eresies The house hold of faith brought in among the â—ermans A reason that vve all do sinne this man doth erre The sinneof the elect are not to death but falling they rise again by grace The imbecilitie and fall of the faithfull The godly are neuer cast off the vvicked vvhen they stande fall dovvn to hell The spirit of God is not tied to man but man is â—ied to the spirit Three kindes of operation and vvorking by the spirit Reason that man ruleth not the spirite of God. A comparisoÌ„ vvith the Fathers and our men that in all manner dealings crye out that it is the spirite of God. The dumbe creatures are a vvitnesse against vs that obay the Lord yet man doth not MaÌ„ on earth is a straunger but kept of the Lorde till the daye of iudgement Error and faulte of a false argument The fall of man is for tvvo endes to knovv his ovvne vveaknes to praye the more earnesty Heresy of the Persians Their false conclusion taken avvay Argumentes to proue that vve bee ful of sin and that hee vvhich continueth therin shall die the death The Famely of Loue condempned The doctrine of Balaam Nicolitans that make other mennes vviues coÌ„moÌ„ condempned Manlynes is beastlynes humanity is villany vvheÌ„ grace vvanteth Nazianzon Ambrose Epiphanus that doth alovve mariages Ierom. Basill Athanasius The revvarde of sin is death The abuse of our men that vsurpe the glorie of god and edifying and suffer all things and he accounted as vvicked that misti keth them This errour is common but as God loueth the good and the godly so he hateth the vvicked and the sinners they be not the Lordes In this age increased this grosle ignorance after Christ the fourth age Iudges take heede hovve you admitt othes for this herisie is commonly sprong vp it is
others That same Ephraem hath yet gonne farther in this hée searcheth out more narrowly the dealinges of the world and preuenteth that same glorious pompe in our professors that lay open their thoughts and ripp vp their cogitacions to bée séen of men with which kynde of people I professe my selfe mutch to haue delt withall and glad I am it pleased God to let mée haue sight of sutch in these my younge dayes for that I may beeware the better in ryper yéeres But his councell it is not to praye for our selues but for all euen sutch as bée Christians and of the Lorde and not for our fréends but euen for those that hate vs I thinke hée hath sufficiently glaunced at our Anabaptists that beside their error in mislyking our manner of prayer holdinge with none but sutch as is framed and ordered by them intertayne but litle order in the Church but careles in life and suspected in their dealing make the Gospell a couering and the word a cloake to dissemble with regard sutch as fauor them presume to appoincte the elect of the Lord at their seuerall iudgments pray for sutch as bée of their Church kéepe secret the dealinges of vngodly men least their profession and calling bee dishonested as though Dauid could not offend or Abraham transgresse the will of God bee it reuerently spoken and with feare but the Churche of God should suffer Shipwracke for it I speake as one mooued and sory I am that I am at holme And this sore it is so festred writhed already into the harts of men that an Iron to seare it is better thē a plaister to mollefy it with And if God doo not giue an other spirit or dalyaunce bée deferred as yet it is I haue at this tyme but looked at them if God permit and leysure serue and these outragious enemyties stil continue I am not purposed to leaue them so rawly But ouerslipping my self I haue plunged vnaduisedly to come so neere vs truly so it may bee For better a great deale is it to kéepe him that is abroad and strike the enemye then to rushe vpon our fréendes that bée at holme And yet not so nor so wisely neyther if wee consider all For it is wisdome to cut of him in thy owne Campe first if so thy liberty permitteth thee and then to wrestle with the forraner but content I am and I striue not nowe I will arme my selfe agaynst some other time Only let them take heede they come not nearer for if they doo though now they bée without reatch yet Pen Inke and Paper shall neuer spare them wel to leaue this of our disordered and crooked dealing let vs approtche to that which is more pleasaunt and frutefull then is this and if thou wilt pray and pray aright pray thus First in spirite Ephe. 6.8 Iude. 20. and in many other places the reason hereof is For that the man alwayes occupyed in his traficke is not able to vse the body the ioynctes the lymmes the outward gesture as other doth whose leysure suffereth them to praye at all times