more that Lot was threatned the sooner hee was rescued The more that Ioseph was imprisoned the sooner to a kingdome he was exalted The more Moses the children were perplexed the sooner the red sea gaue place for their deliuerance The more bitterer was Christs passion the sweeter and firmer was our saluation Therefore to conclude he that will raigne with Christ must suffer with Christ for by and through many tribulations wee must enter into the kingdome of heauen To the which God of his mercy for Christes sake bring vs all Amen A prayer of the Author of the Booke O Lord God father of my Lord and Sauiour Iesus Christ who preserueth al men by the grace and gift of thy holy spirit giue mee grace O mercifull father from the bottome of my hart to looke vnto the greeuousnesse of my owne sinne which euer condemneth me before thy Maiestie that I may not of my selfe presume to instruct others and forget to examine my selfe vnto ameÌ„dment of my life then learne to instruct other in thy lawe according vnto thy will and my bounden duetie because thou hast commaunded in thy holy word that after thou hast instructed vs we shoulde instruct others and not hide the tallent which is giuen vs nor yet quench thy holy spirit in vs. Graunt this O most mercifull father for thy sonnes sake our onely Lord and Sauiour Iesus Christ to whome be all honour and glory for euer Amen ¶ A Dialogue of diuerse Quections demanded of the children to their father very necessary and profitable both for children and parents masters and seruants The youngest sonnes Question AFter that one of my Children had read a Chapter vnto me at supper out of the Actes of the Apostles my youngest sonne after supper sitting by the fire asked this question father sayth he what is God The fathers Answere My sonne all the wisest Philosophers that euer were could neuer yet coÌ„prehend or resolue this question the cause was they neuer searched to know him by his holy word but by their owne naturall wisedome by which wisedome it is vnpossible to please God or know him for God hath reuealed himselfe vnto vs in his holy word although S. Paul sayth God hath reuealed himselfe vnto vs by his creatures which are the heauens and earth and all things therein contayned By which they knowe there is a God but yet neither Philosopher nor any other can tel what God is but by his holy word In which he reuealeth himselfe vnto vs what he hath doone for vs and howe he hath so loued vs before wée were that he hath created all things for vs hath also giuen vs his deare only sonne Iesus Christ who beyng verie God equall with his father came downe from heauen and disdayned not the Virgins wombe and there tooke our nature on him and was made man in all points as we are onely sinne excepted and in our naturall fleshe was obedient euen vnto the very death of the Crosse wherin he suffered for vs the very paynes of hell both in soule and body was dead buried and rose againe the third day to iustifie vs and after fortie dayes he did ascend into heauen whence he came there he will sit vntill the day of iudgement hauing all power both in heauen and earth which is ment by sitting at Gods right hand And then he wil come and be our ioyfull iudge but vntill then he will be with vs in spirit and power by which spirit we haue reuelation knowledge of him and what God is And without this spirit it is vnpossible to vnderstand his holy will that is reuealed in his holy word which holy spirit is the holy Ghost which holy Ghost is the vertue and power of God procéeding from the father and the sonne the third person in the trinitie which three persons is but one God which God is almightie vnmeasurable incomprehensible and without all mens capacitie and wisedome For he is a spirit and therefore they that will worship him must worshippe and serue him in spirit and trueth â—m 18. â— 1.16 〈◊〉 6.16 for otherwise he is incomprehensible he is Alpha and Omega that is he is the first and the last without beginning or ende for no man hath séene God at any time vnto whom be all honour Amen Another sonnes Question Father you say that S. Iohn saith that no man hath seene God at any time I pray you tell vs then why God is pictured in forme like an olde man with a long white beard sitting in a golden chaire how can that be except he hath beene seene of some man The fathers aunswere My sonne I say that God is neyther olde nor young neither can any place containe him for hee filleth all places both in heauen and earth and the Sea and therefore he is euerywhere for heauen is his seate and earth is his footestoole and therefore he must haue a very great chaire to containe him Therefore such as dare presume to paint or picture him in any proportion dooth commit great and horrible blasphemie and are cursed of God himselfe Much lesse like an olde man with a long white Beard for that is the weakest sort of men But how can or dare any creature make his Creator Oh horrible execrable damnable vile presumptuous cursed wretch that dare presume to violate and breake Gods holy precept forbidden expressely in the first table and the seconde verse Good children beware of such horrible Papisticall blasphemies Another Question of the sonne Father I heard you once say that there was a man in Bridewell that affirmed by Scripture that it was not lawfull to feare God but to loue him Must we not feare God but loue him The fathers aunswere In déede there was a vile fellowe in Bridewel that affirmed out of the scriptures first out of the seconde Chap. of S. Luke the 17. verse out of the song of Zacharias in these wordes that we being deliuered out of the handes of our enemies might serue him without feare all the dayes of our life but this feare is not meant towarde God but it is that wee shoulde not feare Gods rigor and iustice that he scourgeth the wicked withall but loue him as a father neyther yet feare what the wicked can doo vnto vs in all their extremities or malice neither yet feare any of theyr threates scornes scoffes persecutions or tortures whatsoeuer but because God hath deliuered vs out of the handes of our enemies we shoulde serue him without feare all the dayes of our life not cast off our louing feare of our good God that hath deliuered vs out of the handes of the deuill hell and damnation for euer Who woulde not feare to displease such a good God louing father also diuers scriptures are our warrant against this presumptuous villaine for God promiseth great blessings vnto all such as feare him As for example in the booke of Moses it is set downe howe God loueth
