that not in Iudea only but in all the world sacrifise and burnt offerings shal be offered vp vnto the Lorde And that of Christe to the Woman of Samaria accordeth with this Arte thou greater then our Father Iacob that gaue vs this Well and hee himself dranke therof and his Cattell and agayne our Fathers worshipped in this Mountayne but they saye Ierusalem is the place where men doo worshippe But shee was answered by Christ Beléeue mée Woman the howre commeth and now is when you shal neither in this Mountain nor at Ierusalem worship the Father a reason is also surrendered That the howre shalbée and now is when the true worshippers shall worship the Father in spirite and truth and albeit in the Psalmes wee finde the affection of the Prophet to haue bin powred out in greater zeale for the Lorde of Hostes sake as Psalm 67. Prayse you the Lord all you nations and that in the .117 I will spread abroad and knowledge thy name among the Gentils Yet is there time and place and occasion too to vtter forth our cogitacions that wee bee not iudged of men I acknowledge and not vnwillingly that Dauid was in the Caue sometimes praying and in the feelde and in the Dennes and in the night and in his bed Ionas could praye in the belly of the Whale Daniell in the Lions Denne and his companions lifted vp their voyces in the flaming Furnace and Noe comming out of the Arke in the open ayre And Elyas on the topp of the Hill groneling with head betwixt his legges and Christ himselfe at the shoare side among the Shippes And Paull with the Elders in the sight of the people Yet this is my watchworde let no man goe beyond his skill nor draw priuate examples to generall obseruations But if death and persecution incroche vpon thée pray euery where for thou it is that shal glorify the lord But if quietnes and rest bee giuen vnto thee vse discretion and modesty in ordering thy forme of prayer For the second thing in this poynt which I noted in Paull without ceasing This is my iudgement that thou bée like minded in all thinges and remember it is the Lorde that searcheth the harte and the reynes that hee will bée worshipped in Spirite and truth But now wée haue harder matters that befall vnto vs and if so it pleased God I would like lots might happeÌ„ to vs al. For I know there is none whom God hath touched by his spirite inwardly but wisheth him selfe accursed to bringe saluation vnto all I speake it for that it is so hard a thing for the sonnes of Adam to bee agréeable to this in all poynctes namely one to praye for an other Ieam 5.16 and for thy enemyes and persecutors Math. 5.44 Lu. 6.35.23.34 Actes 7.6 And for all men 1. Tim. 2.8 I enter now on sutch a stage as that sufficient reason might bée showed to draw the ful length and whole discourse of this tragedy But it is not my minde to vnlase and ripp vp the woundes of any man For euen the vew and sight of this story may bée pitiful enough to any Christian To bringe in place the speakers hereof It were that of Atreus in Seneca and of Astiages in Iustin to bid the Father to the cating of his owne Sonne But I take an other way and not so lothesome as is that for such as bee of this Seane shall not speake I only content to vse a doÌ„me shew for it is straunge that mindes of men are so distracted as the life of any should onely consist in lyfe of thear 's and their iudgment vpon others to stand as sound iudgement to pray for none to condempne all to like of few to vpbrayd the best such iugling there is in worldlinges I know some that haue stumbled so vnluckely on sutch that their hurt hath beene more in one howre then heapes of Golde can recouer in many yéeres These I doo admonish and I charge them too in the Lord for to stay at home and pray less is better for such then to range abroade and liue worse and this is my exhortation to pray for them that curse thee to hate none to iudge the best to loue all for it sauoreth of Anabaptisme to beate downe to suppresse to throwe downe to the ground any man whom thou neuer knewest worthy the smyting to exempte any as extrauegaunts to the Lorde that couldest neuer iudge what the electe are Did Dauid neuer pray for Saull or was hee neuer in his hands that hée might haue slayn him if he would Eut hee not of the lappe of his Coate or touched hee the life of his Maister I knowe that if the soule of some were as fast clasped in the hands of them as the lay of Saulles Coate was in the hande of Dauid it had béene mangled and hewed in péeces before this This is it I giue in charge let them of this world thinke well of all and hope euen of those that bée without For though Samuell would not sée Saull vntill the day of his death yet mourned hee for him Moses will not sticke to pray for such as haue cursed him The iniuries that hee sustained in Sur and the outcryes in that Wildernes of that vnthankefull people turned not away their remembrance in