in Israel there was scarce any weapons to fight withal Nowe our Swordes can not helpe vs our manlynes kéepe vs wee are affrayde of our shaddowes as wee goe in the streetes Your huffinge carrowfing is turned to bloodsheading our freendlynes and familiaritye is turned to enimity Our loue and our neighboring is turned to brawling Nay our Cuppes and our banqueting is turned to murthering I am perswaded before the Lorde that a nomber of Swashbucklers nay euen of vs Gospellers bee fitter to sporte it out with Dalila and daunce it out with Herodias then to come to the Temple to heare Moses God mende the state hereof and giue vs more of his peace and blesse vs with his rest if it bée his wil And send a strong Easterne winde to rid away these Catterpillers that wee dye not all But let them alone the common wealth will bee so weary that what with men for their Sonnes and Mothers for their Children and men Women and Children for their heapes of Carcases that lye scrawling in the streetes they wil be glad eare it bee long to spewe them out There is yet another kind of felowe that I marke and ment in these words of Christ for giue our debts and as the Adder is more sharpe and her force daungerous when she commeth vnlooked for then when wee may a voide her so be these I talke of that lye hidden in the thicket till they spie their opertunitie and then wreake their malice on their brother This enuious man little remembreth what our Sauiour Christe did that when he could haue slaine him yet saued him When death and distruction was limitted for his portion with hipocrites wrought a good worke and brought to passe a full satisfaction for his sinnes And for a certeintie if the wicked man knew from whence he fetcheth this same if once he sawe that vgly shape and monstrous visage of that deformed creature that brought this to the worlde I suppose that for the hatred they owe vnto the Deuill and Sathanas hee woulde from hence foorth neuer vse it And of these there is two sortes One is for his neighbours losse for the euill successe that happeneth to his brother this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioy pleasure that is takē in other mens mishaps vnfoldeth the inwards cogitations of the heart Sheweth that we be not perfect and vpright before him and it is that the Lorde will require at our handes This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is next followe brother with him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seconde kinde of malyee secreatly wrapped within man. For he that is sorie for the good successe of any one though he be a wicked man hath little consideration that the sunne shineth aswel on the good as the hadde And how gorgeous a shew and what couering soeuer they haue to shadowe it with be they well assured the Lord will not suffer it Here it commeth that a fonde affection leadeth a number he hath this man he hateth that man his reason is not to seeke he is an enimie to the gospell This is but the shift of one that halteth and such idle excuces shall not excuse thée at the day of wrath I can giue testimonie of this and my conscience beame witnesse that I finde it true Whether I may accuse the dayes or no wherein I am I cannot tell Refuse the dealinge of some I may for good occasion whose consiences are sore troubled and they dismaied for a péece of breade and a cake and for an holy day That is happiest and counted wisest that maketh religion his warrant and his profession his Canape to dissemble gloriously That heapeth vp riches greedely robbeth his brother vncharitably that gloseth shamefully and walketh vnbrotherly yet will he bee a gospeller and deale precisely I say no more it goeth verie harde with vs when men of conscience in greate and weightie matters shall strayne their conscience as they doe and life and death shal be too little for others if they shall giue place but to trifles That swallowe vp Cammelles and be strangled with a small and tender knatte That lay great heauie burthens vppon other mens shoulders and beare not so much as the weight there of them selues Surely they shall not escape the vengeance that is to come nor eschew the firce wrath of the highest They shall pearishe in the vanitie of their thoughts and consume away at the looke of the Lorde of hostes For they haue not knowen the Lord their maker nor beléeued him in faith nor professed his power nor looked for iudgment neither make they an accompt of his comming in the Clowdes neither take they any héed to forgiue other men their debtes There is other kinde of men that I note héere I put them in the same Catalogue for as I vnderstand they be fellowe brethren and pitie it is to deuide them they be so friendly And these bee sutch as forgiue all but for aduantage will bee lye their neighbours and for their profit dissemble with many and for that they will not shame the gospell take an oth now and then to ridde their brethren out of thraldome and accuse them they fauour not And slaunder them they fansie not and raise vp reproches though they haue suffered the heat of many summers ratle forth their gun shot against the godly Yet forgiue they their debts as they woulde be forgiuen of god But I wishe them to remember not that in Virgilius Talia voce refert curis ingentibus aeger Spem vultu simulat premit altum corde dolorem Nor that which Plautus hath in Trinummo Sapiens quidem polipse fingit fortunam sibi A politike man the worlde nowe doth smile vppon him as to knowe from whence he came that hee is the Temple and glorious building of suche a one as will not suffer straunge merchaundise to be set at sale within his libertie For if the midwiues in that they saued the lyues of young children whose bloude Pharao gaped for were knowne by their infirmities to be but women in that they lyed in so good a cause out of doubte a litle corner is left to these men the are nothing so good as the midwiues were Neither saue they any ones life muche lesse in their beastly and malicious quarels allowed of God. If Abraham founde his reward and Sara his wife agast at Abimelech returned and had the shame for that she said she was his sister knowe first that neither Sara neither Abraham bee here neither is your case a like Thirdly that his weakenes shall not saue your rashenesse Though Rahab the harlot did saue the three men that came as spyes to Hierocuntia and had her reward Notwithstanding you haue erred and that grossely For both the commoditie of them in Israel and the whole lande is to be preferred beefore your priuate gaine and when you approue it by the word of God