and glory for euer and euer In this is séene our sence and feling of God because we confesse that kingdome power and all glory for euer belongeth vnto god and so we take our leaue of God to his honour and glorye so that this prayer passeth all carnal capacitie and worldly wisedome The sonnes .25 Question Oh Lorde how doth many thousands pray at this day if it passe mans reason capacitie and wisedome goods father certifie vs. The fathers aunswere Many indéede there be that pray but their prayers are no better then the praier of a parrat because they haue neither sence nor feeling of the holy spirit of God without which spirit it is impossible to please God in prayer neyther yet to vnderstand what prayer is and therfore such prayer and praying turneth to great sinne prouoketh gods wrath And Christ calleth it lip-labour babling And saint Iames sayth that they aske and receiue not because they aske they knowe not what For the most part pray on this fashion Oh Lorde defend vs from all euill O Lord kéepe me from all mine enimies O Lorde sende that I want not O Lorde increase my wealth and not his fayth and graunt that I â—ay be able for to dwell in credite and countenaunce with my neighboures and that I may be able to beare office and aucthoritie among my neighbours and company O Lord blesse all my house goods that I coÌ„e not to misery bles al my freÌ„ds kinred But no sighing or sorrowing for sinnes no crauing for mercy nor groaning in the spirite No sobbing in repentance no intercession for heauenly benedictions and blessinges no thankes for our election creation saluation sanctification iustification and preseruation No prayer to God to honour his holy name no crauing that his kingdome might dwell among vs his holy woord No prayer that hiâ— holy will and our willes may be all one here in earth as it is in heauen but all for earthly thinges to haue our owne willes pleasures fulfilled no praying as christ hath taught vs as it is expressed in the .3 first petitions for our soules health And then for things necessary for this life No Salomons prayer for good wisedome and his holy spirit but all for worldly blessinges that he may maâ—e Iohn his sonne a Gentleman Ioane his daughter pennie white although the parents purchate Hell for his paynes This is the asheists Epicures belligooâ— and Carnall Protestantes forme and manner of prayer although they vse to say for order sake the thrée fiyst petitions First yet they practise them laste or neuer because they are worldly minded which cannot comprehende spirituall things And therefore if God doo fulfill their prayers it is in his wrath to their greater condemnation although they thinke them selues in great felicity and happines aboue others so dwel puffed vp with pride because of their great abundance and so come to aucthoritie and liue all their time in prosperity iollity without either pittie or coÌ„passion of poore neighbours or brethren except they repent they sodaynely slyp to hell And therefore to conclude as the Lords prayer is deuided in .6 petitions as soÌ„e say into .7 so I feare if that world were deuided into .6 or .7 parts I feare that .6 partes doth pray in vaine yea that are called christians Although we haue ben taught catechised more then .26 yéeres yea some more then .46 yéers therfore feare is come on me because the people set light thy lawe Psa 119. ver 53. The sonnes .16 Question How then is it possible to pray to haue our prayers perfect before God when we pray good sir certifie vs. The fathers aunswere By a firme constant and sure faith on in Iesus Christes merits with a true humble harty sorrowfull sobbing repeÌ„tance of our wicked life past prostrating our selues most humble reuerently before Gods mercy seat crauing mercy of god for all our sins past for christs sake then craue grace of our good and loouing father for his grace and holye spirite to frame in vs a better lyfe without which spirite it is vnpossible for God to heare vs and then be thankfull vnto God for all his benefites both spirituall and corporall bestowed vpon vs all our life time vnto this present hower but especially for our election creation saluation iustification sanctification and preseruation vnto this present day and hower that is to say first because God hath elected and chosen vs to saluation before that the world was made or created and secondly for that he hath created vs men and women not beastes but made vs christians and not infidels or Pagans And thirdely that he hath so loued vs that he hâ—th giuen vs his onely sonne to be our onelye and alone sauiour redéemer mediator and aduocate betweene God and vs continually be thankefull vnto God for that he hath giuen vnto vs his holye word to be peaceably preached amongst vs and that we are borne in such a mercifull Princes time And first also let vs continually pray vnto the almightie for the preseruation of her Maiesties longe prosperous raygne for all her Counsell Cleargie Nobilitie and for al Magistrates Citties Corporations Companies and fraternities and for all men kinredes Countries and Nations but especially for his Church dispersed dispised of all the world and wicked worlings and for the continuance of his holy word decrease of our fayth loue holy spirite wisedome grace and zealous preachers amongst vs for euer and to conuert or confounde all Amaziases Zedochiazes and passurs all Dombe Dogges Idle shepheards hippocrites Hirelinges Traytors Papistes Atheistes Epicures Bellie gods and all proud and prophane persons merciles miserable wise worldly wysardes and to bring into the way of truth all suche as doo erre and are deceiued And to be mercifull vnto all suche as are in anye neede miserie pouertie prison or extremitie but especially to pray for christes Churche prisoned persecuted tormented and tortered and for all such as are perplexed in mind or body in the bedds of their sickenesse or in the perrill of death and that it would please God to forgiue vs all our sinnes negligences ignorances and to amend â—â—r liues according to his holy word that we may liue in holinesse and righteousnesse before him all the dayes of our liues and then after all these prayers meditatations and thankes We must aske boldly of our good God althings necessary for this life if it be his will for Christes sake with a sure and constant fayth and beléefe to obtayne all our petitions and prayers at gods hande for Iesus christes sake In whose name we must alwayes conclude all our prayers with the same prayers that Christe hath taught vs to pray Our father c. The conclusion or glasse Thus ye sée as it were in a glasse how ye ought to pray and in what maner and sort and agayne ye haue hardâ— before how sencelesse and daungerous
