The Exposition, and Rea­dynges of Iohn Keltridge: Mayster of the Artes: Student of late in Trinitie Col­ledge in Cambridge, Minister, Preacher, and Pastor of the Church of Dedham, that is in Essex: Vpon the wordes of our Sauiour Christe, that bée written in the .xi. of Luke.


The words is nie thee, euen in thy Mouthe, and in thy Harte: This same is the worde of Faith which we teache.

IAMES. 3.14.

But if you haue bitter enuiyng and strife in your Hartes reioyce not, neither be Liers against the Trueth.

Imprinted at London, by William How, for Abraham Veale. 1578.

¶ TO THE RIGHT HO­nourable, and reuerend father in God, John Elmer, Bishop of London, and my verie good Lorde, health and peace, and long life in Iesus Christe.

IF the Church and House of the Lorde God, were or had beene tyed to any one man, for his skill and cunning woorkemanship in the same: There mighte haue stepped foorth, and shewen themselues greatly greeued (honourable, and my very good Lorde) most singuler and learned men in this common wealth: That for age through discretion: for life through grauitee: for time, in wisdome: for prayse and speeche of people, by their rare and goodly giftes: could very wel and in due season, haue chalenged the first place, and taken vpon them the first roome, to haue made dispatchall, and finished vp this litle building, rather then any other. Whervnto not withstandyng, I haue now put my hands, with Morter and Lyme and such homely pro­uision, as I haue founde in the Countrie since my depar­ture from Cambridge. Very bolde now, as at other times I haue been with your Fatherhood, to open my entente and meanyng in this labour of myne. That the care wher­vnto I am bounde by priuate dutie, may from henceforth discharge it selfe: And that weresome and great burthen layde on our shoulders, that be the dispensers of the word of God, the sooner lightned. I haue not giuen my tra­uayle, and this the sweate of my browes, to Aristo Chius, (as in Fables) but I haue searched and made choyse in the praesentyng [Page]of this my small gifte, of your Honour, then any other: For that by good right, you chalenge the first frui­tes of my youthe: Whom it pleased in younge dayes, and this my infancie, to ingrafte & plante in, as one thought worthie some place, in the vineyarde of the Lorde. And I doubt not, but that rule and gouernement, wherewith God hath blessed you in this Common welth of England, shall haue as glorious an ende, in the suppressing & roo­ting out of sinne, as it hath had a blessed entraunce, and continued vntill this day, in supporting and mainteining of the truth: If any thing in this my small volume, shall appeare to belesse studied, and more craggedly handled, then commonly the stoorehouses of young Occupiers, as I am, ought to be. I haue a good excuse vnto your Lord­ship: in that a more toublesome and perelous time, ne­uer happened, by the space of this one whole yeare, then hath done vnto me: either els lesse fruit, and smaller commoditie gleaned vp by the hands of any one labou­rer: or greater sorrowe, or lingering hope: or sore at­temps, or the like flames, and such contentions (as your Honour verie well knoweth) that I haue thought him much disquieted, that hath not sought quietnesse, in so vnquiet a life. And yet in these tossings and tumblings, wherein I am sweltered in manner, and ouercome, with out any hope of recouery, I may not be altogether dis­mayed: neither will I stay the course I haue begonne: but faire and saftely step by step drayle forwarde, till that time the Lorde God shall release vs: The causes hereof with my iudgment of the same: please it you to turne ouer but fewe leafes, they will shewe what manner a ones they be. At the end of this booke, I haue offered to your Lordeship, the copie of that Sermon, the ve­rie noates and certeine wordes (almost) which I speake, when you thought good, to appoint me at Fulham your Mannor, this yeare last past of our Lord. 1577. Vppon Ascention day at the making of ministers, there to [Page]preach before the Cleargie men. This I haue done at the sute and earnest request, of certeine my friendes of the Cytie of London (men of good calling, & worship) then at that time present, though vnknowen vnto you, when I preached there. These I could not thrust away in so good a demaunde: neither durst I withstand them in so reigh­teous a cause: Yet I consithered, that the right therof be­longed not to them, for it pleased you to take it at my handes, at that time by commaundement: Therefore haue I made restitution of the same. For then they hearde it, then they begged it, when as I speake it: But now I write it, though they requirde it, and as due debt, I restore it vnto your honour. Both which: these shorte bookes (as you may knowe the studie of young deuines most commonly busied in) I giue them, as a pawne and pledge of that duetie that I owe vnto you: And I desire of the Lorde God, to increase you in all spirituall giftes in Iesus Christ, that the whole workmanship and Tem­ple of the Lorde, may be fully finished: all rotten, and shackering sprigges that ouershadowe the Church of God, cut off: all idle, sluggish, and hollowe harted men, discerned: to the increase of his name, the setting forth of his glorie, the abolishing of Poperie and superstici­on, and the farthering of tranquilitie and peace, in these our borders.

Your Lordships faithfull seruaunt: John Keltridge.

¶ To him that readeth, and vn­derstandeth, longe life and glory, in the Lorde Christe.

I I is a spéech receiued commonly among men, that rare things, should be deare thinges: and those that bée knowne o­penly, they bee spewed out, and layed aside very scornfully: The reporte of ye first, when I first tooke this in hande cō ­pelled mee to lay aside my Paper and my Inke, and betake my selfe to other exercise: The tryall in the o­ther, shut vp all hope that I had, if hee that ruleth the actions of men, as I did know and am assured, coulde not also despose the hart and secrete cogitations of all flesh: Therfore the prayer of the Lorde, though it be generally taught of all, and thought to bee as base and homly ware, such as euery poore man lyinge tot­tered in his ragges, and the base husbandman in the feeld is content to vse (for this their sakes also in con­tempte) yet when I gaue my selfe to the looking ther­on, I found a greate deale more Maiesty therin con­tayned, then any one earthly creature can comprise: As for the notable and famous men of late memorie: displaying their Insignes so gloriously in the sight of men, shewinge vs how to war, and to pight battayle with the world and the diuel: how to pray, to whom, wherfore, and for what causes: with other artillery and goodly furniture belonginge therunto, as becom­meth those that will know the Lorde: yet I can not say, though they played their partes very conningly, and writ very subtellye, and comprehended all that they did artificially: that therfore they swalowed vp whole multitudes of such as succéeded them: For nei­ther Ireneus stayed, because that the fathers which [Page]went before him, knewe the Lorde: neyther Origen kepte backe his hand, or lefte his pen, or dispised la­bor, albeit, the matters hee tooke vpon him, were described of others: And as for those succéeded them, eyther faltered they in their spéech, or swounded they in common talke, or did they fall, because Cirill, or Ie­rom, or Crysostom, or Ambrose, plentifully, and verye faythfully with great zeale and singuler trauayle, painted forth the dealing and conuersatiō of the men that liued then? I say naye: but those flowing wits, did leaue behind them a gret light to their posteritie, and they that came after, sucked out the Marrow and the strength, and robbed their Progenitors: and after that, became as mighty in their laboures, & as valy­aunt in their wrightinges, and as pleasaunt in their tongue and language, as the most renowmed men of them that liued in former ages: And that I can sée, or may iudge as yet, our time hath bin as well blessed with flourishinge wittes, and our men that now liue garnished with so great knowledge, as I doo, and dare incourage them al that loue the Lord, to procéed man­fully in their callinges: in as mutch as both our For­fathers, haue not stolne away all cōmendation from vs that follow them: neyther we shut vp into so na­rowe a roome, but that in the light and beauty of the dayes wherin wée bée, wee may amonge many good and excellent writers, say something: To him that looketh for the first place, it is good to contente him with the second or the thirde degrée: For him that gapeth to contend for the rest, if hée wilbe aduertised by mée, hée shall thinke himselfe well, if hée can haue place with the hindermost. So that great thinges shall not dismaye, the weake: and simple men shall stande by the best: But if any one pleased with his condition, can kéepe a meane, that is hée, that shall haue the commendation from them bothe: As for [Page]this my trauaile, and first byrth (as it were) pained so mutch the more, as I desire earnestly the Church of the Lorde God should inioy it: séeing it is my first Babe, I willingly offer him vnto you all to looke vp­on him: and this Booke I giue it the rather to young men, as I my selfe am but growing vp, and attende the good leysure of the Lorde, that can increase and strengthen mee, and bringe mee vp to greater sta­ture:

For any fine and conninge feature you shall finde herein, I dare not promise so much as any iot therof: but as be the bookes of Deuines, commonly talkinge to common men, laying out the plainenes and beha­uiour of the people, such is this that I giue vnto you: If any question with mee for the matter, and the sub­staunce therin contayned: let him not thinke hee is in the Goldsmithes shop: hée wilbe content, when hée hath red so much as I haue doone, and séene the beha­uiour of the worlde as all may doo that liue nowe, to bestow himselfe in some more homely trade a greate deale: Yet I will say something vnto him: please it him to enter in to sée what ware I haue, and wil he vouchsafe to reade ouer this worke of mine: hee shall finde, though an vnskilfull Artificer meddeleth with it, yet so much both of housholde stuffe, and other fur­niture (if hée can place it well) and bestowe it in his house: as is able to suffise the best learned man that I knowe, to stop vp more then one creuice or two in his study. Neyther can I see, if so bee this worke were taken in hand by any other learned and skilfull in iudgement: but that hee whiche looketh on it, might receiue greate comfort, and singuler pleasure in the same: Consideringe that hee looketh vpon the Lorde God, and talketh familiarly with Christe, and is bolde to presente him selfe beefore Aungelles and powres, and prayeth for his Bretheren, and is harde [Page]of so good and gratious a Lorde, as our God is: That giueth when hée asketh, openeth when hée knocketh, bestoweth when hée demaundeth, that shal feare him and call on his name faythfully: Also whosoeuer bui­eth of his Marchandrise, and vseth it well to the glo­ry of the Lorde, and profitinge himselfe with others: hée layeth not vp treasure that is to be taken frō him, but caryeth it with him vnto Heauen, and it lyeth by him for euer: And amonge all the thinges pretious and excellent that I haue seene on earth, neuer tooke I more comforte in any one then this: that the glory of the Lorde, and the sweetnes of his worde, and this helpe wherin by prayer I haue all that is necessary both heauenly and terrestriall: tittelled mee from time to time, till I had inioyed them: of trueth, neuer rauished with any pleasure of man so much, as of late in the meditation, and heauenly spéeche that I had, when I questioned too and froe with the Lorde God, what it was hée would haue his people and poore fa­mely that pineth away in this world, to looke vpon: From whom I receiued this message: that séeynge it pleased him to make choyse of the sonnes of men, and to take vnto him those that he loued in this life, they ought therfore to disioyne themselues, and forsake the company of vnbeléeuers, praying for and meditating heauenly thinges, castinge vp their mindes to Hea­uen, and reposinge their hope on the God of glorye, that hath giuen vnto vs his liuery and his colyzen to bee knowne as his Seruauntes, euen by prayer and earnest inuocation vpon his name, the order & frame wherof, I haue largely set downe in my first Booke: After this, that no man bee excusable, but vnder­stande so mutch as is set downe by the Lorde: when anye one shall come beefore him, that hee may not speake vnknowne thinges, or praye when hée vnder­standeth not: or vtter that hee knoweth not: or powre [Page]out before God and his Aungelles, and all the honora­ble company and assembly of Sainctes, vnaduisedly that which hee regardeth not: for this cause haue I vnfolded the darkenesse of speeche, and layde open to euery Babe if so hee can reade the wordes of our Sa­uiour Christe set downe by him in the eleuenth of Luke: all which you shall finde layd on a heape, and knitte vp togeather in my second Booke. Of those that come betwixt, eyther precepts, eyther rules, ei­ther exhortations, eyther demaundes, eyther things that bee amisse, eyther such as bee well, eyther life, cyther dealinges and demeanor of men, that shewe themselues in their proper places: them I exhorte e­uery man, to take priuatly vnto him, not to vse them as common vnto all: As concerning my iudgement indiuers poinctes of Religion, and called in contro­uersy by men of our time, I haue looked at them, handled them I haue not: to the decidinge of them I haue selected out an other time, and another place, mea­ninge if so God will, to call you or it be longe, and to craue your councell in the same: that if so you will paciently beare with mee in this my first request, I will bee tyed vnto you, and owe my seruice in any o­ther: and as you may see: that wherin I haue béene practised, and wherunto, I haue indeuored my selfe from my Cradle, according to that haue I giuen the name of this Boke: No other thinge in deede then the exercise of my youth: & deliuered vp to all young ones, to looke vpon: Contente to leaue my title therin, neyther will I claime any thing from hence­forth in the same, they may chalenge it, by good right to their owne vse: And if the rancknes of other men, haue taken away all the glorie that I hoped for: I de­sire & pray you al to content you with ye little that I haue: If you think good to leaue vnto me any time at al, to turne ye ouer few leaues that I offer you: if any [Page]labour of youres come vnto my hands, like fauor will I shew them: & the good that I can doo, they shalbe assu­red of: As for the learned that did manifeste them vn­to you before, in a better and perfecter stile, then I haue wrot: Them (if so they liued) I durst intreat: e­uen Maister Bucer, or Maister Martir, or Maister Caluin: or any other the honorable company, to beare with mée in that I do: both for ye their traficke & their toyle they tooke, was not extinguished by other mens trauayle: and in that they purposed not, by the large streames wherin they were busied, to stop vp the ri­uers and small chanels of other mennes study: Bée­inge my request to them shall reade this Booke: that they waye all thinges as they bee set downe, that they cast not their eyes vpon other men: To whom and that doo feare the Lorde, and wish for peace and quietnesse to his Churche, and readeth diligently to follow it reuerently, or iudge Christianly, and séeke Gods glory faythfully: bee health, rest, and honor for euermore. Fare you well.

Your pore and faythfull laborer in the Church of God. I. K.

Viro docto, mihiue amicissimo, Iohanni Keltridgo: Thomas Numannus artium Magister, Ma­gistro Artium. Salut.

Q Ʋem saepe plurimumque, concinne, eleganter (que) perorantem: tam des­cribentem mores actiones (que) clarorum homi­num: iam in Academia, nonnunquam in Rostris, & candidatorum pompa, caelebri­tate (que) virorum optimorum: interdum pri­uatis parietibus honorifice multa facien­tem: Colloquiis autem nostris laepidum fa­caetiarumque plenum vidi. Quam potest vel amico, vel familiari, vel peregrino cuidam iucundum esse: eundē te in Dei optimi max­imi laude celebranda, honore (que) propagando equalem videre, quem semper in rebus gerendis, actionibus­què tuis, priuati, priuatum hominem admirati sumus. Quod eo intueor magis, quo lingua nostra ornatius, stilo elegan­tius, facilitate clarius, vulgari oratione enucleatius, com­plexus es sermonem tuum. Cum enim multos intueor, sin­gulareis in Repub. laudatosue viros, populo ignarisque loquentes: praeter salem laeporemue, aut Maiestatem illam, quam prae fe ferunt, etiam quandam spetiem humanitatis tuae, teiudico enarrauisse. Si de nobis audire aliquid cupias, (cum de te non nunquam sepiusue audiuimus) Nos valere scias velim, quod tu bene valeas: eoque valere magis, quod tu literis vales. Iam enim video non calamistratum te, non lasciuiae deditum more Cinicorum: aut pugnantem eminus, cominus vero eiaculantem: aut Barbarie vtentem ea quam admiror Academicos, Aulae, & libidini daeditos: nunc obli­tos rerum suarum, studiorumue eorum quae diligentissime, non ita pridem amauerunt, tenuisse: sed sobrietate grauita­tem, humanitate diuinitatem, & opera magnaliaue Dei declarauisse. Te hortor: & a hiisce illaecebrisdehortari [Page]volo, quas procul dubio praese tulit nature impetus. Tu ve­ro natus generosa stirpe, generosissime progredi cupiuisti: Absens etiam mater tua, videt cuncta quae facis apud nos: eam opportuno tempore videbis: sic enim videris mihi, ter­ram relinquere, illam petere: quae extincta iam diu, reddetur factis tuis gloriosa. Ego vero tua legens, recreor vt pos­sum maxime, cupiens fieri tui similis: Et me cum negotia hu­mana mea, a delectatione Theologorum a vocauerunt, fece­runt tamen in eo studio alacriorem. Tu (mi Keltridge) vtere faelicitate tua: Si quam es nactus labore studiorum tuorum dignitatem, eam Deus optimus maximus benignitate sua fa­ciet meliorem. Nosue postulauimus eum hominem videre iam diu apud nos, quem Respub. commendauit. Quae si in­grata sit, vti audio, vbi iam es solitus rusticari: Scias ve­lim, fore eam inuidiam non tibi soli, sed communem etiam grauibus viris: Nec haec vniuersorum vox est: Iam enim versaris in Tusculano: sed partem Respub. sibi optimam, deteriorem rudiores▪ ipsis seruauerunt. Equidem scio dix­isse aliquo spatio recreare velle te, idue rure: Non ego ti­bi facilis esse poteram, qui ipsi tibi iniuriam feceras: Quae enim te improuisa negotia a Matre tua auocauerunt? Si Remp. cupis, stat ea ipsa sine te: si quid aliud petis: petere potueris, difficile est videre quod velis: Tu fato vtare tuo licebit: si quod sit fatum fateri perpeti te quod patiarts. Sin vero pudeat te tui, nec absentibus nobis, audeas in re planadicere, quod scias, te ipsa fatie videamus: quan­quam (hoc namue scio) dolores omnes, tuaue onera, con­fectio huius libri, laepos, iucunditas, lectioue rerum opti­marum, vnaà labores tuos obsorbuerunt: Aut auium can­tus, pratorum viriditas, camporumue amaenitas, ipsaue deambulatio subcessiuis temporibus habita (sic enim es soli­tus iocari) plane scio, hilarem fortemue efficerunt. Sin minus, cum te viderimus, hilarem laetumue, si quo modo possumus, fatiemus: Tu vt consueuisti, velim literis & sci­entia progrediare: vt quam spem Acadaemicis nobis, digni­tatem familijs tuis, honorem tibi ipsi peperisti: Eum omnem [Page]exercitio, studio, eloquentiaue tua▪ & laijdabilimorum virtutum ue comitatu, vna cum peritia, & mirifico laepo­re tuo, exercitatione, scripto, tum etiam elegantia, vrba­nitate, linguarum varietate, ipso cantu, & orationis sua­uitate, seruare tibi posse videare. Vale.

Tuus. Thomas Numannus.

I.R. Cantabrigiensis, Artium Magister, Authori.

SI tibi religio cordi est, si vota preces (que),
En, quas, caelesti detulitarce Deus.
Si cupis ex animo, pietatem discere veram,
Ecce, tibi christus Ludimagister adest.
Commoda si quaeras, animae tibi commoda monstrat
Hic liber, hic sanctae pabula mentis erunt.
Annè voluptatem iucunda (que) munera poscis
Munera, quae longós sunt habitura dies.
Ex hoc fonte fluent auidae solamina menti
Sola fuos famulos quae sine fine beant.
Scriptores alij lucri fallacis amore,
Diuulgant animi damna pudenda sui.
Applausum plebis, multorum scripta, requirunt,
Mobile iudicium mobile vulgus, habet.
Multorum Italicis turgescit pagina fumis
Nomen habet libri, non habet artis opus.
Hos Venus eneruat, Veneris (que) obscaena libido
Plena est deliris impia Musa iocis.
Aspice quam multas vendit vernacula nugas
Lingua, quibus species nulla pudoris inest.
Incumbit lassis infoelix sarcina praelis,
Equibus exitij dira venena fluunt.
At tu Keltrigi diuerso tramite curris,
Scribis: at in scriptis stat Deus ipse tuis.
Et legis, ast, ea quae Christi dictata, legebas
Antè, fidem, mores, dogmata sana, preces.
Enarras? at quae te iussit spiritus, ergo
Mactè agè, virtutem quaelibet ansamouet.
Gloria sit Christi, populi sit fructus, at ista
Laudis, & ingenij sint monumenta tui.

The exposition and Readynges: of John Keltridge: vpon these woordes of our Sauiour Christe, that bee written in the .xj. of Luke.
¶ The texte.

1. ¶ And it fortuned, Luke. 11as he was praying in a certayne place, when he had ceased: one of his Disciples sayd vnto him. Lorde teache vs to pray as Iohn also taught his disciples. And he sayd vnto them, when you pray, say:

2. O our Father which art in Heauen:

3. Halowed bee thy name.

4. Thy Kingdome come.

5. Thy wyll be fulfilled, euen in Earth also, as it is in Heauen.

6. Our dayly bread giue vs this day.

7. And forgiue vs our sinnes, for euen we forgiue e­uery man that offendeth vs:

8. And leade vs not into temptation.

9. But deliuer vs from euill.

THe Church and societie of the faythfull, it hath bin from the beginning, & as from the first moulde wheron wée were fashioned, so till the last houre when the Lorde wil call vs vnto a reckning, hée will daily foster and maintaine such as feare his name. For which cause the family of the Lorde, and of those that beléeue and call on him faythfully, haue in espetiall receyued two man­ner [Page 2]of ordinaunces, giuen directly from God since the first creation. The first is the knowledge of him and of his word. The second, the māner of prayer and of callinge on the Lorde: wherin I doo exempte and seuar from the Church, all fond and counterfet illusions, crept in by the vanity and superstition of men. For as hee that made and created all, was partner with no man in that singular worke of his. So is it not to bée permitted, that any one shoulde haue that glory, which is due onely to his Maiesty. Therfore hee hath sealed vp as proper to his seueral vse, all manner of adoration, all inuocation and er­nest affection of the spirite, neyther hath hée giuen liberty to the Sonnes of men, to vse it any other­wise, then in his name: the certaynty whereof is knowne in this, for that our Sauiour Christ, hath giuen by his comminge vnto man, [...] thinges as keyes to open and shut the Gates of Heauen. His Gospell wherin the euerlastinge God is knowne, and Iesus Christ, whom hée hath sent: togeather with our duety and feruency, and the vse therof, as the vniting of vs all in both the sacramentes. So that of these as of a swéete sauor, doo the odours cum vp out of that golden Censar, which offer and pre­sent them selues before his Throne, the prayers of his Sainctes. Wherfore I haue aboue all other, as one albeit in the gréenenes of my dayes (peraduen­ture also rawnes of time) far vnméete to discerne so great a matter. Yet made choyse especially of this, that a playne and perfect way may be knowen wherin to walke. For that euery one is ready to come vnto the Alter, and many in these dayes thinke them selues discharged, come they to the Temple to heare Elyas. And this vayle it is taken away more easely, as wee bee readier to serue God sinsearly. But if any man thinke I haue donne him [Page 3]iniury, in decidinge this I appeale to the Booke of God to trye it. In whose name, I require all such as feare his Maiesty, and loue the truth, to giue mée liberty to vse my speeche oue houre or two: Then shall hee seeme very Christianly bente, when hee examineth all things by the worde of the Lorde, or liueth so all the dayes of his life, that prayinge de­uoutly, hee pray vnfaynedly: or crauinge needely, hee doo it neighbourly: or askinge earnestly it bee done brotherly in all his dealings.

The occasion of these words of our Sauiour Christ, was taken of a question mooued of his Dis­ciples, namely how and after what manner it was expedient to pray? And this, it was drawne from the custome and ordinance of the disciples of Iohn: so that these few lines haue two things in generall therin contayned. First, a demaund or request of his disciples. Next an aunswere or replye, to the peticion of his sayd scholers. Both which giue mee occasion to deuide or make distribution of the same wordes: for in the demaunde or requeste of his dis­ciples, is contayned an entraunce or pathway vnto prayer, which you shall finde to be onely handled in this first péece of this worke, and as for the answere of Christ, that, it is now too long to stand vpon: for a bréefe exposition with the meaning therof, it is to bée looked for, in the seconde part of this Booke. The knowledge how to praye, with the demaunde or question, hath théese foure péeces, seuerally deui­ded by themselues.

  • 1. Whether we haue neede of praier or not?
  • 2. What prayer is?
  • 3. What kindes or māner of prayer there be?
  • 4. How to prepare our selues to prayer?

[Page 4] ¶ Causes that wee haue neede of Prayer are these.

FIrst, the expres word of God that commaundeth vs to pray. The question is when? and it must be alwayes, as Mat. 7.7. Luk. 18.1. Rom. 12.12. Eph. 6.18. Colos. 4.2. 1. Tim. 2.8. Pro. 18.23. 1. Thes. 5.17. Psal. 50.

The seconde cause that wée haue néede of prayer is showen in the examples of our forfathers in the Law, and before the Law, accordinge to the will of God that ought to mooue vs: of Abell. Gen. 4.4. of Seth. Gen. 4.26. of Noe. Gen. 6.6. and Gen. 8.22.

In this age menne are not sayd to haue so full knowledge of God, onely to haue sacrifised, and cal­led on God, and not by the word praying. Albeit it was not without intercession. But in the dayes of Abram, afterwarde called Abraham, the way and manner of calling on the name of God, is most liue­ly expressed, as Gen. 22.8. Gen. 13.4. Therfore al­so had Abraham, the commendation of the Lord, in the training and bringing vp of his youth and hous­holde, as Gen. 18.19. So Abraham his seruaunt praied, when hée went to get his Maisters Sonne a Wife, from Caran of Mesopotamia, of the house of Nicor. Gen. 24.12. So Isaack went out to pray in the eueninge, verse. 63. After this began the word of God to bée more fully knowne vnto our fathers. Hee was not onely more openly worshipped, but more reuerently and duely honored. For Moyses prayed forty dayes and forty nightes. Deut. 9.25. Also for his Sister Mary, stroken with a leoprosie, for that shée rebelled agaynst her Brother. Numb 12 13. Therfore also God commaunded Iosuah, to meditate in the booke of his Law: day and night. [Page 5] Iosuah. 1.8. After which time they of Israell gaue them selues to more earnest obedyence, and more pure and sinceare reuerence of his Maiesty: Great men, aunciant Matrons, Kings, and Princes loued him faythfully, called on his name constantly, signi­fied their homage and obedyence openly. Hanna wife vnto Helcana, in the sight of the Preest. 2. Sam. 1 Debora and Barack. Iud. 5.1. Iudith in the misery and calamytie of her Citezens. 13.2. And Dauid sanctified the name of him that was Almighty, and asked councell of the Lord God 2. Sam. 5. by Abia­thar the highe Préeste. After that hee daunced be­fore the Arke of God. 2. Sam. 6. Then at the bles­singe receyued of Nathan with the certeinty of his kingedome, with an aunsweare of the house hée would haue builte: hée went in, and sate before the Lorde, and worshipped. 2. Sam. 7.18: so did Salo­mon, euen in the royaltye and statelynesse of his Princes. Offering vp burnt offrings, and trespas offerings and consecrating the Temple newly dedi­cated. 2. Kings. 8.22. stoode before the Alter in the sight of the congregatiō, and stretched out his hands towardes Heauen. In the same manner Christe prayed for vs. Ioh. 16.26. and 17.9. and 20. Hée prayeth also for Peter. Luk. 22.32. Paull prayeth without ceasinge. 1. Thes. 1.2. Hée prayeth in the Temple. Act. 22.17. Hée fasteth and prayeth. Act. 14.23. So that Ideines banished, slothe abolished, our mindes strengthned: In desiring readynes, in praying steadines, in beléeuing perfectnes, can not, but they must thorowly cupple vs and chayne vs to the Lorde, make vs readye by the examples of our Predecessors, and of God himselfe, to obaye and prayse him.

¶ The thirde cause, is, The necessity of man that néedeth all thinges, for [Page 6]what haue wée, that wée haue not from the Lorde. Meate to nourish vs: apparrel to clothe vs: the Sun to comfort vs: the Moone to pleasure vs: ye Starres in their brightnes: the Sommer in his gallantnes: the Springtyde in his pleasantnesse, all commeth from the Lorde.

¶ The fourth cause is, The daunger and perrill wherin wée bée, so often times fallinge, so often slyppinge, so continually transgressing the will of the highest. At our birthe very vnwillinge to enter into these miseries, yet tasting of the vanities and delights of the flesh, wée choke vp the good giftes of God, and are daily way­ed doune, with greater encomberaunces. If wee looke vp to Heauen, the glory and furniture therof condempneth vs, for they ronne out their race, and kéepe their appoynted circuit, as men of war, pre­pared vnto battayle, they neuer retire backe vn­crowned. Man only among them that haue reason, very vnreasonable, alwayes rebelleth and reaso­neth with God. If wée turne our eyes to see the earth, the creatures therin, they curse the state of man, and grone to bée at liberty, acknowledginge our fall, and séeinge the dishonour wherunto wee be come, that standinge so surely, wauer now so brickelly, and liuing happely, are now faine to mi­sery: decayinge not stayinge, till hée that sit aboue in the Heauens renue agayn our former state, and bringe vs holme to lyfe. Therfore pray without intercession, that the god of glory may recompence those that bée his, at his appearing.

¶ The fifth cause is, The deliuerance by the Lord, that other wise weare helplesse. For as they whose bones were wearied in Aegipt, Exo. 5.16. whose sinewes and ioyncts were benom­med with making bricke, that could get no stubble [Page 7]and strawe to burne their Clay, that had litle rest and small quiet, vntill God appoynted his messen­ger, sent his seruants in signes and wonders to res­kew them. So wée, if blessednes come not from the strength of Israell, and quietnes from him that lo­ued Iacob, and a pleasant looke from him that erec­teth the Hill of Sion, and deliuerance from Christ, and strength from God: neyther can wée, neyther may wée, neyther ought wée, to hope for any safety whatsoeuer. The Lord our God, hee is a man of warre, his name is Iehouah: hée scattereth the Cha­ryots in his wrath, hée sendeth out lightning in his fury, hee chastneth his enemies as a valiaunt cham­pion, and battereth in péeces the bulworkes of the wicked: so excelent is hée, and so kinde a Lord, vnto such as feare him, that trouble, persecution, death it selfe is conquered, where hée helpeth vs: anguish of minde, and penury bée cōmon messengers, where hée assaulteth vs.

¶ The sixth cause is, and the last. The Diuil and Sathanas, that assayeth continual­ly, and worketh craftely, to bereaue vs of the honor wée looke for, from the Lorde. That subtilly pre­nenteth vs, watchfuly intangleth vs: so deceiptful­ly snareth vs, to driue vs from our God. Hée hath a number at his becke, as Pages to wayte on vs. Seruaunts hée hath great store at his commaunde­ment to withdrawe vs: espyes hee appoynteth to ransacke our dooinges, the more easely to betray vs. For hée is the prince of this world, hee ruleth chéef­lye. Eph. 2.2. Ioh. 12.31. Many wayes hée may o­uerreatch vs, for diuerse hée his pretences, pleasant hée his fetches to intrap vs, when reason is exiled, and shée hath lost her seate: when Wisdome is ba­nished, & content to séeke out an other corners to har­bor in: when the pleasauntnes of the brayne, and [Page 8]finenes of thy wit is fled awaye. When thy younge dayes are gon, and the gréenenesse of thy youth wy­thered vp. When wantonnes hath rushed out, and thou thy selfe warest dimme: when strength faileth thée, and thy stout and courragious men are fayne to bough, and the Elements can féed thee no longer, and thou layd in thy Pauilion, & thy Tente pitched in the ground, thy body layed vnto the earth, and thy spirite in his powre that gaue it thée: shall hee not giue a shrewde assault and lay vnto thy charge, and vpbrayde thée with thy misdeeds, that hath so long a time accused our bretheren day and night before the Lorde? Reu. 12.10. If hée spared not Iehosuah the heighe Préeste, Zach. 3.2. standinge before the Aungell of the Lord. But suffered rebuke at the hands of the Me­diator, and as yet ceaseth not to vere his sainctes. The onely way that wée haue to auoyde him, is by our intercession and prayer to the Lord, offered vp in golden vessels before our God, to make an Atton­ment for our sinnes: and heare is sumwhat to bee consithered also.