his prayers to the lord Nor Ieremy so often layd in Prison and clogged with Chaynes could yet forget the anguishe of Sion and the tribulation that befell to Ierusalem but hee praied for them Now pittyfull is then the state of vs who rayseth vp him that is afflicted who windeth vp his sores and powreth in Oyle â— and remooueth the stâ—ipâ— from the hart of a truth the sinne of Iudah is written with a pen of Iron the poynt of a Diamond hath ingraueÌ„ in this people so sore a hatred that life to death and flesh to earth and Golde to drosse is chaunged as soone as their lips from leasing or their mindes from strife If you had bin at the death of Steauen when the stones rushed so about him and the states of Ierusalem clapped their hands to drye vp his blood I am affrayd the question might haue béene asked to what end hee suffered so many blowes and these fellowes can not abide so few wordes I aunswere litle herein That which foloweth shall sufficiently approoue it For beside the breach of brotherhoode in the worlde which is common there is many thinges to bée consithered in prayer Onely vnderstande that I wright not as a teacher to reforme that I sée amisse that pertayneth to the aged and the hoary heades I speake now to younglinges and to Babes sutch as bée of greater grothe whose manners I haue glaunsed at whose life and welth I neuer touched to them I leaue the whip and the heauier iudgement my lesson it is to young Schollers whom I teach after this manner Thy peticion made to God hauing clensed thy vessels from dregges and thy hart
earth to heare vs And if wée cease not in praying how can he be flow in hearing His scholler Lactantius as Ierom recordeth trayned vp at Rome was not of so sounde a iudgement in this as was his maister That supposeth vs if wée aske any thyng of God to be tempted of God to know thereby if wée be thereof worthy Chromatius Bishop of Aquileia may well abide the toutchstone herein that bindeth Prayer to haue his only successe by fayth As for Epiphanius of Eleutherapolis in Palaestine his doynges they bee very pleasaunt and his writynges exquisite he hath also bin a witnes how wée should walke in prayer before the Lorde his iudgment is to call on God only one true and perfecte Lorde and on Christe the Sonne of God with the spirit procéeding from them both And that rare man of God then whom Stridon in the borders of Dalmatia and Pannonia saw neuer as yet a perfecter Ierom I meane so much alowed determineth of this very wisely whose admonition I would it were ingrafted in vs to the full or els I would that graue father liued now whose looke and countenance might withdrawe vs from our vanityes his milde and sugred speech is not vnlike to this Cease not to pray continually and giue not place vnto the Lord in season and out of season and bée importunate vpon him euen as that widow is to that same vniust steward that hard the stony iudge who oftentimes withdrew him selfe This Ierom is hee that so often if chaunce afordeth and I haue to deale with him rauisheth mee so sodenly that I hardly leaue him For this cause his neate and pleasaunt stile requireth mee to taste of one or two more of his sayings It foloweth in the same place not farre of If hee giueth to him that asketh if hee findeth that séeketh if hee openeth when one knocketh it appeareth hee will not bee slowe to him requireth And therfore hee promiseth a reward already for such as demaund and sayth Ierom This Gate wherin the iuste man doth enter is sutch a one wherin are hidden a number of pleasant and delicate things to him that seeketh them Diuers there be that of late and now also haue writte hereof how to â—â—me vnto Christe but in this place I take the fathers for they are sound and very strong in this and very good whose cumly age I must reuerence in that the younger forte and wee also euen in these last yeares are beighly bounden to them so that small cause there is for any to repent him of readinge them whose diligence hath brought to passe that we with lesse payne may teache ours Iulius Firmicus Maternus vnder the Emperour Constantine and his Sonnes an Astrologian at the first and so it séemeth still for hee clymeth vp very hie and mounteth to the Heauens neither looketh hee for any mans helpe in his prayers hée is raysed vpwarde to God hee suffereth no man to bée called on but the name only of Christ The manner also and condition of prayer is séene plentifully in that same borne at Africa a very worthy man of God Caius Marius Victorinus reckoned of Ierom among them of his number and Catalouge worthy and famous wrighters For beside that euer hée did on the Articles of fayth or els in the payne hée tooke agaynst Heretickes no where doth hee séeme to haue delte precisely and more warely then in his opinion of prayer acknowledging Christe to bée sufficient and the only true bread from Heauen to feede vs. There