wel it doth me good that you aske such questions for it commeth not from fleshe and blood These holye scriptures are both very true As for the first wordes in the 14. Psalme That there is none good no not one God by the holy prophet speaketh it to the wicked worldlinges the sencelesse Athistes and vnregenerated men That man that sayth in his hart there is no God As. S. Paul affirmeth in the .3 Chapter of his Epistle to the Rom. the .10.11.12.13 verses In whiche he describeth the qualities of the wicked Read that Chapter but in respecte to compare with God there is indéede none good but God his onely sonne Iesus Christ our Lorde who is both God and man For to compare with God there is none good no not one But to affirme the wordes of the holy Ghoste in the .37 Psalme Doubtlesse there is on the earth both good men euyll iust and vniust righteous and wicked the elect and reprobate saintes and deuilles incarnate for God him selfe doth iustifie Iobe to be a iust man and yet he was but a man and the holy ghost describeth a iust man by Iob saying that suche as feareth God escheweth euyll and doth good but in the .37 Psalme The holie Ghost describeth at large a iust man and also a wicked for the thirtie verse of this Psalme hath these wordes the iust man sayth he his mouth doth euer speake of matters wise and high and his tongue doth talke to edifie but contrary the wicked man blasphemeth the Lord and séeketh howe to slay the righteous Also in the â—1 ver before is sayde that the wicked borroweth muche and neuer payeth agayne of the abundance which God hath lent him but the iuste is liberall and lendeth also in the 35. 36. verse of this Psalme The prophet sayth I haue béen young and nowe am olde yet did I neuer sée the righteous forsaken nor his séede begging their breade in diuers and many places in the holy scriptures For in the 33. Psal the Prophet sayth reioyce ye righteous for it becommeth vpright men to be thankefull Also in the Prouerbs of Salomon the .10 Chapter and the .3 verse sayth that the Lord will not famish the soule of the righteous but he casteth away the substance of the wicked and in Ecclesiastes the preacher sayth in his 3. Chapter and 17. ver I thought in mine hart that God woulde iudge the iust and the wicked for there is a time for all workes Also the Euangelist S. Mathew in his first Chap and 9. verse Pronounceth Ioseph the husband of Mary a iust man Also S. Peter termeth Lot a iust man in his .2 Chap. and .7 verse Throughout the whole scriptures the holy Ghost iustifieth that there is both iust and wicked men But it is a corsie to a cankered Atheist to heare a man speake of a good man then he will storme and frette and qualifie you with this .14 Psalme saying there is not one good or iust man no not one and we are all sinners c. But they speake it because they woulde haue all men like them and they bring in Saint Paules wordes saying that God hath lapped all men vnder sinne because he will haue mercy on all men and he wil not the death of a sinner and therefore we hope all shal be saued But yet the wicked shall all goe quicke to hell An other question of the sonne 28. Father because that S. Paul sayth that God will haue all men to be saued come to the knowledge of the truth and also as you haue saide defore that Saint Paul saith that God hath lapped al men vnder sinne that he wil haue mercy vpon all This scripture is plaine and I thinke that god wil saue al men we pray you giue vs the true sence and meaning thereof The fathers aunswere My sonne indéed the wordes are plaine but many do erre because they knowe not the scriptures nor the true spiritual sence thereof and the cause of their errour is because they pray not for the holy spirit of God to teache them neyther yet giue faithful eare vnto the preachers of gods word For. S. Paul meaneth by this word all men all manner of men that is God will saue some of all sortes and degrées of all countries and kinreds that is of all sortes of kinges and Princes Nobles Maiestrats MarchaÌ„tes Artificers laborers poore men slaues bondmeÌ„ Iewes Turkes Infidels Papists pagans yea Atheists Epicures Iesuits and familistes also all sorts of people if they repent be conuerted vnto Christ of all sorts he will cal some for God hath no respect of persons for he would not the death of a sinner but the he should coÌ„uert liue this is the meaning of the holy ghost by S. Pauls words The sonnes .29 Question Father can a man shorten these daies which God hath appoynted hym to liue on earth before his time because the prophet Dauid sayth in his .55 Psal and the last verse thereof That the wicked shall not liue out halfe their dayes hath not God saith the prophet appoynted euery man how long he shall liue the which he shall not passe and shall mans wickednesse preuent God for he hath numbred mans dayes howe long he shall liue good father resolue vs in this The fathers aunswere If God were not almightie then man might preuent him but surely God hath numbred the dayes of man which he shall not passe no not one hower or minute therefore mans wickednesse cannot preuent God neyther yet shorten the time and houre that God hath sette downe and yet the worldly couetous bloodthirstie and dispitefull man shall not liue out halfe his dayes as the holye Ghost affirmeth in the .55 Psalme and last verse But the prophet Dauid nor the holy ghost neaneth not by these wordes any of those dayes which God hath appoynted him to liue no not to shorten any one hower of those dayes although he should kil hang or drowne him selfe yea murder or steale and by the lawe be cut offe yet can he not preuent God for he séeth and suffereth him vntill his hower appointed of God who in mercy did suffer him to liue repent but this is the meaning of these words halfe his dayes the holy Ghost by the mouth of the Prophet speaketh vnto the couetous wicked worldlinges whiche scrape so for the cromes that fall from gods childreÌ„ I meane the wealth pelfe and pleasures of this present worlde being so in loue with it more then God that they sell both their bodies soules to the diuell to possesse it and so poynt them felues their dayes to liue for say they If I can get and scrape to be able to liue with the best of my neighbours and then liue to beare the offices in the Citie and in countenaunce and credit in the worlde also to liue yet longer to be in aucthoritie then I will serue God and be mercifull But beholde or these his appoynted