thy kingdome come Therefore Eucherius vppon the kings doth figuratiuely drawe the kingdome of Saul vnto Christ in that they of Israel lost the kingdome and gouernement by his reprobation and it shoulde be recouered againe vnder the Messtas by free gift Lactantius giueth a spiritual heauēly kingdome vnto Christ for that he was obedient and fatthfull to his father and fulfilled all thinges euen to the death of the crosse therefore he hath giuen him a kingdome and honour and rule Also Epiphanius maketh a comparison betwixt the house of Israel and Ierusalem from whome the scepter and kingdome was some times taken away but saith he for euer shall our glorie last which we shal haue in the throne of the Lorde And his kingdome it is not on yearth for so he testified vnder that testimonie hee gaue vnto Pontius Pilate Therefore Cyprian Christ may be called the kingdome of God whome we looke for dayly and in our prayers desire he woulde come spéedily for in so much as he is our resurrection our glorie our crowne therefore shall we rise be made like vnto him and raigne with him most gloriously It is true and certeine as there is a dominion and sceptar on earth so there is and shal bee a kingdome in heauen so that at such time as wee pray and desire to be with Christe we desire to bee with him in his kingdome which in the ende hee will giue vnto vs in heauen Then as the power of Sathan is great and as he hath his pollicie and ingins readie prepared to snare vs so hath the Lord God his ordinarie meanes to bring vs to his kingdome and hee layeth vp in store for those that bee his against the day of his comming First of all the kingdom of God was knowen and opened inlarged verie aboundantly by his worde which he gaue vs so that they which were snared intangled by Sathan had to runne vnto that eternal decree and heauenly Oracle that was deliuered by the Lorde The séede of the woman shall tread down the head of the Serpent with this as with spirituall foode were our fathers fedd and liued in the hope which they had in one Christ for they hoped for an heritage and for a kingdome and for their redemption which they knewe shoulde bee fulfilled in their season Secondly the amplification and increase of the kingdō of God was shewed to man in that when the appointed houre was come he sent his onely begotten sonne into the worlde that beeing made man of the virgin Marie he might take our weakenesse vppon him and beare our infirmities that our nakednesse might be no more open before God his father but we might be clothed and couered in his peace First he washed away our sinnes and nayled them vnto the Crosse and adopted vs into the libertie of the children of God That we might falter no more and slide from him he lefte a defence and shielde for vs which is our faith that albeit we haue sinne and iniquitie ranging in our mortal bodies yet by a liuely hope in his bloud we might stande stedfast against the enimie and haue our sinnes no more imputed to vs but be counted able to stande before his tribunal in the merite and death of his sonne and such an assurance is giuen vnto vs of life in that kingdom that Paule bursteth out into a verie vehement speeche and wondereth at the Lord that hath brought to passe so much for vs For who can lay ought to our charge that be the children of God It is God that iustifieth who shall condemne It is Christe that is dead nay rather which is risen againe that sitteth at the right hande of his father and is an intercessor and mediator for vs Wherefore séeing the sonne of God hath made a satisfaction for our sinnes and hath by his resurrection vanquished hell death the diuell and condemnation it doth followe that he hath made vs a frée passage to his kingdome and hath set in good order the perfection that was wanting to make vs obedient children in this life and to giue vs his rewarde at the length euen a crowne of immortalitie and glorie And here commeth in the thirde thing that establisheth and giueth vs full certeintie of our kingdom in Christe whereby he squareth vs as fit stones hewen out in good time for so excellent a building and it is the earnest of the spirite procéeding from his father to direct sanctifie and gouerne vs against all the assaultes and temptations of Sathan And here it commeth to passe that where as by nature and offence of the first man we are vnreadie and vnméete to do that which is acceptable pleasant in his sight nowe by his spirite woorkinge in our mindes and consciences and daily striuing with the fleshe wee finde aptnes in our selues and a more readinesse to obey the Lorde This comforter as he was moste plentifully in great terrour and astonishement manifested to his Apostles at the firste enlarging of the kingdome of God so hath he not forsaken vs thoughe visibly he appeare not vnto vs but doth purge and wipe away our infirmities and lighteneth vs by a perfect