For there is two kindes of prayer one of good men, of euil mē another

Full deare in the sight of the Lord, is the prayers of his saincts, and his eares are open vnto their cry­inge, who is there that hath failed that put his trust in the Lorde? or hath hée despised the sighinge of a contrite harte. Then to put a difference in this world of those that bée Gods, and of sutch as bee not. Certayne there bee, whose mone and gronings the Lord God regardeth, other there bée whom hee con­temneth. Abraham when Lot his brother, was ta­ken by the fiue Kinges, Gen. 14.16 persued the Chase, armed his younge men, went downe to battayle, was hard of God, and wonne the feelde. But Ahab, though [Page 9] Iehosaphat were with him, and helped him, 2. Kings. 22.35. though his peticion was for victory, yet hee had the ouer­throwe. His Prophets begiled, and Micheah his prayer hard, and hée saued: a difference there was, betwixte Abell his offeringes, and the offeringe of Cayen. And God appeared vnto Laban in Asto­nishment to warne him, when hée hasted after Ia­cob, his wife and his seruaunts. But to Iacob in Bethell, when hee lay a sleepe and leaned on the Stone, in great excellencie and maiestie, appeared hée to comforte him. Dauid his prayer for the peo­ple, when hée numbred them: was contrary to Saul his peticion of the Lorde, when hée went to the in­chauntresse to ayde him. And as Husay his coun­cell the Arachite, was more precious to his Lord, then was that of Ahitophell: so bee the prayers of Saincts, then of Hipocrits: and of the good, then of wicked, and of the poore in hart, then of dissemblers. Al giue not eare to Moses, some die with Scorpions. The Manhu it nourished not alike, for to some it is destruction in the eatinge: there is one Iesabell a­monge the Princes: one Nabal among the Israelits: one Ismael in Abrahams house: one Absolon in Da­uids Courte: so is there many Hipocrits among mē. Some euill clusters among Grapes: some Briers amonge trées: some Nettels among hearbes: some Darnell among corne: some Cockle among wheat: and some wicked among good. The Sea it hath the Saphirre, and the Diamonde, and the Emeroide, and it hath the Pupill Stones, and it hath the stately Fishe, and the thinne and tender Barcks, as well as great and mighty shippes. The earth it selfe hath many children, and from her brests come diuers Twinnes, yet bée they not alike. The woods they haue their Pine, their Peatche, their Elme, their Apple, their Ciprus, and their Cedrus, the [Page 10]Violet, and the Cristolet, it hath the Brome, it hath the Nut, it hath the Crab: and so hath God, hée hath the good, hée hath the bad. The Heauens they make but one compasse, they draw their traine alike, and very gloriously they inclose with like countenance all such as dwell on earth: Yet tell mee which of them treadeth like steppes as other doo? or runneth not swiftly, or flyeth speedely, or bendeth crookedly, or windeth narrowly, or praunseth not forth more valiauntly, or ells retireth wearely, or moūteth not forth more gréedely? Againe to wée not wōder at the Sonne, that leadeth the forefronte of the battayle, with his glittering armour? whom the moone folo­weth with contrary attire, the Ringeleader and Mistresse of the night: vpon whom there wayteth such a number of fayre damsels, euery one hauinge so seueral a countenaunce, that ech man may know their dispositions, their way vnto their houses is so contrary. Then let man alone, for hée hath diuers children: and let him that is aboue worke in man, for sundry bée his benefittes, and let vs submit our selues vnto the hands of God that guideth vs. For as out of the Eden goeth a Kiuer that watereth the Garden, and is deuided into foure heads. And as Phishon compasseth the land of Hauilah where ther is good Golde, where the Bdelium and the Onix Stone is: the other springes doo run to other Cun­tryes, wherin wée can not finde so pretious Iewele: euen so is man deuided by the Lorde: some borde­ring as it were at the mouth of Eden, sauer of more fine, and better mettall, then they of Aethiopia doo. Others bée content with base and homly Golde: the third kinde it sauoreth of that which is more grosse and brickle then the rest. The fourth is so far from heate, that very litle which is good is found there. And so fareth it with man, somtimes the worde is [Page 11]choked vp, it is scattered among thornes: often times it taketh roote, but it is blasted sodenly, the Sun scor­cheth it, it seldome bringeth forth fruit, so hard and stony is the hart of man that receiueth it. Therfore the Pharesay hee prayed, Luk. 1 [...]. and set vp his bristles a­gainst the Lord, despising the publican that looked vp to Heauen, and set abrode his workes to bee seene of men, I like not those Philatharies, vpon the skirtes of thy garments, and thy giuinge of almes they bee not pleasant to the Lorde: for Trompets are blowne bée­fore thee, and thou sittest in the sinogogues, Math. 6. and in the corners of streetes, to bee seene of men, thy prayers are longe, thy talke is much, and thy tongue it spen­deth many howres in vanities, repeatinge diuers praiers as the heathen doo, but thou hast thy reward, for the Lord loueth the puritie of the soule, & the inte­gryte of the harte is burnt sacrifise, so that at length wee may shut vp this péece and returne to some other for seeing that good and bad are among men, and for that all thinke they pray aright when they go wrong, I haue sought out an other waye: euen for him that wilbe godly, to bee godly still, and haue appoynted out a more perfect and orderly manner then this is wher­in euery one that is good, wilbe busied. Now then hauing sumthing roughly handled this my first péece of this worke, I crane of you to heare the rest. For that which foloweth is grosser a great deale, and not so fine as that euen now came out of Eden, and this our cuntry it hath not so well bin tilled of late, ney­ther haue men so regarded their welth, as there they doo: but such as it is I giue it you, and a better care, may happely aforde some better fruite, and now wee proceede to the seconde parte: namely to search out what prayer is. What prayer is thought to be among the learned.

As of a Letter by wrighting to a freind, such is the force of prayer in speaking to God, wherof I may de­termine [Page 12]mutch, but now content to say litle: prayer is thought to bee a talking with the Lord, and a com­muninge of him that is faythfull in spirite, with God aboue, requiring at his pleasure that which is good and profitable for him: and praying for ayde to helpe him, In. Lucam. or grace to releeue him, if ought may or doo hap­pen that is not commodious. M. Gualter calleth it a talke or speech with God. Quia orationis loco minime habentur nuda verba, quae ore aut labijs proferuntur, ni­si ex animo fide praedito, et certa spe in dei auxilium e­recto procedant.In cōment. in psalm. 135.Arnobius, the Rhetoritian in A­frica when he liued, after Christe three hundred and thirtie, brought from Panisme vnto Christianitie, vsed very often to pray, and left a testimon [...]e thereof in his booke as foloweth. His intercession it cannot perish & bée of no force, that hath promised in earth to heare vs. And if wée cease not in praying, how can he be flow in hearing? Lactan. lib. 6. cap. 13. 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, In concion. de octo beau citud. 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, Lib. 1. Tom. 1. haeres. 66. 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, In cōment. in Esay. cap. 62. 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 [Page 13]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 [...]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, In fragmen. de errore prophanar. relig. 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 [Page 14]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. De oratione, Lib. 2. 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 frō 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, De oratione Lib. 4. ca. 86 ye 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, Lib. 4. ca. 35. (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 [Page 15]all grudginges, debates, strifes, enimyties, Lib. 3. ca 49 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: Two things that be way­ters vpō him that prayeth. 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 ye meane to him, it is faith: if wherin? in is his blood­sheading and death. Therfore Paull, Colos. 4.2. continue in pr [...]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. Philip. 4.6. 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 d [...]tye more fully. Ephraem, a Sirian, for so is hee called by Theoderet, in an homely of prayer, reckoned amonge thē 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 [Page 16]vpon of others. That same Ephraem hath yet gonne farther in this, hée searcheth out more narrowly, the dealinges of the world and preuenteth that same glo­rious pompe in our professors, that lay open their thoughts, and ripp vp their cogitacions to bée séen of men. with which kynde of people I professe my selfe mutch to haue delt withall, and glad I am it pleased God to let mée haue sight of sutch in these my younge dayes, for that I may beeware the better in ryper yéeres. But his councell it is not to praye for our selues but for all, euen sutch as bée Christians and of the Lorde: and not for our fréends but euen for those that hate vs. I thinke hée hath sufficiently glaunced at our Anabaptists, that beside their error in misly­king our manner of prayer (holdinge with none but sutch as is framed and ordered by them) intertayne but litle order in the Church, but careles in life, and suspected in their dealing, make the Gospell a coue­ring, and the word a cloake to dissemble with: regard sutch as fauor them: presume to appoincte the elect of the Lord at their seuerall iudgments: pray for sutch as bée of their Church: kéepe secret the dealinges of vngodly men: (least their profession and calling bee dishonested) as though Dauid could not offend, or A­braham transgresse the will of God, (bee it reuerently spoken and with feare) but the Churche of God should suffer Shipwracke for it. I speake as one mooued, and sory I am that I am at holme. And this sore, it is so festred & writhed already into the harts of men, that an Iron to seare it is better thē a plaister to mol­lefy it with. And if God doo not giue an other spirit, or dalyaunce bée deferred as yet it is: I haue at this tyme but looked at them, if God permit, and leysure serue, and these outragious enemyties stil continue, I am not purposed to leaue them so rawly. But ouer­slipping my self I haue plunged vnaduisedly to come [Page 17]so neere vs: truly so it may bee. For better a great deale is it to kéepe him that is abroad, and strike the enemye, then to rushe vpon our fréendes that bée at holme. And yet not so, nor so wisely neyther if wee consider all. For it is wisdome to cut of him in thy owne Campe first, if so thy liberty permitteth thee: and then to wrestle with the forraner: but content I am, and I striue not nowe: I will arme my selfe a­gaynst some other time. Only let them take heede they come not nearer, for if they doo, though now they bée without reatch: yet Pen, Inke, and Paper, shall neuer spare them: wel to leaue this of our disordered and crooked dealing, let vs approtche to that which is more pleasaunt, and frutefull, then is this: and if thou wilt pray, and pray aright, pray thus.

First in spirite Ephe. 6.8. Iude. 20. Our order and manner in praying. and in many other places: the reason hereof is. For that the man alwayes occupyed in his traficke, is not able to vse the body, the ioynctes, the lymmes, the outward ges­ture, as other doth, whose leysure suffereth them to praye at all times: but euen this is required in him, as in all other, to lifte vp himself, to erecte and reare him vp, in soule, in spirit in hart vnto the Lord: that the affayres and dealings in this world ouercome thée not.

Secondly, in fayth. Math. 2.12, Mark. 11.23. Ioh. 15.7. Iam. 1.6. and the 5.15. Ephe. 3.12. Ephe. 2.8. and els wheare. For as God hath left vnto vs, all manner of instrumentes to woorke by, as hee hath giuen vs a meane and way on earth, to labour by, as man hath his seuerall manner to inritch him with: So for the spirituall affayres, for thy woorke, for thy waye, for thy labour, for thy custome to attaine thy honor with all, is theare of vs all, as common vnto all, one onely instrument which is sayth.

Thirdly it must bée donne, in the name of Christ [Page 18]alone, wher in is secluded all manner worship and in­uocation eyther of Saincts, eyther of men, eyther of creature on the earth. That prayer vsed of them in Aegipt to Isis, so named of the glory which they saw in the Moone. Also they of Athens that worshipped the vnknowne God. Actes. 20. As they which were at Rome, that serued Minerua, Pallas, Iuno, Hereules with the rest, diuersly inuented by the Ethnickes: All els whatsoeuer, they bee condempned by this, for it ought to be in ye name of Christ, the reason is: that wée take it not as a charactar, or fondly for the repeating therof, as that there should be any forse & vertue in it. But théese bee the causes for which wée are charged and inioyned to thinke that wée haue saluation in the name of Christ.

¶ The first cause for which wee pray, in the name of Christ.

For that hée onely forgiueth sinnes. Math. 9.2. Actes. 10.43. Rom. 8.4. 1. Cor. 5.18. Ephe. 1.7. and the fourth, the thirtéenth verse: otherwise wée might pray to the Blocke and to the stone, and to the thinge that créepeth, and profiteth vs not. For what aduauntage had wée in sorrowing all the dayes of our life, and in the ende when the wrinckels in our sace appeareth, and the messenger doth his duty and citeth vs before the Lorde, then wee bée still in death, and life is kepte from vs? then this is the ende bereof. Namely that our transgressiōs may be hid, and our sinnes couered, and that wée may haue remission of the same, and life eternall; which is the first cause we pray in the name of Iesus Christ.

The second, for that hee is the way, the truth, and the life: Ioh. 14.5. and 26. Ioh. 11.2. Ioh. 14 6. Actes. 3.15.1. Ioh. 1.2.1. Ioh. 5.11. Colos. 3.4. By this wee are secluded from all licentious liberty of the Gentilles: from all inuention of man: from all fonde, and pha­natical [Page 19]illutions. For if wee séeke for lyse? wee haue it in Christe, that dyed for vs to bringe vs, out of death. If for a guide? wee haue the spirit that will conducte vs in the right way, and leade vs to his Fa­ther: if the truth? there was no blemish found on his lippes, nor deceypt in his tongue, and hée brought in the truth the Gospell of his Father, and the woord of lyfe, kept secret from the beginning of the world, and reuealed in these latter daies vnto the sonnes of men wherfore wee néede to séeke no farther, wée haue all things wrought in Christ.

The thirde, for that hée is the accomplishment and ende of the law. This may seeme litle to apperfayn to vs: but whē we cōsider ye by the law came in death, and by the fulfillinge of the lawe came deliueraunce from death: it may appeare what a glorious God, hée was, and moste victorious, that hath ouercome the sharpenes thereof, and vanquished the power of the Deuill: that kepte this as a handwrighting agaynste man, that of himself was neuer able to fulfil it, wher­fore wée pray in the name of Christ, for that hée hath abolished the strength and force of sinne, and finished the manifolde rites and ordinaunces required therin: who was the onely ende and fulfiller of them all, Mat. 5.17. Rom. 10.4.

The fourth, for that hée is our Maister, or Lorde whome wée ought to heare. Math. 17.5. and 23.8. Mark 9.7. Ioh. 13.13. Actes. 3.22.

The fifth, for that hee is King and prince of kinges. Math. 12.9. and 27.11. Luke. 1.33. Ioh. 1.40. and 12.15. Reuel. 1.5. and 11.19.

The firte, for that hee can call, hée can heale, and hée can comforte sinners. Math. 2.21. and .9.13. and 11.28. and 18.10. Luke. 4.19 and 19.10.1 Timo. 1.15.

The seuenth, for that hée is the searcher of the hart Math. 9.22. Luke. 6.8. and 11.17. and 9.47. Ioh. 2.24. [Page 20]Hebrue. 4.13. Reuel. 2 23.

The eyght, for that hée only is Lorde. Math. 22.43. Luke. 2 11. Ioh. 12.13. Pro. 28. Actes. 9.5. & 10.48 1 Cor. 2.8. and 8.6. & 12.3. & Eph. 4.1. Philem. 2.11. Reuel. 17.14.

The ninth, for that hee only is sauiour. Math. 1.21. Luke. 1.32. Ioh. 3.16. and 4.24. Actes, 40.12. 1. Tim. 1.15.1. Ioh. 4.9.

The tenth and the last, for that hée is only mediator and aduocate for man. Math. 11.27. Ioh 10.9. and 14 6. Actes. 4 22. Rom. 5.1. and 8.34. Eph. 2.18. and 3.12.1. Tim 2.5. Heb. 7.27. & 6.6. and 9.15. & 12 24. &. 13.15.1. Ioh. 2.1.

THus mutch to debar man from the authority that hee looked for, that hauing our true fayth fired on the Lord, reposing our hope in Christ, calling vpō his name, all inuocation vpon Sainctes, all homage and reuerence, they clayme as due vnto Peter, the dig­nity and superioritie to the Virgin Mary, all prero­gatiue falsely attributed by the Papists vnto Images with other the ofskourings, and imaginations what­soeuer of manne vsurped agaynst the Maiesty of our God, is altogeather clipped of. So that wée may come before his iudgement seate, & claime a right & title, for that wée be heyres in his Christ: we be clensed, & pur­ged & renued in him, our sinnes are wiped and washed in his blood. Hee it is that directeth vs in the iourny and wearisome Pilgrimage, wée haue to goe in: hee guardeth vs by the spirite in truth, whome the Pr [...] ­phets prefigured before, and the Booke of God did for­signifie to come on earth: that is Lord and King ouer all, and hath conquered Hell, death, the Deuill, and the world, that hath led captiuety captiue, and giuen giftes vnto men: that calleth vs at his pleasure, and healeth vs if at any time wée surfett in ye vanityes of the flesh, and he doth fatherly cōforte vs if by diseases wée bee pestered, or swolne with infirmities, which often times doo so bubble vp in the hartes of men, that [Page 21]neuer it is, or rather rare and very seldome féene, that ye cōtagiousnes within vs may or can be healed. This is the same christ that searcheth the harts and reynes that bee thou in the height aboue, or in the depth be­low, bee thou in thy closet, or in thy secret chaumber, yet knoweth he thy dooings, he examineth thy deeds, hee tryeth the harte and immagination of man, and wayeth out thy life by thy faith. For hee rydeth vpon the Cherubins, and his wings are spread on the whole face of the earthe, hee commeth out as a Gyaunt to run his course, and valiauntly doth hée run out in his displeasure, & the Hilles, the mountaynes, the lambes and the litle shéep, they leape and hopp at the sight of the Maiesty of our God: which only saueth vs, onely protecteth vs guideth vs alone, and is intercessor for vs, bought vs with a deare price, the price of blood, and debased for our infirmities vnder Pontius Pilate (euen of his loue to man) gaue vp his life into his Fathers hands, and was séene againe aboue men, and tooke vp our flesh with him into Heauen at his glorious ascen­dinge, and sitteth at the right hande of his Father, a mediator and intercessor for man that only pacefieth the wrath of God, in wholm both Iewe and Gentil, both Gretian and Barbarian hath remission of sinnes, on whose name we must cal, in whom wee must trust, vpon whose shoulders is layed the weakenesse of our flesh, in whom wée must beléeue, euen in Iesus Christ the Sonne of God, equall with his Father in powre, in dignity, in maiesty, in deiete, to whom belongeth glory for euer and for euer. Ioh. 17. This is the true Chris­tian fayth, to beléeue thee only true Lorde, and Iesus Christe whom thou hast sente. Hauinge at length drawen out the full proportion almost, the heigh, sta­ture, and cumlynes of such a man as feareth God, wée may now returne agayne to the seconde parte of this worke. For ouerslipping our selues a litle in so déepe [Page 22]a mistery of the Lorde and his Christ, I haue prolon­ged my spéech of that I tooke in hand at the first: Too finish vp then this Treatise as our prayer it is in the name of Christ, so discreatly, must it and very orderly bée donne, debasing our selues and laying downe that hawtines of courage, the man of this world, boasting and bragginge of good woorks, and attire our selues with more spirituall and perfecte apparrell then that is: and this garment it must neuer bee put of, but wée ought to weare it as comly and decente clothing euen vnto the Graue. For intermission will not bee suf­fered in those that bee the Lordes, but our prayinge it must bee continually by perseueringe therin. Luke 1 [...].8. and 16.1. and 21.36. Actes. 2.14. Rom. 2.12. Eph. 6.16. Colos. 4.2. Pet. 4.7. neyther haue I opened sutch a doore I hope to panisme, that any man mistakinge mee, shall vse the house, the fielde, the Temple, the streat, the open ayre, and the day and the night alike. No, I leaue a time to worke, a time to playe, a tyme to labor, a time to rest, a time to pray, a time to cease from praying. For the lifting vp of thy hands, thy re­uerence downward to the ground, thy howlinge and shreaking in the Temple, thy knockinge and below­inge at the Alter, thy bent knées, they bee some times tokens of Ipocresy as christianitée. But I say, if place and time (though neuer out of time to praye) can bee donne without gazing on of men, and truely and duly. with no affected prayse of worldlings. I doo appoynt thee all times. For I will, that thou pray alwayes, lifting vp pure hands without wrath, without doubt­inge. 1. Tim. 2. This place I doo expresse it more willingly, for that of late, I know some that haue, though pre­sisely, Precise men often [...]imes [...]nvvise men. yet not so wisely intercepted no time, no occati­on, no season, no howre, but in sighing and groneing by open tokens of their inwarde thoughts, haue ouer­slipped no opertunitye, to shewe their affectioned [Page 23]mindes vuto religion. To auoyd all inconueniences, this of Paul and of Christ, to pray euery wheare with out ceasing, I take thus. The first I vnderstand as that. 1. Cor. 2. That there is now no difference be­twixt the Iew and the Gentill, the Barbarian and the Graetian, because God is father to them all. And now in Christ is that of Malachy brought to passe, that not in Iudea only, but in all the world sacrifise and burnt offerings shalbe offered vp vnto the Lorde. And that of Christe to the Woman of Samaria accordeth with this. Ioh. 4. 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 [Page 24]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 happē 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. 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 dōme shew: for it is straunge: that mindes of men are so distracted, as the life of any, should onely [Page 25]consist in lyfe of thears: 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: Vpstart and fond heresies budding vp in our chur­ches. 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? 2. Sam. [...].4. 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, 2. Sam. 15. 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, Exod. 33. 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: Ier. 8. but hee praied for them. Now pittyfull is then the state of vs? who rayseth vp him that is afflicted? who windeth vp his [Page 26]sores and powreth in Oyle [...] and remooueth the st [...]ip [...] from the hart? The state of our dissern­bling profes [...] sors at this daye: of a truth the sinne of Iudah is written with a pen of Iron: the poynt of a Diamond, hath in­grauē 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. Actes. 7. 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 from corruption, thy request made for the safety of all, and thou reconciled vnto thy Brother, thy minde fixed aboue, thy speeche and talke seasoned with salte, let thy prayers, bee for the Sainctes, euen the elect and chosen of God. Eph. 6.18.1. Thes. 5.26. Heb. 13.24. For as they of Babylon hanged vp their Harpes, and layed aside their melody when they sat by the Ryuers and wepte: so may the Childrē of God, lay apart their ioy, and their gréeting and their mirth, when they thinke vpon the Sainctes that bée abroade. The cause hereof I take to be the v­ [...]itie & brotherhoode of sutch as be roupled in the Lord, [Page 27]that being members of one body and seuered from the world in their head Christ, alwayes remember their partners of the sayde afflictions, and comforte them­selues in the bondes that they sustayne in this life: Basill. of this is mention made in Basill, in his Epistle. 63. That one should pray for another, and for the saincts, Eusebius. And Eusebius in his eyght Epistle, maketh mention of a charge that was giuen them and how they ought to bee remembred, that were of the Church, at their ge­nerall méetinge, and at their Sinods, and to pray one for another, These condi­tions are sel­dome kepte though much talked of, a­monge our vaine glori­ous men: and the prayers of the people to be ioyned with them. That the rest of their inhabitaunts day and night might be remembred vnto the Lord. Wher­vpon, I could by iust occasion set open so vile a Doore, for the enemy to looke into, as the rawnes of our time and carelesnes of our dayes, might very hardly beare it: and of those men euen such as dare iudge the Chil­dren of God, and his Sainctes: as of opinion that all bée secluded and expelled his temple, that haue not bin found to deale with thears. This vncharytable rash­nes I leaue to him that sitteth aboue that will in due time redres it, and but that I loue breuety, and minde not to bée tedious in stuffinge vp so short a volume as this is, with nouelties, very hardly I could haue past it. But I beare with their memories for whose cause I wright this, and the deformytyes of aged men I leaue to others. Such striuing small obay­inge hath bin seldome seen in Ingland. As I can therfore shortly, albeit per­aduenture hardly. I conclude all prayer with theese two. That wée remember Kinges and Magistrates. 1. Tim. 2.2. and that it bée agaynst temptacions. Math. 16.41. Luke. 22.40. The first of these was ve­ry duely kept in the primatiue Churche, reported by Eusebius in his fourth Booke of the life of Constantine: Eusebius. Pamph. That it was their custome to pray vnto one Lord that guided them, that defended them only from their ene­myes, from wholm they had all thinges: and in the [Page 28]ende, for their Emperour Constantine and his Chi [...] ­dren, Freedome is made serui­ [...]nde, & obe­dience diso­bedience to them that vse it not. that they might longe prosper with them. I would that affection were in vs, so great and subtile snapping, it would not bee agaynst the state as now it is. God that brought vs out of Aegipt, bringe vs no more to those fleshe pottes, and giue vs the liberty of his Gospell, and free passage of his word, and stop the mouthes of his enemies that snuffe and barke at vs a­broad, and could as yet neuer enioy the liberty hereof at home: and let vs conclude this parte, that beeing in a readines to offer vp our selues a liuely and quicke sacrifice vnto the Lord, wée may bée armed against the assaults of Sathan, and quietly abide whatsoeuer his gracious hand shall lay vpon vs. For very brickle is the minde of man, and vnsteady bee all his dooinges, and our enemy the Deuill and Sathanas that raum­pinge and roring Lyon, hee is euen now let lose, and in his time that hée hath, béeinge very short, hée is al­wayes so busie with the electe of the Lorde, that very few there be, be not intangled: Then to ende this the cause, one of them, and the last, for which wée pray. It is agaynst temptacions: That wee may auoyde his Snares, The last [...]use to pray and eschue his ginnes hee layeth for vs. I might run a long race in this féeld, and breath I could heere a litle, but tired neuer. And it would amaze any man in the middest of his conrse to see so great a Milstone as there is, to bée cast into the earth, and no man almost of sufficient force to bruse it: it hath well bin assayed of late, but yet the dust therof is so scatte­red, Sectes & di­ [...]itiōs about orders in the church. that a number bée almost choked with it. For euen in this is the diuelishnes of the Leuiathan seene, that maketh so good a reckoninge with the world, as beeinge holy and vnspotted in their dealinges, despise sutch as intermeddle not in their affayres, and thinke of common men as they doo of Ethnicks: But is their house so surely builte, that the waues beating theron [Page 29]can neuer mooue it? I know not well herein what it is I might speake: but if Isaack did fall, or if Ioseph offended, or Moses slid, or Elias, or Peter, or Paull, or the Apostles? they might as well as other Christians, pray vnto the Lorde agaynst temptations. But let these alone, and let them bee hardned still, it wilbe to late when Er and Onon are stroken by the hande of God: when Agar is gon and thruste out of thy house: He that fal­leth willing­ly as these did & temp­teth God, & prayeth not: shall haue that portion they had. when Esau hath solde his brightright to call it backe: when Ioseph is caste of and solde vnto the Ismaelits: when Iudath hath defiled Thamar, and then calleth on righteousnesse: when Semei shall curse Dauid to his face: when Absolon shall hange on the Trees and Speares thorow him: when Saull hath helde vp his handes agaynst his owne soule: when Achitophell hath set his house in order & strangled himself: when Sathan shall preuente vs, and wée know it not: and the Deuil hooke vs in, and wee perceaue it not: and tempte vs and assault vs, and wée pray not: The Lord kéepe those bée his, from this, and giue vs of his light and the brightnes of his countenance among vs, pre­pare our mindes to run from iniquity, and keepe our soules in rest and quietnes, that wee may auoyd tēp­tacions. This much for this parte, and more then at the first I purposed, for the knowledge hereof: what prayer is?

The thirde thinge, The thirde thing to be considered in prayer & the partes there­of. I noted in the question of his disciples is? what kindes or manner of prayer there is, that bée now in vse? Of this, I finde two. The first is publique and in the assembly of many, Actes 2.34. and. 4.24. and. 12.5. and. 20.36. and. 21.5. And this manner of prayer, is of the whole Churche and Congregation, assembled togeather as one man, to powre out their prayers to the Lorde. The seconde manner or order of prayer, is priuate, wée haue the example in Christ. Math 14.23. and 26.36. Luke. 5.16. [Page 30]and 6.12. and. 22.32. This prayinge, it is of euery one that is of the sheepfolde of Christe, beeing the first and cheefest poyncte in a Christian, to accustome him­selfe vnto prayer, of which I haue sufficiently spoken beefore, in the first cause, that ought to mooue vs to pray: wheras the examples of the Sainctes of God, of the Prophets, of the Patriarkes of Christe, of his Apostles that vsed alway to praye, may the more in­slame vs. There shalbe therfore no iteration of that now, The antiqui tie of cōmon prayer. let vs onely cousider what it is that is publique, and what therein to bée required. The custome of méeting at cōmon prayer, it is no new thinge, it hath bin from all beginninge wherin the Churche of God hath flourished. Gen. 4. For I doubt not but the poore offe­ringe of Caien and of Abell, was a thinge generallye vsed of the Church in that time, and donne of them as taken from the vse of the Congregation or meetinge, then vsed: People vsed not so open & playne ad­ministration of the Sacra­ments, in this age: as in the lavv, and after the Lavv, and a fevv hūdred yeeres before the Lavv. and albeit the Church was small, and they destitute of the Sacramente of the Tree of life: Yet they had so much as did signely vnto them a cextainty of their saluation. And there is in that place opened to vs, that in the time of Seth men began to call on the name of the Lorde. Not that God had no worship, or that there were none that serued and called on his name: but then the Church which was before darke­ned I take it to haue bin agayne newly restored. So that it seemeth to mee they knew the Lorde, and that openly, such as weare his. I might speake of Abra­ham and of his time, how hée also repayred the house of God: Gen. 19. Gen. 20. And in Sodom also was God knowen: A­gayne Abraham prayed for Abimelech and his house­holde. For as Nemrod had his solempe places for his Idolles, as is mentioned by Berosus the Chaldean; and Manetho the Aegiptian Préeste after the flood. So doubt I not, but God had his abidynge place, thoughe not so playnely described by the Prophets. Now, in [Page 31] Moses his time, Exod. 19. it was without all controuersy fully ratefied and established, when after the delinery of the Law vnto his seruaunt Moses: in glory and great Maiesty, hee seuered Aaron from the rest, Exod. 28. and put vp­on him moste gloryous apparrell, and gaue him the Préesthoode for euer, and the gouernment of the Ta­bernacle to him and his, in a perpetuall generation. Very notably approoued by Iosuah, Iosh. 5. when thei eate the passouer in Ierico, after their iourney in the Wilder­nesse: Also more liuely set out in their solempne mée­ting and comming vp thyther to worship God: where the Lottes were cast bee fore the Lorde, Iosh. 18. to deuide the inheritaunce of Israell. After this you shall sinde e­uery wheare great méetinges of all Israell, and of the whole Congregation. I referre it therfore to them that will search the Booke of God: and though vnwil­tinge, Much seuer [...] inge, litle in­clining to the worde, brought in by Scrsma­tickes. yet as interrupted heare to sée the state of our daies, in that a more bright and comly platforme, hath very seldome bin drawen out in any Churche then in ours. But so sluggish and carelesse liues, I (speake of some, I know it) so mutch breatch and contempte in others, (I haue seene it.) So small regard to the Temple and loue and zeale to the house of God (for I haue hard it,) as in few common wealthes hath béene red the lyke, that is it which is most pittifull.

I only wish that men in our dayes, where the Har­row is not vsed, nor inginnes of Iron framed, or the torturs and exiles putte in practise (as is els euer ye wheare,) would more willingly agree togeather, then as yet they doo. The state vn­der Diocleti­an. In the histories of the persecutions vnder Dioclesian, and Maximine the Emperor, there is mention made very often of the places that Chris­tians met in. But as it appeareth, before Constan­tine, their places whytherto they commonly resorted, Temple [...] cal­led D [...]mini­ca, and Ora­to [...]ia & Basil [...]. weare but homly and not so trimmed as ours, termed by the name of Dominica, and as Eusebius recordeth [Page 32] Oratoria, and in Nazianzen, the Church is called Basi­lica, and so I finde it in Ambrose: But for this I think no man will striue, vnleast Ethnicke like, wée take that which men vse so much at this day, to praye a­broad, for that in persecution, it was not lawfull for them, to come to Churches. Or there is a reason found out (and so it may bee) to praye in the Church­yeardes, Error in the mistaking of examples. and at Graues and Sepulchers of the dead, because in the persecution and tyranny of Gorgias of Alexandria, they were content (or compelled rather) to ly at the Graues and Sepulchers of their Fathers. Unhappely I thinke was that storye taken in hande, and in an euill time (if it bée grounded theare) to pro­strate themselues in feelds, Common customes do bring great matters to passe: and the vse of that is euill doth make it good: though euill before: as vvith vs. to lie at the foote of Hilles, to praye without the walles, and Townes, and gates of the Citties, for that Christians had so small a liber­tye vnder Valence of Antioch? But where so euer it be fetched, for that it is vntrue, looke about, search other Historyes: gather as well that which is good & sée me­ly, as that which is erronious, & you shal finde many examples of Christianity: For these arguments ta­ken from the custome of the nations, and from the Gentilles, for that contrary to the rule of the Booke of God, they appoynted at their seuerall pleasures, this or that, it is not to bée liked of. But as euery Cuntrye hath his custome, in comming to prayse the name of God: if it were in holes & Caues of the earth, as the Indians some of them doo it in: Custome of thē in India, to pray in Aegipt, in Barbarie: or in houses of Réedes as they in very hot Cuntreys doo, or in other (though vnseemely places to vs) as diuers of the na­tions, and as our Irishe men not so far a iourny from vs, very beastly people doo: yet if that Cuntry whatso­euer, hath any one in him that calleth on the name of Christ: hee & they bée aswell excepted in their homely Cottages, as other people bee in stately▪Pallaces. And though I alowe not the Iewish tradition renued [Page 33]by Constantine, in carrying about a tent, squared like the Temples they buylt then, for to praise the name of God with his soldiours: yet because the meaning of that good Emperour, can in no wise be condemned, I cannot altogether disallowe the thing. But nowe in so great a light, where the woorde of God neuer shined more brightly then it doth here: I needs must cry out with Ieremie, that readier were they in the worlde, to offer vp cakes to the Quéene of heauen, then they be nowe to giue thanks & pay their vowes to the God of Iacob. O that I could but ransake out the cause hereof. I am persuaded, that not onely they whose writings haue béene mistaken of a num­ber to this hower, woulde knit them selues as fel­lowe labourers herein, but diuers also whome God hath blessed with great wisedom, would imploy their faithfull heartes to redresse it. Giue mee leaue here though not so fully, yet of truth, not altogether rash­ly, to enquire and séeke after this. For a little experi­ensed herein, I haue a shrewd gesse at their reasons. It may be that the church néedeth some holy water a­gaine, as in the time of poperie to purge it a freshe. Errours of diuerse that like not our temples. Otherwise, I know not but that our temples might please them. For if they haue béene vsed euer since Christe our Sauiour (the manner I meane of our churches) may or ought the order of the building re­straine or kéepe any from prayer? I speake not of the thrée firste hundred yeares, it is open vnto him that readeth: that though fier and sworde kepte them vn­der: Yet had they both places and temples, and Sy­nagogues to pray in: and I doubt not, but the head or chauncell thereof stoode Eastwarde, as ours doth. If it were Iewishe and ceremoniall and not allowed, Argument taken from traditions. why did not Christ abolish it? For he taught in their Synagogues and in their temples, and disputed with the Scribes, and vsed that well, which they abused: [Page 34]But if this were neuer thought on of so great a num­ber of learned fathers, is it matter enough for men to make conscience in so small trifles? Zenon bishop of Gaza (called of many the eye or glorie of those dayes) built a temple called of Sozomenus Oratorium: Zenon of Gaza. and the patterne thereof was taken from those churches that were in vse then, & it was allowed. Many yeres if so it had pleased God, it might haue stood, yea, euen till this day, for ought that I can see against it. But they will not come to the temples in some places, (or not willingly) for that they wer dedicated to saincts. A temple built at E­dessa to saint Thomas. Was that in Basill, buylt at Edessa vnto sainct Tho­mas, euer the worse for that it bore his name? Is the water the worse that an euill man holdeth? the golde impure that the sinner toucheth? or the vessell & cupp of more corruption, that the Papist buyeth? I dare not say it. For, if the beléeuing man shal clense euen those things that are filthie: then Christians may al­lowe of these things, wherein there is no shame to vse them: I aske a question, & iudge thereof thy selfe. Is it lawfull if a man were in Constantinople, or nowe in Rome, Question [...]oued. to worship in the temple or not? to this, when it is aunswered, I will saye something. I haue often saide, that this is not a volume to ap­proue and confirme euery particuler thing by large discoursing thereon: but as content to runne them o­ner, and at more leisure, if things be not reformed, to intreat thereof more copiously. There is yet ano­ther thing that presseth sore and deateth downe to the grounde (a great cause that men come not to the tem­ple.) The Sur­plesse vvhich keepeth men f [...] church. I can not tell what nature it hath, or howe loth­some it is in the looke, but men runne from it verie spéedily: and it is pittie, and the Lord knoweth howe gréeuous it is in his sight: that such as haue béene ve­ry zealous furtherers of the Gospell, shall withdraw them selues from church, from seruice, from obey­ing, [Page 35]from duetie, and that for a surplesse? When I purposed to write of prayer, I determined not (God knoweth) to sitt mée downe to checke any man: Great abuse, littlevse, vvhē men so vvil­lingly abuse the Lord. but as one that hath had triall of these abuses, I am by priuate duetie inforced to looke vppon them. For of late, neither as yet so long since is it that these lettes were knowen among men. But who waying the condition and state of people in those dayes, and ca­sting his eyes to sée them nowe: will not lament to see howe their consciences and mindes be alienated from that they were: & priuately vse priuate prayer, and publiquely do come to none: and against their owne consciences offende often, rather then to in­curre the breach of lawe once. I speake it as agast, by the small conference of time, and perusing of the stories: which I easely acknowledge in my selfe. Yet as one to whome God hath giuen a little taste, I do not thinke conuenient that what colde affection so­euer I haue vnto Religion, or what zeale it be that I beare vnto the Gospell, ought in mee or any other to be quenched for so small a trifle. Disorders i [...] our church. The Sabboth is broken, the churche is not frequented, obedience is not giuen, Magistracie is not knowen, the worde of God is not heard, the Sacramentes be not receiued, vnitie of the church broken, peace, concorde, and ami­tie is not thought on, all order and custome is spur­ned vnder foote, and all is for a Surplesse. I aske a question againe, and when that is set downe, I dare say more. Can the libertie which we haue in Christ, and the bondage from whence we are deliuered by the Gospell, beare it or no? This may suffice, & for this time I stay here. For it seemeth not to mee suf­ficient, that the benefite which is given vnto euery countrie for their custome, should be restrayned and kept backe, because of the mindes of diuers men that be therein. Otherwise, I may reason, that Papists [Page 36]and Athistes, (whereof I am in doubt, some be in the churche) may be an occasion, that whereas they be not pleased in their consciences, the right course may not be taken to the Gospell.