To the right Worsâ—ful and his especiall friendes M. G. Stock meede Citizen and Grocer of Loâ—â— and Mâ—â—chant Aduenturer And also vnto 〈◊〉 other approued friende M. Iohn Faâ—ter Gentâ—◠〈◊〉 Willam Cotes wisheth 〈…〉 health felâ—◠〈…〉 â—ood prossperitie now alâ—◠〈…〉 WHen I remeÌ„bred what great sin it is to be vngratefull I was angry with my selfe to thinke what a wretch I am that haue had neither grace abilitie power nor oportunitie to shewe some duetifull token of thankefulnesse vnto you mine â—speciall faithfull friendes These are therefore most humbly and hartily to craue parâ—â—n of you for this mine obliuiou◠〈◊〉 grosse ing â—â—â—â—â—nesse hauing found and felt both of you right good and bountifull vnto me your dayly Orator but being perswaded that a faithfull liberall man is alwayes posâ—essed with charitie such neuer thinâ—th any euill and also with the mobâ— royall shining pearle and pretiâ—â—â— one liberalitie which euer ouerâ—â—neth and disgraceth pride and prodigalitie neuer expecteth either glorious praise or recompence for he is noâ—hing kinne to the riche miserly couetous carle Naball And because you shal â—ot thinke that I am sufficed with the dayly remembrance of you in my prayers I haue presumed to dedicate vnto you this my rude vnlearned labour Yet hoping very profitable both for parentes and children masters and seruauntes dayly to acquaint theÌ„ in the principles of the ChristiaÌ„ faith also from prophâ—ning of the Lords day And also keepe them in true feare and obedience without the which it is impossible to please God for miserable and most vnhappie â—s the houshold or family when the master and parents are not able to teache â—heir children and seruants to resolue them in the principles of the Christian â—aith For such sayeth the holy Ghost 〈◊〉 the mouth of the Prophet Dauid arâ— no better then horse and Muleâ— And the holy Apostle S. Paul also affirmetâ— them to be worse then Infidels for the Infidels will prouide carefully for carnall prouision for their owne housholdes and families So that those Christians that careth not to be furnished with spirituall foode for their children and families are worse then the Infidels and such loueth their beastes as well as they doo their children and families for they will carefully prouide for their pampering to doo their businesse Yea such Atheistes and Epicures there are too too many in these dayes yea belly Gods whose kitchin is their Church belly their God and glory end with shame and confusion but God conuert them if it be his will for such doo neuer any good to a poore Christian except it be either for his glory pleasure or profite or else to win credite among Christians for their faith and charitie is soone cold and frosen Such the Preachers terme winter Protestants for in the sommer the pleasures of this worlde and the loue of the same carrieth them farre from flocking to the Lectures as they doo in the winter to saue their fire and candle or else to keepe their credite But the almightie that made the heart of man sitteth and seeth their hipocrisie and will iudge if they repent not vnto whom I commend both you and all yours this 20. of Iune 1585. beseeching the same almightie to increase your faith health and prosperitie vnto euerlasting felicitie Amen Your humble Orator VVilliam Cotes ¶ Vnto the humble and and simple schollers in Christes schoole I a poore scholler and the most simplest sendeth these my humble and faithfull salutations as followeth IF the holy Prophet of our God King Dauid coulde say Psal 119 that trembling and feare was come on him because the wicked did set light the law of God Oh what feare trembling ought now to be in these our last dayes daungerous times that froÌ„ the pessant vnto the Prophet all Oh almost all are become either Atheistes Papists Epicures belly goddes or else bee settled in that pestilent chayre of scorners deriders dehorters or daunters of such as eyther professe teache or preach the trueth But if either the lawe of God were feared or our faith in Iesus Christ throughly grounded or his holy worde or Gospell embraced or prayers to God pearced or loue among brethren practised or Christ and his preachers any thing esteemed then should not our Prince peace countrey bee cominazed or threatned neither wee that liue in these daungerous dayes be so much louers of our selues yea onely selfe louers and care neither for Gods law beleeue Christes Gospell prayer Prince Countrey brethren Kindred Councell Cominations nor threatnings from the almightie Who woulde not therefore nowe feare yea tremble quiuer roare for very griefe of hart to see those that seme to be gods children to lick of the butter froÌ„ Gods word and cast the bread vnto the dogs I meane feede theÌ„selues with the fleece and cast the holy worde at their tayles or giue the fleece vnto such dogs that can not barke and the holy bread vnto such that cannot tell howe to breake it nor to whom to giue it and therefore they feede themselues and sterue Gods children If a lord or king exalt a poore man and make him his steward and put him in credite trust with his treasure and then commaund him vpon paine of his high displeasure dayly to bestow it on his owne children his heires kings and princes If then this exalted steward keepe that treasure and portion vnto himselfe and vse it at his owne pleasure and sterue the young kings princes Will not thinke you this lord and King when he seeth his steward hath set so light his straight charge and commaundement take this steward cast him in his wrath into prison and there let him perish without either pittie or compassion Yes verily Euen so will our Lord and Sauiour Iesus Christ the King of kings and Lorde of lordes deale with all such stewardes that hee hath giuen any portion vnto in this world from the highest vnto the lowest if they vse it at their owne will but especially vnto al those whom he hath giuen that excellent treasure his holy worde to distribute the bread of life which licke of that butter and cast the holy bread vnto dogges and so prouoke our good God in his wrath to take away from vs the sweete bread of life the finest of the crop and giue vs in his wrath the course olde and sower bread that papisticall sower rotten leauen of the pharisies fit for dogges and beastes of this word but yee beloued let vs drop downe like water patiencely abyde our good Gods leasure vntill he hath tried vs in this his fornace vnto good and perfit gold For he hath promised that he will neuer forsake his little worme Iacob wil also remember poore Ioseph for the more misery that gods childreÌ„ hath the nerer is their ioy As for example the more was Caynes crueltie the nearer was Abels ioy The more Noe was scorned the sooner by the deluge he was deliuered The