commeth now vnto my hand a man of truth scase worthy the naming among the Fathers for his so vile and euill dealinge and as you may know him a Cinnick fitter for the staffe and the shacky heare then to iudge of Religion borne at Alexandria at what time Gregorie Nazianzen taught at Constantinople hee was brought to Cristianitee by preachinge This Maximus Aegiptius by his wilye sleights hauing gotten many froÌ„ Byantius corrupted one Peter Bishop of Alexandria created this Aegiptius Bishop Yet this man otherwise a faythfull steward in the house of God whrot many good bookes I therfore take his well meaning minde of prayer euen especially agaynst the wicked the they may know that a wicked man hath taught them to praye often his readynes was séene in this for that hée instructed all flesh to pray continually hée adioyneth his reason in an other place The sedulyte and forwardnes of a man calling on the Lorde if it hée donne rightly is that which commendeth the soule of man spoken as I thinke to stir vp the sloth in vs to pighte vs a place in Heauen where the soule of man resteth The liuely exposition thereof is well noted in that hée debarreth vs from all manner contemplations in the earth hee leaueth no roome for the thoughtes of man in time of prayer no not so mutch as to thinke of him that hurt thee or of thy enemy but freely to lay aside all grudginges debates strifes enimyties to repose one only hope in god And I like his reason wel and it is alowed in the Booke of God for that our praying it is a quieting of our mindes so that it appeareth by all those that wente before that terror shoulde strike vs for we speake to God that the world must forsake vs for wee seeke heauen the body leaue vs for wee speake in spirit our wealth must not trouble vs our treasure is aboue nor our enemyes greue vs for wee are freends with Christ On this our prayer there is depending two things the first is calling vpon him The second is geuinge of thankes vnto him If thou aske to wholme it is it is to god If thorow wholme it is through Christ if the meane to him it is faith if wherin in is his bloodsheading and death Therfore Paull continue in prâ—ier and watch in the saine with thankes geuing prayinge for vs that God may open vnto vs the Doore of vtterance to speake the mistery of Christ For euen now doo wee see our full redemption if calling on the Lord wee repose our trust in the only mediator Iesus Christe the Sonne of God beeing nothing careful but that in al things wée let our requests be shewed vnto God in prayer and supplication with giuing thankes For hee is the God of peace which doth kepe our mindes and hartes in Christe Iesus That wee must pray you haue harde what prayer is I haue set downe suffer mee though breefely but to know how wee must vse it and so wee shall discharge our dâ—tye more fully Ephraem a Sirian for so is hee called by Theoderet in an homely of prayer reckoned amonge theÌ„ of Caesarius hath giuen a very good light to this our question Let sayth hee thy calling on the Lord bee as that which was of Hanna Mother vnto Samuell that sat wéeping in spirit and groneing and that was meeke and milde in hart not seene of men not gased vpon of
a King his Scepter and royal seate it would dismay vs if happely we forgate our homage went awrye the messenger of death is readie for vs If as to consuming fire what eye coulde abide him for if the beast that touched the burning mountaine was shott thorough what hope hath man to skape when a flaming fire must go before him and thousandes thousandes minister vnto him and ten thousande times ten thousande stande before him when the seates shal be set the bookes oponed and iudgement giuen what mercie then can wee looke for at Gods hande But if wee called on God as on him that is the fountaine of life howe coulde we call vpon him when we be in death And if you prayd vnto him as the ruler of the worlde then is man beaten downe that coulde neuer as yet among all the beastes thereof be tamed But sée howe louing a Lord God we haue that in our transgressions woundeth vs not in our sinnes striketh vs not in our disobedience remēbreth vs not in our euil wayes punisheth vs not that neuer thinketh on our iniquities but calleth vs as children to aske at his hands the more willingly to trayne vs vp in his feare hath for all our manifolde transgressions made himselfe a father to vs But from whence cometh this our father is Adam and he is dead and we be his children and howe can we liue To him he gaue a charge to sweat it out and to labour on earth what then can happen to vs but miserie Then which way so euer wee looke on our selues wee are in death and whence haue wée this therefore that wee call on God as on our father Pardone mée if being a man as you bée I am inquisitiue to search out what man is And say what you will yet will not I be satisfied til I knows more