And though there bée weake, and there be strong, & there is the Papistes that delighteth in the vse of the Surplesse and hope for a day: yet of what force is this Argumēt? The Church must yeeld to their affections, and they shalbee as Elders to dipese their rittes per­tayning to the Churche: Reason to keepe the Church, though the Surplesse bee vvorne. But diuers bee offended, I know it, and I lamente it. Yet what then? This reason of the people it abideth not the fier: for as well is the consideration of my duty, and the cause of their offence to bee searched and the proofe of Antichristia­nite to bée wayed, and the detestation whyther it bee iust or no considered, and their hartes whyther they ought too bée touched, and their consciences offended, and this our communicating with Idolatry (falsely so termed) duely examined, béefore wée relente to the infirmities of other. And as they bée but wordes, and presumptions grounded vpon other mennes weake­nes, so when the argument is made stronge, it wilbée leauyed. This is that I stand on, can any man offen­ded herewith, by that vayle is layde beefore his eyes haue a sufficient warrant to refuse the woord, the Sa­craments, the Temple, and for such a trifle. Then this is that I sée which came hereof, that many before perswaded well of these rites, No excuse for ceremo­nies that bee indifferent. haue new by a sinister opinion of late driuen into their heads, altogeather abandoned the truth. So that to trye this whyther it bee lawfull or not, some other way must bée taken to disprooue it. For this wythereth at the Sunne, and the mindes of men bée as the Smoake, that thorowly perswaded therof, relent agayne at so homly an argu­ment. I leaue it therfore, and I take in hand an other matter, sumwhat more waighty then that of the peo­ple: [Page 37]and that is, whyther or no wée ought to repaire vnto publique prayer, and what occations may with­draw vs: But for ye our meetings is commonly refer­red vnto one day, which is the Sabboth, (albée it extra­ordinarely wée may haue seuerall comminges togea­ther on other dayes to serue God) Yet in the holy day I include all. Our puplike prayer, is to be referred in espetiall to the Sabboth. And this it is which is sayde to bee the seuenth daye, that God blessed when hee finished his worke, and the Tabernacle of the Heauens where he sitteth: The kéeping whereof wilbe better considered when the causes of the institution thereof bée opened. The first cause, for which the Sabboth was ordayned, was Economicall or politicke, & it is expedient for the preseruation and safety of man, that hee may rest his weary bones and eate the labour of his hands, and the sweate of his browes with ioyfulnes. Three causes, of the cele­bration of the Sabboth by Gods ap­poyntment. To this allu­deth the spirite of God in Exodus: thou and thy Ser­uaunt and thy Mayde, and Cattell and thy Straunger that is within thy Gates: The cause is: that in care, & ouerlabouring, & tediousnes of thy soule, thou shoul­dest not repine agaynst the Lord. Of the rest, much is written. Exod. 13. Deut. 5. The second cause of Sab­bothe, is ecclesiasticall, or for the Church: because as there was assembling togeather of the Iewes, wher­in the Lord was reuerenced, and his Sabboth halow­ed, so especiallye for this, that agréeinge in one, wée might be mēbers and professors of one Christe, which was the only end of the Law. For as they had the Ta­bernacle to come vnto, so they had thrée seueral time [...] appoynted to meete in: their Passouer, for their deli­uery out of Aegipt: their Penticost for the remembe­raunce of the lawe giuen by Moses: their feast of Ta­bernacles, for that God kepte and deliuered their Fa­thers in the Wildernes the space of forty yeares. So that as they did meete and had seueral places for their offeringes, so ought wee to bee gathered togeather at [Page 38]Prayer. The thirde cause of the institution of the Sabboth, is the rest and quietnes therin prefigured, when the Saincts of God shalbe associated all of them and dwell with the Lorde: of the Sabboth and the vse therof: I referre you to the Prophets. In wholme I finde no one so great complaynt of them in Israel, as I doo for the contempt and breach of the holy day: The blessinge in keeping it, the dreadfull cursing in break­ing it is set downe. Esay. 58.13. and 56.2. The curse to him that dispiseth his ordinance is shewed in Deut. but his displeasure and wrath is opened to vs, The straight nes that God vsed, for sutch as brooke the Sabboth. in that the fellow that gathered stickes on the Sabboth, was stoned: and in them sufficiently declared, whom God checked for that they gathered Manhu on the Saboth: and when they went out, found none: if it bée a cause of force enough to kepe a man from Church, to breake the Sabboth, to iourney many miles, to heare a Ser­mond when thy aboade weare more acceptable to thy God, and thy diligence more commendable:

Then truely these men (named béefore) may pleade with the Lord as vniustly punished. For the one had no ster to warme him with, the other lackte meate to féede him with: and thou wantest a Prophet, & goest a gadding, and seekest a straunger, and huntest after the worde, to delight thée with. Surely this was loo­ked too in Israell, and it was neuer permitted amonge the Gentilles, and the contempte of the worde and of the Sabboth was neuer suffered amonge Infidelles, it was greeuously punished in the primatiue Church, and if Constantine, Athamasius and Ierom liued, they would haue rowsed them out, and haue fetchte them wholme long ere this.

I trust I neede not question heare with any man, Controuersy that is about the day of the Sabboth. as touching the day that is appointed for the Sabboth For dayes of them selues are indifferent. Math. 22.5. Luke. 13.15. Ioh. 5.10. Rom. 14.5. Gala. 4.10. And [Page 39]God could haue appointed euery day to worship him, if so his Maiesty had thought good therof: but hee ap­poynted onely one, that giuinge our selues to labour, wée might bee readyer at appoynted day to learne our duety. For as in other Ceremonyes, there is sumthing that can not bee chaunged, and there is that may bee forborne and lefte out, so also is it heare. For in Circumsitiō, and in Baptisme, it is necessarely re­quired, that those which pertayne vnto the couenaunt and bee lately ioyned to the Church, The true vse of the Sacra­ments and hovv to bee esteemed. should haue some external signe to shew it: but the manner therof is for a time: as first the cutting of the foreskinne, & the alte­ration therof renewed againe in the sprinkling of wa­ter. Therfore to shew there was no necessity therof, there was a time wherin none was circumcised, and afterward giuen to Abraham & established, Though vve neuer reccaue the Sacra­ments: vvee may be saued yet for al th [...]g custome ap­poynted by God is to be [...] kepte. it was left vndoon in the Wildernes the space of forty yeeres: so then we bee not tyed therunto and the external rites: In like māner, the case is all one in vs ye Ministers of the word, namely ye we haue prouided for vs to liue by. But whither we take it as tithe, or out of ye Kings tre­sury, it is indifferent. And so is it in ye Saboth, euen ye we keepe a day holy vnto the Lord: but whyther it bee the first day, or the second, or the fourth, that for ought that I can yet see, I finde not. Then this is taken in of the Church as beeing hir right and at hir appoynt­ment, and shée hath instituted the Sunday for the Sa­both to magnefie the name of the Lord withall, as for other Festiuall dayes, (then when I haue occasion to speake) the breach of these, beeinge as great as the a­buse of the other, at more conuenient place must bee examined: for now I am already admonished to make haste: only let this bée sufficient for the vnderstanding of that which I considered in Prayer, that ons parte therof was publique, and the other priuate.

The manner of prayer howe it is to be vsed, whe­ther [Page 40]knéeling, sitting, standing, or going, there is small cause to reason of it. For if it be priuate to thy selfe, The manner of priuate prayer. the Lord accepteth as well the goer as the run­ner, and the stander as the knéeler, if he come in spi­rite and trueth. Albeit I do wishe a reuerend feare, in euery one that commeth before the Lord. For if there be duetie and reuerence, and care to be had a­mong men, and those that dwell in teats, whose buil­ding is but for a season. What manner of humili­tie ought we to vse vnto the Lorde our God, In publique prayer agreement is to be made of necessitie. that go­uerneth vs and the whole earth? But in publique prayer, it is my desire, that all would be of one mind, not reading, when one is preaching: or another tal­king, while he is ministring: or thou knéeling when he is sitting, but that we be alike affectioned vnto the Lorde. For as the Leuites, when the Trumpe did sound at once, did agree alike, so would I at one time wee might accorde in voice, in gesture, in prayer, in supplication, in soule, in heart vnto our God. For lift thou vp thy hands, or beate thou on thy brest: or speake thou openly, or sigh inwardly: or else what euer thy custome be, be it not Iewishe or Ethnicke like, it is all one vnto the Lorde. Onely in the Con­gregation where God wilbe knowen among vs, & where we may be iudged to be as seruauntes vnto one Lorde, let there be no discorde or disagréement in any thing. For as is of the seruaunt to the master, so is there of vs by duetie in vs, to our God: and if in the house they be at variance among them selues, Their eu­ [...]ome and maner in the time of Ba­ [...]ll. will their Lord beare it? No more if wée agrée not, will he like it. Basill in his sixtie and thrée Epistle witnesseth, that in ioyning together in common pra­yer, the Bishop or Elder that taught them, when he went vp into his appointed place, he read vnto them out of the Scriptures: and the firste thing that hée spake was to ioyne together in prayer vnto Christe, [Page 41]for to direct and lighten their mindes in his peace. The same Basill is author, that they turned their bo­dies to the East, and prayed. I note not their man­ner then, as their custome, nor their custom as their agréement, nor their agréement as their end, in that all were ioyned and knit as by a thréed in one. Athan [...]s [...]u [...] record.

Athanasius is witnesse hereof in his fourtéenth question. Out of whome I finde a commendation left vnto the churches of Africa, that so easily consen­ted together, making no religion, or putting no su­perstition in this so indifferent a thing. Praecise ma­ners, they be vn manerly novv. Also in his booke de Spiritu sancto, Basill hath left this as wor­thie memorie, that on the Sonday, they were accu­stomed to pray standing, because as that day Christe rose from death. And they noted this in them selues, to be such as should be erected in soule vnto the Lord. And as they did stande on the earth, so they were ad­monished to looke vpwarde to heauen for grace. The twentieth Canon of the counsell of Nece, Concilium Nicenum. as it is rec­koned by Gratian, reporteth this same thing to bée done of them all on the Sabboth. And at Pentecost, where (as I take it) partly from Basill and Athana­sius, and from the custome of the Primatiue Church. All our churches at this day, our chappels, and tem­ples stande Eastwarde. But let it passe: Our time it néede not to take so heauily these the rytes and or­dinances which wee haue: for as they be not many, so if wée were pestered as the Primatiue church was (which God forbid) yet howe vntowardly woulde it be taken? And nowe to cut of this third parte also, Much stri­uing, small Christianitie in a number of these. for our manner of prayer: thus I think, that the best and the farthest from superstition, and the néerest to Christe, and the moste excellent, to set out our reue­rence and duetie, is at our comming together, to pray knéeling.

Thus at the length wée are arriued at our laste [Page 42]holde, and compelled for want of winde and weather in so perilous sailing, to cast Anchor. But howe soe­uer it be, we hoysted out, because it is with some daunger, contented we are to beare the burthen, & to require others to take some pitie of vs to: for I knowe that this is not taken in hande without the looking on of many Sea men, that would right glad­ly set saile to their greater vessels, that harder pas­sage might be permitted to our small barke. For this cause also I take the Sunne and the Skye as I finde it, and content to enioy the small libertie that is lefte. And greater speede is made to bring vs home, for that if so we chaunce to perishe by the way & suf­fer shipwracke, other men may take héede by the o­nerthrowe of this our Boate, more warely in their iourney to looke to theirs. For outleaping all the in­conueniences hetherto, that be comon in the world, we are like to be grounded on two as perilous rocks, as the hearte and imagination of man can wishe vs to. Before, we had to do with them, that for their vnskilfulnesse in the vse of prayer, Hovve to prepare our selues to praye, the last parte of this booke. were happely to be pardoned. And nowe commeth in howe it is wée should prepare our selues to prayer. The fourth & last thing that I noted in the question that was as­ked: This it may seeme to be verie common, and ap­pertaining onely to men of greate discretion: 1 For nowe we haue to deale with proude and hawtie sto­maches that can debase others, to raise and lifte vp them selues: 2 We must encounter with the Hype­crite, with whome there will be harde wrestling, he will dissemble so gloriously. 3 There must also a view and sight be taken of the faithlesse man, that com­meth halting before the Lord, and is not so mutche as the guide and maister of his owne minde. 4 The double dealer hath his portion in this place, for his prayers and his manners agréeing not, hee neuer [Page 43]getteth any thing of the Lorde. Also, for that euery man commeth at appointed season, 5 to aske of God his peticion, it must not be vnseemely for his maic­stie. Last of all, 6 there must be perseuerance & con­tinuance in our prayer: for the running & the gid­die hedded man, he is an extrauigant vnto the Lord. So that all things duely wayed, we haue yet small cause to bragge, that may easily be cast off in so peri­lous a gulfe. Howeuer that it be, if God permit, we will go forward: and because the iudgements of men be frée, and the way so open, I doubt not but to finde some one or other in the way to succour vs. The order that I tooke in hande, The [...] thing in our preparacion to prayer, it to be hum­ble and lovv­ly in heart. I was loth to break it, therefore in the question, who it is that prayeth? it is aunswered, the holie and humble spirited man, that commeth drenched all in teares, and that would touche the hemme of Christes garment, rather than be will departe vnhealed. This humblenes of mind it is of two sortes: for there is one that is among men. Math 18.4. and 23.12. Luke. 14.11. Rom. 12.16. Ephe. 4.2. Phil. 2.3. collos. 3.12. 2. Pet. 5.5. And this fellowe, he may dallie with the worlde, and deale dis­guisedly on both sides, but yet God that is aboue doth iudge him. Nimrod that greate hunter before the Lorde, fought not so valiantly, and liued not so wic­kedly, but he had as ignominious an end, & died mi­serably. And these men that can créepe on the earthe for aduantage, and kisse thy féete to ingrosse commo­dities, and can hoorde vp substance in their cofers, that looke so stily, The manner of vvorling [...] and of hy­pocrites. and minse it so cunningly as though the full measure of righteousnes were in them, that will haue the vpper hand in Religion, & be inferiour vnto none in profession: yet can scrape vp as gréede­ly, and oppresse vnchristianly, and deale vnneigh­bourly, and liue vncharitably, and giue reproche for reproche, as slaunderously, and hate as deadly, and [Page 44]iniurie as spitefully, & backbite as malitiously, as he that séeketh to get the greatest game, and striuest moste: such a one is not méete to come before the Lorde and his annointed, nor to aske at the hands of God. If he do, I say vnto him, he hath his reward. There is another kinde of humilitie, and it is onely in debasing our selues, whereby we become as litle children without pride and hawtinesse of minde, fit to be receiued vnto the Lorde. Of this humilitie wee read Math. 18 10. Luke. 18.14. Iames. 4.10. For all shewe of righteousnesse, all manner of vprightnesse in thy selfe must be secluded, & the grace of the Lorde is that which is sufficient for vs. If any should pre­sume by way of sute to arrogate any thing vnto him­self that is due vnto the Prince: the state of that man is verie daungerous. But if thou lay not thy in­firmities abrode, and vncouer not thy nakednes be­fore the Lord God, when thou enterest into his seate and iudgest presumptuously in thine owne eyes, Humilitie in all at com­ming to pra­yer. then looke about and beware. For of a trueth, he hath the lawe, and the Scepter, and he hath the sworde to de­stroy thée. Remember Dauid his supplication vnto the Lord. Psal. 25. O thinke vpon thy tender mercie, and lo­uing kindnesse, for they haue béene for euer. Re­member not the sinnes of my youth, nor my rebelli­ons, but according to thy kindnesse remember thou mée for thy goodnes sake O Lorde. I thinke Dauid indifferently smyteth vs vnto the quicke: and he that shall turne him selfe to sée the manners of our time, will thinke there is scarce a God vppon the earth, to sée what glorie he suffereth in the vngodly men, and to sée howe the head of the iust is couered with re­proches. But as the beautie of the Sunne, till the cloude ouershadowe it, and as is the Palme trée, till the frost nippeth it, & as the blossome of the Peache, till the winde alter it: so is the beautie of the wicked [Page 45]til ye Lord cōsumeth him. For if God enter into iudge­ment, what flesh shall bee iustefied in his sight? Dan. 9. For euen this confessed Daniel in that hee and other of the Church presented not their supplications before God, for their owne rightuousnes: but for his owne mercy sake, foreseeing that wee of Adam, are by nature the Children of death, to what ende shall wee striue with God, whose spirite hath not alwayes striued with vs? For he knew that wee were but flesh, Gen. 8. and that vayne were the cogitacions and thoughtes of man from his youth. Then let this bee our first way to prepare our selues to goe to prayer: that wee take vnto vs humi­lite, and debase our selues before the Lorde. The state of such as dis­semble.

The second kinde of seruice or duety wee owe, and rightly to come vnto prayer is this: that wee bee not gilty of that in Esay. This people confesseth mee with their lippes but their hartes are far from mee: Hee that is offender herein, is not fitte to come vnto the Lorde, namely to haue thy body at the Temple, and thy presence at the Alter, and thy harte at holme. Can the Aethiopian be made white? or the sōmer chaunge his course? Can you gather Grapes of Thistles, and Figges of Thornes? wilt thou fetch Honye out of the Rocke? and the Sunne beames from the duskishnes of the night? or the Cristolet? or the Saphir, out of all quarters of the earth? No more will hée his glorye from the wicked, nor his loue and fauour from the vn­godly, nor ioy and Heauen from the dissembler, nor his Christ and his owne presence will hee shew for e­uer vnto the Hypocrite. I remember I spake hereof before, yet it is necessary to touch it now: that the iust measure of the man of God may appeare.

The third thinge, or the preparation and pathway that wée may haue more assured entrance into praier, The perfecti­on of the man of God. is to bée of a faythfull and vpright conuersation, and to bée steady in fayth. If wee come vnto a Senate or [Page 46]before graue and auncient councellors, wee repose some assuraunce of that wee come for, in their hands, and I knowe if it bée the price of Monye, there is no man but speketh very cōstātly: Then, if we haue any thing to craue for of the Lord, it behooueth vs to tread our steps aright, to lay the forme of our wordes due­lye, and the manner of our speeche that wée lispe not, and thy thoughtes and cogitacions, that thou wauer not before his Maiesty: For if thy minde be not setled, and thy dealings dispised, and thou thy selfe strength­ned, that thou shiuer not: it is in hazard, but that thy whole request perisheth: Rom. 10. And to say the truth, how can wee call on him on whom wée beleeue not? Goe wée vnto the Mariner and the Seafaring man, and to no ende? or thinke wée then to bée drowned? Doo wée run vnto the Phisition or wayte wée for poyson? will the Lawier take his fee for nothinge, or can wée bow our selues before our God, as if wee were at Beershe­ba or at Dan, or at the Idolles of Samaria, to retourne agayne without aunswer? then vnhappy truely were our case, but euen for this doo we come before ye Lord, to wipe away the teares from our eyes, and the bur­then from our shoulders, and that hee would accepte our fayth. For hee that beléeueth in him hee shall not perishe but haue life: And vnto this ende are we cal­led, that we might bee heires of eternall saluation ac­cordinge to hope. Titus. 3. Therfore Ieames: hee that prayeth let him pray in fayth, not doubtinge, for hee that wauereth is like vnto the leapinges of the Sea, that is turned and walowed in the winde, and let not that man thinke that he shall haue any thing from the Lorde, Luke 7. that asketh not stedfastly. It was well sayde of the Apostle: Lorde increase our sayth, and agayne helpe or vnbeleefe for it is very hard for flesh and blood to aske so faythfully: Mark. 9. but that he wilbe still in a mam­moringe: To the end then that wee may appeare be­fore [Page 47]him clothed with rightuousnes, and our garmēts bee spanged with sinseritie and truth: that we may know to pray faythfully, to obey steadely, to trust in him obediently, I will drawe out the Image of a per­fecte and vpright Christian, and lay open the tokens and signes of an Infidell. There is, for so I sinde in the writers, fiue kindes or maner of fayth, which I doo professe that I haue red also in the booke of God.

  • 1. An Historicall, or Ethnicke like,
    For that the Infidest and the Panim, & the vngodly, do thinke they haue fayth: I haue therfore put in this diuisiō or diste­rence which is in fayth▪
  • 2. A deade fayth: that is good for nought:
  • 3. A fayth of miracles: cōmon to the wicked,
  • 4. A temporall fayth: which is but for a time:
  • 5. A iustifiyng fayth: which remayneth euer.

AN Historical faith, such a one as is of the Ethnick, when there shalbe no difference made of the Hea­uenly and the Eternall God, than is of the Infidell, to an Idoll, of a Panime to his counterfet and halowed Saincte, or the Gentil to his Saturne, or the Turke to his Mahomet. And this manner of Religion, it is in all those that be on the face of ye earth, for the Hea­uens declare the glory of God, & the Firmament his handy worke: and very nature shewed to the Heathen that there was one that satte aboue, that spred abroad the face of the Heauens as a coueringe, and called the Sunne at his pleasure, and renued the course of the yéeres: Cleanthe [...] in Seneca cryed out: The Heru [...], & the work [...] of his handes, doo declare there is a God. Duc me sum­me pater altique dominator poli: & that excellent verse in Peter Martirre borowed of the Poet Homer, can testefie ye same: [...]. Aristotle had Ens entium in his lips: as for any thing els hee knew not. It is a common thing among the nations to con­fesse a God, as for ought els they know not. Other­wise, as I finde it in Arnobius the Persians would ne­uer ioyne themselues with their Mothers. Nor they [Page 48]of Aegipt and of Athens, Brutishnes in the [...]nt [...]ies and s [...]ch as know not God. with their Sisters. Nei­ther would their Tragedies bée stufte so full with in­céstious mariages: They had small cause to boaste so much of Hercules eyther hee that furious and fran­ticke: or els of Aetheus, by an inchauntresse I know not how, or by some one of their woonted lyes, imma­gined of them to haue bin taken vp to Heauen. This is the ignorance wherwith God often times blindeth the Infidels, for his dispight and contempte of Rely­gion: euen to giue them eyes that they should not sée, and eares that they should not heare, and hartes that they should not vnderstand and seeke after the Lorde, as it is come to passe this day. I know that Eusebius misliked the Aegiptians, Esay. 6. and thought them vnskilfull iudgers of the Eternall God, that made the Sonne which is at the becke and cōmaundment of the Heig­hest, to bee the Creator and Workemaister of other Creatures. Diocletiam vvorshipped as a God: Had that Diocletianus any feare of God that would bée worshipped as a God? and reuerenced among men, that was him selfe a very man? Epipha­nes in Samos, was accustomly honoured, for so sayth Epiphanius: Thermatis the daughter of Amenoph the Sonne of Pharooe (I am assured agaynst the will of Moses) was made a Goddesse for that shee brought vp Moses, wittely it is sayd of Prudentius, in his booke a­gaynst Simmachius.

Quicquid humus, pelagus, caelum mirabile gignunt. Id duxere Deos.

For the Phaenitians, they knew not the Aegiptians: nor the Aegiptians the Scithians: The blinde­nes and hard­nes of harte for their in­credulite vp­on the Gen­tilles. nor the Scithians the Persians: nor the Persians the Syrians. Pelasgos Ile knew not them of Throitia: nor they the Thebes: nor they the Indians: nor the Indians the Arabians: neither yet knew they the Aepionians: There were diuers in Siria, and diuers in Sylicia, and diuers in Cappadotia: and the Cappadotians knew not the Gods of the Be­thinians, [Page 49]nor they the Romanes, neither the Romanes the Armenians, nor the Armenians vs, nor wée them in Fraunce, nor the French men the Bohemians, nor the Bohemian, the Irishe nation, nor that brutishe people God: So that the whole earth was deuided. This same historicall, this Ethnicke beleefe, this heathenish knowledge had so ouerflowen the face of the earth, The end of the election in man, at his calling to be godly, &c. that verie fewe there were that knewe the Lorde. I make therefore this diuision only, and this separation of vs from them: that God onely in his eternall decrée, hath segregated vs from the na­tions, that wée should be a holie nation, and a royall Priesthood: Not giuing our selues ouer to the lustes of the fleshe, and vanities of our mindes, & pleasures of this life (wherein I knowe not what commoditie it is we get) but to kéepe our selues from filthines & vncleannes, and to the seruing of the eternall God, which is attained of vs, by a more open declaration of his woorkes, then to confesse a bare Lord or a bare God. For wée consider where he is, and it is aboue, which is the father of light: The Gospell bringeth in all trueth: vvipeth avvay all idolatrie, and all supe [...] ­stition: all blindnesse & errour, and teacheth vs to knovve God. we knowe that he made all euen by his worde: the eternall worde the sonne of God: and that nowe he guideth and gouerneth all, for he is the Lord of glorie and of powre: all which Panisme and Gentilisme, coulde neuer teache vs. And of a certeintie, it is and shalbe to the ende of the worlde, that he whome men doe thinke to cal vppon rightly, then, when they consider the Lorde in his workes, and what he is, they are verie farre from him. And this superstition, this ignorance, I would it were not so common as it is among men: the bare Christian profession will not serue vs vnto eternall life: and belche out the name of God so often as thou wilte: and power out the hidd treasuries of thy heart in knowing the Lorde: yet if thy life and demeanor be not according, it is but historical, it is but Ethnick [Page 50]like. Remember Lamech, I woulde slaye a man in my might, Gen. 4 & a yong man in my strength. If Cain shalbe auenged seuen folde, then Lamech seuentie times seuen fold. This mockerie of the iudgements of God, because he stroke him not presently, and for that he deferred his wrath in Cain, how is it shewen in a bare knowledge of iustice in God? It is ye com­mon custom of wicked men, to confesse a kinde of an­ger and displeasure in God: but they are not terri­fied or dismaide by his iudgements. So did Abime­lech and Picoll his captaine, that coulde not denie but that God was with Abraham, and prospered him in his doings: and therefore made a couenant with the Patriarke, Gen. 21. that shoulde continue vnto him and his children for euer. This Philistine, knewe there was a trewe & a iust God that Abraham worshipped: but he & his people would not follow him. The like is in Laban the Aramite, Iacobs kinsman, that regarded that poore Iacob for feare onely, Gen. 37. and reported that the God of Iacob and his fathers had appeared to them by night. And giuen him a warning for the life of Iacob and for his soules that were with him, that he should not touch him, but this Sirian he liued neuer the bet­ter, Wicked men & infidels stroken vvith feeling of Gods iudge­mēts, though else they knovv him not, & there­in shevv, that they deserue death and condemna­tion. or else serued the Lorde the more. But in a bare and onely knowledge that there was the God of Ia­cob, he is a condemnation to him selfe, that was a moste vile idolater & serued him not. The like is in Saul, at that time he went vnto the Pythonist, & made protestation there, that the Lorde had forsaken him, neither would he answere him by Vrim & Thumim, nor by Prophets: yet neuer did he turne him aright, either else forgat he his filthie wayes, but procéeded to vexe the Lord, & to bring his displeasure vpon him. This may be a note to knowe a right Israelite, if he professe vprightly, liue warily, & acknowledge God sincerely, otherwise, if thou vnfold thy hid cogitatiōs, [Page 51]and denounce a bare spéech of the Lorde: and that he is readie to punishe & to strike, & that thou oughtest to call vppon him, yet knowest not howe & which waye: this intelligēce of thine, it is but heathenish, thy faith it is but historical: for the diuels they know ther is a God. The second kinde of faith it is that which I call a dead faith, for it bringeth foorth no fruit, much like vnto a dead man, yet we say he is man, not that he is, but for that he was a man. A dead faith. The image or picture of a­ny mā, it is called by ye name of him that it was made for, although it hath neither life, neither breath, as hath the man. And so was the clubbe in the handes of Hercules in the temple of Rome, so called frō ye name of him that vsed it, yet neuer stroke he therwith. For if he could haue done it, euen Anthonie & Sylla, in all their strength durst not haue looked on him, who if he had liued, would always haue hated them. And so be ye brazē bulles that Solomon made, called by an vnpro­per name, for they neuer roared: and the golden calfe ye was set vp at Dan by Ieroboam, & at Bethel another they are saide to be that which they neuer were: 1 King. 12. In like maner say I, these to be faithful mē, because they seeme to haue faith, & yet to be dead, in that for a truth they neuer knew as yet to liue. Theoderet bishop of cyrus, bringeth in, in his long discourse of heresies, Theodoret of Cyrus. one Stromatius Clemens as a witnesse against Prody­cus, whose profession & life was in those dayes muche talked of, & did onely in name & bare wordes shewe it to ye church, who permitted that which [...] of Chremes in Terence, ye doting father Adolesce [...]ulum Scortari: & he thought it a thing indifferent to vse other mennes wiues as his owne: Blindnes i [...] the heretike [...] which [...]or [...]ble & grosse heresie I reherse, for that when men are dead in sinne, & stande in their own conceits to be reputed as faithfull, it of­ten times falleth out ye they be erronious. For what is it for a mā to say he doth beleue, & to professe Chri­stianitie, [Page 52]to be a furtherer of religion (as he suppo­seth) & yet he walketh in darknes, & liueth verie wic­kedly. Beléeue mee, it is a common beleefe in ye world & I can testifie the same in too great a number, that can tithe minte & Comyn, The order in double dea­lers. & let other great & waigh­tier matters alone, & wil strain full hardly at a gnat, yet will they swallow vp the huge & monstrous Ca­myll at their pleasure. Of truth, such dealing is not seemely for the professors of trueth: and better it were they neuer knewe the Gospell, then to abuse ye Gospel thus. Well, til thy manners be altered, & thy wayes clensed, thy life purged, & euil dealings men­ded, thy faith wher in thou holdest will not saue thee, it is not aliue it is dead. This faith it shewed it selfe in Achan the sonne of Caran, that in so pure & perfect state of the common wealth, wherein he was, dyed to the flesh, that he might liue vnto the Lorde, & he was an example to his posteritie for euer. Hophni & Phy­nees that dyed both in one day, Io [...]h. 7. surrendred but a small account of their true faith, that iustified them selues before Israel, & yet abused the wemen that came vp to Hierusalem to ye purifying: 1. Sam. 2. what zeale was that vnto religiō that was in Ahab, or in Iezabell his wife that strumpet, that made so glorious a shewe vnto Ierusa­lem of their workes, did they escape the hands of god? Frō whence came that when Ieroboam stretched out his hands against the Prophet, 1. King. 16. to haue smitten him, & his hand withered vp? 1. King. 13. yet that faith he professed may be red of openly. The like zeale is seene this daye in many, This euill life maketh all the pomp and boasting of our com­mon striuers to vanish a­vvay. content to striue & debate for trifle [...], but sticke not to oppresse & hinder their brother: not reformable to any order, the waight whereof, if they way it: it is but a shadowe vnto the rest of their wickednesse. The Lord will looke downe, I am in doubte vppon the sonnes of men. And if he doo, were it not for Abraham his seruaunt, and for Lot, whome yet [Page 53]wée haue abiding with vs, The very vvicked are preserued & kepte, for the good mans lake. for whose sake hée spareth vs, should not water be powred downe agayne on the face of the earth, or should not fier come downe from Heauen? The Lorde bee mercifull vnto vs, I say no more: But to folde vp this leafe: with the rest, let vs be assured, ye though the Pharisey goe by, & the Le­uite, & suffer the poore man that fell into the handes of theeues to ly wounded: The poore Samaritan whose fayth thou doubtest of, shall be more faythfull & more accepted for the peny and the Oyle that he gaue him, then thou ye hast great riches & stuffed tresuries: for I say ye fayth without workes is deade. Iam. 2.7. & thy works declare thy fayth. Gal. 5.6.1. Tim. 1.22. Ph. 2.5.