calling and secreate operation through the obedience of his name that we may knowe what the holy and perfect and readie will of God is And as Saul a verie wicked and vngodly man was founde prophesying among the Prophets and Amos from the Mulberie trées and from the plough was taken into the temple and Sinagog of Hierusalem and as some of the Apostles from the net and the fishers hooke were altered and chaunged vnto other maner of men so is it with vs made and fashioned againe that were before filthie and wicked we are purged renued clensed and renouated by a more liuelye quickening wee stande boldly before his throne of grace and heare knowe the glad tidings of peace for the spirite maketh intercession with groninges for those that be the Lordes and worketh mightily in our heartes vnto saluation Fourthly and lastly this kingdome of God is increased and inlarged by the preaching of the Gospel a verie ordinarie way that God hath left vnto vs to bring vs to heauen euen to beléeue the worde and obey the Lord God and to attaine to the ful measure and depth thereof which is the eternall decree purpose and determination of his death the ende wherof is our life the cause thereof his onely loue good wil and fauour that he bare to man openly knowen and apparant by the Gospell It is therefore called the Gospell of Iesus Christe the sonne of god Mar. 1. It is called the word of Christe Collos 3. It is called the worde of the Lorde Act. 6. It is called the doctrine of Christ or the teaching of the Lorde Act. 13. And it is called the teaching of him that saueth Tit. 2. It is called the preaching of the Lorde Rom. 16. all which titles epithites giuen vnto the
to the hope that Paul had receiued by faith in one Christ Or teacheth his younge scholer to be setled grounded in the lor◠For without controuersie it is the mistery of Godlynesse which is God is manifested in the flesh iustified in spirite séene of Angels preached vnto the gentiles Beleeued on in the world receiued vp in glorie Al which of the remission of our sinnes of our redemption wrought of our iustification finished of our glorie to be reuealed what assurance can we haue in this life where withall can wee be made certeine bowe can we comprehende the height the depth and breadth here of but only by faith in the same Christ For as Chrisostom in his sermon Of Faith Hope Charitie So determeine I in this place of the same Faith is the beginning of reighteousnes the head of our sanctification the entraunce or path way to our deuotion the foundation also of our religion Haec excludit dubia tenet certa promissa consignat hanc qui tenet foelix est Augustine de vera innocentia Cap. 352. Hath laide a perfecte platforme of our faith in my iudgment It is faith in Christ for so he saith to beléeue in him that iustifieth the wicked to beléeue in the Mediator without whom no man is reconciled to God. To beeleeue in the Sauiour which came to seke to saue that was lost To beleeue in him which sayd without mée yée can doo nothing Theodoret nameth this faith in his first booke De fide an assured agréement a consent or certenty or affiaunce that we haue of inuisible thinges which are yet to come The meaning whereof is expressed by Thalassius that calleth Christ our sauiour nameth him God in whome we are iustified that hee might quicken vs make vs aliue in him therfore also he hath giuen vnto vs faith to attaine life In his Hecatondate 4. Isychius though paraduenture it sauour a little of the law the Prophets calleth Christ a sacrifice For no man saith he can atteyn the sacrifice of our Lorde that is his death but by the spirite of god * In the. 5. vpon Liuiticus And I take this to be more necessarie to be knowen as I doe finde it most expedient for man For as without water there is no plāting or as without the son there is no prospering or as without wisedome there is no cunning No more is there life without doctrin or saluation without teaching or hope without trust or Christe without the worde or the worde without God or they al with out faith Paulinus vppon the death of Celsus hath a proper verse Nam veluti rupto patuere sacraria velo sic reserat nobis legis operta fides But ouerlonge I suppose in this and some what tedious and truely I confesse it for the libertie that I haue in Christ and the fréedome I haue gotten by his death hath swallowed me vp That euen nowe had I not bene admonished the you be already weary I shoulde haue forgotten my selfe in this my tarying It may be the late speach hereof soundeth in your eares that tossing it to and fro in my former reading requireth at this time I would not handle it so roughly And I am content to stay this course onely take of me this watchword he the beléeueth not he is a sinner and he that hath not remission in the death of Christe shat man cannot be saued The next is as we forgiue them that offende against vs Guen all those that trespasse or commit offence or endamage or hurt vs or seeke our life or goods or such like the reason whereof I take to bee this God hath promised to be kindly good to Israel to be a father and a Lorde vnto them to comfort them and helpe them as it is euery where then euen for our owne sake to liue thereafter to feare him We haue example in Christ to for giue others as he forgiueth vs for be you mercifull because I am mercifull And if that the Lorde hath pardoned vs that deserued eternall death and condempnation is it much for vs to forgiue our poore Brother that hath but offended in transitorie things hereon earth The example of Christ may mooue vs that when he was smitten did not smite againe and when hee was reuiled reuiled not And when he hanged on the Crosse and they rayled on him desired his father that hee woulde not