For as Crisostome is plentifull in the description of man So I thinke that as the shippe is in the Sea that tottereth or as the fether in the ayre that houereth or as the trée on earthe that shaketh euen like portion indge I to be allotted to man when he offendeth For wishe any thing that is good that can not man do without God wil neither willeth he that God wisheth without God please And that I will and that I may I do not if he permitteth not So wish I yet misse I if he directeth not Trewe it is that Isychius saide in man there is two natures or rather properties one is that wee carrie about with vs it is dust the other it is giuen vnto vs it is the spirite both these making but one man yet do wée not know on Christ Salonius writing vpō Ecclesiastes giueth wisedom vnderstanding vnto man aboue al others that haue life and in the same hée giueth vs free passage to know God but it is in Christe And Agustine in his Apognosticon agaynst the Palagian guieth vs liberty to Ploughe to Till to labor to Sowe to Spinne to Carde to drinke to eate to féede our cattell and our Beastes if so you will to vse the Arrowe and the Bowe and the Hearbes but to come vnto God and to haue any portion from him without Christe that hee permitteth not Sedulius vpon the Corrinthians giueth no liberty vnto vs but only to sinne and Primatius in his Treatise on the Romans is of the same iudgement so that in the ende when our deedes bee ransackt our thoughts sought out what is it that wee can clayme of the Lorde Then hereon wée stand Christ which alwayes hath bin with his Father the liuely and expresse Image of his godhead came into the world and was debased for vs and we béeing of his flesh and the same mould that hee was of beeinge perfecte man in all poynctes sinne onely accepted hée hath made vs one with him and taken vs into the same felowship of his kingdome and of his Sainctes and wee are made Sonnes with him vnto one Father Vnto this it was alluded by Dauid As the Father hath pitty on his Children so hath the Lorde on all such as call vpon him faithfully Esay touched this in his comparison that hee maketh with the Woman and hir Infant whom though shée could forget sucking at hir Brestes yet would not the Lorde forsake vs If I were not drawne into a narrow straight by the importunitée allotted to mee at this present I would see what that were which man so mutch braggeth of and if it were possible that frō top to toe hee had no one blemish to bee found within him Yet if a man might enter into his hart and search his Sinewes and his cogitations within how corrupte and vnfauorye should wee finde him well this is our comforte and it is the noate of Maister Gualter that hee is not onely a Father in gouerning the world and the whole trayne that waiteth theron but hee is our Father And as in Iob hee is called the Father of the Aungelles and of the Sainctes and holy men which loued him so that it is litle vnto vs and small prositte haue wee therby beeinge neyther Aungels or so holy as they if of his bounty mercy it were not sayd vnto vs here that hee is our Father toe but I consider yet an other thinge and why saye wee not O my Father as well as O our Father Ciprïan on the prayer of the Lord giueth this reason This prayer it is cōmon to vs all sayth hee for when we pray wee pray not for one but for all because all they we are one And he is sayd to be our Father euen of vs as many as be sanctified as be renewed as bee strengthned in his Spirit as for other they stande aloofe and wish they may to come vnto vs come at any time they shall not Thus you know hee is a Father and hee is our Father it is adioyned he is our God hée is aboue and it is in Heauen These three I ioyne togeather neyther will I seuer them For as hée is far aboue the reatch and capacitie of man so hath he no terrestriall Throne to sit in but a more bright and gloryous Seate is that of the Lorde our god And as was the Arke and mercy Seate within wherunto no mā durst presume to come and looke into it but sutch as God had chosen from the rest so to his kingdome and his Empire shall no man approtche but sutch as hee hath elected in his Christ It may seeme a vayne thing to aske this question why wee praye to God Yet sutch is the vanity and ignoraunce of man that hee knoweth not and such is his dulnes the he answereth not but the weakenes it is alike in vs all that searcheth not To say the truth this question is aboue that I can well attayne vnto and the reasons that may bee giuen they bee so innumerable I bare not enter now into them If God do