Heare commeth in an other fellow, This kinde taketh avvay the hope that is in Anabap. in papistes: in the inchaun­tresse & in the vngodly. that will claime some prerogatiue and title to fayth, as wel as hée that went beefore: and this is one that hath a miraculous fayth. You may marueyle that seeing there is none now, and the vse also of miracles ceaseth, what ende there is I should make of this doctrine: Not to bee scrupulous and inquisitiue heare, neyther to searche farther then becommeth mee, two causes I set downe that I handle this. The first is, that the holdes and fortresses wheron the Papist groundeth his supersti­tion may more easely be battered. The second, a­gaynst the Anabaptistes that runne to outwarde and exterior signes, to wonders and reuelatiōs, and leaue the right way which is by fayth. For the wicked and vngodly men doo miracles as well as those that be iust and vpright men: of this fayth, there is men­tion made in the first to the Corinth. To one is giuen the spirite of wisdome, to an other knowledge by the­same spirite. To an other the giftes of healing, to an other powre to doo great things, to an other Prophesy by the same spirite. Crisostom, [...] Theophilact vpon thi [...]. Of this doth Crisostom and Theo­philact make mention in the 13. of the first to the Cor. Though I speake with the tongues of men and An­gelles, [Page 54]and haue not loue, I am as sounding Brasse, or as a tinkling Cimball, and though I had the gyfte of Prophesy and knew all secrets, and all knowledge, yea if I had all fayth so that I coulde remooue Moun­taynes, and yet had no loue, I were nothing. Of this same there is sumthing spokē by Christ in Math. 7.22. Many will say to mee in that day, Lord haue wee not by thy name Prophesied, and by thy name cast out Deuilles, and by thy name doone many great workes, then will I protest I neuer knew them, depart from mee you that worke iniquity. In the Lawe it was sayde, that God would sende false Prophettes to try them. And I doubt not but it was an argument of the truth vnto Israell, if signes and wonders weare wrought by them. The which thing I take in hand, for that a number haue faitered in this of late.

And it is an argumēt of the Anabaptists, to alow their diuellish pretences by signes and reuellations: This presumption of truth, weare it to bee grounded heare, it would iustesie that Traytor Iudas: for I doubt not, but ye hée also was among the twelue that Christ sent out to preache abroad. Also Cayephas might claime some Priueledge of Prophesing, Prophesing, and miracles, and signes, a tryall often­times of his people. if it would saue him, for hée knew that it was expedient: one Man should dye for the people. And Balaam was sent for vnto Balack, whose euill pretence is noted after that, bée­cause hée layde stumbling Blockes before Israell, and caused them to sinne, and hee both did Prophesie and wrought many miracles, but this is nothing, for God hath promised death vnto the false Prophet. Deut. 18.20. and 13.1. which argueth that such shall both cum to try vs: next though they doo wonders, yet they shall not escape his fearse wrath, but perishe for it. No doubt these bée the latter dayes, wherin shall arise false Christes, and false Prophets, and shal shew great signes and woonders: so that if it weare possible, it [Page 55]should deceyue the very electe: wherfore there is no ground of our fayth vpon these exterior shewes, nor saluation to bée promised for thy miracles sake: For as they at the Possouer receiued to the outward shew, no more then a bare signe of him that should bee cruci­fied: so in like manner those that wrought by miracles and woonders, weare neuer the nearer Heauen by them: for they weare tokens only of their functions. Who can reason that in as much as I am baptized, Miracles, the [...] be [...] [...] signes, they be no cert [...]ya tokens of ly [...]e. I am immediatly elected? or receiuing the Sacraments I am therfore to bée assured of my saluation? For as the first is a token of regeneration, which is not tyed to the outwarde Ceremonies: so the seconde it is not necessary, it should haue his effecte, for I may receaue it vnworthely: Then this which I call a fayth of miracles, it is effectuall for a time: and as well is the Lorde gloryfied in the reprobate, as hee is in his chosen: and all thinges are created by the Lorde, and the wicked for the daye of wrath: Is there any that dare tye the spirite of the Lorde God to any man? are wee not in his handes? and hath hee not made vs? If God will set out his powre in the Vessels of dishonor, and make them to bee ready at his commaundement? What shall hee doo vnto those whom hee hath chosen vnto glorye? doo you not finde that Saull was also rec­koned amonge the Prophets? Simon ma­gus, estemed as God, with the Samari­tans. and so was Simon Ma­gus amonge the Apostels (I speake of the Samaritans which knewe him not) then wée may bée satisfied in in this: for it is no proofe of our election and of our fayth, because wee can doo miracles. The Papistes that haue erred in that gros Idolatry of transubstan­tiation, to ratefie their deuises of the reall presence of Christe, haue snatched certeine proofes out of Ciprian in the treatise of the life of Gregory: A bufiue [...] ­gument [...] frō Ciprian. their first reason is: That in the hand of Gregorius as hée prayed at the Alter, the Sacrament, that is the bread, was turned [Page 56]into a finger: and appeared as flesh: But how strong an argument is this? The villany of the pope Hildebrand. For Hildebrand that wrought by inchauntment and got the Bishopricke, and succee­ded him many yéeres after, might giue his predicessor leaue to play one knacke of legerdemayne as well as hee. The same Ciprian (thoughe I knowe hee had his error) is witnesse that sometime as the Sa­crament was ministred, there stoode in the presence of the Preeste a litle Boye: wheron their reason is still grounded. Ergo, Christe is really in the Sacra­ment: It was pritely sayde in one place by Malangh­ton, vpon a frumpe that hee gaue a cauilling Sophi­star, The peeuish nes of their reason ap­peareth. Baculus stat in angulo, ergo non licet sacerdotibus ducere vxores: and of truth so say I to this argument. A Réede groweth in the Riuar, I must not therfore play to morrowe: For as is of litle Children at the Skales, so is the childishnes of this reason open to vs all? And yet there is a thirde reason mixed to that which went before: that when as ye bread was thrust thorow with Penkniues, there issued out of the hoast perfecte blood: therfore they conclude Christ is really in the Sacrament. Error is shevved by example. The Ensusiastistes that weare often times franticke and madde, they vsed to daunce, and kepte company with Deuilles, and as they repor­ted, were thē selues turned into Spirites, yet thought they notwithstanding they had the holy Ghost. Ergo ought wee to credit them? These patched coates, I would they weare giuen to some other, wee stande in no such neede as yet to weare them: I might heape vp a donghill of such robbish if I would, but wée haue too much of that already, Dregges of Popery in [...]apistes. I wish rather, ye they would vnburthen vs of that wee haue: for you lefte of late sutch bundels ther of in out corners, that if prouision bee not had and foresight taken it will before it bee longe infecte vs all: wee are content to leaue this for sutch as desire it: and very willinge to learne if that [Page 61]you can afforde vs better ware: Trifling bookes of sluggish idle priestes. as for this faith of miracles, it is nowe vanished and fled for feare: the sight of the Gospell did so astonishe them, that they were neuer knowen in Englande since. Peraduen­ture some idle Monke, or Launcelet fryer, newely crept out of his Portesse, hath compiled a greate and huge volume of their sainct George on horsebacke: or some such petie Canon, thrust out a shéete or two of paper of their Diriges and Trentalles: otherwise they haue occupied and busied them selues in little.

Then let this suffice nowe, for a testimoniall be­fore the Lord: that in no one thing, neither wonder: Saluatiō on­ly in a liuely faith. nor signe, neither miracle, neither tokē, or in ought else, is the saluation and life of man put: saue in a liuely, true, and perfect hope by faith, confirmed in our redemption vpon the crosse in the blood of Christ: So that at length, though verie wearie, we haue ar­riued at a verie pleasant porte: for one or two tur­nes more ouer passed, wee will lanche no more into the depth, but quietly take our aboade in this hauen by faith: that can quietly protect vs, against all the haylestones and tempestes of the diuell. Yet enter wée not in presently: something there is wée must suffer before, least that rashly and in haste, wee mis­take the holde whereunto we should bend our sailes, and be throwen out a loofe vnto another. And as is of two rockes, the one whereof will smite vs in sun­der if wee light thereon: the other, if we doo drawe to it warily, will saue vs: euen so is it of these that I talke of. The countenaunce of them both is alike for a season, but happie is hee that can make choice of them: the difference is séene verie easily in that the laste two members which I left vntouched before, ar still behinde.

The first of them, is faith for a time: Faith, vv is for a ti [...] the seconde is a iustifying faith, and a greate péece of cunninge [Page 58]there is in discerning them: of that faith whiche is for a season and for a while, it is written in Matthew 13. When any man heareth the worde of the king­dome, and vnderstandeth it not: For the euill man commeth and snatcheth away that whiche is sowen in his heart: and it is he which hath receiued ye séede by the wayes side. The vn tovv­ard, and vn­fearned rea­son of a po­pish prelat.

Smith, sometimes a Bishop in England, an impu­dent Sophister, in his booke he wrote against Peter Martir that good man of God, the verie same that he set out against Melancton and against Luther: he in those of his chippes, which he swept vp together, ve­rie vnconstantly affirmeth: fidem, faith, not to be fi­deutiam, faithfulnes: and inueying sore against such as make that man which would be faithfull, to conti­nue in his faithfulnesse. He racketh that same place of Paule. Ephes. 3. [...]: That is we haue boldnesse and entraunce, with confidence by faith in him. What is it can bee vttered in plainer forte? The true fight of the faithful man In Christe wee be encouraged to looke vp to heauen, that durst not before cast our eyes vppon the Lorde. We haue a passage to his kingdom, the gates whereof are nowe more largely opened then before: wée haue a confidence, otherwise wée might be swa­lowed vp of death and hell, and wée should be tossed, as the wanes of the water. Lastly, it is a faith in Christe: wherein is excluded the abilitie of man, then wée must atteine by grace in faith, which is the onely gifte of God: To be faith­ful for a time & to reuolt, is a signe of reprobation, how euer xvc cloak it. so that it is an Iron taken out of the fire, and from the smythes forge, to separarate faith from faithfulnesse: it neuer came out of the furnace of the Lorde.

Then this, whereof I speake, the faith of man, which is for a time, it is a signe of reprobation: For he that putteth his hand to the plough, and knewe the [Page 59]worde, and runneth backe: happie had he béene, had he neuer knowen it. Who runneth his race, & get­teth the game? what Champion retireth before he hath gotte the field? Who iourneyeth, and then re­penteth, before his appointed day? Doth the worlde mislike effeminate and sluggish men? Time trieth, and persecu­tion iudgeth of the good golde: and then shall the drosse be knovven. And will the Lord be pleased with vnconstant & wauering hearts? I neuer liked him, whose amitie was feruent for a day, and altered againe with a blast. Neither hath my soule loued the man, that could so valiantly rattle out the threatnings of God, and when anguishe and persecution assaulteth him, kept silence. The earth hath spewed out the vnsauourie cockle, that hath vp­pon it a Sommer garment, and dareth not shewe his head in Winter. And God hath left of the Eth­nikes, and of the nations, as prickes and thornes in our sides to trye vs: and we be not of his building, if we stand not as stiffe in tribulation and sorrowe, as if we would in time of peace. poperie, th [...] vvas once i [...] England. Our late dayes are a witnesse hereof, when it pleased God to trye his good Golde, and suffered the Copper and baser mettall a­gainst the day of wrath. And he neuer commended the Israelites, in that they forsooke his law & his word, but he scourged them grieuously to reclaime them. In that peace and securitie, the like whereof was ne­uer séene on earth, as was giuen by God in the dayes of Solomon, What aduantage was it, though they built so glorious a temple, and went afterwarde a whooring to their idols? Iehosophat was in great pe­rill of his life, 1. King. 2 [...]. for waaging battaile with an vniust man, and had not the Lorde hearde him he had dyed: It is my note vppon this, that thou be all alike, and that thou wauer not: for if he would haue stroken a iust man for that he stumbled: what shall be come of that man, that lyeth groueling in sinne?

Ichu began a good course, & happie were his dayes, [Page 64]and blessed were his yeares, for doing the message of God so ducly: but if then, when he had put downe the house of Ahab: and suffered Baal to be woorship­ped no more in Israel, 2. King. 10. and had molten the golden Cal­ues, he had then also left ye sinnes of Ieroboam which caused Israel to transgresse the will of God: his seate, it had béene established: and his throne set vp among the tribes for euer. Iosiah his zeale at the first, his repairing of the temple, his altering of religion, the good wayes wherein he went, were no cause to kéepe the hand of God from him, 2. King. 23. when he went vp against Pharoath Necoth to Megiddo to fight, and consulted not with the Lorde? I like not that of Ieptath, to come faire and softly, and to stay so cowardly: for I wishe that he had knowen as well, what God woulde haue required when he came home with victorie: as he did search out before when he went against the Ammo­nites: Iudg. 11. then let him that wilbe the true worshipper of God, séeke as well what is profitable to morrowe for him, as that which is expedient to day. I confesse, (& forrie I am, that I must so often shewe my selfe an enimie vnto him: but thus it is, I hate him to the death) that I haue nothing to doo with the hollowe hearted Gospeller, or with his loosenesse of life. I séeke that man that continueth, and endureth to the ende. And as for their enuie, it is not that I care for: suche fainte harted fellowes may easily be blowen a­waye: a stroke or two, though it bee of small force, it will dismay them.

To them I say whom God hath blessed in his spirit to beare his liuery, There is falshed and vvickednes, euen in those that professe the Gospell. Eph. 6. and to cary his markes in their for heads: that are able to suffer persecution, and will not for a time: but come there life, or come there death stande corragiously to the battayle: To those I giue a more warli [...]e attire, and I tharge them that in such extremity they bée apparrell [...] thus. Let their [Page 57]loynes be gyrt with trueth. Let their Brestplate bee of rightuousnes: These vvea­pons, shevve not thy man lynes, but go [...]lynes: let their feete be shod with the Gos­pell of peace: let them take to help them the Shéeld of fayth: let them put on their heads the Helmet of sal­uation: let them take to fight withall, the Sworde of the Spirit: and the God of Peace and glory, hée shall keepe them from all the stery dartes of Sathan.

Thus albeit in a wearisome manner, wee haue es­caped and come to lande: I doubt not but well defen­ded for a longe space, and so well furnished, as the Di­uell, the world, and the flesh shall neuer mooue vs: My councell is, seeing our enemies bee ouerthrowne, and wee at rest: that wee doo as they at Thebes did: Readines in praying, stea­dines in per­seuering, and vvatchfulnes, in thy dea­lings: bee trevv tokens of iustefiyng fayth. that come winde or come weather, come danger come perrill, wée bee found in the top of the Towre watch­inge. Otherwise there is that bee ready enough to reskewe the pray: and our enemy the Diuell hée hath a band of men in a readines, alwayes to assault vs. And he layeth as great séege, as any Captayn of them all that fighteth on the earth for his trāsitory affaires: the espetiall marke which hée aymeth at, is it that now I haue in hand, the fayth of man: and it is the fifth and the last thinge in my deuision that I noted: I put it in the laste garrison of my men, beecause if all fayle, if life, if Glorye, if this worlde, yet haue wee one behinde that is able to reskew vs: and this fayth whereby wee are iustified, it doth not stay on it selfe, neyther can wee haue hope of recouery if wee fayle at any time, but frō that sure and vnmoouable fortres where it is shrowded: and this holde it is the Lorde. For man is weake and féeble, & our fathers that went before, they staggared euen in their faith, and fel from the Lorde, and so had continued vnto the ende, if the Lorde had not helped them, for this cause God hath a­lotted vnto vs to our vse, very stronge Inginnes, that will rowse out our enemyes and shingr them to mor­selles, [Page 62]if they come neare vs. These bée in number thrée. Th [...]e things to bee requi­red in a iul­cesting fayth. The first is hope: the second is stedfastnes: the thirde is the spirite: These bée they that fight for vs, and maintayne our right, and shall keepe vs and our fayth that it wauer not. This sure and sted­fast hope I put it in the forefront of this battayle, be­cause it leadeth vs by hand (as it were) vnto the Lord, and maketh vs certeyne, that hee can and will fight for vs. A man ho­peth, that be­leeu [...]th not: but hee that hath fayth, hath assured hope. And this hope it was in the blinde man that cryed out, Iesus thou Sunne of Dauid haue mercy on mee. I cut not in péeces these too, fayth and hope, if they bée in the godly: yet I seauer the one from the o­ther, after a forte, for I know that hee which hopeth, is in a good entraunce vnto fayth: For the certenty of the seconde: it is the establishinge of the first: and thoughe they bee called as beeinge one fayth. Luk. 18.24. yet it is in a diuers respecte: For the hope that is in man, it is the Page, and Seruetar and the very wayter vpon fayth: giuinge attendaunce theron. Fayth, it is Lady and gouernesse to the other: it spin­neth vp the Thrid, and so much as it wanteth, it ad­deth vnto it. It becommeth all of vs to say, Lord wee beleeue, helpe our vnbeleefe. For I can determine no otherwise of that in Naman the Syrian, when hee went away angry from the Prophet. Is there no waters in Damascus, Abanar and Parpar, as good as those that bee about Samaria? A sight and vevv efhope, before vvee come to faith Yet with what manner of hope, hee washed him in Iordayne, I leaue to o­thers. To discourse at large hereof, it is fitter for him, that will guide a great Nauy in the wide Ocean Sea, then for a man that is contente to rule a small Galley in the Riuar: such therfore as looke for larger discourses, I refer them to sutch as take in hand grea­ter volumes. I giue but shorte lessons, and haue consideration of the memoryes of them I spake vnto: but it foloweth.

[Page 63] To the fayth which iustefieth, there goeth hope: to this hope I haue annexed assuraunce, and the spirite of God knitteth them togeather: A true and in­fallable signe of sayth. what is it if a man cry Lorde, Lorde, and then he doth heare him: when hée hath that hee looked for, and enioyeth that hée wished for, hee shall then reuolte and repente him of the truth hee stoode in? These Weathercocks, they are good for nothinge but to stand in the ayre: for if a tempest do come, and a showre fall, it tottereth againe and houereth as at the first: whose picture I remēber I once saw in the discription of Bifrons Ianus, which stoode in the Temple of Rome, and had two faces for both eares, and these men they haue two tongues for bothe times. Starters from the truth. God weede out sutch vnprofitable Nettels, if so it please him: for they can tingle nowe and then, and peraduenture blistar the hands of a few refreshe as yet the simple soule they will not. Well, these haue the rewarde: and because they are luke warme neyther whot nor colde, God hath promised to spue them forth. This man that I seeke for, that hath learned to know the Lorde Christe, and seasoned his spéech with salte, and wayted for the Bridegroms comming: Hée is of another manner of harte, and of an an other Spirite: and vexations and troubles, and anguishe of minde, and care and the worlde, and the assaultes of Sathan, they can neuer remooue him. Dauid stayeth not: Ionathas sléepeth not: Daniell trife­leth not: Esdras is not dismayde: Iudith discomforted: Mardochaeus altered: but they stand in the Lorde cor­ragiously. Examples o [...] the true ius­tesiyng fayth by this from Christe. The Martirdome of Antonius mooued him not: the death of Sabinas turned him not: ye slaugh­ter of Germanus withdrewe him not: Wée must bee whipped and drowned with Theodotia: content to suf­fer and dig in minde pittes with Siluanus: to be bur­ned with Domininus: to haue our sides launched with sharpe Rasars as Pamphylus: For our life, it is as [Page 60]the life of Latimar: our faith as the faith of Ridley: our ende, as the end of Cranmar: our wayes as the wayes of Death for the Lordes sake, for blessed is that man continueth to the ende, and hée it is that shal bee saued.

The thirde and last helpe wherto wée trust: The Spirit, that is guide and leader of all such as feare the Lorde. that holdeth vs, that raiseth vs, that renueth vs, ye strength neth vs, it is the spirite. This is he that finisheth and endeth all: hast yu wisdome? hast thou knowledge? hast yu giftes of Prophesie, of tongues, of discerning, of bée­léeuing, of fayth? It is not thyne, the spirite of God is hée that gaue it. This is a harde thinge for man to disgest: who when hée inioyeth and possesseth all, whē hée is the ruler and Maister vpon earth, when hée bid­deth, hee commaundeth, hée buildeth, hée altereth, hee gathereth, hee inritcheth, yet all that hee hath, it is layed in the dust, and caryed with him to the Graue: hee himselfe also at the will of the Lorde. This I speake, to suppresse the insolency of man, that beeinge heare in life, doth liue in death, and can not come to dwell with Christe, vnleast the spirite of God directe him. Then in that fayth, wherby we be fully iuste­fied, our hope it is made perfect, our perfection remai­neth to the ende: our ende is directed by the spirite: so that this is the some of all that I haue spoken that we staye and bee reared vp, and dye and liue, and in the Lorde. The way and the meane I haue set downe, the order to come vnto it, the rules and ordinaunces wee should keepe in it. It remayneth lastly, to praye vnto our Lorde Iesus Christ the Sunne of God, The spirite is only retay­ned by prayer. to in­flame and guide vs by his spirite, that wee fall not. For I acknowledge my selfe a professed enemye a­gaynst that of the Papistes, and the exclamation they make, of good workes: Other wise Moses could haue come to the Lorde, and haue knowne the God of Iacob by him selfe, God needed not to haue called: but as one mightely preserued by the daughter of Pharoath, [Page 65]that founde him wrapped in swaddling cloures in a basket of flagges, sheweth vnto mee, that God had some greate message for him to doe, that kepte him so mightily in the time of death. It is said I think, that God had respect vnto Abell, and that he cared not for the offering of Cain: good woorkes are left out here, we must rifle somewhat farther from them.

Abraham beléeued, Gen. 4. A reason tha [...], vve are not iustified by good vvork [...]. and it was counted vnto him for rightuousnes: to whome appertaineth the gifte of beléefe but vnto God? to whome are wee compta­ble? who is it that layeth not sinne vnto our charge, who accepteth of our life & conuersation but God? who onely is righteous? who onely iust? who onely pure? who onely faithfull? but onely one Lorde? Then, who giueth the same grace? the same life? the same giftes? but the same Christ? Nowe finde out the merites and woorkes in man. I might be long in this discourse, of the Patriarkes, of the pro­phets, of all the elect of the Lorde, in due time called and brought home to serue him. But there is no wrestling and strife nowe, then when wee ioyne hande to hande, and cupple our selues to the barre to trye it: then shalbe séene who it is that hath this pri­uiledge. Onely remaineth, that whereas I haue set downe, that wee haue néede of prayer, and that wée must praye: to hang you no longer in suspence thereof: séeing I haue defined what it is, and howe to vse your selues, mannerly in ye presence of so high and greate a Lorde: and that you ought not to doubte of the fourme and manner thereof.

There is yet left you behinde to learne, The profite and commo ditie that vve haue by faith. that this prayer being done & finished by faith, many greate & singular commodities do come by it: and as out of ye water brooke, diuers vessels be filled with one water, & the same very good: so of one faith be many perfectly & spiritually fed, & yet the same do bring but one life.

[Page 66] For the spirite of God which worketh to the best, in those that be his, hath giuen an assuraunce to the childryn of obedience: of the life, and of the hidden treasuries that bee laide vp for the righteous, vntill the daye of reuealing: and for that cause to encou­rage vs in the voyage that we haue to goe, God hath confirmed our weakenesse with certeine promises, that we may in all our dealings stande the better. Yet till he bring the same to passe, he hath layde be­fore vs that whiche is requisite to be done of our par­tes. Without grace, vvith­out the ope­ration and vvorking of the Lorde, vvee fall to the ground. This, when by his grace it is finished, hee will make a consummation and perfection of his blessed­nesse, and wée shall obtaine that which we prayed for by faith in Christe. Our duetie is firste of all to con­sider, that the faith whiche wee haue (for I knowe that there is none, but they wilbe accounted as faith­full) consisteth chiefly of these thrée things. First, that there is but one fayth. Secondly, that it is the gifte of God. Thirdly, that it commeth by hearing. For that man that wilbe iustified, must bee iustified through these. Our faith hath adioy­ned to the knovvlege therof, three things. That there is but one faith, Paull verie notably hath described to vs in the fourth to the Ephesians. There is one Lorde, one faith, one Bap­tisme, one God and father of all, which is aboue all, and through all, and in you al. And as on earth there is one onely ayre that fostereth vs: so is there onely one faith in Christ that saueth vs.

The seconde thing is: that this faith is the gifte of God. Math. 11.27. Luke. 17.22. Iohn. 6 44. Act. 15.8. The reason hereof is this: Wee are by nature the children of death, wherein then can we be saued but in Christ? and Christ, he hath giuen vs a meane, & it is faith: and faith bringeth life, so that if wee had faith by nature, wée were the children of God and of life by nature. But this is otherwise: for as by one man came in death: so by one man came in life. [Page 67]And as the first Adam was made a liuing soule: so is the second Adam made a quickening Spirite: that where as before, we were made children of wrathe and death. Nowe wée are in Christe created a new, and fashioned another lumpe, and made comlyer and better, then before we were. Also the wall is bro­ken downe betwixt him and vs, and wée haue frée passage to him by faith: and this faith it is giuen vs, for it is the gifte of God.

The thirde propertie required in this our faith: 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. was that it should come by hearing, Rom. 10.17. The occasion hereof I take to be, that a difference might appeare of the rightuous, & of the vnrighteous man. For, as euery one is readiest in hearing, so shoulde he be perfectest in his liuing. Yet, this is not as the light in the Sunne, that can not be altered: for our worldlings in these dayes are at Sermons with the first, but in life the filthiest. The proofe thereof, it will shewe it self, if it were lawfull to touche the be­hauiour of priuate men, which offence as I thinke it not expedient to bee giuen in the churche: so if it were euer lawfull, I suppose it to be nowe: Papistes, run­ners abroade: and greate seekers after Bulles, and pardons: no follovvers & seekers of the vvorde of God, where­in a number be redier to flye to Layis with them of the tribe of Dan, to be a father and Prieste to Ima­ges: then quietly to staye at home, or do any good in Siloe. Their earerings and their iewels, they are too base to serue their Mahomet in their chambers, and to garnish vp their altars: but zeale that they haue to the house of God and his worde: The graine of mu­starde seede spoken of in Matthew, and lesse (if lesse there may bee) will presse it downe with heaped vp measure.

The Lorde graunt, that if time serued, there bée not spyes among vs, to waye out the ritches of Hie­rusalem by wayght: nor seruauntes in our owne pa­laces, readie bent to saye Ahimelech and the Priests [Page 68]of God: For that they of mount Ephraim, and the inhabitaunts of Gilgall, be so gracelesse in their dea­lings. These Asarites, howe beginne they euen nowe to kicke against vs? Haue they net serued Baall, before our faces of late? of a trueth it will fall out, that as they haue béene sufficient thornes and prickes in our sides vntill this daye: Papi [...]es that looke for a day. so to paye vs that they owe vs, and to fill our measures to the brimme, if euer Abimelech doo get vp, wée shall finde it too late to flye vnto sichem to saue vs. These dayes of sorrowe the Lorde kéepe from vs, and giue them of his spirite, to acknowledge the true light: that the faith whereon they vaunt so mutch, may appeare as the day: and that olde Cankar, so growen in their sides, and now rotten for lacke of launching, may growe to whole and perfect fleshe: or that hee would fende a sharpe razour to ransack it.

But as for these men, An exhorta­tion to those yong schol­lars, to vvhō this same vvas vvriten. I leaue them to the Lorde, & I returne thither from whence I came: to take my laste farewell of my young Schollers, to whome I haue directed all this spéeche: And I wishe them in time to knowe the Lord. And that the rottennesse & putrifaction that is together drawn into their hearts, that they swallowed vp from their cradels, might be layd aside in their youth, & they growe vp of them sel­ues into a more liuely body. For I knowe, though you bee accustomed to praye: yet, that your tender yeares be not able to carry with them that discretion and naturall attendaunce, moste commonly in suche as be of greater stature, & more dayes. Learne in thy youth then, & séeke to bringe that desire thou haste to praier, vnto his ful perfection: as for this shorte lesson I do giue thée, it is an other manner of one, thē as yet thou hast learned: and thy readines of wit, thy tender age, thy prime and flowre wherin thou arte, it wilbe an ayde and helpe vnto thy memorys. Neyther will [Page 69]I exact so straight and narrow kinde of life, as others doo: for I leaue a liberty to the freshnes of thy youth, as meete and conuenient times to sporte thee with. Thy pastime alone let it bee honest myrth, as becom­meth a seruaunt and Scholler of Christe: I permit thee not to séeke out any holes and corners to pray in: and let not the euill example of these that bee aged, alter and breake the right course, thou shouldest take in thy youth.

I giue thee a charge for the Sabboth daye: As God hath made vs: so vvill hee bee honored for vs: and that thou seuer not thy selfe from the congrega­tion, neyther cut his Churche into peeces: where­of thou art also one. For I would that thou knew, that the ende wherfore you are called into the Church of God, is to vnderstand that your redemption is layd vp in Christe: and your life perfited in his blood, a to­ken and signe wherof you receiued, when as you pro­mised vnto the Lord, to bee holy and perfecte and vn­spotted vnto him: so that there is no time giuen you to contend for trifles: neyther may you contend about Baptisme, or doubt of the fauour of God, or distrust the Lorde, seeing hee is a God of rightuousnes: And if our manner of order trouble thée, or our custome hinder thee, that wee vse at Baptisme, I shewe thee that it is indifferente: Comlynes [...] commended by Paull: el [...] eucry man vvill haue his custome, thē shall there be no order. what matter is it if thou come vnto the Funt, & there receauest tokens of grace? It is better & more laudable then if thou diddest take it at a Bason, or out of a Pot, or powred out thorow any ther vessels: for they all bee prophaned worse by wic­ked and prophane men, that washe and handle them, then is this: vsed of Papistes in time of Popery. For these are abused now: the Funt hath bin clensed ma­ny a tyme since, and is put vnto a good vse: Thinke not mutch to forsake the Diuell for hee is a wicked Spirite, and enemy to mankinde: or to denounse his workes, for they bee euill & vngodly: nor the Pomps [Page 70]and vanities of this world, for they fade and vanishe togeather: This dealing and dalying, precisenes yet vvickednes in greater matters: is abhorninable and if thou conceaue an euill opinion of the Minister, yet doo not thou the duety of a Minister, and let not the examples of other men mooue thée, for it is vngodly and agaynst the word of the Lord: But see that thou walke vprightly, in sinscritee and inte­grytée of harte. When thou commest to greater grothe, and art able first to pray: then aright: nexte to God: when thou art instructed in the manner and forme of prayer, & then vnderstandest that it is to bée doone, in pure and perfecte fayth without swaruinge, and art able to iudge a true Christian by the Badge, and Colisen hee weareth: Which is a good and vp­right conuersation grounded vpon assured hope: take no thought my Childe, neyther thinke that thou arte farre from Christe: and bee thou perswaded that hee knoweth thee: For then I will bring thee to his Ta­ble, and thou shalt eate and drinke with him: and I will giue thee assurance of that fayth thou hast, ney­ther shalte thou bée any more a straunger or foraner, but a partaker of his body & of his blood: wherby thou art washed and clensed from sin: on whom thou féedest spiritually, in that liuely fayth which I haue taught. But take you héede my litle ones, that you doo not trouble your selues with vanityes, for that you haue not learned of mee: neyther vere your mindes with vntimely questions which bee not for your yeares, leaue them to others: I charge thee that thou make no difference of standinge, if thou come thyther: ney­ther yet necessity in kneeling to know God: nor Reli­gion insitting to serue the Lorde. Presume not to bée a Iudger of thy Brother at his Table: These and such like, bee common with vs. rake not vp olde offences, & remember not the iniquities doone in his youth: thinke that God hath forgotten them, and know they are wiped away, by assured repentaunce, in the blood of Christ: The wicked man shall beare [Page 71]his owne sinne, and the vngodly his owne transgres­sions, therfore flye not from the Table of the Lorde for the iniquity of thy Brother: My litle one, learne in time, More amendment, and les iudgement of others: is good, and suffer not age to incrotch with stealinge steppes before thou know the Lorde: For if I giue thee Breade, and Wine, as giuen vnto euery one priuately, to put him in minde of the re­ceipte therof: If I bid thee take the Breade in a remembraunce of his body, that was giuen for thee, and the Wine in a remembraunce of his blood was shed for thée: it is all one vnto vs, as if Brother should drinke vnto Brother, and the effecte therof alike: If I shall vse a certaine and definite order in my prayer, All order contempned vvith vs. to the ende, there may bée no confusion in the Church: it is better my Sunne, then if euery man pray seue­rally, and then there shalbe small agréement or cōsent amonge vs? But I see that euery one of you hath his appoynted manner: and it is not good in the Church of God, for there must (bée as it weare) one body, ioy­ned together by one voice, vttering all of vs (as of one spéeche, one prayer vnto our God: As for the Gar­ments that wée weare, they detract nothing from the goodnes of the Lorde: and make a conscience in thy life, that God may prosper thy dayes and blesse thy youth, and giue thee a perfecte knowledge in thy age, and directe thée in a holy and pure conuersation in the sight of men. Put not religion in trifles: and if at the Table of the Lorde, I stand North or South: it is alike, as if I turned Caste or West vnto the Lord: For he is in all quarters of the earth: As for the state wherin thou art, doubt thou not therof: & let no man delude thée in any thing: For thy Baptisme, Obedience is superstition, vvhere vvisdō is vvantinge. at what time soeuer it was: whether in ignoraunce, or in the brightnesse of the Gospell: whether by a man, or by a woman: or by the good, or by the euill: or by the Christian, or by the Panime (though none of them [Page 72]all bée allowed of mée) yet if it happen so: God, hée is not tyed to the good or to the bad, to the water or to the signe, Signes are to kens, no ne­cessary assu­raunces of our saluatiō. but those whom hée accepteth will hée call into his Churche: Put not the ground of thy fayth in any thinge that is vnseemely: and thinke not those which bée thy suertyes shal answere for thee or for thy déeds: For when they haue brought thee out of fier and wa­ter, and set thée vpon thy feete, and trayned thée vp in good nurture: and tought thee the wayes of the Lord, and thou of thy selfe come vnto full grothe, my Childe thinke not thou art tyed vnto them, or yet that their life is fastned vnto thine: For thy sinne it is vpon thy owne heade, and God will roote out the heary scalpe of such a one as transgresseth his Lawes: doubt not of this, whither thou oughtest to forsake the Diuell and all his woorkes or no? but vnderstande at the begin­ning: and know that God loueth righteousnes and hateth iniquity: and thy conuersation let it not bée in the workes of the fleshe: Hee that for­saketh not the vvorks is the Seruaunt of the Diuell: and hee hath no portion in Christe. Murther, adultery, incest, fornication, thefte, bribary, extorcion, vsury, robbing thy neighboure, nor in porloyning, nor in deceyt, nor in racking of the poore, nor in grudging, nor in enuy, nor debate, nor striuing, nor in concupiscence, nor in the wayes and swéetenesse of this life. For these, and sutch like bée the workes of the Diuell, and thou muste vowe, and promise to forsake him and all his woorkes and come to God: For God loueth the wil­linge soule, and the minde, that is ready to obay him is acceptable in his sight. It is a grosse error my Children to say that you only are the Church of God: and forget this, Wee are of the Church euery man is not the Church. and learne of mée. There is on earth but one true Church, and one head wee haue, and one espoused therunto in one Christe: and euery man is or ought to bée a member of the same, not euery man one Church. For as on earth wee confesse that there is aboue vs but one Lord, & one Kinge: so in Heauen [Page 73]there is but one Lorde, one God, one Christe, of whō wee be members, knit, vnited, and coopeled toge­ther, to haue our dwellinge in the heauens. Let this then passe, and vnderstande that our mantion and abiding place is aboue: and though we be in sundry countries here on earth: yet wee professe one faith, one trueth, one hope, all which be the true tokens ye we agrée together in one churche. So then, wee bee members one of another, and not euery one, one a­nothers head: and wee be parteners and fellows in one and the same churche, not euery one the seueral head of the true churche: Wherefore instructed ful­ly in this, knowe that it is expedient, as you are all of one bodie, and ioynts, and members of one head: so to frame and fashion you here in this worlde, that you loue and agree in one: as also, that you make pro­fession and promise in open dealinges that you bee at agréement, and condescende together in one con­gregation: In speaking, dissembling: in brother­hood, false­hood: in thy actions, nought else but factions: they be to­kens of im­pietie, no Christiamtie for it is abhominable and learne it bée­fore crookednesse and wearinesse incrotche: that any one for priuate gaine, shall cloake and couer the in­ward affections: or shewe him selfe by outwarde ge­sture and déede, to be another manner of man then he is in minde and heart: for it is good that there bee no doublenesse, no hypocrisie, no open shewe and profession in any thing, which notwithstanding thou shalt mislike in priuate assemblies, or shewe thy selfe an aduersarie before men, that liking and good re­port may be taken: yet in thy soule, and in thy heart shalt be another man.