lay their sinne vnto their charge Our praying here that hee would forgiue vs as we forgiue others is not therefore put in that wee by forgéuing shall receiue rewarde and that because we remit other their offences Therefore wee also shall haue pardone at the handes of God that were beastly in vs to thinke so For then it were by desert then were it of merite that we shoulde haue eternall life But euen here is our protestation the badge seen of our Christianitie in that we conforme and make our selues like vnto Christ that forgaue all Therefore Cyprian adiunxit legem certa nos lege sponsione cōstringēs sic nobis dimitti debita postulamus secundum quod ipsi Debitoribus nostris dimittimus For true it is that is in Math. With what measure we meat with the same shall wee be measured againe And if we play as that same vnfaithfull seruaunt did that when all was forgiuen him yet went and tooke the lawe of his fellowe seruaunt It is in a hazarde that he binde vs and cast vs not in the gayle and fetter vs till we haue paide our whole debt If thou be at the altar and then remember thou hast any thing against thy brother lay downe thy gift saith one of the Euaungelists by Christ and after recencilation made come and offer at the aultar It is an assured and most certein signe of our faith if we be such as our maister was It beateth and treadeth downe the pride and hautinesse of man that as he is most stately is often times bent to crueltie and as he is puffed vp reuengeth most as he is most guilty and greatest offender so he spareth none For as wee be rauished till we sée the bloode of him we loue not so here we are clipped of from this liberty That natural heate most commonly bubling within vs by our first birth is extinguished by the méekenes and humblenesse of spirite that we haue from the Lorde As I am not here of the opinion of that Stoycke to set fire on the house of him I hate to weare my drawen swoorde to wounde him I meete nexte that I hate most so permit I also a libertie to the christian a reuenge to the godly man that he appeale from priuate iniuries to open maiestracie And this daggar is able to wound the proudest Anabaptist of them all the I knowe this day whose priuate affection could neuer abide the any should sit in Moses seat But these hissing serpens
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
abyvvord that those that be not as they are they be vvithout therfore they may svveare though falsly if it be for the safetie of their companion others are thought to be but Aegyptians that are not as they be Arbitrarii A subtile and craftie reason taken from the impotencie that is in man the more by his â—railtie and vveikenesse to stirre vp man. Ieromagainst Bryto Marke the state of vvickednes for as euery thing is most phantasticall so commonly iâ— is beleeued Sooner is the trueth abolished then filshod rooted out and for this reade the state of the kings of israel Osorius I thinke as odiosus to the church of God. Martyn Luther Many things to be vvayed in the handeling of free vvill In God are vve made redie to doe good in our selues vvee Iose all euen our ovvne selues The calling of the finner and the alteration in this life of the vngodly man is the onely vvorke of God. With our conception commeth in sin vviped avvay in the blood of Christ The manner and order of our saluatioÌ„ If man had life of him selfe then no man vvoulde die but this is salse then no doubt eternall life commeth from God. Sorites or rather gradatio So longe as there is life so long raigneth sin in our mortall bodies yet by our imputation in Christ it is vviped avvay Foure seueral things required in the regenerate man This meane is much contempned preachinge despised if the man bee misliked therfore is there open to kens of infidelitie Enthusiastike very heretikes Heare the vvorde refuse it not rebell not against the spirite God is saide to do it the sonne to bring it the holy ghost to finish it if it be good that is man and this vvorke is but one Proofe that all our good actions come of God. god electeth Christe saueth the spirite vvorketh and all this is but one vvork in one God. Nazianzne Ierom. The verie chosen and elect vessels of God haue their faultes some more and some lesse Augustine The labor of man is in vaine if God helpe not then much lesse is our saluation in our povvre being sinfull Iudgementeâ— and vvorks in God are secret Cyprian The Pathers are very daungerous to vvade in vvithout great aduisement and ernest prayer for euery one hath his fall the young vvits are casely choked vvith them The consideration of the creatures conuersant vvith vs doth amaz and dim our sight then much more God. If vvee could but immagine the state of the blessed vvee shoulde be rauished O Lord hovv straungly Contentious Scismatickes become if God stay not grosse Heretickes Cypriâ—â— The vvill of God is of tvvo sortes God as hee is can not bee comprehended but as hee shevveth him selfe vnto vs and hath reuealed him selfe in the vvorkâ— of his hands so not els can vvee knovv him The minde of God is said to be knovven for that he gaue vs his Worde and his Gospell vvherin vvee savve the vvil of his father In Christ are vve partakers of the heauenly nature The prophets and the fathers receiued the same spirite vvhich vve do novve yet it is more apparant speketh more familiarly vnto vs then in olde time Three things considered in the vvill of God. All good things commeth from aboue the father of light then papistes haue no place manthinkeâ—h gift of God. The earthly manthinketh vpon those things that are earthly he that is heauenly layeth his cogitations vpoÌ„ those things that are aâ— Our redemptioÌ„ vvrought and bought in Christ Iesus freely The Church of