but euen this is required in him as in all other to lifte vp himself to erecte and reare him vp in soule in spirit in hart vnto the Lord that the affayres and dealings in this world ouercome thée not Secondly in fayth Math. 2.12 Mark. 11.23 Ioh. 15.7 Iam. 1.6 and the 5.15 Ephe. 3.12 Ephe. 2.8 and els wheare For as God hath left vnto vs all manner of instrumentes to woorke by as hee hath giuen vs a meane and way on earth to labour by as man hath his seuerall manner to inritch him with So for the spirituall affayres for thy woorke for thy waye for thy labour for thy custome to attaine thy honor with all is theare of vs all as common vnto all one onely instrument which is sayth Thirdly it must bée donne in the name of Christ alone wher in is secluded all manner worship and inuocation eyther of Saincts eyther of men eyther of creature on the earth That prayer vsed of them in Aegipt to Isis so named of the glory which they saw in the Moone Also they of Athens that worshipped the vnknowne god Actes 20. As they which were at Rome that serued Minerua Pallas Iuno Hereules with the rest diuersly inuented by the Ethnickes All els whatsoeuer they bee condempned by this for it ought to be in the name of Christ the reason is that wée take it not as a charactar or fondly for the repeating therof as that there should be any forse vertue in it But théese bee the causes for which wée are charged and inioyned to thinke that wée haue saluation in the name of Christ ¶ The first cause for which wee pray in the name of Christ For that hée onely forgiueth sinnes Math. 9.2 Actes 10.43 Rom. 8.4 1. Cor. 5.18 Ephe. 1.7 and the fourth the thirtéenth verse otherwise wée might pray to the Blocke and to the stone and to the thinge that créepeth and profiteth vs not For what aduauntage had wée in sorrowing all the dayes of our life and in the ende when the wrinckels in our sace appeareth and the messenger doth his duty and citeth vs before the Lorde then wee bée still in death and life is kepte from vs then this is the ende bereof Namely that our transgressiōs may be hid and our sinnes couered and that wée may haue remission of the same and life eternall which is the first cause we pray in the name of Iesus Christ The second for that hee is the way the truth and the life Ioh. 14.5 and 26. Ioh. 11.2 Ioh. 14 6. Actes 3.15.1 Ioh. 1.2.1 Ioh. 5.11 Colos 3.4 By this wee are secluded from all licentious liberty of the Gentilles from all inuention of man from all fonde and phanatical illutions For if wee séeke for lyse wee haue it in Christe that dyed for vs to bringe vs out of death If for a guide wee haue the spirit that will conducte vs in the right way and leade vs to his Father if the truth there was no blemish found on his lippes nor deceypt in his tongue and hée brought in the truth the Gospell of his Father and the woord of lyfe kept secret from the beginning of the world and reuealed in these latter daies vnto the sonnes of men wherfore wee néede to séeke no farther wée haue all things wrought in Christ The thirde for that hée is the accomplishment and ende of the law This may seeme litle to apperfayn to vs but whē we cōsider the by the law came in death and by the fulfillinge of the lawe came deliueraunce from death it may appeare what a glorious God hée was and moste victorious that hath ouercome the sharpenes thereof and vanquished the power of the Deuill that kepte this as a handwrighting agaynste man that of himself was neuer able to fulfil it wherfore wée pray in the name of Christ for that hée hath abolished the strength and force of sinne
and peace in Christe Take this among you to whom I owe it and my presence I thrust vpon you whose looke and countenaunce I neuer saw as yet to reade this not rende this that knowinge and followinge vnderstanding not wandring as hearetofore your duety and obedyence our prayers our request should bee rightly offered vp before God When as therfore wee present our selues beefore his Maiesty let our supplycations bee framed thus O our Father which art in Heauen IN the whole course of the Scriptures the men of God when they prayed to the Lorde vsed to call vpon him in the name of their Fathers Abraham Isaack and Iacob that hée would remember his promise made vnto them and his couenaunt vnto their posteritie but now the scepter being giuen from Iuda and the Lawgiuer hauing lost his title and Siloe nowe come to comfort his people wée leaue that olde and auncient spéeche of Abraham and of Iacob Wee take a more familier and common language and cal vppon God as wee woulde or coulde speake vnto one that loueth vs or as to him that