Thus, if thou bée affectioned, God shall blesse thée in thy dealing, and prosper thée in that thou go­est about: and he will giue thée honour in thine age, and glorie will fellowe thée to the grane. Then, if the Lorde do visite thée and thinke on thée in his mer­cy: & in his fauour giue vnto thée a comforter, which [Page 74]is fleshe of thy fleshe, and bone of thy bone: and thou acknowledging his benefite, and confessing his re­warde, wilte shewe the obeysance and duetie to him. Then coople thy selfe to the order of the churche: and disdaine not to be ordered by gouernement. The con [...]ēpt of Magistra­cy: is the on­ly token of one that is carclesse. Thy marriage, it is as lawfull and acceptable vnto God, as well in the body and middest of the church, as if it were celebrated, or solemnized at the table of the Lorde. Stande not so mutche vppon the vse of the ring, which is a sigue onely of the ioyning, and a pawne of your trothe plighted eche to other: & hath neither force to saluation, or any religion that is the more beautified by it: but is a bare order & custome in the churche. Let no man persuade thée that any euil or accursed dealing, F [...]llinge so grosely: and cauilling, so dispightfully is a small to­ken of Chris­tiany tie. any wicked or vngodly mans life is to be kept close, and secreate, or bidden from the worlde, if thou knowe it, for feare the Gospell should be slaundered: It is abhomination to ye Lord, he will disclose it. Sée vnto thy selfe, and looke nar­rowly to thy steppes, and examine thy wayes: take not an othe falsly, neither bring thou destruction to thine owne soule: for the credite and the honor thou maist purchase to the wicked man. For the portion of him that vseth periurie is death: and the lying soule heapeth vp wrath, and a peruerse man is de­struction: and happie is that man whose vprightnes is not intangled nor snared with the wicked. Laste of all, If errors bee not taken in time: they will neuer be Seared or weeded out will death. my litrie babes, for a number are euen nowe to bee taken: and it is good to vse the benefite of the yeare, and oportunitie of the seasonable weather we haue: otherwise, a great fort of you, be so farre gro­wen, that if moderation be not had, wee shall neuer bende you. For this cause learne in time: and pre­sume to iudge no man in his dealing. Thinke Chri­stianly of all: condempne none. Seclude not the in­fidell from Christe, but leaue a hope till the last [Page 75]gaspe. As for Christians (and vs all that ought to be of one churche) let charitie rule thée, Al iudgment is to bee de­ferred to the Lorde: but no authority is giuen to m [...]. & brother­hood moue thée, and the same profession (of which wee be all) continually guide thée: enter rashly into iudgement with none. As for the wicked, let him be wicked still: and for the vngodly, let him wallawe in vngodlinesse. The Lorde will recompence him at his appearing: he hath giuen thee no authoritie to re­uenge it.

And nowe that I haue brought you (as I take it) out of ignorannce, and layde before you the way to goe in, receiue at my handes a fewe wordes: lappe them vp in thy breast, and hide them in the secrete closet of thine hearte: for they be as the Balme, and as precious as the oyntment, and they will bring ioye and pleasure in the ende if thou keepe them. Marke therefore, and vnderstande what it is that I teache.

First, I open vnto thée my faith: and I giue vnto thée, the assured colisen of a Christian: and it is this. Learne to praye: for it is necessarie and conuenient to all flesh. Knowe what prayer is, and vse it right­ly. Vnderstande the manner & order howe to pray: vse not the fonde custome of the nations: settle thy selfe, and prepare thée as vnto the battaile: so to bée strongly armed against temptations. First, A general re­peticion of things con­tayned in this Booke. knowe our fathers did it: then the expresse woorde of God commaundeth it: that our necessitie willeth it: that our danger and perill wherein wee bee requireth it: that our deliuerance from the Lorde, otherwise help­lesse compelleth it: that our enimie the diuell & Sa­tanas, dayly assaying vs, doth driue vs to it. In thy prayer, flye Hipocrisie: come humbly and lowly to the Lorde: put away hollownesse and loosenesse of heart from thée. Be thou in assurance, and fixed in hope. Aske not at his handes what pleaseth thée: and [Page 76]let not thy prayers be vnséemely for his maiestie. Faile not herein: neither stay thou, but perseuere and continue in thy prayer. And nowe take an as­surance of thy faith: laye holde in time, and leaue not the hope that thou hast in the Lorde. Renounce all Gentilisme: Giue no credite to sighes and wen­ders: be not dead in thy life: shewe thy faith by thy deedes. Let it not be for a time: neyther continue in faith for a season, but be stedfast: confessing and ac­knowledging, that the faith which iustifieth thée, is brought from hope vnto assurance, and guided by the spirite that directeth thée. Vnderstande that there is but one faith, as there is one God: that it is the gift of the Lorde: and that it commeth by hearing the worde, and by preaching. Thus when thou arte ar­med, knowe that thy redemption is wrought: thy full satisfaction is ended, All our tra­ [...]aile in this life, all our paine, it is made ioy & pleasure vn­to vs, in Christ. thou thy selfe art made a newe creature, and taken into the sheepfolde of the Lorde: and incourage thée the more in thy harde and wearisome iourney: take with thee the commeditie, and fruite whiche thou reapest: and gather it vp as the clusters of grapes in the haruest: or as the Oliue and the Sinamand in the Summer: for the sweate of thy browes, and the labour of thy handes, and the ende of thy tranaile, and of thy paine, shall bee this. Firste, thy sinnes are forgiuen thée: for hée that beleeueth, shall not perish, but haue euerlasting life. Matthew 9.2. Luke. 7.50. Actes. 10.43. I sup­pose it to be spoken of Christe to this ende. That man borne of a woman, and hauing but a short time to liue: being full of miserie, might knowe him selfe to bée worse then the creatures that perish, if he had not a meane and waye to saue him: so that by faith, wee are no more dead so the fleshe, but quie­kened to the Lorde Christ, and thy sinnes be washed, My [...]rruption purified, thy vncleannesse cleansed, [Page 77]thy darknesse lightened, thou thy selfe by fayth saued.

The second benefite that commeth to you my Chil­dren by this doctrine, I haue taught you, is, that wee are the Children of God. Iohn 1.12. Galat. 3.26. The greatest glory in this lyfe, that the prowde and stately man doth thinke vpon, is honor heare on earth and superiority with the highest, and heire to him that is greatest, and familiaritie with stately Lordes and Lorolike states: but the Children of obedyence they leaue the transitorye worlde, they mount vp into the Skye, they pearce the Heauen, and dwell with the Lorde of Lordes: and bee heires and Sunnes vnto him.

The thirde commodity you shall finde hereby, is this, that Christe dwelleth in vs. Eph. 3.12. and that you be made Temples of God, & habitations of the ho­ly Ghost: whom wee haue receyued from the Lorde. Iohn. 14.17. Rom. 5.5. and 8.9.2. Cor. 1.22. and 5.5. and 6.16. Gal [...] 3.2. Ephe. 2.22. This also taketh away the righteousnes of such, as walke not after the the spirite but after the flesh, that quenche the graces giuen vnto them, and blinded with the spirite of error remayne still in darkenes: & it iustefieth those that bée Goddes: and it is our singular comforte, that hee dwelleth and remayneth amonge vs, so that all filthy­nes must bee layde aparte, dressinge and trimminge our bodyes, as fit places to receyue the holy Choste, walking not in wantonnes and banquetting, neither in ryot and gluttony, after the manner of this world, but frame & fashion our earthly members, ye the man of God may appeare, and the loue of the father which is spred abroad in our harts, by the holy Ghost which is giuen vnto vs.

The fourth and excellent dignity, that you my litle ones, and all other that profes vnfainedly shal receine is this. You bée iustefied, purefied, regenerated, and [Page 78]sanctefied, and by fayth. Actes. 13.39. and 15.9. and 26.18. Rom. 3.24. and 4.5. and 5.1. and 9.30. and 10 10. Philip. 39. Colos. 1 23. From him it commeth that you haue lyfe: who when you weare culpaple béefore the Lorde: wrought a meane to strike out the hande wrighting, written in the Table of stone, and hath o­pened vs a Doore to enter in at, that weare depriued of the Glory of God, & hath ingrauen his commaun­dements in our hartes, that more fréely by his grace, wee might sée our redemption wrought in Christ Ie­sus, by whom in fayth wee are adopted, and Circum­cised, not in a Circumcision made with handes, but in cuttinge away our carnall affections, by the force of the spirite: and as beeing enemyes wee were recon­ciled to God, by the death of his Sunne: so now bee­inge reconciled, wée shalbe saued by his life: For to such as walke in the steppes of our Father Abraham, hath hee giuen eternall saluatiō according to promise, that was not called by the will of man, and the wil of fleshe: but by the will of God: So that blessed bee our Lorde Iesus Christ, that setteth out his loue towarde vs, and hath giuen vs the ernest of his Spirit, and in a more heanenly washinge purified vs: and that not by water but by the holy Ghoste is it that hee hath re­newed vs: And with a better blessinge then ye which was of Moses (that lasted for a season and is abolished) newly sanctefied vs: and by a fayth that maketh not ashamed, strengthned vs: that wee might come and dwell with Christe, whose prayse is not of men but of God.

The fifth and the last pre [...]eminence that you my Children for the long frauaile and tediousnes wherin you haue wearied your selues shall purchase and get vnto you: is that you shall obtayne life euerlasting. Ioh. 3.15. and 5.24. and 6.40. and 11.25. and 20.29. Actes. 16.3. Rom. 1.12. Iohn. 5.13. This is the [Page 79]greatest and the worthyest crowne of glory that can bee giuen vnto man: for that trouble which I know lyeth vpon you for the Gospell, it is not to bee compa­red vnto the life to come: and the persecution which befalleth to the godly, and that sinne which now hath dominion ouer you, that ruleth them which are not fully called in Christe, wilbe an occasion that hereaf­ter your obedyence shall burst out into rightuousnes: your righteousnes, to perfectnes: your perfectnes to holynesse: your holynes to redynes: your redynes to steadynes: your steadynes vnto eternall life: And the God of glory will directe you by his spirit, & the spirit shall leade you vnto Christ, & hee will make a consum­mation of your sorrowes, and crowne you with his Glory, and bring you to his Habitaciō, where he hath dweit euer. Whose ritches are vnsearcheable: whose wisdome is without depth: whose ioyes are not to bee opened, of such as feare his name: which hée hath pro­uided, and layde vp, and hidden in his secrete treasu­ries till his day of appearing: which hee will bestow vpon the iust, and vpon the Sainctes that call vpon him by true faith. For of him, and through him, & for him ar all thinges, to whom bee Glorye for euer and auer. Amen.


The second part, of the Readings of John Keltridge.

NOw therfore hauinge instructed you, how to enter vnto the Lorde: and the Hedge beeing broken, to come more readely vnto his dwellinge: you may freely and with a good courage draw neare to his Temple, and there in his sight, with reuerence and feare, powre out your prayers before him: For this cause, as a pawne and pledge of the care that I haue, and as one in due time ordayned of the Lorde, to set forth his worde. I haue this day discharged my conscience beefore the Lord and his annoynted, and beefore you all. To you of the younger sorte I sende greetinge: I wish knowledge and wisdome to the rest: To the aged and gray headed Fa­thers, health and peace in Christe. Take this among you, to whom I owe it: and my presence I thrust vpon you, whose looke and countenaunce, I neuer saw as yet: to reade this, not rende this: that knowinge and follow­inge: vnderstanding not wandring, as hearetofore: your duety and obedyence: our prayers & our request should bee rightly offered vp before God: When as therfore wee present our selues beefore his Maiesty, let our sup­plycations bee framed thus.

O our Father which art in Heauen.

IN the whole course of the Scriptures, The differēce in the pray­īng of our forfathers & the contrarie aic in ours. the men of God when they prayed to the Lorde, vsed to call vpon him, in the name of their Fathers, Abraham, Isaack and Iacob, that hée would remember his pro­mise made vnto them, and his couenaunt vnto their [Page 81]posteritie: but now the scepter being giuen from Iu­da, and the Lawgiuer hauing lost his title: and Siloe nowe come to comfort his people: They prayed as for one they looked for: vve pray as thankfull vnto him in that vve haue receiued him. wée leaue that olde and auncient spéeche of Abraham and of Iacob. Wee take a more familier and common language, and cal vppon God, as wee woulde or coulde speake vnto one that loueth vs: or as to him that dwelleth with vs: or to suche a one as teacheth vs: or to such a one as nurtureth vs: or as to a louing and kinde man: who for his tender and natural affection beareth with vs. The threates of the lawe, take no holde vppon those that call vppon him. Not the fire at Sinai, is able to discourage those be his: for he hath abolished the olde scourge, and the hatred and wrathe he conceiued a­gainst man: and he is reconciled and made a father vnto vs in his sonne Christe.

Firste then here appeareth the loue of God, God is our father, in that he is the fa­ther to his sonne Christ: and God to vs in that vve are his bre­thren. that when wée were dead in sinne, and chayned to the weakenesse and beggery traditions of the Iewes: he hath nowe appointed a more excellent and vndefiled lawe, that will not permit the sprinkling of bloude: nor the death of creatures that were innocent: No more now to shake the earth: nor to appeare in fiery cloudes: nor to haue his seate like pillers of brasse to discourage vs: but to make an attonement, he hath sent his onely begotten sonne, that tooke our shape vppon him, and became weakenes to make vs strong and to make an agréement betwixt him and vs, that he might be kinde and fatherly vnto vs.

Secondly, he hath assured vs for euer of his loue, and in his Christe, made an eternall testament, God spake vnto our fa­thers but roughly: to vs familiarly by the man Christe. that cannot be broken, to the ende wée shoulde acknow­ledge him and call vpon his name all the dayes of our life. Can the mother forget her young one? or the Eagle those that shée fostered? Will the Storke re­turne no more to her egges shée hid: or the Part­ridge [Page 82]discouer her nest, to giue vp her young ones to the enimie? The heauens may passe a­vvay: but the loue of God vvill neuer faile his children. if all this could happen, yet will not the Lorde forget vs. For as is bonde betwixt father & the sonne: and as is the couenaunt betwixt the mo­ther and her babe: and as is the loue of the Turtle to his mate: so is the Lord fixed to vs. He is a righ­tuous God, he will not breake his promise: and wée may claime our priuiledge fréely: for he hath giuen it vs freely in his sonne, purchased in a great prise, & bought without any substance that wee gaue, euen with the life of his onely sonne: so that hee will not forsake vs to the ende, that be his: neyther giue vs ouer, for he is our father. The assurance hereof, appeareth by the will that hee lefte vs at his depar­ture, & that in that he bequeathed vs his Indentures to shewe for it. For, as power and auctoritie was giuen to Christ bothe in heauen and earth: The death of Christe, sea­led our re­demption fully: and made accō ­plishment for our sinus. and those which were in the worloe, those his father gaue vn­to him. So, hauing title and interest therevnto, hée made vs his heires and fellowe brethren, that wée might haue one father with him, and haue our man­tion and m [...]elling, there where he hath: and to shew this vnto vs more perfectly: hee lefte vs, when hee tooke his leaue on earth, these his letters, & his seale to shewe for it.

Firste, The letters patents vvee can shevve or our [...]nhe­itance.he that willed and dyed, and gaue vs this testa­ment, is christe.

His heires he made all such as be of his churche.

His executours and administratours, be the pastors of his flocke.

Witnesses at his death, and that bare recorde here­of, be his Apostles.

The riches he gaue vs, the substaunce he bequethed vs, is the kingdome of his father.

The title wee haue to it, the writings wee can shewe for it, be his last wordes, at his laste supper: which hee [Page 83]strengthened and sealed in his bloud.

It is not vnknowen howe shrewde a fall man had at the firste, that bruzed and mangled his ioyntes in such sorte, The loue of God is seene in the vse of all his crea­tures: the heauens, the earth, &c. as that wee which are his children are lame almost euer since. Nowe to comfort vs in our weakenesse, and to teache vs to go better then be­fore we did: God hath lefte an ordinarie meane to craue for helpe at his hande. For, as the father hel­peth his tender and beloued childe, when he néedeth: and the mother cannot refraine from teares when the infant weepeth: No more can our God and our father but pittie vs, and the state of man, when hée asketh.

Two things I haue in this place offered mée, that I would gladly open. The first, what wee should eschewe and auoide in our supplications and prayers wee make to the Lorde. The seconde, is the vse here­of, which the sonne of God hath giuen vs. And albe­it I haue set downe before in my former treatise to my young scholler, a large and plentifull discourse to trouble his young head withall: Yet it is such, as the grauest father that I knowe may looke vppon. I pro­fesse, neyther will I striue herein, No excus [...] can be ad­mitted for thy negli­gence, in the seruice of the Lord. the weightinesse of the cause, and my small skill, and fewe yeres that yet I know: But for all that, giue mee leaue to speak to them of the countrie, and to the husbandman. I medle not with you of the citie. And if I haue forgot my selfe to pleasure them: pardon mee but this once. If not, the rudenesse I haue learned, since I gaue ouer my studie, is ciuilitie enough to speake Northe­renly to the labouring man.

It commeth to my remembraunce, that I assayed before, to beate some knowledge of the abuse of pra­yer into the mindes of my auditours: But looking at it then, neuer touching it I am admonished, that there is something to be do, e in it nowe. Therefore, [Page 84]to féede here, vppon the grosenesse of our stomackes, before we come to taste of swéeter meates, I haue to clip away the peruersnesse of our time, vsually nowe accustomed among men. And it is the prayse wée looke to reape at the hands of God: Short prayers if they be earnest, are better then much bab­bling vvher­in is no sted­fastnes. for that we either staye long at the temple, or vse tedious and weari­some prayers at our méetings. But if thou praye vntill the night, and then goest late to bed: or if thou continue till the twilight, when the cocke warneth thee to come home: yet it is nothing to ye Lorde, if thy praying forgetteth following him, when thou retur­nest. For ye they of Christ be not babblers as the Eth­nickes bée: excludeth the long and tedious reading at the Churche, and men busied at their bookes, when the Congregation is otherwise to bee edified, it lea­ueth thee a small roome to put thy rewarde in. Abuse of mē, if they mis­like the man that precheth or if he vse common prayer. The firste it perisheth by this, for that God knoweth what wée haue néede of before wée aske: wherein the errour of the Gentiles is shut out, that kneeled so de­uoutly before their Idols, when happely they were abrode, and busied in some other place, and coulde not so presently heare them, vnlesse they tarryed till they returned. But it is with the Lorde, as is with a cunning and expert Physition, that can iudge by the sight of him hée seeth, what disease it is whereof he sickeneth. And our Lorde, he knoweth whereof wée stand in néede, Precise men haue noplace that pray at those times they like: othervvise forget them selues, the vvhole mo­neth and the vvhole yere [...]. and searcheth the sorrowe of our soules: and wée néede not to tire our selues, houres, and dayes, and nightes, and wéekes, as the Papistes doe. Againe, that superstitious custome of old time, to praye at certeine houres, and at no other I con­dempne it: for Christe all night, and in the mor­ning, and at noone tyde prayde: I am ashamed to stande draining to searche out their beastly customs: I therefore leaue them to suche as wilbee blinded in their foolishnesse.

[Page 85] The Epicure and the Athist, haue reasoned verye subtilly agaynst prayer: If hée knew before what wee should neede why pray wee? hee coulde giue it vs: if hee did not know what it was wee needed, why? hee is not God, wherfore then praye wee? If hee giueth not, it is because hée loueth not: if hée loueth not, it is because hee-careth not: if hée careth not, it is because hee will not, then wherfore is it, that wee praye? But let them dye in their carlesnesse, and con­sume in the filthinesse of their thoughtes, for wee are assured of his loue and fauour, in that hée commaun­deth vs to pray, and in the name of Christe. It were enoughe for vs, in that God doth bidde vs: yet other causes there bée, al which I haue set downe in my for­mer Treatise: Notwithstandinge, doo the Chickens begge at the handes of her that hatched them? Nature con­dempneth in the wicked, that do as their kinde and manner is: only they forget God. and doo the Lyons Whelpes craue for their pray? doth the Beare & the Sauedge beast, féede hir younglings whē they cry? and wil the Tigar returne vnto her cowtch to helpe them shee left behinde her? and will not God looke vpon vs whom hee hath created? But wher­fore hath Christe willed vs to aske, and taught vs to praye? truely, for that wee neede many thinges, and bée as naked, so ashamed of our selues if hée helpe not: For of our selues wee haue nothing, and in him wee haue aboundaunce and plentye of all thinges: Christe alone vnspotted & blameles: mā of him selfe, vvicked and shamelesse▪ If wee looke for the giftes of the spirite, wée finde them all in Christe, for hee was annointed: If for strength? it is in his powre and in his gouernment: If for pu­ritée: and for corruption that it may bee wiped away: wee haue it in his conception: If for loue? wée haue it in that hée was made like vnto vs: and hée came in­to the world to saue vs: If for redemption? wée haue it in his passion: If for absolution? we haue it in his submission:

If to take awaye the curse from vs? Why? hee [Page 86]hunge vpon the Crosse for vs: If for satisfaction? hee was our Sacrifise: If for clensing of our sinnes? wee haue it in his blood: if for reconciliatiō? we haue it in his descending to Hell: If for mortification of the fleshe? All our cor­ruption is hidden, and layed vp in Christe. it is showen in his Buriall: who was as touchinge the body layd in Graue, that wee as touch­inge the body might bee buryed to sinne: if for new­nes of lyfe? wée haue it in his resurrection: if for im­mortallity? hee rose, and ascended, and dwelleth with his Father to make vs perfecte, and immortall, and Kinges and Préestes for euer: If wee praye to bee heires of Heauen? his ascending and magnefiynge a­boue the Aungels hath giuen it: If for securitée, for treasure, for ritches? they bee layd vp for vs in his kingdome: If to haue him mercifull, and to spare vs in his iudgement? No mā hath hated his ovvne fleshe at any time: then Christe can not cast of vs. why? hée is iudge him selfe, he will not cast away and condempne his owne fleshe. So that out of season came this question, wherfore pray wee? for wee must, and wee ought to pray, that the greater encomberaunces, ouertake vs not. And for a truth, if our vesselles did not taste of this lycour, and wée our selues ouerthrowen in our vnaduised be­hauiour, the prayers of those which so often times come vnto the Temple, would haue bin heard of the Lorde God ere this: But the commers, they come in sutch disguised and maskinge manner: eyther ha­uing their minde at whom in their Cofars: or think­inge on the pryde and brauery they bee in: or cōming sluggishly: This misha­pen visage in a Christian is filt [...]y. or returning wawardly: or requiring re­uenge greedely: or askinge coldly: or wishinge that which is vnseemely: or despisinge thy neighbour vn­christianly: That it is no marueyle, if the Lorde God thrust thee away and heare thee not, the soules of such a number of men cry out agaynst thee. But to returne, and to leaue the Epicure, and the Ethnicke, and the other rable whatsoeuer: Let vs vnderstand [Page 87]that God hath debased him selfe for vs, and tempered his talke, and applyed his speech vnto our capacities, and hee hath taught vs very breefely to call vpon him: The reason hereof is, for that wee are weake and ve­ry feeble in our dooings, in our life, God think­eth vpon our imbecilleties in all he doth in our conuersa­tion: and at death, in extremity, in peril, in ieoperdy, in calamity, at the fier, or when wee be at the Block, and the Sworde ready to bee layed to our necke, wee oftentimes forget our selues. Therfore to mollesy their stony mindes, and to inamour them as it were, to make men haue a lykinge of the Lorde: Papistes con­uicted: olde vviues fables, haue no place: pre­sise, and nise, & long prayers be cause that vvee slip so often. to shewe that hee beholdeth three wordes aduisedly and wisely spoken: rather then a number of Aue Marias, and a bedroale of Credoes in deum, heaped vp without dis­cretion: hee hath included in fewe wordes such good and pleasaunt lessons, as if they be duely consithered, contayne in them a pure and perfecte platforme of prayer: first wee praye: to whom? to our Father: Wherfore? hee is our God: but where? not on earth: Hee is aboue, hee is not heare, hee is in Heauen.

That late and worthy man of God M. Gualter (as it seemeth to mee) in his Treatise of the prayer of the Lorde, hath iusteled with some one or other, about the force, and vertue, and strength, which is thought to bee in this prayer, I finde also that the Rabbines of the Iewes boasted much of ye words that were written in the forhead of Aaron: and the Magicians of their ex­orcismes, and the Papistes of this prayer: all which they thinke to bee of great force, Superstition crept in by ignorauce. if they hanged about the necke of any man. His talke is agaynst them (and so is mine at this presente) that thinke there is saluation, or life, or health, in that they repeate the wordes of Christe: And therfore the enchauntresse, to dissemble hir wickednes, and cullor hir guile, adioy­neth vnto hir inchauntment the Lordes Prayer: And the Diuinar: or hee that telleth, and calleth vp by [Page 88]Spirites, As murther­ers & Theues vse Kniues & Svvordes to­geather vvith good men: so do the vvic­ked their praiers, toge­ther vvith the fàythfull: yet to one they are life, to the other death. hee snatcheth something from Christ, and hée will haue a leg, or an arme of him: and so infla­mously abuseth the godhead of the Lorde.

But to take away this olde wiues Tale, I thinke it expedient to say somewhat: and at the first, rather then to interrupte my speech hereafter: As therfore Nadab and Abihu the Sonnes of Aaron, that offered vp incense in the same Censor that their Father did: Yet because they did it not aright they dyed for it. So heare: though wee praye all with one prayer, and powre out our supplications at one time, because wée praye not all alike, with minde in spirite vnto the Lorde, they bee to none effecte, neyther auayle they: And as there was in the Wildernesse one Manhu, wheron Israell fed, yet some wicked and disobedient, had not the like nourishment and effect therof as had others: So the prayer of the Lorde, though hée gaue it to all, God permit­teth: the Di­uel vvorketh: and man sin­neth: & vvil­fully they proucke God that all might vse it, yet it is not profitable to him abuseth it: And as Saull vsed Samuell after his death, & the Pythonest called the Diuell by the name of him hee was not, and the Diuell deceyued Samuell and did not profit him. So it is with vs. The prayer of the Lorde vnto the wicked, beeing wrested to their death: as Samuell was by the Diuell to blinde Saull: shall neuer helpe them: But abandon these wicked men wee must, The Sinner doth all hee doth to death hee vvanteth grace and light: the godly they vvorke to life and vse the same thing vvell by the Spirite. and permit them not so much as to haue, speech with vs: God hath heaped vp iudge­ment, against the day of iudgement to consume them: For the prayer of it selfe, (I say not well) the bare wordes, not rightly vnderstoode, they bee no better then any other: The Oyle, and the Waxe, and the Hony, and the Tarre, bee common things, but to ioyne them, to mixte them, to compound them togea­ther, to giue them to the pacient at conuenient time: there is the cunninge. The Nettle byteth, yet it healeth: the Flaxe it cureth, yet it burneth: the Spi­der [Page 89]poysoneth, yet shée profiteth: Then all thinges are good, euen the vngodly man to him can vse him: So is the prayer of the Lorde. Otherwise as God hath his electe in the Courtes of the Ethnicke: and as hee saueth some in the Turks Pallaces, and among the Iewes kéepeth those he will haue kept: God hath no­tied vs to pray after one manner [...] but this and others bee good: for his vvill sake, and the per­fectnes ther­of: vvee vse this. so what saluation can they or others looke for, if faith and life of man were tyde to this prayer: seeing there bee a number that neuer as yet did knowe the same? Also, where is Abraham, Isaak and Iacob, which neuer prayed thus? There is then many things to be wayed before wee presume to ground any Religion and health vppon man, for repeating this prayer. Then this order and manner of praying, we must haue it of some other, not of our selues: therefore hee whiche hath taught it vs, and instructed vs in his Spirite, graunt vnto vs the true vse hereof in his bloud.

Trueth it is in Crisostome his Homily, that Max­imus speaketh. Euery one when he prayeth: let him pray vnto the Lorde: Wherefore my procéeding in­to this so great a matter, maketh mée in doubt, but that the Lorde is, where he alwayes was, to take in hande so great a mysterie. But I am content as hetherto I haue to vse my countrie speeche: God looketh not on man, but on the minde. and I knowe that all alike vnto the Lorde is that man ac­cepted, that goeth cottered and torne in his ragges, as he that is stuffed and pampered vp in veluets: and it is a common fashion in the worlde in those our dayes, for euery one to vse his libertie of spéeche and lasciniousnesse of tongue in this point. All states can reason, vvhy they need no praier: but all must sub­mit them selues, and pray to God. Hee that is poore, why shoulde I praye (saith he) for I haue no­thing. The ritche man, he standeth in little néede, he hath enough. The strong man, hee knoweth his portion, hée séeketh for no more, so valiant and pu­issant is he in this life.