God is knovven in that they Ioue one another All bee not alike but as is the measure of grace so do vve liue in this vvorld To keepe vs from fin it is the token of the man of God. Loue bindeth vp all sores healeth all vvoundes Mortefiynge of our fleshly members is rising vp vnto God. Persecution coÌ„mon trials of the faythfull As sheepe are vve slayne for the Lord sake All creatures obedient to the vvill of God. Euery houre are vvee put in minde of our seruice to the Lorde by his creatures This blessednes shal bee seene in the nevve Ierusalem vvhen the Sainctes and the Aungels and the heauens and earth vvill make one consente and one voyce in seruing God no not the Diuelles shall rebel any more against him but stande to his â—udgemente As God by his vvill did that he could so by that ought vve be vvilling to that hee vvilleth vs least vvee striue against the vvill of God. The vnhappy and pittifull fall of man is seene in that all things stand serue and obay God vve only left that first state and fell from that happines vvherin vvee vvere The earth be coÌ„meth Iron and the beauens be as brasse the trees denie their seruice vnto man if God be angrie vvith him Firste seeke the kingdom of God then all things shal be ministred vn to thee The good gifts of the Lorde are common to all for the Sun shineth and the raine droppeth vppon the vnrighteous as on the righteous man. He that needeth prayeth to haue it he that hath it prayeth to keepe it but happie is that man vvhich doth his duitie and prayeth as commaunded of God that hee falleth not The singular operation vvorking gouernemeÌ„t of the Lorde against nature The singuler operation vvorking and gouernment of the Lorde against nature Our English Athists neuer haue enough till their mouthes bee stopped vvith clay their bodies couered vvith the earth All things are giueÌ„ for maÌ„ man onely is created to glorifie the Lorde Anthropophagâ— Of so homly a mould as vvee came of how bevvtifull a Tabernacle did God erect Al cretâ—rs do knovv their bringing vp and the verye â—outch is more vvelcoÌ„â—chim that is acquainted thervvith theÌ„ sumptuous furniture Giue vs our daily bread this day In the Scriptures bread is taken for the foode of the soule often times ther fore Christ is called the true breade came dovvne sâ—om Heauen to feede vs. Carelesnes iâ— impiety but greedmes with couetousnes is irreligiousnes Wee fell by man vvee are all redeemed againe in the man Christ 1. Cor. 10. One God in the lavve and the same Christ in the lavve vvith one oblation saned vs both before after the lavveâ— for he vvas slaine from al beginning A temporall comparison vvith heauen ly thinges Better is hee that knevv not the vvord and heard not of it theÌ„ hee that hath it folovveth it not the first is of ignorance to reprobation this is of foly to greater coÌ„dempâ—ation that by Diuelishnes this of peeâ—ishnes haue one revvarde eternall death What is vnderstoode by bread God often times tryeth his Sainctes and vvhen all hope is past as appeareth to man then commeth his sauing health soudenly The doctors and the fathers are as good instruments vvhet and prepared for the vse of Gods church Our bread is asked for that it is not common vnto one but to vs all and because God vvould haue vs remember
our brethren as vvel as our ovvne selues the vvhole church as our priuate familie * In Israel god permited none to beg but vvith vs the number of them is so great their miserie such and our harts so stonie and our dealings so harde that scarce a peece of bread can be aforded them Such is the condition of man that the same thing vvhich hee hath this day the verie same hee misseth on the morrovv If vve had no thing but of our ovvn vve might vvell enough bee stript naked and seeke corners againe to hide our shame from the Lorde The abuse of Englande in feastings and banquetting is a byvvorde to all the nations on the earth All that the dayes of man is labour and tediousnes in the ende his substance is not great he carrieth nothing vvith him to the graue * The portion of the sinner is death his vvayes is perdition his glorie is shame his children bee beggers and his name is buryed in dishonour Rara auis in teris nigrosiue simillima signo The description of a vvorldely man. London is vvitnes hereof the proportiâ— on stature height of vvhome vvas dravven out this last yere 1577. giuen of God an example for euer to shevv hovve men should bestovve their riches and a hosiar dvvelling in Burch yarde lane If the riche man haue no thing he curseth if hee haue a littell hee desireth if hee haue much hee svvelleth but if hee haue honour then he forgetteth God thus the vngodly haue neither beginning or ending of their vvicked nesse As the smoake from the fier so should our prayers asceÌ„d vp altogether to the Lord. The vvilling minde the ready hart hee that is thankful vnto God is hee that is accepted of the Lorde We ought not to sease at any time froÌ„ prayer but the remembrance thereof ought to be as the devv of the morning or as the frosts in Win ter that faleth not As bare vvordes edifie not so a rehersall of Gods commaundemeÌ„ts profite not vvithout beleefe steadily fixed in him If Poets haue put religion in vamties vvoundred at follies vvee may be amazed in handeling matterâ— of faith The humble spirited man is better then Sacrifice and lovvlinesse of heart and contrition is the burnt of fering As poyson to the bodie so is vngodlines to the soule as corruption to the fore and the vvounde so is sinne and iniquirie to the mind of man. If God pardoned not no flesh coulde be sauid the pardones of the pope vanish avvay here for vvee haue remission and our debtes is paid in one Christ After the fall of man vvee had an eternall