thrones their dominions their Empires or sought their owne glorie made an entraunce ready gate to set vp and establish the sincerity puritie of religion Therefore Christe of him selfe testifieth I séeke not mine one name but my fathers that seÌ„t mée â–ª I haue glorified thee among men and I will glorifie thee againe For if he be our father where is our honor Will the childe acknowledge his parents the wild and sauage beast giue place to them that nourish her succeadeth the fire the heauens in his place and the fire the ayre and she ayre the water and the water the earth and the earth vs shall not we acknowledge and reuerence the Lorde of Hostes who dwelleth betwixt the Cherubynnes and ought to be worshipped of all nations vnder heauen Cyprian hath giuen as touching this firste point hallowed be thy name in mine opinion a verie good reason For saith he wée craue not that God should be sanctified in our prayers who is alwayes holye but that his name sanctified in vs wée might be made perfecte and holy in him Thus I also finde it in the booke of God in that place Be thou holie because I am holy Then our prayer is that being sanctified cleansed made perfect in the Lorde we may be holie and good perseuere therein For this cause Paulinus in the fifth age of the Churche when he liued called our Baptisteries places of restoring againe of man meaning thereby as I do gesse that we ought to rise froÌ„ sinne and liue to life mortifying and beating downe the lustes of the fleshe and as wee shoulde sanctifie the name of the Lorde so we ought in our conuersation and in our walking before him to bee againe sanctified that is walke as holy before him For as the water in the fifth of Iohn did neuer clense make perfect but when the Angell moued it No more is man renued and altered but when the Spirite sanctifieth him And as Sara was not by nature but by promise made a mother and bare a childe So are we holy not of our selues but of the Lorde Therefore we neede daily sanctifiyng and seeing that wee sinne and fall so often wee must rise and be reared vp in Christ in renouation and sanctification of the spirit For this is our sanctification in Paule that we be no fornicatours no worshipers of Idols no adulterers no light persons no folowers of wemen not théeues not deceiuers not haters not drunkardes and these sometime we were but we are washed but wee are iustified but wee are sanctified in the name of our Lorde Iesus Christe Master Gualter vppon this place hath an especiall note as touching this hallowed or sanctified be thy name neyther wil I blame him here in consideration the superstition of the world is so great who begyled in the vanitie of their thoughts are not able or else will not iudge aright of the will of the Lorde He findeth greate faulte for that men take an occasion from the name of God as though the bare rehersall thereof had vertue in it to doe wounders signes and miracles in the earth And of truth that wherewith M. Gualter found fault is so common in the worlde that as euery one is holyest and wil be counted godlyest so is hée in this life peruersist I wish that of Cyris were setled in the mindes of men that beefore they iudge of any thinge in the Booke of God they would consider thrée things the time the person and the matter that is handled which if they were duely wayed it would bee a cause good enough that men should not stray as they do in the iudging of the Scriptures For as out of this place is grounded this error that if wée recken vp the bare name of the Lord it is sufficient for vs if we say sanctified be his name it is enough vnto saluation therfore the commoÌ„ sorte of people repeate and vtter these wordes of Christe but they consider no more and so think that by saying of the same they haue discharged their duetie but this it is grosse and pernitious it sauoureth of the flesh alone that is sluggishe and heauie tired if it take any paines in searching out the wil of God For not euery one the saith Lord Lord shall enter into the kingdome of heauen but be that knoweth the will of my father doeth it This is the onely cause that the heretikes haue erred so grossely heretofore â— haue taken the bare wordes not the meaning of the spirit Therefore to take away all occasion of falshoâ— which is gathered froÌ„ the name of God I save this The name of God in Scriptures doth signify euery thing which is proper vnto him wherby his heaueÌ„ly diuine nature or his works glory appeareth As in Dauid thy name O Lord thy praise endureth for euer it extendeth and reacheth to the ends coastes of the world and againe praise him al you people blesse you the name of the Lorde Iunilius writting against heretickes reckeneth according to the Hebrewes computation eight especiall names giuen vnto God which bee these first God then Lorde also Lorde and God together or else almightie or sufficient or omnipotent or our piller and stay or God of hosts or a iudge and searcher The He rew I haue lefte out for I thinke it not coÌ„uenient the rehersall nowe these onely significations be they that are presented vnto vs and by these names is he called in the scriptures especially by Abraham when he apeared vnto him and then when he