The proude man, he is in his ruffe, hee noddeth [Page 90]with his head, and beckeneth with the hande: hee setteth saile to all things. The incestious person, what can he aske? he liueth in pleasure. The mer­chaunt, what hath he to do with God? the winde and weather serueth him. And in commeth the student, and he maketh his reckoning, he casteth and he tum­bleth ouer his bookes, he looketh and hopeth for no­thing: for his witt helpeth him: So that the whole worlde it is deuided: euery one thinketh he hath little to do with God. Then my firste note is, that this prayer in generall appertaineth to all. For, from the tabernacle to the tente: from him that sitteth in the gate, As is the sapp & the earth: so is prayer and Inuoca­tion to man: to the poore man in the fielde: from Tirus, euen from those that go to Tharsis, to the thresher, & the corne flower: from him that giueth wages, to him that receiueth hire: from him that putteth on silke and softe clothing, euen vnto Lazarus that lyeth at the doores: seuerally from the toppe of Sion to the poore cottage: From the Cedar trées of Libanon, vn­to the man remaining among the fennes and flagges: it is his duetie, he is bounde, he ought to remember that he should praye: For hée that sendeth his Cam­mels for spieerie: and aduentureth to Corinthum for Iewels: that prouideth into Arabia to get the purest golde: and so gréedely searcheth for the riches of Da­mascus, As vvater confumeth all: so God dis­troyeth all degrees, if they call not vpon him. nay, though he tarrie at home, and abideth the Sunne all the dayes of his life, and suffereth the bitter frostes in Winter, though hee be created to tende cattell, and to kéepe the wilde Coalte, and the Asse in the Wildernesse: though his handes be wea­ried with the plough, and his arme withered vp with holding of the rake: though he sit at the thresh­holde, and haue not wherewithall to féede him: yet hath he his soule to looke vnto: that in my iudgement it is time to séeke narrowly abroade, to recken with our selues, to giue attendaunce, to waite on God: [Page 91]for euery one that liueth, hath néede of prayer.

But to ransake euery thing more narrowly: let vs knowe what it is, is contained herein: As our life it aboue vvith the God of glory: so must vvee be spiritually bent at prayer. for wée dispute not for ritches, or for wealth, or for honour, that vanisheth away: but for the Lorde, & for Christ: the firste thing that is mentioned is this: that wee call on God, and we saye: O our father: In the scrip­tures God is called the Lorde of Hostes, the iudge of the whole earth, the King of Kinges, a consuminge fire, the founteine of life, that sitteth vppon the Che­rubynnes, that ruleth the worlde: And here we call him by the name of father: I am not purposed to runne paraphrastically on this: if it please you to staye on my simple iudgement, this I thinke: God named him our Fa­ther: for that as a Fa­ther, he giue­eth all things that vvee his Children, neede. If in our prayers we make vnto God, we should call him Lorde, wee spake vnto one that wee thinke shoulde haue dominion ouer vs: If as to a Iudge, we ought to stande at the barre, and holde vp our handes, and pleade for our selues: then shoulde he sit with his twentie foure elders, and giue sentence vppon vs. If as to 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, The Lorde is terrible: yet in Christ is his loue and fauour ope­ned: in vvhō only there is satisfaction. 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 shalbe 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 [Page 92]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: God a Father in the cration and a Father in his bles­ing, and a fa­ther to vs, in giuing to vs: but all alone is hee our fa­ther in the attonemente. in our euil wayes pu­nisheth vs not: that neuer thinketh on our iniquities, but calleth vs as children to aske at his hands, ye 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: All thinges turne to our destruction, if God helpe not. 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, If as vvee bee frō the eathe earthly: so vvee vvere not also go­uerned by the spirite: then vvere vve in death. 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 ye 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.

[Page 93] 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. Beeing in death & in s [...]n it is requisite that vvee should haue a Mediator. 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, Vnmeasu­rable, and vnsearchable is the loue of God: that beeinge life, gaue himselfe to death fo [...] vs. 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 [Page 94]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: Our Father. Seeing our benefits are common to all: it is reasō that vve pray for al [...]and for that God is the author o life: vve pray if it bee his vvill, that all may liue. 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: The electe & chosen of God, none o­ther come vnto him: 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, ye he answe­reth not: but the weakenes it is alike in vs all that searcheth not. Why vvee pray to God. 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 [Page 95]not enter now into them.

If God do spare me so much leisure, All things are not fit for all times. as that succes­siucly, I may but steal one or two houres to labour in, I will aunswere this fully: I haue nowe sett my pen vnto an other treatise: wherein before I end, I shall I trust stoppe the mouthes of some, as touching God. Let this my small time and stolne houres, craue par­don for this present, and suffer me not to drawe out the length of this threede, For as mutch as God is vn­searchable, & incomprehē ­sible, it is good reason to submit our selues, & pray to him. that we shal neuer winde it vp: And if this will not suffise, looke toward the hea­uens, iudge the number of the stars, call them by their names, and giue euerie one his seueral charge. Com­maund the Sunne, the Moone, to stayde their course, let there not be light any more vpon the earth: and if these things be to high for thée: iudge of ye cōmon crea­tures that doe dwell with thee, and tell me the droppes of ye rayne: ride vpon the wings of the winde: measure me the weighte of the fyre. Call backe againe the day that is past: and renewe the course of that whiche is to come: drawe out the deapth of the Sea by his bucketts: and let the earth cast forth the hidde treasu­ries that be within her: & if silence hath caught thee, All Gods creatures are ready to fulfil his cōmaun­dements, a­gainst his enemies. and thy wisedom fadeth, then giue homage vnto him, at whose commaundement they be: intreate him to spare thy life in time of neede, that hath iudgement in stoore, and a consuming fyre to runne before him: if they or thou rebell. Lactantius in his seconde booke, se­meth to me to haue delte with these men: who dwel­ling in ignoraunce, had small delight to seeke the Lorde. And doubted, as touching their prayer vnto him: his iudgment is this. Nothing must be honou­red, nothing worshipped, but the only one Lord God, proceeding and comming, from the only, owne, eter­all, and euerliuing father: and therefore hath crea­ted man to want many thinges, that in his necessitie and want, he may know where and of whome to aske [Page 96]for all thinges: We pray in the name of one: for that the th [...]ee persons make but one God. and Ambrose, in his Spiritu fancto: The father is to be glorified with the sonne: the sonne with the father: the holy ghost with them both: for these three are but one God. Basill against Iulina (af­ter that also Martured) councelleth him to giue all ho­nour and preheminence in prayer vnto God: That in his heauenly and eternall wisedome created all. Epi­phanius in his thirde Toome: Beside many excellent and good sayings, pleaseth me in this: for hauing to do with them, that giue vnséemely reuerence to saincts, teacheth thus: Let Marie be had in estimation, & Pe­ter: but let the father, & the sonne, & the spirit, be wor­shipped: for neither to woman nor to man perteineth this honour & inuocation, The sainctes vvith god vve confesse they vvere good men: but the honour due to the Lord, is not to be giuen vnto them. neither to Angles, or to any other perteneth this glory. But it is a mistery, proper only to the Lord: The time would faile me, to vnfolde­the heauenly sayings of the fathers: I leaue thē to the diligent searcher: The houre passing away so spedely, maketh me to hasten to the rest.

And here I admonish you that in praying to our father, you pray to him that is in heauen. For wee may aske many thinges on earth, yet can we not at­teine them: but if we aske and faithfully of our father in heauen: he will giue vs them: where that infidell is condempned, that is found in Dauid to haue cryed out and to haue saide in his heart there is no God, and that he whiche is in the heauens, regardoth not them on earth. seeing all things be vvonderfull and straung, hovv is he most glori­ous that made them. Teach this man I dare not, counsell him I will: For let him cast out his eyes, & lift vp his heade, and thinke but on the creatures that be made: Howe the Sunne giueth light a farre of: and the Axell trée of the heauen doth compasse the earth: how the clouds power out their reigne, & the dewe his siluer dropps: and the night his grimme and fierce countenaunce to man: and shall we then giue nothing to the Lorde, that made them? But I cease to followe this path, I [Page 97]take an other. For if he thought on Israel, In that perill vvhiche is greatest: God is readiest. when their shoulders were worne in péeces with carrying brick: or if he brought them from Babilon: or fed Elias with the Rauens: and made the dumbe creatures to bee Nurses to his seruauntes: and sent Daniell pottage into the Lyons denne: and stayed the force of the flaming Fornace: he can, and he will, and he stayeth not, and I doubt it not, but that hee still will helpe vs.

Last of all, it is a good consequent, our father is in heauen: Wee therefore ought not to repose our trust and confidence belowe as wee do: either tarrie here, If the hea­uens passe, & the creatures perish: man also shall haue an end. so much as to abide and lay our affiaunce and steadi­nesse on things that be aboue. For it is an vnfallible trueth, that I finde in Paule, that wee haue no aby­dinge here on earth, but that our life it is aboue, where as is the father of light. I might take good oc­casion to withdrawe a number, from the transitorie affaires of this worlde, which haue their change, and their ende, when the heauens shall roll as a scroole, and the elements burne with fire: but these I leaue them till more longer dayes, when the Sunne and the light shall giue vs more libertie, who runninge foorth so speedily, hath put mée in minde to cut of this spéech. It followeth:

Hallowed be thy name.

THe great care that the Lorde God hath had of his churche, is verie worthily set out in the generall discourse, and pittifull callamitie wherein they that knewe him, and called all onely on his name, con­tinually were assaulted: Out of which troubles hee alwayes both mightily and fatherly deliuered them: yet in no one thing hath he shewen his tēder affectiō [Page 98]vnto man, No mā hath feared God, and remai­ned helples. more then in this, in that he hath set him free, from the bondage of the diuell, the flesh, and the workes thereof: in that he hath created vs, redeemed vs, sanctified, and regenerated vs: And yet lest wée should falter any more, and forget him, he hath lefte vs a comforter, which is his spirite: and taught a way and set vs in the path, & directed vs by his owne mouth, to be in our prayers, holie and vnspotted vn­to him. Then in this wherewithall we be instructed of Christ, though it be a short lesson, is conteined for all that the whole and plentifull discourse of the life of man: euen what is meefe and requisite to be done: meate, as well for the foule to feede withall, as for the bodie to liue withall: the summe whereof is set downe by Christ in sixe principall heads: wherof the firste is this. Man com­mēdeth mā: much more man God. Hallowed be thy name. For as al thin­ges vppon the earth were created by him: so ought all that be on the face of the earth, continually praise him. And as we be children and heires vnto him: so cheefely ought all our force, our strength, our might, & ought else that is in vs, be directed vnto this: that we might magnifie his name and praise him. First seeke the glorie of God: then thine ovvne glorie. The ex­ample and patrone whereof, is seene in the good Iud­ges that liued, who before they established their own 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, God honou­reth those that honour him: and in all thinges that are is he honored: if man shuld holde his peace. I séeke not mine one name, but my fathers that sēt mée▪ & 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 [Page 99]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, God needeth not man: but man needet [...] God. 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 frō 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, All goodnes, all perfectiō, and all holi­nesse, com­meth of the spirite. 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 [Page 100]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 ye world is so great: who begyled in ye vanitie of their thoughts, are not a­ble, Not euery one that saith Lorde, Lorde, shalbe saued: but he onely that calleth on him, and beleceu [...]th. 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 wilbe 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, Plaine men begyled in time of po­perie, keepe the olde su­perstitiō still in much bab ling. 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 ye commō 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 ye 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, [...] haue taken the bare wordes, not the meaning of the spirit: Therefore, to take away all occasion of falsho [...] [Page 101]which is gathered frō the name of God, I save this: God knovvē in all his vvorkes, hath names giuen him to shevv the same. The name of God in Scriptures doth signify euery thing which is proper vnto him, wherby his heauēly & 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, Iunilius, cō ­tra, haereti­cos. 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 cōuenient the rehersall nowe: these onely significations be they that are pre­sented vnto vs: Gen. 17. 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 ye name of god: Here vnto I adioyn & put those same glo­rious titles giuē 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 [...]s hand before him, and Moses sawe his backe parts alone, he cried out. Lord. God, mercifull, and liberall, [...]ntle and pitiful, of infinite goodnesse and trueth: kee­ping thy goodnesse for thousan [...]s, forgiuing iniquitie and transgressiōs, and sinnes, leauing not vngodlines vnpunished, but visiting the sinnes of their fathers, in [...] sonnes, and sonnes sonnes, vppon such as feare [Page 102]not him and kéepe not his commaundements: This & other such like places of scripture, No fleshe shall die for others: all flesh dieth or liueth to him selfe: 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 sanctifie it, when they name it: but it is not so: For Moses did not speede the better for his calling on God, or for his stretching out of his armes, or for thy squeaking out on the name of the Lorde, when he commaunded in his name that life should departe, & the Grashoppers runne away out of Aegypt: but in acknowledging his might and his power, and his greatnesse that was able to doe it, and bring it to passe, and by faith, he did accomplish it: So we thinke in this sole speach vtte­red, halowed be thy name: there is no commoditie com­meth to vs. But in remembring what we be and desi­ring by all meanes, with our might, with strength, with our power to blesse it, and set it forth, in that is our obedience and prayer knowe. Elyas called on the name of God, All flesh ought to seeke the glorie of god and then is the name of God hal­lovved. and fire came downe from heauen, and consumed the water, the stickes, and the sacrifice: And Ieremy in the name of the Lorde, foretolde their capti­uitie into Babilon: And Micheas in the name of God, prophesied of the ouerthrowe of Ahad: And yet by re­hearsing the name of the Lorde, did they not this, but by faith thorowe the spirite. In like maner we, by as­king or demaunding, or [...]rauing, though it be in his name, if it be not by faith, it is nothing. The reason hereof is, vse his name, and in [...]are, and in skill, a [...] as he biddeth, it helpeth thée: Abuse his Godhead, and turne it to thy pleasure, and racke his libertie to th [...] commoditie, and he consumeth thée.

Then in this place sanctified be thy name, is no­thing [Page 103]els mente, then his glorie, ye knowledge of him, God gi [...]eth his glory vn­to none: and those that serue him, those he hel­peth. the true vnderstāding of his maiestie, the debasing of our selues, and the glorifying of the Lorde our God. This was the onely cause that Moses and Aaron did not sée the lande of promise, neitheir entered into Ca­naan. For they did not sanctifie the Lorde at the wa­ters of striefe: That is magnifie and extol their God, and that ought to haue glorified him, who in that dis­tresse wherein they were, was able to haue helped thē if they had called on his name.

Hallowing, that is making holy, Such vvere the holy thinges be­longing to the tēple such also vvere the pri [...]sts in the lavve: such be the preachers novv: that be kept as holy vnto god and seuered from the vvorld, that they might [...]lisse and sanctifie him. or holying and sanctifiying, doth signifie any thing that is consecra­ted, or giuen, or seuered frō man vnto God, and is on­ly proper to the Lord, to his seruice, to the worship of his name: I take this worde to proceede from the Hebrewes, that in their spéech, called it a gifte (as it were) presented to God. It came of the ceremonie which was vsed in Israel, who as any thing was holy, and consecrated to the Lorde, vsed to lay their handes thereon singnifying that, that thing they gaue, they willingly gaue it to ye Lord. So Iacob blessing Ephraim and Manasses, laide his handes vpon them, and blessed them: or put them a part from other, vnto God. In the same signification they laid their handes on their sacrifices, as being holy to the Lorde: and pastors and Deacons kept this order in the church: and so did Paul and layed his handes vpon them, deliuering them vp, or putting them in minde of their duetie, that ought to be holy and vpright before the Lorde. In that sert we do make holy or sanctifie the name of the Lords our God, in that it is onely he, to whome we giue ho­linesse and sanctification, and reuerence, & hemage a boue the rest, and doe confesse none to be like him: Here it commeth to passe, that we call those which be the Lordes, Saincts: that is holy: as comming from one that is holy, which is the Lord God. For an those [Page 104]that are begrymed and sweltered in claye, or sayde to be claylike: and of blacke, blacke men: so from him that is holiest are we holy. Gualter, out of Cratilas in Plato (as I take it) hath properly deriued this worde, Holy, as like to God. for that he is holy. and calleth it [...] (not earthly) of the priuatiue α, and [...], That is without the earth: As then being worthy of the names of sainctes, when we haue for­saken the enormities of the flesh, & of the earth, which is of those that beinge heare are earthly: But parad­uenture ouer farre in this, and easely knowen from whence I came, euen from the earth, that sauoureth so much of these grosse and crooked speaches: yet as content we my portion, I cannot be ashamed to power foorthe my harde and crabby talke, seeing so greate strife in others to be nice: and in their finesse and pu­ritie of tongue, could to this day (in my iudgement) vse none: I aske at your handes this a lone: to suffer me patiently, to speake vnto rudelinges, euen them of the countrye where nowe I am: If not, but you will snoffle at it, and enuie my small skill: truely, I giue you warning to chaunge your mindes: for euen you with all your eloquence shall neuer perswade me to giue ouer: And as one vnaquainted with so dainty eares, I returne againe to the earth from whence I went: more exquisite, more delicate, and the gorge­ous stuffe, God most glorious and vvorthy all honour hath created al the treatures, to se [...]ue for the vse of man: man onely did he make to honour him. I leaue to you.

In this place by this worde sanctifying, or halowed I vnderstande to estéeme or thinke as holy: to honour and celebrate, and to call on the name of one eternall God which is holye: and in this sence God doth vse these words in Ezechiel, I wilbe magnified, and I wil be satisfied, & I wilbe knowen in the eyes of the na­tions: and they shall knowe that I am the Lorde. Ezech. 38.23. and Esaie shewed the same verie effec­tuall: The Lorde hath opened (or made his arme na­ked) in the sight of the Gentiles, and all the ends of the [Page 105]earth shal sée the saluation of our God. Esay. 52.10. For in that the name of God is holy and reuerent, & verie holinesse and sanctitie it selfe: therfore are we commaunded to hallowe it: But because he is not knowen of all, and the mindes of men are cloyed and worne with superstition, Idolatrie, Blasphemie, in­cantation, execration, periurie: therefore is it that in prayer we praye, that glorie may bee geuen vnto him, homage, ductie, feare, and reuerence, that all may honour him, praise him, and laude him.

For this cause I haue set you downe a perfecte rule, These three are set dovvn for that his mercie and his loue ap­peareth most in them. Theodoree. and square to directe our life and conuersation withall: and to vnderstande howe God is knowen: which is, partely in our creation: partely in our re­demption: partly in our iustification: that the Lorde God may bee knowen vppon the earth: his sonne Christ among men: and the spirite that gouerneth & directeth the heartes of all fleshe. Theodoret, in that place where he sheweth what God is: maketh this sanctification or holines, a name that doth appertain to the Trinitie: for ye none els by nature are Gods, but they: his opinion is, that Lorde and God apper­taine to the thrée seuerall persons: but our Lorde & God is to be honoured or sanctified: so that in one God: the Father, the Sonne, and the holie Ghost, ar to be sanctified: Eucherius vppon the Kinges: Eucherius in Reg. sheweth the wisedome of the Lorde God, which doth wonders and signes, and miracles, without any slothe or stay­ing, but euen spéedely at his woorde: not saith hee with many trifling circumstances, but in his wise­dome at his pleasure. Howe glorious a God then is he, and worthie to be magnified: Therefore Crisos­tom to Philemon: When God did not stande in néede of our helpe, he created & made vs of nothing. For when he had made euery thing, then made he man: what reuerence then can we giue to our God, more [Page 106]then sanctifie him, & shewe his power among men? Primatius on the Romanes, atributeth mercie, iustice, goodnes, Here is it knovven that vve loue God vvhen vve set out his name feare God. & increase the number of his Church. peace, with all other good giftes vnto the Lord: and to this end he doth it, euen to pluck downe & debase man, & to exalt and sanctifie the name of god. Augustine is verie excellent in his meditations: hee giueth vnto God these titles: Great, mightie, omni­potent, eternall, pittifull, long suffering, righteous: that hydeth many things, knoweth all things: Only strong, onely present, onely of force and of strength, vncomprehensible, seeinge all thinges, iudginge all thinges, vuchanngable, yet chaunging and altering all other: immortall, infinite, whom no man can at­tayne vnto, Immoouable yet moouinge and turninge all: vnsearchable yet searching all: feareful, and fea­ring all, yet neuer feared: that is aunciaunt and olde and gray headed for hée was euer: not altered, for hée is the same: that bringeth all to age, and continueth alwayes: workinge, and fashioninge, and framinge, and making, and creating all, yet alwayes quiet: al­wayes strong, alwayes giuing, neuer needing: de­fending, These are vn searchable: not to be at­tained of vs: yet do they not, and they cannot set out the full povver of God. distributing, nourishing, profiting, louinge, ayding, mainteining: displeased, yet pleased: repen­ting, not striking: and consuming, yet protecting & fostering: that is onely one, and eternall, and euer­lasting, and vnchangeable in his counsell. I suppose that Augustine hath shewed vs howe to iudge of the Lorde, howe to sanctifie him, howe to glorifie him? euen when we lay aside all that is in man, and giue due honour, reuerence, feare and maiestie vnto him: I will staye no longer in this place, I procéede to that which followeth: for I dare not stande in curi­ous intermedling with the Lorde: but I shewe yon briefely in what the Lorde is sanctified, euen in all things that are vppon the earth, whose excellencie (if it haue any) and glorie and goodnes, commeth onely [Page 107]from God: But in especial, God is sanctified by these two workes and iust iudgements of his, that happen in the worlde.

The firste is his righteousnesss and his iustice, God helpeth the good: beatethdovvn the vvicked punisheth the sinner: & succoureth his faithfull: in vvhich chiefely he is glorified. in the reuealing whereof, euen by punishing the wic­ked, and comforting them that bee his, the Lorde God is chiefely glorified: as in Pharao his ouerthrow in the read Sea, with the destruction and ouerwhel­ming of his captaines, horses, and chariots, that was a feare and astonishment to all nations. The like in Sennacharib, the Tirant of Assiria, that ouerthrewe the Gods of the nations, and blasphemed the trewe & liuing God, and perished he and his people, by ye hand of the Angell. In no one thing is the Lorde so glori­fied as in this: Though Israel vvas as it vvere eaten vp of the vvie ked for a time: and the tribe of Iuda extinguished and the root of Dauid for­gotten: and the temple forsaken: yet soudeinly vvas all this renued, and God glorified in his Christ. in shewing his rigour and sharpnesse to the infidels and nations, and by sauing and pro­tecting his people: what glorious & beautiful steppes had the daughter of Syon, when Iuda was brought out of captiuitie, and Hierusalem from thraldome, & bondage: and the lame man went in the stréetes: and the blinde could sée the Lorde: and the Leapers were clensed: and the bloudie Cyte, was made a running spring: and the standing poole, a riuer of sweete wa­ter: and when ioye and health was spreade abrode, vpon the children of that wofull and desolate widow Sion: when the Messias was come: the Churche de­liuered: the Apostles called: the Gentiles elected: & Herod eaten and deuoured with Lice, the enimie of the Lorde: and the Churche had quietnesse: and the enimies were swallowed vp: and glad tydings of the Gospel, was preached on the face of the whole earth. When the Lord permitted persecution vnder Nero, Domitian, Traian, Dioclesian, vntill Arcadius, howe rose it againe triumphantly? & the Lorde God mag­nified in Asia, in Aphrica, in Europe, and the here­tikes beaten and suppressed downe, by the worde of [Page 108]God. This persecucion was greate. yet vvas God ho­noured in the sight of men, by the courage & death of his saincts After that from Arcadius vnto Honorius: vnto Theodotius the younger: vnto Martian: vntill Leo: vntill Zeno. Howe worthie a passage had the power of the Gospell: euen from Arrius and those heretikes that went before him, vntill Pelagius and those here­tikes which succeeded him? I might cunne ouer the sixt age since Christ, where albeit the countenance of the Lorde, shined not so pleasantly, as it did [...] others: yet the stories of Anastatius, of Iustus, of lus [...]mian, & of Iustin, of T [...]berius, of Mauritius, do testifie, that the Lorde God gaue his Church an honourable conquest, ouer the enimies of Christe. But I let this [...]ip, and I returne thither from whence I went: For all men vve pray: for the good, that God vvoulde strengthen them: for the faithlull hee vvould deli­uer them: for the vveake, he vvold incou­rage them: for them vvithout, that he vvould cal them: and for the rebell and obstinat, that he vvuld consume thē: in all vvhiche God is mag­nified. namely, that this ought to be our petition, our earnest sute and de­sire vnto the lord, that he would not permit his name to be blasphemed and prophaned among the nations: but in his mercie he would giue vs of his grace, and in his iustice strike and punishe those that be his ad­uersaries, that all men may knowe him, and adore his name: and that he may be feared and honoured among all. After this manner be the godly brought, speaking as it were in their owne persons. Not vn­to vs O Lorde, not vnto vs, but vnto thy name giue thy praise, for thy goodnesse and for the truethes sake. And againe in pittifull sorte do the Sainctes com­plaine by Dauid: when the heathen cryed out, where is their God? And againe: Powre foorth thy wrathe and indignation vppon the heathen which know thée not, and vppon the kingdomes which call not on thy name. And againe in Ioell: Help vs O Lord of our strength, euē for thy glor [...]e & for thy names sake. Let the reuenge of the bloud of thy Saincts powred forth, be openly shewed among the nations. Yet herein is héede to be taken: namely that priuate gr [...]dge, & pri­nate malice, make vs not to burst out into these excla­mations: but that it be done in the zeale of the Lord.

[Page 109] The seconde kinde or manner of his power, God is a con­suming fier to the vvic­ked: to them that fea [...]e him, [...]ee is a mercifull God. where­in he is sanctified, his name glorified, and he praised among the children of men: is his infinite mer­ [...]ic and goodnesse, that is extended from generation to generation, euen vnto thousand shousandes, of such as feare him, and kéepe his commaundements: and were it not for the Lord of hostes & for his great mer­cie: that in Esay shoulde [...]e fulfilled, that we were as Sodoma, and become as outcastes in Gomorra: the ca­lamities that happened to Iuda, in so oft [...] times chan­ging their iudges that were falne so strangely, & yet recouered themselues againe so mightely in a shorte space, are a witnesse vnto vs, to testifite this.

Their transgressions vnder Samuel, yet he deliuered God trieth his people & suffereth thē to fall: that they may ha [...]e a better risinge. them: their falling in the time of Dauid yet he [...]a­ued them: their miserie and desperate case wherein they faltered vnder Salomon, yet he protected them: vnder Ahab yet he defended them: vnder ye residewe of his successours, yet did he not deface them: so that his iustice to punishe them: his iudgmentes to tame them: his wraith and his furie to consume them: And his mercie to incourage them, his righteousnesse to helpe them, his clemencie to hold them: and his good­nesse for to ransome them: be the greatest and the mightiest woorkes of the Lorde, wherein hee is glorified: Yet in none so much as in this: that they which went before vs, and we whiche followe nowe that be aliue, are in his mercie and goodnesse saued, Sin raigning in our [...]or­tall bodyes: vvee vvere c [...]oked vp in the san [...]e: but tha [...] only vve are faued and li [...]ted vp in Christ. & in one Iesus Christ: that being deade are made aliue: being fal [...]en from grace are raised vp in a gratiou [...] Lord, and swalowed vp with iniquitie, are made new treatures, and a perfect workemanshippe vnto God our father: Thelassius hereon, in his Hecatondate the seconde, properly toucheth this: Thou art frée saith he, and called vnto libertie in Christ, by grace: giue not thy selfe then vnto the pleasure of the flest: for e­uen [Page 110]in this benefite, is wrought the worke of our sal­uation: which is, that we be true & vprighte, and per­fect: that by vs & in our works the name of God may be glorified. For euen in this is the worde euil spoken of, in that we be followers of the flesh: & for this the name of God is dishonoured among the Gentiles. Losenes of life in Chri­stians, is the cause of the dishonoring of God: and maketh the infidelles the vvorse. Then to the end this parte, for I see that I am ouer reached by the houre: nothing on earth both set out his glorie that made it, somuch as this: That he con­foundeth his enimies, wherby the Godly are comfor­ted, and his worde hath free passage, and in his mer­cie forbeareth his saincts, and at once consumeth not, or in his wrath destroyeth not: but patient, lōg suffer­inge of great goodnes, vseth all kind of clemencie, to bring those his vnto him.

To conclude: it is the onely ende and vse of this pe­tition. Halowed be thy name: That if we shall see the whole world to be deuided, and cut in sunder: For the word of God: then in our peticion, ye sects may be abo­lished, falfe opinions defaced, the truth established, the Gospell confirmed: to pray to our Lorde God. Hallow­ed be thy name: if we be snared with the intisemēts of the flesh: if glorie puffe vs: if brauerie & gallantnesse in the world do moue vs: Scismes in our common vvelth: be for our sinnes: but the euill life in precise people, certe­fieth vs, that they haue an other ende in their dealing then all the vvorld knovv­eth. If concupisence sturre vs, or impietie and vngodlynesse wrestle with vs. No easi­er way can befounde to ouercome them then this. Halowed be thy name: The ritch man he forgetteth the Lord, and is choked with the cares of this life: hée scrapeth greadely, he oppresseth vnbrotherly: begileth vncharitablie: dealeth with all men vniustly: and li­ueth vnchristianly: The aduouterer vnchastly: the thaefe vntruely: the extortioner by robbery: the vser­rer by pilferie: or els if al the world should ioyn toge­ther in tyrranie, it can no better way remedied, bee more easely redressed, or the word of God obeyed or thy life and wicked demeanour purged: then by this [Page 111]prayer: Halowed be thy name: but let vs leaue this, & come to the next: and it folweth.

Let thy Kingdome come.

OVR Lorde and sauiour Christ, If God vsed an order in praying: then vve in our supplications and in our common vvealth, must be also er­dered. as tendering the health and safetie of man, hath set downe a defini­tie, & certeine order of prayer, to be vled: Not to take away all other: or ye no man may or can pray, but one­ly praying thus: but to shew vs in espetiall, that the glorie of God is first to be looked for: his name pro­moted: his aucthoritie established: his Godhead mag­nified: his kingdome inlarged: that in all our peti­tions this aboue other things ought to be regarded: to desire earnestly, that the retrennesse of the flesh, and beastlines thereof might be launched, first seeke the kingdome of heauen and the righte­ousnes therof then all things shall [...] giuen you. and the glorie of God: his gospell, his worde, his kingdome ratified: This is the seconde peticion or request that we make vnto God in our prayers: For we desired at the first to be helped of him as of our father, & it is expedient that we shoulde not séeke our owne commoditie but the Lordes, and it is knowen in that we aske newe: Let thy kingdome come: This kingdome, it is net gi­uen to one onely, but to all fleshe: it is not of man, or the power of man, but of the Lorde: for that wee bee weake it is giuen to strengthen vs: because we be so­rowfull, it is giuen to comforte vs: and knowing wée be ignorant, he hath giuen it to instruct vs: The [...]ai [...]ctes & holy men they, pine a­vvay and take thought if a­ny supersti­tion do heare svvay rather thē the truth, and for our better consolation, this is that he teacheth vs: Let thy kingdome come.

M. Gualter is of this opinion, that for so much as sinne and iniquitie reigneth in vs, therefore we pray that vngodlynesse may be expelled, and wickednesse banished, and the only kingdome of God knowen a­mong vs: Cyprian vpon the Lords prayer. We pray [Page 112]saith he, that the kingdome of glorie may come, pro­mised by Christ, and bought by the bloud and death of Christ: that we which reigned in the world, may now againe be chaunged, and reigne with Christe: For so it is prepared of the Lord, that such as be his, shoulde be seauered from the Gods of this worlde, and made a newe people to him & his father, As the light is more excellent and bet­ter vvelcome vvhere there hath bin darkenes and ioy, vvhere sorrovv and truth, vvhete vvas ignorāce so out of the kindome of Satan, is the kingdome of Heauen, made more glorious, and better accep­ted among, men. & so receiue (as it is in Matthew) the kingdome that was prepared for them from the beginning: There is in this life two manner of regiments: two kingdomes that be among vs: one it is of God and of the Lorde, and of his sonne Christ: The other is of ye prince of this world, the ru­ler of the ayre, that gouerneth the hearts of the wic­ked (as in Peter.) And this cōquest, this victorie that he claymeth and the rule which he hath, it came in by that vntimely fight which he had with our first father Adam, who in the cumbat and battell whiche he had, was seduced by the wilinesse of a poore woman: you may easely knowe what force we be of, that are ouer­come by so weake creatures. And from that time Sa­than hath so preuailed with the sonnes of men, that they haue haene slaues and Galeboyes, to doe his worke, and toyle in his carte euer since: yet not so: that he hath cleane swallowed vs, & taken the whole gouernement into his handes: but in this respect said to reigne: in that commonly he infecteth the kings of the earth, The vvicked hee blindeth, the godly hee stirreth vp: & by his temta­tions, he doth make those that be the Lordes, more vvarye: and the most of the nations, with the cup of his fornication: That in iust iudgement, and in ful desert for their manifould sinnes, are permitted to be scourged, and for their malice and ingratitude duely punished: In whome the kingdome of Sathan is said to haue poure for that he gouerneth their déedes and their whole life, neither suffered hee them to sée the light and puritie of the Gospel: And this gouernemēt it hath stollen away and so bewitched the mindes of men: that for the space of one thousande sire hundred [Page 113]fiftie sixe yeres, the Lorde God, saue onely in a poore family, or nowe and then in some Seth, or one Enoch, was scarce knowen vppon the face of the earth: for which cause, the windowes of the heauen opened, & they powred downe rayne, and consumed those of the earth. And to so many thousandes as were there, what was the Arke that it might be rompared there­vnto, which had in it but eyght persons, God ne [...] forsaketh hist but in despe­rate cases, v­seth mightily to restore hi [...] children. as a seueral people kept to God? And in this place I haue drawn you out a shorte catalouge of the peruerse and crooked kingdome, the dominion of the diuel: by which you may knowe, what wee are of our selues when God forsaketh vs: and you shall vnderstande againe, that the Lord, euen in the midst of death, can keepe vs that be of his Church vnto life. I knowe ye I haue to deale with a great number, that if God would not cut off ye presumptuous spéech, would complaine with Esdras, ye he had forgotten Sion, & that his people had hanged vp their harpes by the riuer of Babell, God vvilha [...]e his to mourn a season: that they may be glad and re­ [...]oyce vvith great honor. and wepte there, yet could not be heard of God. And if euer it appeared in blacke and mourning wéede, then was the Church of God chéefely destitute & voide of helpe: when as Nemrod that mightie hunter, grewe vp to so great strength, and consumed the flocke and heri­tage of the Lorde. This kingdome of Sathan, it is enlarged especially by these three meanes: the firste, is in belying and defacing the trueth, the woorde of God: the seconde is in open wickednes: the third is by sects, scismes & heresies, to beat downe the Gospel. An example of the first, I cannot shew better, then in him of whom we brag so much our first father: No trueth is in his lippes: but falshod and lyes: be the vveapons of the diuell. what a lye was that he made vnto him, to begyle him with­all? If you eat of this fruit, you shalbe Gods knowing good & euil? then take this in the meane time: as God his glorie, his kingdome & his empire is enlarged, by setting out ye trueth: so is ye kingdom of the diuel by disceit.