couenant giuen vs otnervvise vve had been past hope of recouerie Praescitians Nisenesse ioâ—ned to open vvickednes causeth blind nesse If God helpe not vaine is the hope of man and in our fall if he raise vs not vve lye still By our debts vve are put in mind of gods iudgements vvhich in our selues vve can neuer paye or aunsvvere for them sufficiently This puritie in this your securitie is plainly shevven to be in fidelitie Weakenes is ours as for strength it is the Lordes The protestation of his fayth that vvilbe saued Lactantius a lactaeo fiuâ—mine Gregorius Nazianzen Ambrose Bound vvee are and thrall euery one of vs and chayned to the infirmities and feeblenes of the fleshe in this terrestriall tabernacle Esay 4 4. Math. 18. The paymeÌ„t of man for that he ovveth is a liuely confession of his sinnes that are vvyped avvay in the bloud of Christ M. Gualter Arnobius Epiphanius Hylary The Ladder to reache to heauen vvith all and to attaine to God is faith Esay 53. â— Pet. 1. Tytus 2. 1. Timo. 3. Crisostome Augustine Theodoret. Thalassius Isychius Christ vvas oftered vppe once for all neither needeth man dayly sacrifice but in this vvorde the fathers shevve hovv much vve are bounde to the Lord in that Christ vvas layd on thealter to be slayne fovs Paulâ—nus This for giue nes of oure sinnes as vves for giue others is an assured pledge and certeine token that vvee bee the Lordes That vvhicht is of duety can not haue any revvard that vvee are bounde vnto can not be of our selues that vvhich is not freely vvithout compulsion can not purchase redemption then our life vvherin vve are led your vvorks vvhich are bettred by the spirit take vvipe avvay al hope and saluation that coÌ„meth of them for vve haue all by the spirit of god Ciptian I marueile hovve they can excuse them selues that put so great religioÌ„ in a surples and a cap or in orders motes in respect of that vvickednesse lieth vvithin them but can goe to lavve for euery trifle and take many poundes for a vvorde speking and be at continuall strife and debate vvith their neighbour that death may sooner parte them then Christianitie rule them Magistracie is the ordinance gifte of god They be also called Gods on earth sitting as Iudges in the person of god to iudge righteously The manner of our priuate magistracie by priuate excommunicating â–ª vvithout the consent of them in authoritie the vsual custome in discerning the state of offenders and taking priuate matters to their handes is here cut of it is not to be allovved Iud. 16. Peter Martir Augustine Inanslayers condemned hearâ— Priuate excuses for priuate reuenge can not excuse vs. Our English â—uflars in steade of Courtiars vaunt it abroade The gentlenes of the father marteth the good nature of the sonne crueltie is good often times in steade of lenitee Hovv is England altered of late the russet coate is turned in to silkes and faithfulnes in covvardlines the stout maÌ„ is the murthering man â–ª All thinges are turned altered into pride Quietnes is the great blessing of God but the quarreller is accursed of the Lord. Roffeanlike Ministers Bloud is paid againe by bloud The priuate enimie and the dissembler is much vvorste then he that professeth enimitie The diuell the author of difcention hatred Desire of euil successe to his brother Euery man hath a cloke and a corner for his malice Praecisenes of life and vngodlines in vvorkes bee common things in the vvorld God can not be dishonored more theÌ„ in the shamlesse man that professeth him yet in harte hateth him for he neuer folovveth him Bretheren of onchoushold verie conscionable and of great presise nesse that knovv noâ— this Outragious dealing in dissemblers No lying permitted for any cause Periurie and forsvvearing though it be for such as do professe the Gospell it is detestable thou arte accursed that vsest it Gregor us Augustine This purenes is blindnes your precisenes filthines before God Thou thy brethren you haue your revvard for no vvickednes is to be concealed Augustine Examples that it is not lavvfull to lye in any case The experyence in all this hath bin â—â—ene of late and it is to be taken that it spread not farther A perilous kinde of Hereticke What happened to the vvriter
For the they of Christ be not babblers as the Ethnickes bée excludeth the long and tedious reading at the Churche and men busied at their bookes when the Congregation is otherwise to bee edified it leaueth thee a small roome to put thy rewarde in The firste it perisheth by this for that God knoweth what wée haue néede of before wée aske wherein the errour of the Gentiles is shut out that kneeled so deuoutly before their Idols when happely they were abrode and busied in some other place and coulde not so presently heare them vnlesse they tarryed till they returned But it is with the Lorde as is with a cunning and expert Physition that can iudge by the sight of him hée seeth what disease it is whereof he sickeneth And our Lorde he knoweth whereof wée stand in néede and searcheth the sorrowe of our soules and wée néede not to tire our selues houres and dayes and nightes and wéekes as the Papistes doe Againe that superstitious custome of old time to praye at certeine houres and at no other I condempne it for Christe all night and in the morning and at noone tyde prayde I am ashamed to stande draining to searche out their beastly customs I therefore leaue them to suche as wil bee blinded in their foolishnesse The Epicure and the Athist haue reasoned verye subtilly agaynst prayer If hée knew before what wee should neede why pray wee hee coulde giue it vs if hee did not know what it was wee needed why hee is not God wherfore then praye wee If hee giueth not it is because hée loueth not if hée loueth