spake to Moses Exod. 3.6 Exod. 15. Psalme 86. And the Grecians call him a secret sercher or pearser of all thinges and a sister of our thoughts Wher vnto Peter Martyr Musculus haue in diuers places alluded and maister Gualter semeth to touch the verie same vpon the exposition of the name of god Here vnto I adioyn put those same glorious titles giueÌ„ vnto him by Moses when he desired he might see and looke vppon the Lord god Exod. 34. For then when he passed by in the cloude when Moses was put into a clifte of the rocke and God had put â—â—s hand before him and Moses sawe his backe parts alone he cried out lord God mercifull and liberall â—â—ntle and pitiful of infinite goodnesse and trueth keeping thy goodnesse for thousanâ—s forgiuing iniquitie and transgressioÌ„s and sinnes leauing not vngodlines vnpunished but visiting the sinnes of their fathers in 〈◊〉 sonnes and sonnes sonnes vppon such as feare not him and kéepe not his commaundements This other such like places of scripture do open and shew vnto vs the incomprehencible Godhead of the Lorde which onely is seene in his workes his creation and his creatures and by the same commaunded in this place to exalte magnifie and blesse his name The wicked take occasion as I shewed you before to call on his name verie often and thinke they doe
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
once named among you as becommeth sainctes If in the reuelation The Lord had some thing to say vnto the church of Pargamos although that in the heat and percecution and slaughter of the Martyrs of God they continued steadily Yet had some among them where as sathan dwelt that mainteined the doctrine of Balaam that taught Balaac to put a stumbling block before the children of Israel to sacrifice vnto Idols and commit fornication If hee had something to say vnto them for that they mainteined the doctrine of the Nicolitans which thing he hateth It is most certeine and true that the family of loue hath erred If God taught vs a right commit not adulterie If Moses said that very truely ioyne not your selues to the maner or custome of the nations If Samuel checked them for that they weÌ„t a whoring after straunge wiues If Esaias for that Israel rose vp early and went astray And as the vntamed and vnbridled Colt went a neighing after other mens wiues if Ieremie that confusion shall come on them and baldnesse on their pates for defiling their owne coutche It is vndoubted it is most true that the famelie of loue hath erred If the fatheâ—â— haue iudged rightly if Nazianzen in his funerall laste talke vnto his sister To ioyne vs together in one flesh cannot seperate vs from the spirite If Ambrose in his speach he hath of virgens was wont to commende Sara and Rebecca and Rachell as Matrons of chastitie Their husbande 's as Lordes to direct them in integritie If Epiphanius in his second booke agréeth with the church as vnspotted cleane hauing honest comly mariages therin If Ierome vpon Timothie the 4. condempneth suche as thinke not reuerenly of Matrimonie If Basill in his Examero calleth it the chaine and bonde of nature If Athanasius accuseth Miluius of this heresie and in iudging not honourably of mariage setteth forth Adam and Eue ioyned together in Paradice If all the fathers haue agreed and set themselues against the adulterer If Christ committed them to death And Paul that incestuous man to Sathanas If they in the prematiue Church haue consented all in one and our lawes agree in the same at this day What néede we to striue any more for this The case is open the thing is knowen It is vndoubted it is most true that the famelie of loue hath erred To confute them perticulerly as it were by treatise that I leaue to them whose priuate charge requireth it To you I speake this to giue a warning that all such detestable vnto the Lorde are reserued against the great day the day of wrath he will iudge them Partely to awake you out of that slumber wherein you be that this beginning and enteraunce which I nowe perceiue to be grounded a little in smaller trifles burst not out into greater heresies But I returne to the next and that is of frée will men And yet a little I am inforsed to serch out this which is verie comon and it smelleth of the Donatist that thinke the Church is no where but where suche as they be are Your prayer that the will of God may be done in earthe willeth not thée to iudge so rashly of thy brother And that byworde so common in the woride Do all thinges to the glorie of God tasteth of those runninge heades in the Primatiue church in Affrica The Circumcelions that thought all thinges which were not done and liked by them they coulde neuer be done to Gods glorie Againe for I will neuer spare the wicked It is not the will of God that any as a man franticke and without wit shoulde scourge and whip them selues as the Iewes and Italian fashion was and renued