dwelleth with vs or to suche a one as teacheth vs or to such a one as nurtureth vs or as to a louing and kinde man who for his tender and natural affection beareth with vs The threates of the lawe take no holde vppon those that call vppon him Not the fire at Sinai is able to discourage those be his for he hath abolished the olde scourge and the hatred and wrathe he conceiued against man and he is reconciled and made a father vnto vs in his sonne Christe Firste then here appeareth the loue of God that when wée were dead in sinne and chayned to the weakenesse and beggery traditions of the Iewes he hath nowe appointed a more excellent and vndefiled lawe that will not permit the sprinkling of bloude nor the death of creatures that were innocent No more now to shake the earth nor to appeare in fiery cloudes nor to haue his seate like pillers of brasse to discourage vs but to make an attonement he hath sent his onely begotten sonne that tooke our shape vppon him and became weakenes to make vs strong and to make an agréement betwixt him and vs that he might be kinde and fatherly vnto vs. Secondly he hath assured vs for euer of his loue and in his Christe made an eternall testament that cannot be broken to the ende wée shoulde acknowledge him and call vpon his name all the dayes of our life Can the mother forget her young one or the Eagle those that shée fostered Will the Storke returne no more to her egges shée hid or the Partridge discouer her nest to giue vp her young ones to the enimie if all this could happen yet will not the Lorde forget vs For as is bonde betwixt father the sonne and as is the couenaunt betwixt the mother and her babe and as is the loue of the Turtle to his mate so is the Lord fixed to vs He is a rightuous God he will not breake his promise and wée may claime our priuiledge fréely for he hath giuen it vs freely in his sonne purchased in a great prise bought without any substance that wee gaue euen with the life of his onely sonne so that hee will not forsake vs to the ende that be his neyther giue vs ouer for he is our father The assurance hereof appeareth by the will that hee lefte vs at his departure that in that he bequeathed vs his Indentures to shewe for it For as power and auctoritie was giuen to Christ bothe in heauen and earth and those which were in the worloe those his father gaue vnto him So hauing title and interest therevnto hée made vs his heires and fellowe brethren that wée might haue one father with him and haue our mantion and mâ—elling there where he hath and to shew this vnto vs more perfectly hee lefte vs when hee tooke his leaue on earth these his letters his seale to shewe for it Firste he that willed and dyed and gaue vs this testament is christe His heires he made all such as be of his churche His executours and administratours be the pastors of his flocke Witnesses at his death and that bare recorde hereof be his Apostles The riches he gaue vs the substaunce he bequethed vs is the kingdome of his father The title wee haue to it the writings wee can shewe for it be his last wordes at his laste supper which hee strengthened and sealed in his bloud It is not vnknowen howe shrewde a fall man had at the firste that bruzed and mangled his ioyntes in such sorte as that wee which are his children are lame almost euer since Nowe to comfort vs in our weakenesse and to teache vs to go better then before we did God hath lefte an ordinarie meane to craue for helpe at his hande For as the father helpeth his tender and beloued childe when he néedeth and the mother cannot refraine from teares when the infant weepeth No more can our God and our father but pittie vs and the state of man when hée asketh Two things I haue in this place offered mée that I would gladly open The first what wee should eschewe and auoide in our supplications and prayers wee make to the Lorde The seconde is the vse hereof which the sonne of God hath giuen vs And albeit I haue set downe before in my former treatise to my young scholler a large and plentifull discourse to trouble his young head withall Yet it is such as the grauest father that I knowe may looke vppon I professe neyther will I striue herein the weightinesse of the cause and my small skill and fewe yeres that yet I know But for all that giue mee leaue to speak to them of the countrie and to the husbandman I medle not with you of the citie And if I haue forgot my selfe to pleasure them pardon mee but this once If not the rudenesse I haue learned since I gaue ouer my studie is ciuilitie enough to speake Northerenly to the labouring man. It commeth to my remembraunce