not it is because hee-careth not if hée careth not it is because hee will not then wherfore is it that wee praye But let them dye in their carlesnesse and consume in the filthinesse of their thoughtes for wee are assured of his loue and fauour in that hée commaundeth vs to pray and in the name of Christe It were enoughe for vs in that God doth bidde vs yet other causes there bée al which I haue set downe in my former Treatise Notwithstandinge doo the Chickens begge at the handes of her that hatched them and doo the Lyons Whelpes craue for their pray doth the Beare the Sauedge beast féede hir younglings whē they cry and wil the Tigar returne vnto her cowtch to helpe them shee left behinde her and will not God looke vpon vs whom hee hath created But wherfore hath Christe willed vs to aske and taught vs to praye truely for that wee neede many thinges and bée as naked so ashamed of our selues if hée helpe not For of our selues wee haue nothing and in him wee haue aboundaunce and plentye of all thinges If wee looke for the giftes of the spirite wée finde them all in Christe for hee was annointed If for strength it is in his powre and in his gouernment If for puritée and for corruption that it may bee wiped away wee haue it in his conception If for loue wée haue it in that hée was made like vnto vs and hée came into the world to saue vs If for redemption wée haue it in his passion If for absolution we haue it in his submission If to take awaye the curse from vs Why hee hunge vpon the Crosse for vs If for satisfaction hee was our Sacrifise If for clensing of our sinnes wee haue it in his blood if for reconciliatiō we haue it in his descending to Hell If for mortification of the fleshe it is showen in his Buriall who was as touchinge the body layd in Graue that wee as touchinge the body might bee buryed to sinne if for newnes of lyfe wée haue it in his resurrection if for immortallity hee rose and ascended and dwelleth with his Father to make vs perfecte and immortall and Kinges and Préestes for euer If wee praye to bee heires of Heauen his ascending and magnefiynge aboue the Aungels hath giuen it If for securitée for treasure for ritches they bee layd vp for vs in his kingdome If to haue him mercifull and to spare vs in his iudgement why hée is iudge him selfe he will not cast away and condempne his owne fleshe So that out of season came this question wherfore pray wee for wee must and wee ought to pray that the greater encomberaunces ouertake vs not And for a truth if our vesselles did not taste of this lycour and wée our selues ouerthrowen in our vnaduised behauiour the prayers of those which so often times come vnto the Temple would haue bin heard of the Lorde God ere this But the commers they come in sutch disguised and maskinge manner eyther hauing their minde at whom in their Cofars or thinkinge on the pryde and brauery they bee in or cōming sluggishly or returning wawardly or requiring reuenge greedely or askinge coldly or wishinge that which is vnseemely or despisinge thy neighbour vnchristianly That it is no marueyle if the Lorde God thrust thee away and heare thee not the soules of such a number of men cry out agaynst thee But to returne and to leaue the Epicure and the Ethnicke and the other rable whatsoeuer Let vs vnderstand that God hath debased him selfe for vs and tempered his talke and applyed his speech vnto our capacities and hee hath taught vs very breefely to call vpon him The reason hereof is for that wee are weake and very feeble in our dooings in our life in our conuersation and at death in extremity in peril in ieoperdy in calamity at the fier or when wee be at the Block and the Sworde ready to bee layed to our necke wee oftentimes forget our selues Therfore to mollesy their stony mindes and to inamour them as it were to make men haue a lykinge of the Lorde to shewe that hee beholdeth three wordes aduisedly and wisely spoken rather then a number of Aue Marias and a bedroale of Credoes in deum heaped vp without discretion hee hath included in fewe wordes such good and pleasaunt lessons as if they be duely consithered contayne in them a pure and perfecte platforme of prayer first wee praye to whom to our Father Wherfore hee is our God but where not on earth Hee is aboue hee is not heare hee is in Heauen That late and worthy man of God M. Gualter as it seemeth to mee in his Treatise of the prayer of the Lorde hath iusteled with some one or other about the force and vertue and strength which is thought to bee in this prayer I finde also that the Rabbines of the Iewes boasted much of the words that were written in the forhead of Aaron and the Magicians of their exorcismes and the Papistes of this prayer all which they thinke to bee of great force if they hanged about the necke of any man His talke is agaynst them and so is mine at this presente that thinke there is saluation or life or health in that they repeate the wordes of Christe And therfore the enchauntresse to dissemble hir wickednes