amonge them in Italy of late that remaine as the Iewes do in the olde ceremonies I touche them vppon good occasion for I haue knowen of these Iewish rites renued of late And it is a wicked and moste heynous â—fence against the rule prescript commaundement of god To kéepe trueth in thy heart and to lye vnto thy neighbour for aduauntage or for the Gospell to sweare to an vntrueth to honest him that professeth religion And it tooke the beginning from the Maniches and from the Gnostiches and renued in Priscillian which thinge I thinke it is but of a blinde affection and ignoraunt zeale and not knowen vnto some Let warninge therefore bee taken in time I finde that vnder Gratian and Valentinian the assembly of the Priscilianistes were verie greate suche as were defiled with filthines with whoredom with euill dealing with any vice whatsoeuer If they came vnto their secte they kepte it close If they ioyned with them they concealed it All others they estéemed as castawayes There was a verse among them Iura periura secretum prodere noli Sweare and forsweare kéepe secrete thy secret déedes bewray them not I accuse no man I wish amendment for I sée that which is amisse God which knoweth the hearte and the secretes and searcheth the raines will search out and examine and iudge it to Let this be a remembraunce in prayer His will be done in earth and it will take away thy wil from this wilfulnesse And nowe I come to the frée will men I am longer then hitherto I was wont but the matter and the weightinesse of the cause compelleth mée Thy will be done in earth as it is in heauen This order in prayer taketh away the will of man it taketh away workes it taketh away all power the is in vs it referreth vs only to the will of god Fleshe and bloud hath in this place a great combate with the Spirite that seeing he is lorde in earth and maister of the fishes in the Sea and guyde and ruler ouer the creatures in the earth yet shoulde be so debarred of his libertie and so tyed vnto thraldome that hee hath not so muche as power ouer his owne soule nor discretion to iudge of that should bring him life The fishe that swimmeth in the riuer The birde that flickereth in the ayre the worme that créepeth on the earth may séeme to be happier then man is For euery one hath an ende and appointed time giuen him to iudge of that whiche bringeth life and avoide that which is euill As for man he is so tyed that the sworde the Ieobet the Axe the water the fire cannot bee auoided if it bee determined by the Lorde But vnhappie is man that cannot sée the goodnes of our god For séeing all things happen by the Lorde what is it shall trouble mée God hath appointed the heauens the earth the clowdes and all shall be obedient to them that feareth him For it is our comfortes we are weake and we be not able to helpe our selues But one there is that sitteth aboue and it is hee that shall prouide for vs. Ierome vnto Tesiphon complayneth of Pelagius by sirname Bryto according as Prosperus
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
euill before as vvith vs. Custome of theÌ„ in India to pray in Aegipt in Barbarie Errours of diuerse that like not our temples Argument taken from traditions Zenon of Gaza A temple built at Edessa to saint Thomas Question â—oued The Surplesse vvhich keepeth men fâ—â—â— church Great abuse littlevse vvheÌ„ men so vvillingly abuse the Lord. Disorders iâ— our church Reason to keepe the Church though the Surplesse bee vvorne No excuse for ceremonies that bee indifferent Our puplike prayer is to be referred in espetiall to the Sabboth Three causes of the celebration of the Sabboth by Gods appoyntment The straight nes that God vsed for sutch as brooke the Sabboth Controuersy that is about the day of the Sabboth The true vse of the Sacraments and hovv to bee esteemed Though vve neuer reccaue the Sacraments vvee may be saued yet for al thâ—g custome appoynted by God is to beâ— kepte The manner of priuate prayer In publique prayer agreement is to be made of necessitie Their euâ—ome and maner in the time of Baâ—ll Athanâ—sâ—uâ— record Praecise maners they be vn manerly novv Concilium Nicenum Much striuing small Christianitie in a number of these Hovve to prepare our selues to praye the last parte of this booke The 〈◊〉 thing in our preparacion to prayer it to be humble and lovvly in heart The manner of vvorlingâ— and of hypocrites Humilitie in all at comming to prayer Psal. 25. Dan. 9. Gen. 8. The state of such as dissemble The perfection of the man of God. Rom. 10. Luke 7. Mark. 9. For that the Infidest and the Panim the vngodly do thinke they haue fayth I haue therfore put in this diuisioÌ„ or disterence which is in fayth â–ª The Heruâ—â— the workâ— of his handes doo declare there is a God. Brutishnes in the â—â—ntâ—â—ies and sâ—ch as know not God. Esay 6. Diocletiam vvorshipped as a God The blindenes and hardnes of harte for their incredulite vpon the Gentilles The end of the election in man at his calling to be godly c. The Gospell bringeth in all trueth vvipeth avvay all idolatrie and all supeâ—stition all blindnesse errour and teacheth vs to knovve God. Gen. 4 Gen. 21. Gen. 37. Wicked men infidels stroken vvith feeling of Gods iudgemeÌ„ts though else they knovv him not therein shevv that they deserue death and condemnation A dead faith 1 King. 12. Theodoret of Cyrus Blindnes iâ— the heretikeâ— The order in double dealers Ioâ—h 7. 