fantasie or dreame nor the holy papists formed faith nor the Athistes frozen faith nor yet any euill faith nor an hereticall fayth but a full and firme assuraunce of saluation grounded and founded vpon the promises made in the beloued mediator Iesus Christ The sonnes 11. Question Is there any that professeth any other fayth but this which you haue alreadye described I pray you good father let vs vnderstand who they be and what they are The fathers aunsvvere Yea there is an Historical faith which the deuils Athists Epicures and all belly Gods haue that is they doo beléeue that there is a God and that the Scriptures be true and also feare and tremble but they neuer practise to doo hys wyll neither yet loue they God nor hys holie worde but they loue theyr owne pleasure and bellyes more then God therefore they shall be saued with the deuils for theyr counterfaite hypocriticall holy and euill life will not ferue There is also the Scribes Pharises and Fryers and Papists formed frozen faith which teache men that by their merits cerimonies and holye seruice that they shall escape Purgatorye and deserue heauen And so they shall as soone as the Athist Epicure bellye Gods and deuils There is yet an other sort of people that perswade themselues they haue a great faith and think that they are highly in Gods fauoure because they can make great spéeche of scripture and vse great grauity so that Butter would not séeme to melt in theyr mouthes before such as are the principall Preachers and wyll inuite them home to theyr house to cloake theyr holy hypocrisy but let a poore professor méete any of these and salute them then they wyll looke so lofty with their eye leddes and speake so strangely as though they had neuer séene or knowne them and yet of theyr olde familiar acquaintance But let a poore man make hys mone vnto them of hys néede then are they dry and altogether without any sappe of Christian loue and charity which showeth theyr hypocriticall fayth and infidelity these carnall Protestants are all one with vsurers I wyll not say Vsurers I wyll not say Leasemongers Extorcioners and proude prophane myserable merciles worldlings There is yet a simple sort of Protestants which thinke they are very religious but they are such as S. Paule speaketh off which are euer learning and yet ignoraunt asses and as proude as Pecocks All these wyll runne as fast to heauen as the Athists Epicures Papists and deuils these haue faith but without repentaunce of life it is but presumption which will bréede in the end repentaunce without fayth which bréedeth desperation from which the Lorde kéepe vs. There is also the Annabaptist and the pestilent Famelists fayth from which horrible secte good Lord of hys mercy deliuer vs all The sonnes 12. Question How shoulde one attaine vnto a sure and constant faith because you say that no ciuill lyuing can please God wythout a sure and constant fayth The fathers aunswere There is no meanes or way to attaine vnto such a faith but by frée grace from God through Iesus Christ our Lord and that onely by daily and faithful praiers vnto God our father for his onely sonnes sake and also for his holy spirite to instruct and teach vs howe to pray by none other prayer but that prayer which Christ hath taught vs in his holy Gospell which prayer soundeth thus Our father which art in heauen c. The sonnes .13 Question I pray you sir is this prayer to be deuided into parts as you haue done the commaundements and the beléefe The fathers aunswere Yea for it is deuided into .6 petitions .2 partes and in the first part is thrée petitions in the second part i◠other thrée and the first thrée petitions excelleth the thrée last as much as the firste table excelleth the second for in the thrée first petitions we craue of God all thinges necessary for our soules in the thrée last petitions we aske of God al things néedefull for our bodyes quietnesse of minde and preseruation from Sathan c. But as touching that preamble which soundeth thus Our father which art c That is none of the petitions The sonnes 14. Question What meane you by this word preamble is it not one of the .6 petitions as the rest are The fathers aunswere No it is no more but a faythfull and reuerent presentation of our selues vnto God our father in which humble faythfull salutation we acknowledge God to be our father and to be in heauē but as touching the first petition which soundeth thus hallowed be thy name in this we craue pray our good father that we may reuerence and with all our power honor sanctifie and kéepe holye his name that is that we abuse not his name by swearing by it in vayne neyther prophane it in any seruice or seremonie for that is sorcerie although the ignorant think they do god good seruice And as touching the .2 petition whiche soundeth thus thy kingdome come In this petition we craue of our good father that his kingdome may dwell with vs and raigne with vs which kingdome is his holie word all his heauenly gyftes graces therunto belonging in which petition we also pray that God woulde giue vs his holy spirite and power to withstand Sathan all his wiles for euer And in the .3 petition we craue of our louing father that we may haue power and grace to do his holye will in all our actions affections and conuersations in this life euen in earth as it is faythfully done in heauen In whiche .3 holy petitions we craue of our good God all thinges necessary for our soules As in the first table we are taught in the first foure preceptes And in the fourth petition which soundeth thus Giue vs this day our daylie bread In this petition we craue all thinges that is necessary for this life whatsoeuer In which also is concluded all thinges necessarye for this life both blessinges spirituall and blessinges temporall and that in any wise we abuse it not prodigally And in the fifth petition forgiue vs our offences as we do forgiue them that offende vs. In which prayer we aske vengance of God if we forgiue not one another therein also we showe our christian loue and chayity one towards an other yea our fayth and fidelitie And in the sixt and last petition whiche soundeth thus And leade vs not into temptation but delyuer vs from euyll In this Petition we craue of our Good Father that hee wyll not cast vs of from him to be tormented of the Diuell at his malicious will and so confounded for euer or giue vs ouer to our owne willes and pleasures but that we may by his mercifull protection be be preserued for euer In whiche thrée last petitions we craue all thinges necessary for our bodies and safetie fro◠sathan And as for the addition whiche soundeth thus For thine is the kingdome power
many thousands that are called christians pray at this day how desirous they are of all the worldly blessinges before heauenly and spirituall because they are vnregenerated and worldlyminded Vnto whome all thinges which they possesse are vncleane and cursed You haue hearde also who are those that feare God and not loue him euen suche I say that doth not knowe howe to honour God not how to serue him nor when they commit spirituall Idolatrie nor wheÌ„ they do abuse gods holy name nor when they prophane or abuse the Lordes day neyther yet knowe the great difference betwéene the first table and the seconde that is they knowe not holynesse from righteousnesse I saye gods right from mans weakenesse that is a true fayth froÌ„ mans workes which are corrupt actiue from profound passiue righteousnesse which is as great difference as is betwéene gods almighty maiestie and mans weake imbessilitie such I say that neyther knowe the articles of their fayth nor vnderstande what true beléefe is neyther yet knowe what prayer is nor do knowe howe to pray neyther yet know what a Sacrament is yet dare presume to saye that they are saued onely because they are baptised yet do lyue worse thâ—n Infidells yea dare