and cullor hir guile adioyneth vnto hir inchauntment the Lordes Prayer And the Diuinar or hee that telleth and calleth vp by Spirites hee snatcheth something from Christ and hée will haue a leg or an arme of him and so inflamously abuseth the godhead of the Lorde But to take away this olde wiues Tale I thinke it expedient to say somewhat and at the first rather then to interrupte my speech hereafter As therfore Nadab and Abihu the Sonnes of Aaron that offered vp incense in the same Censor that their Father did Yet because they did it not aright they dyed for it So heare though wee praye all with one prayer and powre out our supplications at one time because wée praye not all alike with minde in spirite vnto the Lorde they bee to none effecte neyther auayle they And as there was in the Wildernesse one Manhu wheron Israell fed yet some wicked and disobedient had not the like nourishment and effect therof as had others So the prayer of the Lorde though hée gaue it to all that all might vse it yet it is not profitable to him abuseth it And as Saull vsed Samuell after his death the Pythonest called the Diuell by the name of him hee was not and the Diuell deceyued Samuell and did not profit him So it is with vs The prayer of the Lorde vnto the wicked beeing wrested to their death as Samuell was by the Diuell to blinde Saull shall neuer helpe them But abandon these wicked men wee must and permit them not so much as to haue speech with vs God hath heaped vp iudgement against the day of iudgement to consume them For the prayer of it selfe I say not well the bare wordes not rightly vnderstoode they bee no better then any other The Oyle and the Waxe and the Hony and the Tarre bee common things but to ioyne them to mixte them to compound them togeather to giue them to the pacient at conuenient time there is the cunninge The Nettle byteth yet it healeth the Flaxe it cureth yet it burneth the Spider poysoneth yet shée profiteth Then all thinges are good euen the vngodly man to him can vse him So is the prayer of the Lorde Otherwise as God hath his electe in the Courtes of the Ethnicke and as hee saueth some in the Turks Pallaces and among the Iewes kéepeth those he will haue kept so what saluation can they or others looke for if faith and life of man were tyde to this prayer seeing there bee a number that neuer as yet did knowe the same Also where is Abraham Isaak and Iacob which neuer prayed thus There is then many things to be wayed before wee presume to ground any Religion and health vppon man for repeating this prayer Then this order and manner of praying we must haue it of some other not of our selues therefore hee whiche hath taught it vs and instructed vs in his Spirite graunt vnto vs the true vse hereof in his bloud Trueth it is in Crisostome his Homily that Maximus speaketh Euery one when he prayeth let him pray vnto the Lorde Wherefore my procéeding into this so great a matter maketh mée in doubt but that the Lorde is where he alwayes was to take in hande so great a mysterie But I am content as hetherto I haue to vse my countrie speeche and I knowe that all alike vnto the Lorde is that man accepted that goeth cottered and torne in his ragges as he that is stuffed and pampered vp in veluets and it is a common fashion in the worlde in those our dayes for euery one to vse his libertie of spéeche and lasciniousnesse of tongue in this point Hee that is poore why shoulde I praye saith he for I haue nothing The ritche man he standeth in little néede he hath enough The strong man hee knoweth his portion hée séeketh for no more so valiant and puissant is he in this life The proude man he is in his ruffe hee noddeth with his head and beckeneth with the hande hee setteth saile to all things The incestious person what can he aske he liueth in pleasure The merchaunt what hath he to do with God the winde and weather serueth him And in commeth the student and he maketh his reckoning he casteth and he tumbleth ouer his bookes he looketh and hopeth for nothing for his witt helpeth him So that the whole worlde it is deuided euery one thinketh he hath little to do with god Then my firste note is that this prayer in generall appertaineth to all For from the tabernacle to the tente from him that sitteth in the gate to the poore man in the fielde from Tirus euen from those that go to Tharsis to the thresher the corne flower from him that giueth wages to him that receiueth hire from him that putteth on silke and softe clothing euen vnto Lazarus that lyeth at the doores seuerally from the toppe of Sion to the poore cottage From the Cedar trées of Libanon vnto the man remaining among the fennes and flagges it is his duetie he is bounde he ought to remember that he should praye For hée that sendeth his Cammels for spieerie and aduentureth to Corinthum for Iewels that prouideth into Arabia to get the purest golde and so gréedely searcheth for the riches of Damascus nay though he tarrie at home and abideth the Sunne all the dayes of his life and suffereth the bitter frostes in Winter though hee be created to tende cattell and to kéepe the wilde Coalte and the Asse in the Wildernesse though his handes be wearied with the plough and his arme withered vp with holding of the rake though he sit at the threshholde and haue not wherewithall to féede him yet hath he his soule to looke vnto that in my iudgement it is time to séeke narrowly abroade to recken with our selues to giue attendaunce to waite on God for euery one that liueth hath néede of prayer But to ransake euery thing more narrowly let vs knowe what it is is contained herein for wée dispute not for ritches or for wealth or for honour that vanisheth away but for the Lorde for Christ the firste thing that is mentioned is this that wee call on God and we saye O our father In the scriptures God is called the Lorde of Hostes the iudge of the whole earth the King of Kinges a consuminge fire the founteine of life that sitteth vppon the Cherubynnes that ruleth the worlde And here we call him by the name of father I am not purposed to runne paraphrastically on this if it please you to staye on my simple iudgement this I thinke If in our prayers we make vnto God we should call him Lorde wee spake vnto one that wee thinke shoulde haue dominion ouer vs If as to a Iudge we ought to stande at the barre and holde vp our handes and pleade for our selues then shoulde he sit with his twentie foure elders and giue sentence vppon vs If as to