1. Sam. 2. 1. King. 16. 1. King. 13. This euill life maketh all the pomp and boasting of our common striuers to vanish avvay The very vvicked are preserued kepte for the good mans lake This kinde taketh avvay the hope that is in Anabap. in papistes in the inchauntresse in the vngodly Crisostom 〈◊〉 Theophilact vpon thiâ— Prophesing and miracles and signes a tryall oftentimes of his people Miracles theâ— be◠〈◊〉 signes they be no certâ—ya tokens of lyâ—e Simon magus estemed as God with the Samaritans A bufiue â—â—gument 〈◊〉 froÌ„ Ciprian The villany of the pope Hildebrand The peeuish nes of their reason appeareth Error is shevved by example Dregges of Popery in â—apistes Trifling bookes of sluggish idle priestes SaluatioÌ„ only in a liuely faith Faith vv â— is for a tiâ— The vn tovvard and vnfearned reason of a popish prelat The true fight of the faithful man To be faithful for a time to reuolt is a signe of reprobation how euer xvc cloak it Time trieth and persecution iudgeth of the good golde and then shall the drosse be knovven poperie thâ—â— vvas once iâ— England 1. King. 2 〈◊〉 2. King. 10. 2. King. 23. Iudg. 11. There is falshed and vvickednes euen in those that professe the Gospell Eph. 6. These vveapons shevve not thy man lynes but goâ—lynes Readines in praying steadines in perseuering and vvatchfulnes in thy dealings bee trevv tokens of iustefiyng fayth Thâ—e things to bee required in a iulcesting fayth A man hopeth that beleeuâ—th not but hee that hath fayth hath assured hope A sight and vevv efhope before vvee come to faith A true and infallable signe of sayth Starters from the truth Examples oâ— the true iustesiyng fayth by this from Christe The Spirit that is guide and leader of all such as feare the Lorde The spirite is only retayned by prayer Gen. 4. A reason thaâ— vve are not iustified by good vvorkâ— The profite and commo ditie that vve haue by faith Without grace vvithout the operation and vvorking of the Lorde vvee fall to the ground Our faith hath adioyned to the knovvlege therof three things A good token of a true Israelite to be a hearer of the vvorde and is also verie often a couering for the vvicked to cloak him vvithall Papistes runners abroade and greate seekers after Bulles and pardons no follovvers seekers of the vvorde of God Papiâ—es that looke for a day An exhortation to those yong schollars to vvhoÌ„ this same vvas vvriten As God hath made vs so vvill hee bee honored for vs Comlynes 〈◊〉 commended by Paull elâ— eucry man vvill haue his custome theÌ„ shall there be no order This dealing and dalying precisenes yet vvickednes in greater matters is abhorninable These and such like bee common with vs. More amendment and les iudgement of others is good All order contempned vvith vs. Obedience is superstition vvhere vvisdoÌ„ is vvantinge Signes are to kens no necessary assuraunces of our saluatioÌ„ Hee that forsaketh not the vvorks is the Seruaunt of the Diuell and hee hath no portion in Christe Wee are of the Church euery man is not the Church In speaking dissembling in brotherhood falsehood in thy actions nought else but factions they be tokens of impietie no Christiamtie The conâ—eÌ„pt of Magistracy is the only token of one that is carclesse Fâ—llinge so grosely and cauilling so dispightfully is a small token of Christiany tie If errors bee not taken in time they will neuer be Seared or weeded out will death Al iudgment is to bee deferred to the Lorde but no authority is giuen to mâ—â— A general repeticion of things contayned in this Booke All our traâ—aile in this life all our paine it is made ioy pleasure vnto vs in Christ The differeÌ„ce in the prayiÌ„ng of our forfathers the contrarie aic in ours They prayed as for one they looked for vve pray as thankfull vnto him in that vve haue receiued him God is our father in that he is the father to his sonne Christ and God to vs in that vve are his brethren God spake vnto our fathers but roughly to vs familiarly by the man Christe The heauens may passe avvay but the loue of God vvill neuer faile his children The death of Christe sealed our redemption fully and made accoÌ„plishment for our sinus The letters patents vvee can shevve or our â—nheitance The loue of God is seene in the vse of all his creatures the heauens the earth c. No excusâ— can be admitted for thy negligence in the seruice of the Lord.