that I assayed before to beate some knowledge of the abuse of prayer into the mindes of my auditours But looking at it then neuer touching it I am admonished that there is something to be do e in it nowe Therefore to féede here vppon the grosenesse of our stomackes before we come to taste of swéeter meates I haue to clip away the peruersnesse of our time vsually nowe accustomed among men And it is the prayse wée looke to reape at the hands of God for that we either staye long at the temple or vse tedious and wearisome prayers at our méetings But if thou praye vntill the night and then goest late to bed or if thou continue till the twilight when the cocke warneth thee to come home yet it is nothing to the Lorde if thy praying forgetteth following him when thou returnest
writeteth in the yeare of Christe 415. Or as Marianus reckoneth 414. In the time of Honorius and Theodotius that spreade abrode his heresies throughout all the East And hee with a greate number more infected the whole countrie And it is complained by Augustus that it blazed and bruted foorth throughout all Palestine And the same is author that it was knowen in Affrica and then carried to Constantinople into Italy into Scilitia into Fraunce into Englande as Prosper recordeth So that I wounder not at all if the reliques thereof remaine still For Melanchton though otherwise a good man and a verie notable member in the Churche of God of late yeares in Germanie was ouerthrowne in this And Erasmus that Semipelagian verie vnsteadie I must needes saye and one that durst not stande longe vnto the trueth stumbled in this As for Osorius his swéete woordes hath so rauished our young wittes that it is to be feared they taste a little of his rankenesse of spéeche Therefore to confounde him with others that Hyerarkye I referre you to that man of late memorie the light and glorie of Germanie Martine Luther that I knowe bothe can and will take my parte against them all For I stande not here by waye of confutation to set my selfe an aduersarie against all but to giue vnto you a notice of some for bothe I others may well touche it seeing it hath had so great defenders of late and so néere vs. Nowe then I speake not of the state of Adam and his sâ—yding from the Lorde what hee was in Paradice It is another question I talke of such as wée be now I touche not what wée are in ciuil matters or what our will is in common affaires eating and drinking in cloth in apparell in suche of that sorte These pertaine to the earth Wée dispute of that that leadeth vs to heauen Wee take not in hande what there is in that man that is regenerated by the spirite where there is a minde and a will to the Lorde by the Lorde But wée speake of him that is in sinne howe he commeth to god And I meddle not with destenie with prouidence with necessitie they are not depending hereon For there should then be no ende of our contreuersie Neither with the ministerie of the woorde and of the Sacramentes as meanes to bring vs Wée shoulde then bee too long Nor yet whether wée haue any light or not any force and might or no any wil any mouing any care any desire For it is easily knowen without God we haue nothing This is it which I touche briefely at this time and it is my question That in the conuersion of the wicked and vngodly man vnto the Lorde Whereby hée is throughly greeued for his sinne whereby hée séeth in a liuely faith the frée mercie of God and the benefite of his Mediatour whereby hee is instified before the Lorde whereby hee is renued whereby he is lightened whether or not there be a minde and readinesse in him whether his will his soule and his vnderstanding is raised or stirred vp of him selfe of his owne libertie at his pleasure for to knowe Séeke the Lorde and his Christe Or whether his whole conuersioÌ„ his alteration his regeneration is to be referred to the Spirite of the Lorde and the woorking of God and his minde moued and settled by the Holy Ghost or whether it commeth and proréede of him selfe This therefore to bee shorte it commeth and procéedeth all from God. For first I shewe that from the toppe of the heade to the soule of the foote wee are full of botches and blaines there is no whole parte within vs as the leprocie the bodie so doth Sathanas infecte the soule as the botches and byles the skinne and fleshe So the deuill the minde and heart of man For wee are vnder bondage seruitude and in the slauerie of this world Secondly the spirite of God onely doth drawe vs and doth renew vs doth make vs newe creatures The minde and heart of man is ruled and obayeth of our selues wee can doe nothing no not