presume to receyue the holy communion yet violate pollute the seales therof these are those which are a sléep yea dead yet aliue these are papistes Atheistes Epicures Earnall Protestants and all those wise wordly wisards whose kitching is their church and belly their God and all their glory euerlasting shame and confusion Oh Lorde reclayme them if it be thy will with thy loud cal or lure the preaching of thy Gospel that they may be brought into the tentes of Sem being yet rammish haughtie haggerdes descended from the vncleaÌ„e cage of Iaphet as some learned affirme the elder brother of Sem. Graunt this O God for Christes sake our onely Lorde and sauiour An other question of the sonne â—7 Father I haue heard you say manye times when you haue reproued manye that sweare by their fayth you haue sayd that they were as good sweare by the Trinitie the father the sonne and the holy Ghost Howe can that be doo wée sweare by them when we sweare by our fayth The fathers aunswere Yea is not your faith a stedfast beléefe in God the father the sonne and the holy Ghost And is it not the whole somm of our beliefe which we daylie confesse when we say I beléeue in God the father almightie and in Iesus Christ his onely sonne our Lorde and the holye Ghost c. Do you not then sweare by the Trinitie when you sweare by your beléefe whiche is the verye Christians fayth and is not your fayth a sure hope hold and confidence on and in the father the sonne and the holy Ghost by and through the merits and passion of christ Iesus with a sirme beléefe true and pure vnderstanding of his holy worde and Sacramentes vnto life euerlasting The wife and sonnes aunswere with an other Question Yes verily and so we now confesse and are fully resolued but nowe we praye you let vs vnderstand the sence or meaning of a Sacrament and what it is The fathers aunswere or difinition A Sacrament is when the holy word of God is ioyned with an element as in Baptisme the word is ioyned with the element water and in the Lordes supper the word is ioyned with elementes bread and wine the whith elementes and word ioyned together doth make the definition of a Sacrament and the meaning of a Sacrament is a true and visible signe of an inuisible grace that is the .3 Elements to be séene as the very water bread and wine is veryly present in our sight euen so that inuisible grace working in our harts by the spirite and power of God by faith althings necessary for our saluatioÌ„ by through Iesus Christ and they are also sure seales of the certaintie of our fayth The sonnes .19 Question We pray you sir whether do the Sacraments of them selues giue grace to the faithful receyuers or no We praye you certifie vs or ought we to worship them as God The fathers aunswere They neyther of them selues nor in them selues doth include or giue anye grace for it is the onely gift and worke of the holy Ghost neyther are they to be worshipped as God but we ought to eleuate or lift vp our hartes vnto Iesus Christ who is in heauen our onelye mediator and aduocate vnto God our father for vs and that onely by fayth who is the onely author of these sacramentes commaunding so often as we vse them to do it in the remeÌ„brance of his last comming when we shall receiue it in full ioy with him in his euerlasting kingdome yet they are holy signes seales of our fayth as it were by an instrument God doth worke and seale grace in our harts only by the hande of fayth neither yet are they bare naked signes but grace is truely presented to our fayth when and so often as we receiue the same with a firme fayth constant beléefe in the only merites of christe Iesus our onely Lord and Sauiour The .20 Question We pray you sir is there any more sacraments then two for I haue heard some say there are fiue some affirme there are seuen but we are taught in our church there are but only two The fathers aunswere Howe many soeuer the pestilent papistes haue in their sinfull sinagogue whether they haue fiue seuen or seuen hundred that is nothing to vs for euery seremoniall thing or seremony or any thyng els whiche they thinke is holye in theyr Holye Holie Church or sinnagogue must vpon payne of the Popes cursse be holy adorned and worshipped for it is with them a sacrament or as great yea the very dust and swéeping of their Sinagogue but in Christes holye Churche there is nor neuer was more then two th one is Baptisme the other is the Lords Supper for by the first we are receyued into Christes Church and by the other we are nourished by fayth in our soules into life euerlasting and also remember Christes death vntill hée come agayne to be our ioyfull iudge The sonnes 21. Question We pray you sir certifie vs more plainly what is the true sence substance and meaning of Baptisme The fathers Aunswere Baptisme is the holy sacrament of our regeneration or newe birth vniting and incorporating of vs vnto the body of Christ being therby made a member of his Church by which Sacrament we are purged and washed from al our sinnes for as the water washeth awaye all our filthinesse of the bodie euen so by fayth the blood of Christ sprinckled on our soules by the hand of faith washeth away all our sinnes yea and also all our paynes due vnto the same so being made members of Christes owne body we are partakers of all the benefites and blessinges of Christ our elder brother and head if we
dayes be accomplished the houre glasse of dais that god hath set him is run out accomplished so sodainely if he repent not he slippeth downe to hel so preuented of his appointed daies and so the wicked liueth not out halfe his daies Which verifieth the words of the holy Ghost by the prophet in the .55 Psal and last ver The sons .30 question I would presume good father to aske you one or .2 questions more If I shoulde not be tedious vnto you and so we wil end for this time The fathers aunswere Say on for it pleaseth me wel so long as ye aske to profit by or to get knowledge do not you remember Lillies verses good counsell that saith qui dubitat qui saepe rogat c. is qui nil dubitat c. Therefore aske good questions and spare not and I wil thanke God for you The sonnes .31 Question When I had heard the 8. Chapter of the prouerbs of Salomon as you commaunded me which Chapter describeth the excellencie of wisedome and also her good counsell with the antiquitie of Christ who is froÌ„ the beginning who made all thinges with the father the holy ghost for he is that worde which God spake al things were made as the Euangelist S. Iohn affirmeth in the .1 Cha of his Gospell that is this Christ dwelleth in the round compasse of this earth which is man I theÌ„ turned to the .7 Chap. of Eccl. I found these words written which wordes are these which séemed to me very straung be not then saith Salomon iust ouer much neither oâ—er wise againe be not thou wicked ouer much neither too wise These words are verie