[Page 114] After this sort, he bewitched the Philosophers of olde: he begyled the Gentiles, and nations on the earth, with fonde and fantasticall illusions: taken frō the Sunne, the Moone, and the other creatures whō they worshipped. The beginning of the Kinge of Ba­bylon and of Assiria, Of euill Pa­rents, often times good children: and of an euill stocke good branches: yet onely the vvill of God: that is tyed vnto no per­son. after the floode. 131. yeare, testifie the same: euen from Nemrod (before named) & called of M. Bullinger and of the Poets, Saturnus: how great blindnesse and filthie superstition incroched on the earth? euen that blessed nation, (whome God hath nowe mightily prospered) the Germanes: frō whence I knowe not whether any more heauenly, or more wise, or better learned, or greater number to set out the glorie of the Lord and his Christ, hath risen out of any place or nation, or countrie vnder ye Sunne, then hath from them: Yet these came out of the loynes of that beastly Monarcha: and liued a long time in I­dolatrie. For take a viewe of their predccessours frō whence they came, and iudge whether God hath bles­sed them or no, that when they were wilde grapes, & good for nothing, hath graffed them againe vppon a newe stocke, and they bring foorth verie plentifull fruite. For consider all and the power of God which wrought it. Howe sprang vp Idolatrie when Ninus sonne to Nemrod (otherwise of the Poets Iupiter Be­lus) began to reigne. Hee erected a temple to his fa­ther: and to his mother Iuno: and to Rhea his mo­thers mother: and be was the chiefe author of idola­trie, God is not tyed to the greatest number: but hee taketh, vvhere he pleaseth: and chooseth vvhere he listeth. euen the moste grosse and beastliest, that I finde among men. Him did Semiramis (a Paragon, and his mother, and an Amazon, as filthie & wicked as her sonne, succede in the Empire. Only in an out corner about Mesopotamia, and in other pettie vilia­ges was God knowen: I touche this age. For that it pleased God to suffer Sathan to build him a throne & a kingdome among men in those dayes especially: [Page 115]which was the foundation and Piller of all vntrueth vntill this day: For nowe began the Aegyptians to bud vp, that vntoward generation (whose name de­serueth to be hated) for that all our toyes and inuen­tions, in hidden and vnknowen artes, began with them. And the diuell to establishe and ratisie his do­urine, began in Aegypt the fiftéenth yere of Nemrod: God seeth [...] and in due time execu­teth his fierce vvrath. which was of Noe the 745. & of the world 1801. yeres. Then began Mizraim (so called in their language) his tyranny: this is he called of ye Histeriographers Oceanus, that made great broyles in the Church, and confirmed his wickednesse with bloude. But it is true that is in Salomon. The Lorde that sitteth in his seate doth wipe away all euill. And againe: the wise King doth scatter the wicked, and bring a mischiefe vppon them: And therefore this buylding of Sathan it lasted not long, but was broken downe, euen the chéefe walles thereof: when hee suffered Abraham to soiourne among them. For his posteritie sufferes many troubles, and diuers calamities, and were op­pressed many yeres: yet in the ende, the Lorde God was magnified, his name was praised, and his Ma­iestie séene, & his people had a glorious day of them, when Pharooth and his horsemen and his Chariots, were ouerwhelmed and drowned in the deapth of the Seas. Prayer refiss teth all trou­bles: and if vve vvere at the dore of death: yet are vve deliuered by it. Therefore in my iudgement this is a worthy and moste excellent prayer, that the olde reliques of the auncient building may be defaced: and to desire the Lorde that his kingdome may bee increased, and superstition and falshod sowed and setled in ye hearts of men, rooted out: and the puritie of the Gospel may take holde: and veritie and religion shine among vs: For it is the olde custome of Sathan to begyle vs: & as auncient as the Aegyptians be, and the Caldees, & the Hebrewes, so is his pollicie and his wilinesse of many yeres, and long time, & greater continuance, [Page 116]then our late and miserable dayes be able to resist: This serpent, vvith many heads: God vvill bring dovvne: and you shall see him treden vnder foote. if we were assaulted with the like. For which cause sée­ing superstition hath heretofore ouerflowed the face of the whole earth, & from the beginning might haue continued vntill our latter times, had not the Lorde God in his sonne Chrisie looked on vs. For that Ma­homet, and the Turke haue their dominion and glori­ous titles to be made Gods aboue all that be in earth: and his neighbour his nexte rempanion, The Pope vvil fall ere long: and his time as it is but short: so it is the easier to be borne: as he is novve rent & torne in peeces: and his legges al­so and feete, almost cut off. hath nowe a long season set him selfe in his chaire of state, and Imperiall throne, and hath made al the princes of the earth drunken with his venomous eup: for that wée our selues bee a gazing stocke almoste to the whole worlde, and the eyes of euery kingdome and nation, cast vppon vs: for that peace and quietnes & the true light of the Gospel, was neuer set out in his perfecte colour, as it is at this day with vs: and for that if vn­thankfulnesse continue, and lothsomnesse take vs: we are at a venture, that God will depriue vs of his benefites: Considering the brickle state, and distresse wherein we be, no greater consolation (in my iudge­ment) may or can happen to vs, nor worthier bles­sing light on vs, or more earnest supplication moued by vs: then that he would promete his glorie, sanctifie his name, The enimies backbite the vvorde, and God, and the Gospel, if any fall: neither knovve they hovv out of their fall ther commeth vp strength: and abey the bet­ter armed. defend his church, establishe his kingdom, roote out the posteritie of Sathan, & suffer his peace to be among vs.

The second shift, and pollicie that hee hath to erect his owne glorie, and set vp his kingdome: is by open sinne & manifest breach of the word of God, whether it be in Idola [...]rie, or murther, or whoordom, or incest, or sorcerie, or theft, or in any other kind of vngodlines whatsoeuer. For what a victorie & glorie hath he got­ten, when the children of Abraham, & the heires of his couenant, do stide so far from the trueth, as that they be a gazing stocke and eyesore to all other.

[Page 117] This impure and wicked spirite, the author of se­dition, and father of all vntrueth, by cogitations, by cuill thoughts, by deuises, by euil pretences, by lustes: by concupiscence first moueth them: then by breath of the worde, by malice, by begiling, by deceipt, by in­tisement, by incouraging to all cuill, in the ende con­sumeth them.

And here créepeth in his last & most deceiuable [...]ite: Our strife is for trifles: & albeit great shevve be made of cons­cience: all men may see hovv small [...]nscience these haue: vvhich leaue their vocatiō their calling, the church & the faithfull: contemning brotherly fe­lovvship: ab­sent them from prea­ching, and hearing the vvorde: and distike al but such as they vvould haue: this is puritie vvith secura­tie. that incenseth, and inflameth euen the brightest and the glorious starres, with his rancor and pride: And so puffeth them vp with vaine conceite: by his wea­pons which he giueth them: sectes, scismes, heresies, fonde illusions, they commonly drayle with them most good and exquisite pillers of the Church: For my owne parte if euer sathan displayed his pagiaunt, and set abrode his insignes among men, I am perswaded he hath don it very cunningly in these dayes: For the word of God is troden vnder foote, vnrighteousnesse (hath almost) the vpper hande: the alters of God are broken downe: the temple is pestered with monie chaungers: euery one hath his religion: euery one his God: botherhoode is forsaken: loue is forgotten: trueth and equitie are banished into farre countries and faine to begge their breade: contention is growen vp: diuitions & enmitie are creapte into our heartes: some delight in one man: others in another man, Paul and Apollos, and Clephas are so much talkte of, that Christ and religion is neuer a whit thoughte of: this building vp of the Sinagouge of sathan, and despising the worde, doth make our prayer of small effect: no though we crie out day and night before the Lorde, Let thy kingdome come. Yet till these and such like bee amended, thinges that bee amisse, it preuaileth not:

Can the Rushe growe without myre? or the grasse growe without water: will the trée beare fruite with [Page 118]out moisture, Very subtil is Sathan, & see­keth by all meanes to suppresse re­ligion: euen by couler of Religion. or canne the spider make her house or weaue her web without labour? No more can the de­uill without beguiling vs, nor his workemen with­out intising vs: nor his builders without molesting vs, bring any good successe or passage to his kingdome: and this deuise of Sathan hath been put in practise of late, and I can testifie it: for that great zeale which I haue séene, and the small knowledge whiche men haue: their religion in matters of no value: their ig­noraunce in thinges of great weight: can ought dero­gate so much from the kingdome of God and of Christ as this? It is an old barre and a croked péece of yron he hath laide in our way: & the best Smith that I know this day, This diuisio [...] came in but of late yeares and Sathan mightely preuailed. is not able to bring it to any fashion: And laboure asmuch as you can therein, yet will it neuer be brought to good passe, that any one shoulde seuer the congregation, plucke the Lorde Christ in péeses, deuide his church, bring in brawls, contentions, strife debat grudging, without greate perill and ioperdie to the nocke and houshoulde of God? And euen nowe we beginne as they in Asia did, to striue for the passe­ouer, and the holy day: yet in this enimitie & debate, if euerie man would examine his priuate conscience, and his dealings wherin he is blinded, the great shew and faire face for the Surplesse and the Cope to coun­tenaunce them: wil neuer make recompence for the oppression and guile, the vse whereof somuch shameth them: I knovv not vvhat this precise life meaneth: & this dealinge vvilleth: but I knovv it is against the vvill of God. But if that complaint so common nowe among vs were trewe: yet there is little consideration of the kingdome of God, when the apparell & attyre that is worne in the church shall driue thée from it: And it is not a sufficient cause for any of you all, to crie out re­formation and reformation, Church men and Church men, the Pope, and the Pope: yet I say not truely, there is good cause to do so, for if maners in men could be reformable: and they that be about the offeringes [Page 119]of the Lord, were sound agréeable: no man in tongue threatening out vengeaunce against the Pope, Flyinge from the Church: & ronninge frō preaching so small fre­quentinge of the Temple, on the saboth vvil cause the Lord to take his Gospell from vs. were founde in heart to dissemble popishly: the arke of God it néeded not be caried into so priuate corners as it is, neither woulde a greate number runne rather vnto priuate houses to serue there, then refuse to come vp to Bethell to offer with the congregation: But I saye vnto all in the Lorde, and as from the Lorde: If God when wée haue plentie of the worde, and eate in full aboundance of the fatnesse of the Oliue: doth for this our sinne take breade and the worde from vs too, wée haue in our transgressions worthely deserued it: the dayes are nowe so miserable, that euery man maketh conscience of nothing: euery base citchinboy must nowe play the Leuite, and yet vnworthy to enter in­to the porche of the Lorde: It is filthy whē priuate men become Preachers. The people is as the priest, the priest must giue place to the people, & that man that commeth not to please them, is thought vn­worthy to speake among them: The Lorde end the troubles of his sainctes, and vnfolde these, deuises of the diuill: that all flesh may sée his dealings, & speake well of the name of the Lord: for till these thinges be amended, and our holowe hartes better setled, and our braules and debats ended, the kingdome of God, can­not be builded.

But to vndersrande this more fully, Let thy king­dome come. We haue to consider, God taketh to him: no man can take from him: that as god hath per­mitted in his eternall counsell and limitted vnto vs whome he hath chosen, a verie ordinarie way to come vnto him: as he hath kept a certeine portion to him­selfe, as he hath giuen them strength and might to resist the deuill: so he hath from all beginning in his secrete determination giuen a part & company vnto Sathanas: vnto vs that be his, he hath squared out a pathway and entrance to walke in: euen thorough his sonne Christe: in whome wee are reconciled: in [Page 120]whose bloud we are washed: Gods loue vvas seen be­fore the vvorld, in e­lecting vs: at the creation in giuing to vs: in the vvorld in cal­ling vs: then in Christ in redeeming vs and it vvilbee fully shevven in be [...]uen vvhen he crovvneth vs. in whome our glory ap­peareth: our sanctification commeth: his kingdome and dominion increaseth.

And this is our kingdome, that God in his sonne Christ wrought and brought to passe before the foun­dation of the worlde, that the heade of the serpent should be troden downe: & our deliueraunce bought: that we might liue in obedience & knowledge all our life: of this kingdome, ought these places to be vnder­stoode: opened before and prophesied of the kingdome of Christ and his regiment. Psal 2. Psal. 47. Psal. 72. Esa. 9. Iere. 23. But most excellently and generally in the discourse of Daniel and his prophesie: and it is al­luded vnto by Paul. Colos. 1. that chargeth vs to giue thankes to God the father which hath deliuered vs from the power of darkenesse, and translated vs into the kingdome of his welbeloued sonne: and this is it for which we pray, Let thy kingdome come. There­fore Eucherius vppon the kings, doth figuratiuely drawe the kingdome of Saul vnto Christ, All things do appertaing to the Lorde: for he vvas made all in all, for vs. in that they of Israel lost the kingdome and gouernement by his reprobation, and it shoulde be recouered againe vn­der the Messtas by free gift: Lactantius giueth a spiri­tual & heauēly kingdome vnto Christ: for that he was obedient and fatthfull to his father and fulfilled all thinges, euen to the death of the crosse: therefore he hath giuen him a kingdome, and honour, and rule. Al­so Epiphanius maketh a comparison betwixt the house of Israel, and Ierusalem, from whome the scepter and kingdome was some times taken away: but saith he, for euer shall our glorie last, which we shal haue in the throne of the Lorde: And his kingdome it is not on yearth, for so he testified vnder that testimonie hee gaue vnto Pontius Pilate: Therefore Cyprian: Christ may be called the kingdome of God, whome we looke for dayly, and in our prayers desire he woulde come [Page 121]spéedily: for in so much as he is our resurrection, our glorie, our crowne, therefore shall we rise & be made like vnto him, and raigne with him most gloriously: Wee haue no glorie but in Christ: nor kingdō, but in Christ: no [...] honour but in Christ: therefore are vve joyfull, & glad & onely in Christ. It is true and certeine, as there is a dominion and sceptar on earth, so there is and shalbee a kingdome in heauen: so that at such time as wee pray, and de­sire to be with Christe, we desire to bee with him in his kingdome, which in the ende hee will giue vnto vs in heauen. Then as the power of Sathan is great, and as he hath his pollicie and ingins readie prepared to snare vs: so hath the Lord God his ordi­narie meanes to bring vs to his kingdome, and hee layeth vp in store for those that bee his against the day of his comming.

First of all the kingdom of God was knowen and opened, & inlarged verie aboundantly, by his worde which he gaue vs: so that they which were snared & intangled by Sathan, had to runne vnto that eternal decree and heauenly Oracle, that was deliuered by the Lorde: The séede of the woman shall tread down the head of the Serpent: with this as with spirituall foode were our fathers fedd, and liued in the hope which they had in one Christ: for they hoped for an heritage, and for a kingdome, and for their redemp­tion which they knewe shoulde bee fulfilled in their season.

Secondly, Faith finish­eth, and dis­poseth all things. the amplification and increase of the kingdō of God was shewed to man: in that when the appointed houre was come, he sent his onely begot­ten sonne into the worlde: that beeing made man of the virgin Marie, he might take our weakenesse vp­pon him, and beare our infirmities: that our naked­nesse might be no more open before God his father: but we might be clothed and couered in his peace. First he washed away our sinnes, and nayled them vnto the Crosse, and adopted vs into the libertie of [Page 122]the children of God: That we might falter no more, and slide from him: he lefte a defence and shielde for vs, which is our faith: that albeit we haue sinne and iniquitie ranging in our mortal bodies: yet by a liue­ly hope in his bloud, we might stande stedfast against the enimie, An instumēt to vvorke vvith all sharper then any svvord, to deuide the vvorde of life. and haue our sinnes no more imputed to vs: but be counted able to stande before his tribunal, in the merite and death of his sonne: and such an as­surance is giuen vnto vs of life in that kingdom: that Paule bursteth out into a verie vehement speeche, and wondereth at the Lord, that hath brought to passe so much for vs: For who can lay ought to our charge that be the children of God? It is God that iustifieth who shall condemne? It is Christe that is dead: nay rather which is risen againe: that sitteth at the right hande of his father, and is an intercessor and media­tor for vs. Wherefore, séeing the sonne of God hath made a satisfaction for our sinnes: Though god defer long: yet hee vvill pay vs in the ende. and hath by his resurrection, vanquished hell, death, the diuell, and condemnation: it doth followe, that he hath made vs a frée passage to his kingdome, and hath set in good order the perfection that was wanting: to make vs obedient children in this life, and to giue vs his re­warde at the length, euen a crowne of immortalitie and glorie.

And here commeth in the thirde thing, that esta­blisheth and giueth vs full certeintie of our kingdom in Christe: whereby he squareth vs as fit stones, he­wen out in good time, Man, vveake of him selfe, & vngodlye: he is perfited, and chaūged by the Spirit of God. for so excellent a building: and it is the earnest of the spirite procéeding from his fa­ther, to direct, sanctifie, and gouerne vs, against all the assaultes and temptations of Sathan. And here it commeth to passe, that where as by nature and of­fence of the first man, we are vnreadie and vnméete to do that which is acceptable & pleasant in his sight: nowe by his spirite woorkinge in our mindes and [Page 123]consciences, and daily striuing with the fleshe: wee finde aptnes in our selues, and a more readinesse to obey the Lorde. This comforter as he was moste plentifully in great terrour and astonishement ma­nifested to his Apostles, at the firste enlarging of the kingdome of God: so hath he not forsaken vs, thoughe visibly he appeare not vnto vs: but doth purge and wipe away our infirmities, and lighteneth vs by a perfect calling, and secreate operation, through the obedience of his name? that we may knowe what ye holy and perfect, and readie will of God is. And as Saul, a verie wicked and vngodly man was founde prophesying among the Prophets: and Amos from the Mulberie trées, and from the plough, The time it is appointed vvhen vvee shal come to God: beefore that, vvee are as men in this vvorlde drovvned in sin and vvies kednesse. was taken into the temple and Sinagog of Hierusalem: and as some of the Apostles from the net, and the fishers hooke, were altered and chaunged vnto other maner of men: so is it with vs: made and fashioned againe that were before filthie and wicked, we are purged, renued, clensed and renouated by a more liuelye quickening: wee stande boldly before his throne of grace: and heare, & knowe the glad tidings of peace: for the spirite maketh intercession, with groninges for those that be the Lordes, and worketh mightily in our heartes vnto saluation.

Fourthly and lastly, this kingdome of God is in­creased and inlarged by the preaching of the Gospel. a verie ordinarie way that God hath left vnto vs, to bring vs to heauen: euen to beléeue the worde, and obey the Lord God, If the contēpt of this be death, vvhat shall become of them that do contempt it. and to attaine to the ful measure and depth thereof, which is the eternall decree, pur­pose and determination of his death, the ende wher­of is our life: the cause thereof his onely loue, good wil, and fauour, that he bare to man, openly knowen and apparant by the Gospell. It is therefore called the Gospell of Iesus Christe the sonne of God. Mar. 1. [Page 124]It is called the word of Christe. Collos. 3. It is called the worde of the Lorde. Act. 6. It is called the doc­trine of Christ, or the teaching of the Lorde. Act. 13. And it is called the teaching of him that saueth. Tit. 2. It is called the preaching of the Lorde. Rom. 16. all which titles & epithites giuen vnto the Gospell that is preached haue this ende: To knowe that Firste it came from God: then it is deliuered vnto man: next we must beléeue it, (and herchy it is wée are saued) for this cause it is called in Math. 13. the good séede. By this Gospell health and life is shewed to him that be­léeueth: for which cause Paul said: I am not ashamed of the Gospell of Christ: for it is the power of God to all them that beléeue. The ordina­rie meane to come to God is by hering: by this life: by life God: in him our heauen and our saluation and our life. It is also called the worde of life, Verbum est vi [...], that containeth or layeth vp a crowne of glorie for him that is stedfast in faith. It is called the worde of reconciliation, for it declareth the agréement betwixt God & man, in our Lorde Iesus Christ: and so finde we it. 2. Cor. 5. All thinges are of the Lord, vnto whome we are reconciled in Christ, & hath giuē vnto vs the ministerie of reconciliatiō. And this Gospell, it is called the Gospell of the glorie of Christ. 2. Cor. 4. The God of this world hath blinded ye eyes of the vnbeléeuers, that the brightnes of the glo­rious Gospell of God cannot shine amōg them, which is the expresse image of his father: therefore in Tim. be calleth it the Gospel of the eternall & blessed Lord, The loue of the father, is the loue of his Christ, that came for man, & dyed: that out of death, there might spring foorth life, to all beleeuers. for this is he that God hath giuen vnto vs, a verie pawne & pledge, & full satisfaction for man. This is the cause that it is called by the name of good tidings, & to be the Gospel of the kingdome of God & the word of the kingdome, Mark. 1. Math. 13. For it bringeth vs from the dominion of the diuell, & placeth vs againe in the kingdom of the Lord: which kingdom as Mat. recordeth, hath béene prooided for the godly, from the verie beginning of the world: but as concerning this [Page 125]kingdom, we haue it not in this life present with vs: neither attaine we the perfection thereof: for there is a kingdome of fauour and of grace, & a kingdome of glorie: this grace then it is in vs, because this glorie may bee with vs: therefore is it, No man is crowned, if he haue not runne for it: no man hath it, if also hee win it not: no man doth win it bntby strength: no man is strong but in God: so that wee must stay til God giue vs povver, that we may haue the victorie. that the kinge of this world is taken from vs, that the spirite of God may rest by vs. Then in briefe: this is the summe of our prayers, that for asmuch as Sathan hath his mi­nisters to help & assist him to suppresse the worde and beate down the kingdom of Christ, & of the gospel, & to set vp fashod & vntrueth: We humblie craue of the Lord, that ye enemie of mankind may be snafled, and tyed vp, his empire rased out, and his force abated, and that the kingdome of God may onely be among vs. Thus much for the second peticion that we make vnto the Lorde, wherein is set downe, that we ought to pray, and vnto God: vnto none that is enimie vn­to vs, but to him that loueth vs: and is our father: Not to any among the sonnes of men, but to one that ruleth them all that sitteth aboue: that wee looke for [...] kingdome and from the Lord: that it is giuen not to vs onely but to all that are his elect: not for suche as be earthly, but for them that thirst verie gredely and séeke after God: that it is not for a time, but it is for e­uer: Althings are giuen to knowe God: but these are giuen to knowe God, our neigh­bour, our selues, and his Christ, in whome wee finishe and end all. That this kingdome is with vs and we haue a good assuraunce thereof by the worde of God: giuen vnto man partely to instruct him: partly to strenghen him: partly to comfort him: that the king and ruler of the ayre may be driuen from him: and the kingdom of God and of Christ knowen vnto him: whiche king­dome he graunt vnto vs all, that hath redéemed all, Iesus Christ the righteous: to whom with the father and the holy ghost, thrée personnes, one euerlasting, trewe, onely and eternall God, be all honour, and glorie, and power, and dominion nowe and for euer. Amen.

Thy will be done in earth, as it is in heauen.

CHrist our sauior instructing his disciples to pray, The ende of our prayer is that the king dome of God & his Christe may shine: & darkenes, and popery and dregs of su­perstition may bee abolished. gaue them firste in charge to sanctifie the name of the Lorde, and directe their actiones and voo­inges to him that is aboue, the father of light. For it is the foundation and verie piller of our faith, that all thinges be done to the aduansement and setting out of the glorie of our God and his name: before wee presume to serch and séeke for our owne commoditie. And for that this cannot be done vntill the heade of the serpent and his force be beaten downe: We pray that he and his kingdome may be abolished, and that the Lord & his sonne Christ, & the kingdome of salua­tion & his gospel may be set vp, yet because God can­not reigne so in vs, and dwell among vs, as either we looke for, or we wishe for. We make our continual prayer, The kingdōe of God. that his will may be done in earth among vs as it is in heauen: Whereby wee giue our selues aswell in bodie as in soule to obey him.

Where our onely demaunde and peticion is vnto the Lorde, Nothinge so accepted to the Lord: as a vvillinge and ready minde to serue him. that his kingdome may come among vs: his name knowen of vs, hee woulde take vs into his protection and guidance: to obey his will, to remem­ber his lawes, to fulfill his heasts, to vowe our bodies and soules as [...]uch as in vs lyeth continully to serue him.

M. M. Gualter.Gualter in his question wherefere wee pray not for our selues: and that our will may be done as for the Lorde and for his? Seing that is against rea­son we shoulde make request for an other, and leaue the commoditie which is our owne. Hée aunswereth thus: for that Christ hath giuen an exāple of praying, [Page 127]and set downe that which is is porfitable for vs: he could not say that our will shoulde be fulfilled which is vngodly, euill, malicious, and dayly requiring that doth hurte vs: But he leaueth it to God, as knowing what it is that is more néedefull for vs.

Cyprian discoursing hereof, giueth a good reason: Ciprian. that because the deuill desireth and striueth with vs: therefore pray we for resistance, that God woulde comfort vs: For the deuill willeth and we will: But the will of God breaketh both: So that neither wil I, neither nill I, but that God woulde.

This place it wipeth away all that the Pelagianes can or may say herein: Pelagius con dempned heare. for if the will of man be ruled by the will of the Lord, and our works and our wits, and our saying and our doing be all framed by the will of god: What is there left behinde for vs to rea­son of? Thy hands if they laboure: thy wisedome in foretelling: thy bodie in thy indeuour: thy minde and soule what euer it be that it reckeneth: yet it is gui­ded by the Lorde.

And to the man that hath reason, The obediēce of creatures to the Lorde, doth continu ally checke vs that d [...]scbay him, & break his commaū ­dements. what can bee more vnreasonable, then when the Angles doe there messags at his wil? the heauens obey him at his beck? The ayre flickereth & fleeteth away when hee bideth it? The waters roll and plounce forth and consumeth the inheritannce that dwell vnder the sunne? And at his pleasure returneth to his place: when the earth remoueth at his wrath, & the mountaines leaue there dwelling and runne a wrie in his displeasure? Yet that man shoulde as a Lorde and king ouer these, bée without a king and guide to rule him? It pleaseth God I shoulde sée the maner of the world and of foolish people in my youth: and glad I am thereof. For if a man liue many yeres, & in them all reioyce, yet shall he remember the day of darkenesse, and in the end all whatsoeuer commeth is but vanitie. But hee that [Page 128]knoweth the will of God and is led by it, The life of man is for a time: but he that feareth God, liueth for euer. his ende is gladnesse and his yeares is glorie, and honour shalbe his portion for euer. For as the cloudes drop in there season on the earth, and as the trée doth fall towarde the South, or as the North winde blustreth & consu­meth, or as in the place the trée falleth there it lyeth: So is it ordeined to man, that according to his life, he shoulde finde it when he commeth to accompt.

Who can measure the waues of the Sea by his Bucketts? or who is he can shewe me the way of the spirite? The incom­prehencible vvisedome of God, and the vveakenes of man. Howe doe the boanes growe? And howe in­crease our Synewes? Or what is the iust order of the bodie, when thou liuest? What is the secreate wor­king in the womb, when the infant striueth with his mother, & shee bursteth & consumeth with Sorrowe? All these be harde and the wisedome of al flesh cannot iudge hereof. But the will of the Lorde who knoweth it? Then happie is that man that hath vnderstanding and he is blessed of the Lord that hath wisedome: & his dayes are prolonged on earth ye measureth his doings by the will of God. For the husbandman soweth his séede: but he knoweth not the gaine that will come vp thereof. Gods proui­dence, in gui­ding, and prouiding for al. And the wayfaring man he taketh his iour­ney in the morning: but he is not aware what wilbe fall or night. The craftes master, he worketh and wearieth himselfe, yet little doth he knowe who shall eate the labour of his handes. And he that planteth & buildeth, cannot tell to whome his substance is pro­uided for. Then if in these thinges that bee on earth, the Lorde God is knowen as guider and directour of them all. What saluation can we looke for? What health can we wishe for? What preseruation can we hope for? But from the Lorde? Is it then any mer­uaile if we pray, Let thy will be done in earth as it is in heauen?

Two fortes of men I condempne here. The first [Page 129]they that be emong them selues a seuerall house and churche from all other, Two kindes of Heretickes. bee condempned here: the housholde of faith. that be louelike & of the hous­holde of faith, with whome against the will of God, there is thoughts, cogitations, euil pretences to mis­chiefe, that thinke, though they bee vile and lasciui­ous, yet to bee accounted as holy and righteous: and do thinke that they are led by the Spirite of God and cannot erre. And though they will and wish nothing else then is wicked, yet that all is done by the will of God.

The seconde, is against the Pelagians and againste free will men that giue saluation to their déedes, Free vvill men, bani­shed by this place. and life vnto their workes, and heauen vnto their owne will: to haue frée power to choose or refuse: to take it or forsake it being offered them: to haue a minde to obey God, and a will to serue the Lorde: and readines to fulfill the commaundements, of them selues and from no other. Mā striuinge vvith God, is as a beast, but vvhen he fighteth vvith him, he vanisheth as doth the dust Among whome this prayer is chan­ged: Thy will be fulfilled, and their owne imaginati­ons strengthened, for their will is sufficient. Let no man wounder at this: For the place is not so incon­uenient, but that I may touche it. And I wishe wee might not haue to do with them, they bée so daunge­rous.

But as the winde that is in the East, commeth néere vnto the Westerne parte, and is scattered a­broade through all coastes of the earth: So am I a­fraide, that our neighbours infected about vs with these heresies, driuen to seeke their harbour & dwel­ling in other places, shoulde wander nowe too néere vs. And vndoubtedly, if this watcheworde be not sufficient to stay the course that is begon. My little treatise heereof at this time shall rise hereafter to a greater volume.

The firste Heresie tooke his originall from Simon Magus, the inchaunter: hee that woulde haue [Page 130]bought the Holy ghost for money, Simon Magus the beginner of the hous­hold of faith: some call it the family of loue. when he was bap­tized of Philip: That did thinke it was no sinne to vse the company of all women indifferently. This herctike thought also that he could not sinne. And if any fault was committed, that it was forgiuen him. And lawfull to vse any company, any vice, any euill déede, sinne and beastlinesse without exception. And this herisie, The beastli­nesse of man drovvned in sinne. as I heare, is blowen abroade, and euen nowe renued not many myles from vs: that it see­meth high time to confound them, least they shoulde spreade abroade and infect others.

I séeke not curiously to knowe whome especi­ally they followed. Carpocrates heresie. For they sauour partly of Carpo­crates, that filthie and beastly liuer. They take part of Prodicus, Prodicus errour. that did prostitute him selfe to all maner of lasciuiousnes: that was a defender of those that were called Adamites. They haue a portion among the Donatistes that seuere them selues from the sup­per of the Lorde, Donatistes their fall. least they should be insected with o­thers.

And Pelagius hath schooled them, In time of peace men do occupie them selues vvith idle questiōs: and among those that thinke them selues purest, are greatest [...]eresies. to thinke well of them selues: and to haue saluation in their own wil. So that if they knewe not before: I shewe them nowe (I hope in time) what father they had, and from whence they had their beginning. All whiche commeth from the enimie of all fleshe, the father of lyes, and Prince of this worlde, that is ruler of the ayre, the diuell and Sathanas.

This houshold of faith, commonly called The fa­milie of loue: it was spread abroade in Germanie, & in the lowe countrye, The house hold of faith, brought in among the [...]ermans. verie nigh about thrée hundred yeares past: and renued of late within this fourtie yeares: and hath continued vntill nowe: If so that it had not pleased God the more to lighten them with his spirite, that in time they should reuolt.

[Page 131] First, they do thinke that he which is regenera­ted can sinne no more: and that the Spirite will ne­uer leaue them, for what grosse sinne soeuer: and that they are deified. The nexte, that their bodies may as common ware bee solde to euery one to vse them alike. Which grosse and pernicious errours, I am forie I must close them vp in so short a roome: But yet content at this present to kéepe a lowe sayle, I will touche them briefely. A reason that vve all do sinne, & this man doth erre.

  • All fleshe doth sinne, for man sinneth daily.
  • Some men I doubt not haue the spitite of God:
  • Then men hauing the Spirite of God, sinne dayly.

I sometime woundered at the first entrance & step I tooke vnto diuinitie, The sinne­of the elect, are not to death: but falling they rise again by grace. to sée what ende was alotted vnto the sonnes of Adam. I marueiled at the grace wée haue from God. That though Lot was called good, yet fell in drunkennesse, and rose againe so sp [...]e­dily by the Lorde. And Abraham so well beloued and commended from heauen: howe it came to passe, that hee should prostitute 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. The imbeci­litie and fall of the faith­full. 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. The godly are neuer cast off: the vvic­ked vvhen they stande, fall dovvn to hell. 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 [Page 132]assured that they had the spirite of the Lorde aboun­dantly, yet did they fall verie grossely.

The seconde forte that I reckoned vp, The spirit of God is not tied to man: but man is [...]ied to the spirit. 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: Three kindes of operation and vvorking by the spirit. 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, Reason that man ruleth not the spirite of God. 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 [Page 133]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. A comparisō vvith the Fa­thers and our men: that in all manner dealings, crye out that it is the spirite of God. 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? The dumbe creatures are a vvitnesse a­gainst vs, that obay the Lord: yet man doth not. 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 [Page 134]or of Gould? Mā on earth is a straunger but kept of the Lorde till the daye of iudgement. 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,
    Error and faulte of a false argu­ment.
    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, The fall of man, is for tvvo endes: to knovv his ovvne vveak­nes: to praye the more earnesty. 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. Heresy of the Persians. 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. Their false conclusion taken avvay: 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 [Page 135]and kept cleane vnto the Lorde.