thinke a good thought this is more plainely seene by the forme of this prayer that I haue in hande For the caller is the Lorde it is done by his will to saue them that bée on earth to fulfill the petition that it may be with vs as it is in heauen The next cause hereof is Christe First for that he became man Nexte to saue men his bloud was shedde and hee died to get vs life Thirdly he rose from death and went vp to heauen that wee might haue our dwelling and mansion with him who is aboue To haue an assuraunce hereof we haue the spirite that continually worketh in the mindes of those that be his whome he hath seuered from the beginning of the world to dwel with him That he hath predistinated vnto life and made the heires of his glorie For whome hee hath elected those he calleth whome hee calleth those hee iustifieth whome hee iustifieth those hee glorifieth And where is nowe the will of man But to vnderstand more plainely the way and order of his elect whome he hath appointed in this life to dwell with him First I giue them this note that it is by regeneration of the spirit which they shall féele working in theÌ„ in that being ouerwhelmed in sinne and loden with iniquitie they shall haue tast of their owne transgressions and a hatred of themselus as touching the flesh And they doe rise out of darkenesse and the lustes of this life and reforme them as newe creatures vnto God and his Christ making shipwrecke of their bodies for the testimonie of his trueth And therefore conuertion or repentaunce is in the regenerate man in whome there is an alteration and chaunge from this wicked and vngodly life His soule it sorroweth for the sinne past Contrition and repentaunce is so setled within him that the feare of the iudgementes and wrath of GOD hangeth ouer him But hee knoweth that he is saued and kept from it in Christe For this cause we haue a lather to climbe withal into heaueÌ„ by steps degrées as it were to come to God. The first is our conuertion from sinne vnto holinesse and good conuersation The second is our quickning or our renewing according to the image of God that is in man The third is our gouernement or direction in the whole course of our whole life The fourth is the perfection of righteousnes according to the gifte of perseuerance continuing to th end of our race Truth it is that God hath left vs a meane in earth and a way to atteine to this and it is by hearing his word wherein the lawe and the gospell is verie plentifully set out vnto vs And therfore the counsailes of Christ may be sufficieÌ„t that vpon the excelleÌ„cie of his message sheweth our duetie For hee witnesseth that he spake not of
Short prayers if they be earnest are better then much babbling vvherin is no stedfastnes Abuse of meÌ„ if they mislike the man that precheth or if he vse common prayer Precise men haue noplace that pray at those times they like othervvise forget them selues the vvhole moneth and the vvhole yere 〈◊〉 Nature condempneth in the wicked that do as their kinde and manner is only they forget God. Christe alone vnspotted blameles maÌ„ of him selfe vvicked and shamelesse â–ª All our corruption is hidden and layed vp in Christe No maÌ„ hath hated his ovvne fleshe at any time then Christe can not cast of vs. This mishapen visage in a Christian is filtâ—y God thinketh vpon our imbecilleties in all he doth Papistes conuicted olde vviues fables haue no place presise and nise long prayers be cause that vvee slip so often Superstition crept in by ignorauce As murtherers Theues vse Kniues Svvordes togeather vvith good men so do the vvicked their praiers together vvith the fà ythfull yet to one they are life to the other death God permitteth the Diuel vvorketh and man sinneth vvilfully they proucke God The Sinner doth all hee doth to death hee vvanteth grace and light the godly they vvorke to life and vse the same thing vvell by the Spirite God hath notied vs to pray after one mannerâ— but this and others bee good for his vvill sake and the perfectnes therof vvee vse this God looketh not on man but on the minde All states can reason vvhy they need no praier but all must submit them selues and pray to God. As is the sapp the earth so is prayer and Inuocation to man As vvater confumeth all so God distroyeth all degrees if they call not vpon him As our life it aboue vvith the God of glory so must vvee be spiritually bent at prayer God named him our Father for that as a Father he giueeth all things that vvee his Children neede The Lorde is terrible yet in Christ is his loue and fauour opened in vvhoÌ„ only there is satisfaction God a Father in the cration and