harde for my capacitie Doth the holy ghost alowe some infirmities or some follie Also in the .29 and .30 verse of the same Chapter the preacher hath these strange wordes my soule saith he hath made great inquisition but I finde it not I haue séene one maÌ„ among thousands but one woman found I not This also troubleth my capacitie also in the 4. Chapter of the Preacher these wordes somewhat troubleth me the wordes are in the last verse of the chapter which are these take héede to thy féete when thou entrest into the house of god and be thou more méete to heare then to offer the sacrifice of fooles These thrée places of scripture I woulde fayne vnderstand The fathers aunswere These places of scripture are for the preachers ministers to exclaime yet so far as God hath giuen me reuelation I wil shew you the sence therof for in these first words out of the .7 Chap. of Eccl. that .19 verse is comprehended great wisedom for wher the preacher saith be not thou iust ouermuch nor ouer wise it is far from God to be a litle vniust or a litle foolish or a litle wicked the holye ghost giueth very wise counsel for he first biddeth thée to be ware that thou boast not to much of thine owne iustnes nor yet of thyne owne wysedome nor yet to tarrie long in the company of the wicked least thou sit in the Chaper of the pestilent scorner as for the .29 and 30. verse of this Chapter That the Preacher coulde finde one man and no woman I take the sence is that the preacher did meane he could finde but one man with out sinne which is Iesus Christ God and man but of women sect he could neuer finde any and with this text of scripture I stopped the blasphemous mouth of the Papisticall Lady that kept such a sturre with me in your Aunts house at the buriall of your Vncle Temple when she affirmed that the Virgin Mary was without sinne I then answeared her that the onely man Iesus Christ was But of womeÌ„ neuer could be found anye at which péece of scripture she was qualified so I partly take the sence and meaning of that place but as for the wordes in the .4 Chapter of Ecclesiastes which is take héede to thy séete when thou commest into the house of God least thou offer there the sacrifice of fooles In this péece of scripture the holy Ghost giueth vs a caueat or warning to looke to our steps of lyfe that they be not euyll and filthie before God and so come polluted and filthie into the Church before God and so presume to pray and then our prayers turne vnto sinne and so proue wicked fooles to prouoke gods wrath on vs and this I take to be the sence of this scripture The sonnes .32 Question I pray you good father let me aske you one question more in which I desire to be resolued which question is set downe in the first Epistle of Saint Iohn and the .8 verse of the first Chap. The wordes are these if we say we haue no sinne we deceyue our selues and there is no truth in vs. And in the 3. Chap. of the same Epistle and the .9 verse is written cleane contrary for there he saith who so euer is borne of God doth not sinne for his seede remaineth in him neyther can he sinne because he is borne of God good father make these scriptures agree that I may be resolued The fathers aunswere In the first péece of scripture where the Euangelist saith if we say that we haue no sinne we deceiue our selues there is no truth in vs. The holy ghoste condemneth the pure familist of loue which affirme that they haue no sinne neyther yet can they sinne because they are déeified and also hominified but let such pestilent puritantes passe from which sect good Lorde kéepe vs and froÌ„ al iustitiaries which iustify theÌ„ selues as the wicked Papistes that haue no séede of grace left in them to helpe to worke their saluation and also haue works superabundant enough to serue them selues and others to saluation from which pestilent sect good Lorde deliuer vs. But as touching the wordes of the same Epistle the .3 Cha. and .9 vers where the Euangelist saith the regenerated man sinneth not neyther can he sinne because gods séede is in him In this text of scripture the holy ghost condemneth all those Atheists Epicures Papistes bellie gods and carnal Protestants worldlinges which cannot abide to heare that there is any faythfull christians on the earth any regenerated man such as gréene to sée God dishonoured nor truely reuerenced such as cannot abide to heare gods holye name abused suche as gréeue to sée the Lordes word prophaned suche as cannot abide to heare anye vayne or fylthie talke suche the wise proude loftie worldlinges scorne scoffe deride and taunt by the name of Puritants presitious and are all of the spirite and that he is gods childe as it is sayde in the booke of Wisedome the seconde Chapter Therefore they cannot abyde to heere that anye shoulde bée called good iuste or ryghteous and therefore with Tooth and Nayle they recyte the fourtéene Psalme sayyng that there is none good but God and the fyrste péece of Scripture that you recited
saying that he whiche sayth he hath no sinne is a lyer c. but they wrest the Scripture as Sathan dyd to Christe and too clooke theyr fylthinesse too dwell in theyr sinnes and naughtinesse And therefore this laste péece of Scripture that you recited in the third Chapter of Saint Iohns Epistle is written for a iust condemnation vnto all these wise worldly wisardes the Atheistes and bellie gods whose Ritchin is their Church and bellie their God and glory ende with shame And so these be true and all men liers A Christian caueat The holy Prophet Ieremie in his .48 Cha. of his prophesie hath these words cursed is he that doth the Lords worke negligently which curse taketh holde of all suche that abuse the first table yea the seconde also but especially the first for the first table excelleth the seconde as much as God excelleth a man Therfore he that breaketh the first table in any precept committeth sinne direct agaynst God his creator and as the first table teacheth vs our duty towards god the 2. our duty towards our neighbours brethreÌ„ And as the Lords prayer is deuided into 2. parts which .1 part teacheth vs to aske althinges necessary for our soules and the seconde parte althinges necessary for this present lyfe therefore if God hath taught vs in this firste table first to honour reuerence him and as Christ hath taught vs in his thrée first petitions first to aske althings necessary for our soules if then we practise not first the contentes of the firste table which is to honour God also if we do not first aske all things necessarie for our souls as christ hath taught vs in the 3. first petitions so practise them first in al our life and actions that man runneth I say into the euerlasting curse of God because he doth the Lords worke negligently which he ought first to obserue and practise As for example God commaundeth in the first table first to honour him and in the thrée