a Father in his blesing and a father to vs in giuing to vs but all alone is hee our father in the attonemente All thinges turne to our destruction if God helpe not If as vvee bee froÌ„ the eathe earthly so vvee vvere not also gouerned by the spirite then vvere vve in death Beeing in death in sâ—n it is requisite that vvee should haue a Mediator Vnmeasurable and vnsearchable is the loue of God that beeinge life gaue himselfe to death foâ— vs. Our Father Seeing our benefits are common to all it is reasoÌ„ that vve pray for alâ—â—and for that God is the author o life vve pray if it bee his vvill that all may liue The electe chosen of God none other come vnto him Why vvee pray to God. All things are not fit for all times For as mutch as God is vnsearchable incompreheÌ„sible it is good reason to submit our selues pray to him All Gods creatures are ready to fulfil his coÌ„maundements against his enemies We pray in the name of one for that the thâ—ee persons make but one God. The sainctes vvith god vve confesse they vvere good men but the honour due to the Lord is not to be giuen vnto them seeing all things be vvonderfull and straung hovv is he most glorious that made them In that perill vvhiche is greatest God is readiest If the heauens passe the creatures perish man also shall haue an end No maÌ„ hath feared God and remained helples Man commeÌ„deth maÌ„ much more man God. First seeke the glorie of God then thine ovvne glorie God honoureth those that honour him and in all thinges that are is he honored if man shuld holde his peace God needeth not man but man needetâ— God. All goodnes all perfectioÌ„ and all holinesse commeth of the spirite Not euery one that saith Lorde Lorde shal be saued but he onely that calleth on him and beleceuâ—th Plaine men begyled in time of poperie keepe the olde superstitioÌ„ still in much bab ling. God knovveÌ„ in all his vvorkes hath names giuen him to shevv the same Iunilius coÌ„tra haereticos Gen. 17. No fleshe shall die for others all flesh dieth or liueth to him selfe All flesh ought to seeke the glorie of god and then is the name of God hallovved God giâ—eth his glory vnto none and those that serue him those he helpeth Such vvere the holy thinges belonging to the teÌ„ple such also vvere the priâ—sts in the lavve such be the preachers novv that be kept as holy vnto god and seuered from the vvorld that they might â—â—lisse and sanctifie him Holy as like to god for that he is holy God most glorious and vvorthy all honour hath created al the treatures to seâ—ue for the vse of man man onely did he make to honour him These three are set dovvn for that his mercie and his loue appeareth most in them Theodoree Eucherius in Reg. Here is it knovven that vve loue God vvhen vve set out his name feare god increase the number of his Church These are vn searchable not to be attained of vs yet do they not and they cannot set out the full povver of God. God helpeth the good beatethdovvn the vvicked punisheth the sinner succoureth his faithfull in vvhich chiefely he is glorified Though Israel vvas as it vvere eaten vp of the vvie ked for a time and the tribe of Iuda extinguished and the root of Dauid forgotten and the temple forsaken yet soudeinly vvas all this renued and God glorified in his Christ This persecucion was greate yet vvas God honoured in the sight of men by the courage death of his saincts For all men vve pray for the good that God vvoulde strengthen them for the faithlull hee vvould deliuer them for the vveake he vvold incourage them for them vvithout that he vvould cal them and for the rebell and obstinat that he vvuld consume theÌ„ in all vvhiche God is magnified God is a consuming fier to the vvicked to them that feaâ—e him â—ee is a mercifull God. God trieth his people suffereth theÌ„ to fall that they may haâ—e a better risinge Sin raigning in our â—â—ortall bodyes vvee vvere câ—oked vp in the sanâ—e but thaâ— only vve are faued and liâ—ted vp in Christ Losenes of life in Christians is the cause of the dishonoring of God and maketh the infidelles the vvorse Scismes in our common vvelth be for our sinnes but the euill life in precise people certefieth vs that they haue an other ende in their dealing then all the vvorld knovveth If God vsed an order in praying then vve in our supplications and in our common vvealth must be also erdered first seeke the kingdome of heauen and the righteousnes therof then all things shall â— giuen you The â—aiâ—ctes holy men they pine avvay and take thought if any superstition do heare svvay rather theÌ„ the truth As the light is more excellent and better vvelcome vvhere