first petitions Christ teacheth vs first to aske althinges necessary for our soules yf then we do not first practise these in all our life and actions but séeke our owne honor and profite and fulfiill our owne will and pleasure first then we runne headlong wilfully and desperatly into the daunger of this damnable curse because we neglect the Lords worke wil and commaundement as for daylie example in these dayes to to much practised if a man hauing seruants and familie dare presume to prefer his owne commoditie and profit more then the obseruation of the Lords day that man I say most presumptuously prouoketh the Lordes great cursse vpon him and all his house for if God by his owne mouth commaunded to stone to death that man that gathereth but a fewe stickes on the Sabboth day what wyll he doo thinke you vnto those that for their owne pleasure commoditie and profit dare presume to breake violate and prophane the Lord gods expresse holy day will not he thinke you cursse condemne and vtterly reiect all suche wise presumptuous worldly wicked rebelles such Atheists Epicures and bellie gods whose Kitchin is their Church and bellie their God glory euerlasting shame and confusion Euen such I say that prouoke their seruants to woorke and drudge on the Lordes day suche vile Epicures that make their seruants grone vnder their burthens which they carrie to their vile sodomite and filthy Gardens of vanitie on the Lordes day water to water their Gardens baskets of victuales or wine in bottels and so spende all the Lordes day in glottonye and drunkennesse which seruants wish rather .6 wéeke daies then on sunday Or in what desperate daunger liueth the diuelish wretches that drudge all the wéeke and yéere to spend vainely on the holy dayes or els on their owne pleasure and neyther haue respect to remeÌ„ber that which God hath commaunded vs to remember Therfore I feare that kyng Balthasar trembled not so muche when he sawe the hand writing on the wall as these prophaners shall tremble when Christ shall come in iudgement with Ieremies cursse with ite maledicti or all these prophaners of the Lordes day except this cursse be their caueat to repentance An other christian caueat to beware of .3 kinde of people The holy Ghost sayth in the .16 of the Prouerbs and the .25 verse that there is a way which séemeth right to a man and the Isue thereof leadeth straight to hell Also in the .30 of the same Prouerbes in the .11.12.13 and .14 verse By the mouth of Agar the holy Ghost describeth foure wicked generations whiche are these The first is a generation which curseth father mother The seconde is a generation that is pure in their owne eyes and yet are not washed from their filthines The third is a generation whose eies are hautie and eye liddes are lift vpon hye The fourth generation is whose téeth are as swordes and their Iawes are as kniues to eate the afflicted and poore from among the children of men And these foure generations are to be compared vnto thrée kindes of Christians the first kind are the Anabaptists Familistes Papists Libertines Sismatikes and Sectuaries these are the two first generations which blaspheme and curse God their father and the holye Church their mother these thinke that they are are pure and yet are not washed from theyr filthinesse The seconde kinde of counterfeit christians are the third generation whose eyes are hauty and eyeledds are lift on hie these are the proud loftie vayne and welthie Protestantes whose eyes and eye lidds disdayne to salute or speake to the poore These perswade them selues that they are greatly in gods fauour because they haue a fewe of the childrens cromes and a little knowledge and can make some arguments of the holy scriptures and haue abilitie to inuite the presisest preachers to dinner or supper to haue familiaritie with them to cloake their déep resembled hippocrisie but yet they are no lesse proude no lesse couetous no lesse cursed Vsurers and extortioners yea full as nice fine and vayne as the vilest Atheists bellie gods or Epicures But as for mercy or compassion on the poore néedie fie how they spy prie and practise to helpe the poore brother vntil they be too to wearie for they feare not pouertie by their liberalitie but their hautie eies and loftie eie lidds bewraieth their déepe double counterfeite cankered fidelitie Vnto the great shame of all faythful true professers The third kinde is the fourth generation are as swordes and chawes as kniues to eate vp the poore These are the great mightie wise worldlings whose word must be a law which terifie men with their hye wordes and lookes by which they eate vp the poore These are the Atheistes Epicures and bellie gods These godlesse persons breake through the laws as Lions through nets for they are to theÌ„ but as spiders cobwebs these force neither for Gods sake nor mans and yet they wil be called christians but yet they liâ—â— and spende their daies all in vaniâ—â—e as though there were neyther God nor diuell heauen nor hell resurrection or iudgement these differ nothing from Iewes Turkes Pagans yea worse then infidels yet they hope to be saued because they haue the name of Christians and are Baptised and so they shall as soone as the vnbeléeuing that were circumcised which is not possible without repentance For if the Iewes with their iudisme and Turkes with their Mahomet and turkchisme Pagans with their Paganisme euen wheÌ„ these Infidels with their infidelity shal be saued so shall the Anabaptistes Famiâ—â—â—s Papistes ciuil protestants â—â—â—â—â—es Epicures bellie gods and worldlye wise wiswards come to heauen in hast but it is vnpossible for without fayth it is vnpossible to please God muche lesse to come to heauen Vnto the which place of rest God for his sonne Christes sake bring vs vnto whom with the father and the holy Ghost be all honour glory and dominion now and euer Amen A péece of glasse taken out of the holy scripture to be ware of pride couetousnes pleasure and ambition Ioab striued for honor Antiochus for gold and possessions the Sodomites for pleasure pride and wanton idlenesse But Ioab was destroyed by wise king SalomoÌ„ proude Antiochus was eaten vp with wormes aliue the mercilesse vayne Sodomits sunke downe to hell Looke now and sée the ende of proude ambition the ende of couetous caitifes and such as delight in worldly pleasure But the faithfull christians 〈◊〉 for fayth and true religion obtaiâ—â—â— the euerlasting crowne of immortality there for to conclude let vs heare the ende of all Feare God kéepe his commaundements for this is the whole duty of maÌ„ for God will bring euery worke vnto iudgemeÌ„t with euery secret thing whether it be good or euil Eccle. 12.13.14 Therefore remember thy creator FINIS William Cotes Imprinted at London by Iohn Charlewood dwelling in Barbican at the Signe of the halfe Eagle and the keie POST â—ENEBRAS LVX