As touching the beasty and lasciuious life where­vnto they be giuen, no heart can suffer it, Argumentes to proue that vve bee ful of sin: and that hee vvhich continueth therin shall die the death 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, The Famely of Loue con­dempned. 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, 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. Nicolitans, that make o­ther mennes vviues cōmō: condempned. 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. Manlynes, is beastlynes: & humanity is villany, vvhē grace vvan­teth. If Samuel chec­ked them for that they wēt 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.

[Page 136] If the fathe [...] haue iudged rightly, if Nazianzen in his funerall & laste talke vnto his sister: Nazianzon. To ioyne vs together in one flesh, cannot seperate vs from the spi­rite. Ambrose. If Ambrose in his speach he hath of virgens, was wont to commende Sara and Rebecca and Rachell, as Matrons of chastitie. Their husbandes as Lordes to direct them in integritie, Epiphanus, that doth a­lovve maria­ges. Ierom. Basill. If Epiphanius in his second booke, agréeth with ye 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, Athanasius. 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, The revvarde of sin is death. 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 [Page 137]as they be are. Your prayer, The abuse of our men, that vsurpe the glorie of god and edifying and suffer all things: and he accounted as vvicked that misti keth them. 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 [...]fence, This errour is common: but as God loueth the good and the godly: so he hateth the vvicked and the sinners, they be not the Lordes. & 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, In this age increased this grosle igno­rance: after Christ the fourth age. 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.’

[Page 138] Sweare and forsweare, Iudges take heede, hovve you admitt othes: for this herisie is commonly sprong vp: & it is abyvvord that those that be not as they are: they be vvithout: therfore they may, svveare though fals­ly: if it be for the safetie of their compa­nion: others are thought to be but Aegyptians: that are not as they be. Arbitrarii. 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 ye 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, A subtile and craftie reason taken from the impoten­cie that is in man: the more by his [...]railtie and vveikenesse to stirre vp man. 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 [Page 139]to helpe our selues: But one there is that sitteth a­boue, and it is hee that shall prouide for vs.

Ierome vnto Tesiphon, Ieromagainst Bryto. Marke the state of vvic­kednes: for as euery thing is most phan­tasticall, so commonly i [...] is beleeued. complayneth of Pelagius by sirname Bryto, according as Prosperus writeteth in the yeare of Christe 415. Or as Marianus reckoneth 414. In the time of Honorius and Theodotius, that spreade abrode his heresies throughout all the East. And hee with a greate number more, infected the whole countrie. And it is complained by Augustus that it blazed and bruted foorth throughout all Pale­stine. And the same is author, that it was knowen in Affrica, and then carried to Constantinople: Sooner is the trueth aboli­shed, then filshod roo­ted out: and for this, reade the state of the kings of israel. Osorius. I thinke as o­diosus, to the church of God. into Italy: into Scilitia: into Fraunce: into Englande, as Prosper recordeth: So that I wounder not at all, if the reliques thereof remaine still. For Melanchton, though otherwise a good man, and a verie notable member in the Churche of God, of late yeares in Germanie was ouerthrowne in this. And Erasmus that Semipelagian (verie vnsteadie I must needes saye, and one that durst not stande longe vnto the trueth) stumbled in this. As for Osorius his swéete woordes hath so rauished our young wittes, that it is to be feared, they taste a little of his rankenesse of spéeche. Therefore, to confounde him with others that Hyerarkye, Martyn Luther. I referre you to that man of late me­morie, the light and glorie of Germanie, Martine Lu­ther, that I knowe bothe can and will take my parte against them all. For I stande not here by waye of confutation, to set my selfe an aduersarie against all: but to giue vnto you a notice of some, for bothe I & others may well touche it, seeing it hath had so great defenders of late and so néere vs. Many things to be vvayed in the hande­ling of free vvill.

Nowe then, I speake not of the state of Adam, and his s [...]yding from the Lorde: what hee was in Para­dice. It is another question, I talke of such as wée be now: I touche not what wée are in ciuil matters: [Page 140]or what our will is in common affaires, eating and drinking, in cloth, in apparell, in suche of that sorte. These pertaine to the earth: Wée dispute of that that leadeth vs to heauen. Wee take not in hande what there is in that man, that is regenerated by the spirite: where there is a minde and a will to the Lorde, In God are vve made re­die to doe good: in our selues, vvee Iose all: euen our ovvne selues. by the Lorde. But wée speake of him that is in sinne, howe he commeth to God. And I meddle not with destenie, with prouidence, with necessitie: they are not depending hereon: For there should then be no ende of our contreuersie. Neither with the mi­nisterie of the woorde, and of the Sacramentes, as meanes to bring vs: Wée shoulde then bee too long. Nor yet, whether wée haue any light or not, any force and might or no, any wil, any mouing, any care any desire: For it is easily knowen, without God we haue nothing.

This is it which I touche briefely at this time, and it is my question: The calling of the finner, and the alte­ration in this life of the vn­godly man, is the onely vvorke of God. That in the conuersion of the wicked and vngodly man vnto the Lorde: Whereby hée is throughly greeued for his sinne: whereby hée séeth in a liuely faith, the frée mercie of God, and the benefite of his Mediatour: whereby hee is instified before the Lorde: whereby hee is renued: whereby he is lightened: whether or not, there be a minde and readinesse in him: whether his will, his soule and his vnderstanding is raised or stirred vp of him selfe, of his owne libertie, at his pleasure, for to knowe, Séeke the Lorde, and his Christe? Or whether his whole conuersiō: his alteration: his regeneration, is to be referred to the Spirite of the Lorde, and the woorking of God? and his minde moued and settled by the Holy Ghost? or whether it commeth and pro­réede of him selfe? This therefore to bee shorte, it commeth and procéedeth all from God.

[Page 141] For first I shewe, With our conception commeth in sin: vviped a­vvay in the blood of Christ. that from the toppe of the heade to the soule of the foote, wee are full of botches and blaines, there is no whole parte within vs: as the leprocie the bodie: so doth Sathanas infecte the soule: as the botches and byles, the skinne and fleshe: So the deuill, the minde and heart of man. For wee are vnder bondage, & seruitude, and in the slauerie of this world.

Secondly, the spirite of God onely doth drawe vs and doth renew vs, & doth make vs newe creatures. The minde and heart of man is ruled and obayeth: of our selues wee can doe nothing, The manner and order of our saluatiō. no not thinke a good thought: this is more plainely seene by the forme of this prayer that I haue in hande. For the caller is the Lorde, it is done by his will to saue them that bée on earth, to fulfill the petition that it may be with vs as it is in heauen. The next cause hereof is Christe. If man had life of him selfe: then no man vvoulde die: but this is salse: then no doubt, e­ternall life commeth from God. First for that he became man. Nexte, to saue men, his bloud was shedde, and hee died to get vs life. Thirdly, he rose from death, and went vp to heauen, that wee might haue our dwelling and mansion with him who is aboue.

To haue an assuraunce hereof, we haue the spirite that continually worketh in the mindes of those that be his, whome he hath seuered from the beginning of the world to dwel with him. That he hath predisti­nated vnto life, and made the heires of his glorie. Sorites: or rather grada­tio. For whome hee hath elected those he calleth: whome hee calleth those hee iustifieth: whome hee iustifieth, those hee glorifieth. And where is nowe the will of man?

But to vnderstand more plainely the way and or­der of his elect whome he hath appointed in this life, to dwell with him.

First I giue them this note, that it is by regenerati­on of ye spirit, which they shall féele working in thē, in [Page 142]that being ouerwhelmed in sinne, and loden with ini­quitie, they shall haue tast of their owne transgressi­ons, and a hatred of themselus as touching the flesh. And they doe rise out of darkenesse and the lustes of this life, So longe as there is life, so long raig­neth sin, in our mortall bodies: yet by our imputation in Christ, it is vviped avvay. and reforme them as newe creatures vnto God and his Christ, making shipwrecke of their bo­dies for the testimonie of his trueth. And therefore conuertion or repentaunce is in the regenerate man in whome there is an alteration and chaunge from this wicked and vngodly life. His soule it sorroweth for the sinne past. Contrition and repentaunce is so setled within him, that the feare of the iudgementes and wrath of GOD hangeth ouer him. But hee knoweth that he is saued and kept from it in Christe.

For this cause we haue a lather to climbe weal into heauē, & by steps & degrées as it were to come to God.

The first is our conuertion from sinne, Foure seueral things requi­red in the re­generate man vnto holi­nesse and good conuersation.

The second is our quickning or our renewing ac­cording to the image of God, that is in man. The third is our gouernement or direction in the whole course of our whole life. The fourth is ye perfection of righ­teousnes, according to the gifte of perseuerance & con­tinuing to thend of our race. This meane is much con­tempned: preachinge despised if the man bee misliked: therfore is there open to kens of infi­delitie.

Truth it is that God hath left vs a meane in earth and a way to atteine to this, and it is by hearing his word, wherein the lawe and the gospell is verie plen­tifully set out vnto vs. And therfore the counsailes of Christ may be sufficiēt, that vpon the excellēcie of his message sheweth our duetie. For hee witnesseth that he spake not of him self, but from the father, that sent him ye had giuē him a commaundement what to say, & what to speake. And sainct Paul saith, I make open vnto you the Gospel which I preached, Enthusias­tike, very he­retikes. whiche you haue receiued, wherein you stande, and wherein you are saued. Therefore we looke not here vpon the mad­nesse [Page 143]of Enthusiastists, that be franticke, and thinke they haue the spirite. Nor of the Anabaptistes that looke for reuelations and dreames. Heare the vvorde, refuse it not: rebell not against the spirite. But wee take a meane giuen vnto vs by the spirit which is the word. For as man hath power to heare, to vnderstande, to giue eare, & to reade: so vnlesse there come a schoule­maister to instruct vs, and a gouerner to guide vs wee doe as Agrippa did. We come but faire and softely.

I acknowledge an hethnish and as it were an out­landish kinde of reuerence that we giue vnto the lord, which is in a bare sight of the heauens & vewe of the Elementes, that iudgeth there is a Lorde. But this it maketh not vnto saluation. And for that cause the Prophets & the Apostles calleth man but by the name of him that is in darkenesse and in death. And there­fore sainct Iohn saith, the light appeared in darkenes, and the darkenesse comprehendid it not. And Sainct Paul saith, the worldly or fleshly man perceiueth not those things which are of the spirit, for they be foolish­nes vnto him. God is saide to do it: the sonne to bring it, the holy ghost to finish it, if it be good that is man: and this vvorke is but one. And Christ himself affirmeth ye no man knoweth the father, but the sonne & he vnto whom he reuealeth him. And againe when he asked Peter, who saist thou that I am? He aunswered, thou art Christ the sonne of ye liuing God. Happie art thou Symon said the Lorde for flesh and bloude hath not reuealed this, but my father which is in heauen. And therefore ve­rie louingly it is said vnto vs that for this end, Christ came into the world euen vnto iudgement, that those which are blinde might sée. Then this is the ful force and aucthoritie of the spirite, that ruleth and altereth the actions in man, and maketh the doings of those in the world to be acceptable, by quickening & reuiuing, Proofe, that all our good actions come of God. by altering & by renewing the man of God which be­fore was vnperfect.

That it is the worke of the spirte, take that in the [Page 144]Prophet, they shalbe all taught of God. Any that of Christ, when the comforter shall come, the spirite of truth, he shall teach you all things. For so I finde it euerie where: Lydia did heare, whose hart the Lorde opened that she might giue eare vnto ye words of Paul. god electeth: Christe sa­ueth: the spi­rite vvorketh and all this, is but one vvork in one God. And therefore one of the Prophets. I will giue them an heart they shal knowe me. So that the true vnder­standing, hearing, following and obseruing the laws of the Lord, from whence come they? But from aboue from the Lorde of trueth, from him that willeth the saluation of all, euen of all those that hee will saue. For where Sainct Paul saith, that the fulnesse of gen­tiles shall come in. And againe it is saide in the Pro­phets all flesh shall sée the saluation of our God.

I vnderstand it thus: Euen as Augustine doth vp­on that place in Math. That God willeth all men shal­be saued, of those saith he whome he hath determined for to saue. For as Gregorie Nazianzen confuteth the heretickes that denied the holy ghost to be God, out of the first of Iohn that reasoned with him in the same text. Euen so do I here. For vpon that place in Iohn by him were all thinges made and without him were nothing made that was made, they cauell thus.

  • The holy ghost is some thing and existeth.
  • Ergo, the holy ghost is a creature and made by him.

That father Nazianzen aunswereth thus. Nazianzne. Al things were made by him, or created, of those things saith he which he did make or create. Ierom. And so say I, he willeth the life of all, and giueth saluation vnto all, euen to whom in his secrete power, The verie chosen and elect vessels of God haue their faultes: some more and some lesse. and determinate pur­pose he will giue vnto: To those he giueth. Therefore Ieremie had a sore fall here at, and stum­bled greuously in my iudgment in one place, where I finde thus. It is our parte to beginne that is good, but the part of God to end it: our part to offer that we can, his part to finish that we wil: But howe can we most [Page 145]miserably liuing here on earth, will that which is good, without the will of God? or giue assault thereunto which are of strength to accomplish nothing?

Augustin fasted hereof, Augustine. The labor of man is in vaine if God helpe not: then much lesse is our saluation in our povvre, being sinfull and almost poysoned him selfe therewith, if he had not lifted his head from the cup as he did: For he imagineth, that faith whereby wee beléeue in God, is not to bee saide the gifte of God, but to be within vs, as from vs. And thereby wée begin to wishe and to aske the giftes of God. But he gaue ouer this in the ende, and attributeth all vn­to the Lorde, that helpeth & prepareth, & prospereth, and maketh readie all our heartes.

The diuersitie in those that are baptized sheweth this: For all alike receiuing the Sacraments: are not like in conuersation, in life, in manners: Iudgemente [...] and vvorks in God, are se­cret: and chil­dren some are taken awaye at the time of regenera­ting: some before they are brought into the Church. Others before they come to full groweth: dyuers in the middle age: of which, none of them I know, but would go to heauen, if it lay in their power to get it. But because it is the choise of the Lorde, and he clec­teth vs: wée may cry with Sainct Paule: Oh, Cyprian. The Pathers are very daungerous to vvade in, vvithout great aduise­ment, and er­nest prayer for euery one hath his fall & the young vvits are case­ly choked vvith them. the heighth, depth, and breadth of the riches of the Lord, howe vnsearchable are his woorkes, and his wayes past finding out. Therefore I like that whiche is in Cyprian: That wee must bragge in nothing, because nothing is ours.

Onely among the fathers, Clemens and Cyprian are those, whose bookes I wishe alone to bee read of suche as God hath giuen wisedome vnto, and good iudgement in the discerning of Scriptures: For they bee daungerous to wade in: and though they were neare the Apostles time: yet all the chaffe and the rubbigges that our late writers haue stuffe vp their volumes withall, séemeth to bée fetched from thence.

[Page 146] This disputation might bee prolonged: But the searching out of the fathers is a greater labour then can be arraigned vnto soudenly. And the lothsome sente, wherewithall our late writers dooinges are taynted, do discourage mée to meddle with them. I briefely ende thus. If there be yet a reason to bee shewed in naturall causes? Or if we wauer and fal­ter in things that be common with vs? If the mo­uing of the beauens cannot be opened? If no man can shewe a reason of the brightnesse in the Sunne? The consideration of the creatures conuersant vvith vs, doth amaz and dim our sight: then much more God. nor of the cléerenesse of the ayre? or of the operati­on of the winde? or of the order and knitting togée­ther of the bodie? If wee cannot measure out the si­newes? or drawe out the ioyntes? or vnfolde the se­creat creuisses in the head? What are wee to reason and dispute with God? Howe feedeth hee the young Rauen? Howe is the Phenix hatched? Howe kee­peth he the Storke? What daiyaunce hath he giuen to the Conney? Or what yeres doth he permit to the wilde Colte? Howe gardeth he the Lyon? What harbour hath he giuen to the sauage beastes? If vvee could but imma­gine the state of the blessed vvee shoulde be rauished, O Lord hovv straungly? And to saye a trueth: what ende hath hee allotted vnto man? I saye: all the woorkes of the Lorde are won­derfull. But his secreat wisedome, wherein he hath prouided and laide vp in his mercie for the sonnes of Adam great and most singular benefites. They are not to be attained vnto: For his doings are incom­prehensible, his iudgements are secreat. His wayes vnknowen: his counsell hidden: his loue and his fa­uour farre outreaching vs: that wee may well make our prayer vnto the Lorde, to haue his will fulfilled, & his commaundements obeyed in earth: Contentious Scismatickes become (if God stay not, grosse Here­tickes. because no man is able, eyther by wishing, eyther by desiring, eyther yet by willing it to come to heauen. Thus much for these two kindes of men ye are in our dayes, whereof I am sure there is a greate number. For [Page 147]partly by their déedes, for they be outragious: partely by their courage, they be so quarellous, the common sort of men must needes knowe them. But to that which followeth.

Thy will be done in earth, as it is in heauen.

Cyprian géeueth a verie good reason hereof: Cypri [...]. Vo­luntate Dei id est Dei protectione egeamus. The will of God, that is the ayde and helpe of God is that wée néede. For without his will we haue nought. And no man is of any force, if he in his fauour and his mer­cie help them not: for who hath resisted him and hath not dyed for it? Then we haue to searche what it is, that is the wil of the Lord to be done. And this is said by the fathers, The vvill of God is of tvvo sortes. & the same I find in ye Scriptures to be of two sortes. First his will it is holy, pure, perfect, eternall, euerlasting, from all beginning, without power of man, according to the which he ruleth all: he gouerneth all: he guideth and protecteth all, God as hee is, can not bee comprehen­ded: but as hee shevveth him selfe vn­to vs, and hath reuealed him selfe in the vvork [...] of his hands, so, not els can vvee knovv him. wherein all things be as they are. And he hath created & fashi­oned all whatsoeuer that is on the earth from ye foun­dation & original of the same. And this is alwayes ful­filled. No man hindereth it, no man stoppeth it: For the Lorde hath his decrée aboue all the inhabitants of the earth, & of the Sea, and they be obedient.

Of this is written in Esay: I am God the Lorde which speake it: my counsell is firme, or indureth e­uer. Whatsoeuer I will, that I do. Dauid also pro­phesied hereof. For our God he is in heauen, he hath done all things whatsoeuer pleaseth him. For ye coun­sell of the Lord remaineth for euer. Againe in Esay: If the Lord of hoasts decrée any thing: who is ye shall resist him? But of this the eternall purpose of ye Lord I speake not of: for it conteineth the secret and hiddē mysterie ef our election, of our predestination, of his prouidence, of his gouernement, of his regiment in the earth. And here we do as Iob did: Wee lay our [Page 148]hands vppon our mouth: wee staye the course of our lippes: we falter in our spéech before the Lorde. And therefore, for that hee ruleth all, let vs commit our selues into his hand that guydeth vs: and not curi­ously serch, that hath in his secret determination ru­led the wayes & the steppes, and the hearts & mindes of all fleshe. We therefore handle this point reue­rendly, and stay on him, that assuredly worketh for al those that be his. The minde of God, is said to be knovv­en, for that he gaue vs his Worde and his Gospell: vvherin vvee savve the vvil of his father. Onely let man, and the sonne of man giue him selfe into his handes, & leaue to serch out by any curious meane, what it is he hath purpo­sed. The next and the moste perfect will of God is reuealed by the Gospell, without which knowledge we are in death. This he hath moste fully opened in Iesus Christ his sonne, the redeemer onely & sauiour of the worlde, whome hee hath appointed the onely, true, & right instructour of those that dwell in earth: according to the Oracle receiued from heauen. This is my beloued sonne, In Christ are vve partakers of the hea­uenly nature heare him: verie nighe to the saying that is in Iohn: No man hath séene God at a­ny time. The sonne which is in the bosome of his father he hath reuealed him: For he is the true in­terpreter of his father. And therefore Christe of him selfe saith: The pro­phets and the fathers recei­ued the same spirite, vvhich vve do novve: yet it is more ap­parant, & speketh more familiarly vnto vs, then in olde time. All that I haue had of my father I haue shewen vnto you. Not that Christ was not knowen before: for he is openly desiphered out in ye Prophete. But in especiall at his incarnation: when hee tooke our flesh vpon him, & was made man: it was fulfilled that euery one shall tell his neighbour, & from ye grea­test to the least: euen babes & little ones shoulde pro­phesie of the workes of ye Lord & tel abrode his name. Therfore Peter, the Prophets and men of God, spoke by the Spirite, suffered persecution & death, & were serchers out of the mysteries of our redemption. And this is the will of God spoken of in this prayer, that we séeke not after any other knowledge: but onely [Page 149]bent and giuen vnto his word, we meditate to serue him day and night: whereof this is the end: that God woulde direct vs in his pathes, and lead vs a right to follow his lawes: That we may delight and be prac­tised therein all our life.

Nowe to know this will of God the better, Three things considered in the vvill of God. this is the swéetnesse and perfect comfort that we get, to vn­derstand and learne. 3. thinges giuen vnto vs by his wil. First it is ye wil of God, that we should be saued by his sonne Iesus Christe, for in him we are chosen from all beginning, to be heires of eternall life. Of this our sauiour speaketh in Iohn. This is the will of him that sent me, that all which séeth the sonne and knoweth him, and beléeueth in him should haue eter­nall life. Then this is our peticion that aboue all, it woulde please the Lorde to illuminate and lighten e­uery man with the trueth, All good things, com­meth from aboue the fa­ther of light: then papistes haue no place manthinke [...]h gift of God. that his will by our incre­dulitie and others their continancie bee not hinde­red.

Here appeareth that, whereof I made mention be­fore, namely, that faith is the gift of God, giuen vn­to vs in his mercie, by his grace, not gotten of our selues of our might by our strength. To fulfill that of Christ so often spoken in Iohn. No man knoweth the sonne but the father, and he to whome the father will shewe him. And verefied yet againe, The earthly manthinketh vpon those things that are earthly: he that is heauenly, layeth his cogitations vpō those things that are a [...] no man commeth vnto me vnlesse that my father drawe him to me. For all this hidden Secrete of the death of Christ, of his bloude that was shed and giuen for man it is foolishnes vnto ye fleshly man if he be not drawen and brought therevnto by God. Then from aboue it is, we are lightened, that his will may bee done in vs, that are wilfull.

Secondly it is the will of God, that those whiche are redéemed in I.sus Christe, and doe atteine him willingly by faith, shewe them selues obedient [Page 150]and deutifull vnto the Lorde and walke in his com­maundements he hath taught them. Our redemp­tiō vvrought, and bought in Christ Ie­sus freely. Nature teacheth those be his to owe obeyzance and homage vnto them that hazarde and aduenture their liues for their sake. And the sauedge and vntamed Colte turneth backe with his salutation & gréeteth them we her neighing, that suckereth her. Then it is good reason and agreat point in vs to be considered of, to know what honour, what reuerence, what deutie, what obeyzance we owe vnto him, that hath giuen his life for vs, and purcha­s [...]d a raunsome, (when we were captiues and chea­ned vnder Sathan) and that by so greate a price, the price of bloude. The Church of God is knovven, in that they Ioue one another. And it is first required that as their is one God, so we agrée and loue as one. That wee loue him withall our heart: with our soule, with our might: it is his will, that those purified, washed, and clensed in his bloude: doe not defile their bodies that be temples of the holy ghost: but kéepe them as vn­defiled members of his Church. Therefore Saint Paule saith, All bee not alike: but as is the mea­sure of grace, so do vve liue in this vvorld this is the will of God, your sanctificati­on, your holinesse, that euery one kéepe his vessell in puritie, and in honour: not in lust and filthinesse, as the nations did that knew not God. And to the Ephes. God hath elected vs from all beginning, ye according to the measure giuen vs in this life, wee might bee blamelesse and without spot. Whereunto I may re­fer that of Christ done of him at his last supper, that very humbly he washed his desciples féete. To keepe vs from fin, it is the token of the man of God. In token of the corruption and putrifaction that must be seared & cut away in those that be his. Therefore it is Gods will that we folowe not ye lusts of the flesh, but, mor­tifie our earthly members, dying vnto sinne that we may rise againe to newnesse of life.

Then in these thrée, the loue of God, the holinesse of life, the mutuall societie & brotherly loue one with another, is the will of God reposed. This it is that [Page 151]we must vnderstande herein the will of the Lorde, Loue bindeth vp all sores & healeth all vvoundes. E­uen that we be vnspotted and blamelesse in our con­uersation. That the feare of God and dread of his ma­iestie may touche vs: that we be freendly & louing one vnto another through loue.

Thirdly it is the will of the Lorde, that we be con­formed and made like in the image of his son Christe: And as by his crosse and death he entered the glorious heauens, Mortefiynge of our fleshly members: is rising vp vn­to God. and sitteth in maiestie and power with his father, so we may also be tamed and crucified as tou­ching the flesh, ye we may rest & dwel with him aboue. For as the father sometime doth lashe his sonne, and by a fewe scorges draweth him home vnto him. So our Father in troubles and a little trying as it were by stripes, bringeth vs backe that were lost, and cau­seth vs retyre that went astray, & prepareth a salue to heale vs againe. Euen meditation and prayer in his Christ.

This is the cause he exhorteth man vnto the bea­ring of his crosse, Persecution cōmon trials, of the fayth­full. and chargeth his disciples to arme themselues against persecution, and hath made his saincts to taste of the whippe, and of the rodde, to re­clame them when they waltered in their sinne. For it is true that through many tribulations wee must enter into the kingdome of heauen. So that it is the doctrine we learne here: that when we suffer perse­cution, and all the day long are scorned for his sake, As sheepe are vve slayne for the Lord sake. we remember it is the will of God, that hath promi­sed saluation and victorie to his saincts, & ouerthrowe and destruction to such as hate him. Therefore wee say it is his will to permit the vngodly and lose lyuer, to florish for a season and in the ende as the Sunne doth the berbe, and as winter doth the trées, All creatures obedient to the vvill of God. he consu­meth them.

Furthermore we say, Let thy wil be done in earth as it is in heauen, and not without good cause, for the [Page 152]sunne very gloriously runneth forth and doth knowe his cabbon to abide in, Euery houre are vvee put in minde of our seruice to the Lorde: by his crea­tures. and when so euer it pleaseth the Lorde to commaunde them any seruice that be a boue, they are spedie in their message. The Angels obey him, the furniture of the heauens and artillery that is there, serueth him. The fire at his becke con­sumeth. The ayre at his commaundement infecteth: the water riseth aboue the banckes and deuoureth: The earth is opened at his pleasure and swaloweth. But if he speake vnto man and chargeth him to stand and to obey, he rebelleth. Then that which by na­ture wee haue not: By grace and fauour we atteine vnto.

And we pray that hys wil may be done in earth as it is in heauen. That heauen and earth may obey him together. For as the Angels minister before him, and as the spirites and soules of righteous men re­ioyce and sing vnto him: So take it here, that there might be a consent & agréement of vs all, This blessed­nes shalbee seene in the nevve Ierusa­lem: vvhen the Sainctes, and the Aun­gels, and the heauens, and earth: vvill make one consente and one voyce in seruing God: no, not the Diuelles, shall rebel any more against him: but stande to his [...]udgemente: in the bonde of peace, in the vnitie of the gospell, that heauen and earth might reioyce at it. Wherin we consent & con­fesse that he is Lorde aswell of the heauen as of the earth. And we condempne those that thinke in their heartes there is no God. For the earth is the Lordes and the fulnesse thereof.

Also we are put in minde of the miserable conditi­on and state of man himselfe, that dayly transgresseth and continually forgetteth the goodnesse of his GOD. Therfore our custom is, as was ye of Lot reckned by Peter. 2.2. That liuing with the filthy and swinish So­domittes lamented dayly and bewayled the filthinesse that he sawe there. And as is of the good subiecte that is dayly conuersant with such as be rebellious: So is the state of Godly men, that sigh and grone in spirite, at the peruersitie of those that resist the worde. And wish (if so the Lord will) that his will may be fulfilled [Page 153]in them.

Thus much for this thirde parte of this prayer, wherein wee acknowledge, the will and word of God howe it is hee that ruleth vs: As God by his vvill, did that he could so by that ought vve be vvilling to that hee vvil­leth vs: least vvee striue a­gainst the vvill of God. that of our selues wée haue nothing to helpe vs, that fleshe and bloud can­not obey him, if wée want his grace to bring vs to him: that hée whiche elected vs is God, and not of our selues but in his Christe. And brought vs out of bondage by his death: and made a propitiation for vs in his bloud: and left vs an earnest of his inheri­ritaunce, and a token of his fauour, whiche is the Spirite that guydeth and ruleth vs, and incoura­geth and comforteth vs, illuminatinge our myndes in his might. To whome with the father and his sonne Christe, be all dominion and glorie nowe and euer. Amen.

Geeue vs this daye our dayly bread.

THE happie and blessed state wherein man li­ued, before hee fell from God: The vnhappy and pittifull fall of man is seene in that all things stand & serue and obay God: vve on­ly left that first state, and fell from that happines vvherin vvee vvere. is apparant and opened vnto vs: in that the Image of the Lorde ap­peared in him, more plentifully then nowe it doth. When as neyther tyllinge, neyther sowing, ney­ther reaping, neyther gathering, was founde vppon the earth. But hee sucked from her breastes, and gleaned vp the ritches of the fielde, without labour and sweate of the Browes.

But after that Sathan had subtelly preuented vs: Our glorye was our ignominie: and our fall was our shame: and the Figge leaues were a token to our nakednesse. [Page 154]Our aboundance was turned into scarcetic, and wee cast out as Plowmen to harrowe and till the ground. The earth be cōmeth Iron, and the bea­uens be as brasse, & the trees denie their seruice vnto man, if God be an­grie vvith him, We tasted no more of the liberalitie of our firste Nurse: but for our offence shée became harde and flintie vnto vs: and euery one eateth of the la­bour of his handes: and in care and sorrowe doth hée liue all his dayes: so that the necessitie wherein wée bee, the anguishe of the spirite, and trouble of minde that wée liue in, is of sufficient force to compell vs to crye vnto our God, and to howle in our miserie: that he woulde helpe, that he woulde reléeue vs: that hée woulde prosper vs: that he woulde géeue vnto vs our dayly bread. The prayers that wée powred forth before the Lorde: that kepte the firste entraunce and stepped vp in the former array, to conduct vs vnto Christe. Perteined vnto the person of God, and gaue vs an admonition, Firste seeke the kingdom of God, & then all things shalbe ministred vn to thee. to seeke the glorie of the Lorde, and the enlarging of his kingdome, before wée presume to seeke our owne commodities. And nowe that obeysaunce is giuen vnto him: he géeueth vs lycence in our owne behalfe, to aske of him suche thinges, as be necessarie.

And therefore that saying of Maister Caluin, the verie Sainct of God and elect of Christe, is in manye places of his booke repeated: whose sweete speeche and fyled style, hath opened suche a dore to Christia­nitie: as that the Spirite of the Lorde for exquisite iudgement, and true exposition of the woorde, hath not to this day blessed one of his Sainctes more plen­tifully then he hath done him. In his harmonie page the 90. He maketh as it were a couple of Tables, and cutteth this prayer by section into two parts: where­of the one respecteth the true worship of God: The o­ther appertaineth to the woorkes of Charitie. And trueth it is Prius nos instituit ad querendam Deiglo­riam in altera parte ostendit, quid pro nobis petere [Page 155]conueniat. The good gifts of the Lorde are common to all? for the Sun shineth and the raine droppeth vp­pon the vn­righteous, as on the righ­teous man. He hath added (for so it pleaseth mée at this time) a verie good reason. Non enim propriae v [...] tilitatis studio, sic nos occuparifas est, quin primatum semper teneat dei gloria. Then this is the ende that I serche out, that all things, that are necessarie for the vse of man. All our good giftes giuen vnto vs from the Lorde, be the woorkemanship of his handes, and the blessing wherewith hee prospereth vs. That out of this may spring this interpretation, by breade, to vnderstande, as Maister Gualter thinketh. Vniuer­sum hominis victum, & quaecumque ad eius conserua­tionem requiruntur. All that is expedient for life, and that which doeth nourishe and kéepe vs.

This breade is called heauenly Lightening, or comming from aboue vnto vs, that our duetie maye appeare, and our reddinesse may be séene. He that nee­deth, prayeth to haue it, he that hath it, prayeth to keepe it: but happie is that man, vvhich doth his dui­tie, and pray­eth, as com­maunded of God, that hee falleth not. That sée­ing all things commeth from aboue, our Lorde God, woulde not be slacke in giuing vnto vs that we néede. Maister Caluine moueth out of this place an obiection That when as Christe hath giuen this vnto all men that are of the faithfull, and praye truely: Giue vs this day our dayly breade. And of this number, there bee a greate number that bee verie ritche, and haue plentie, and their Garners stored also, and heaped with aboundance of victuall. To what ende (saith he) is this: they shoulde aske of God, when they haue yerely comming in, to enritch them? Maister Cal­uin aunswereth: It is an admonition to vs, that if God dayly prosper vs not: thy heapes of Corne: thy vessels of Oyle, of Wine, perisheth. And so it is, The singular operation, vvorking, & gouernemēt of the Lorde, against na­ture. and so I finde it. For hee is the onely staffe of breade, and stay of meate: and he can féede Daniell, and make him as well liking with the Pulse hee eateth: as the children bee, that fed dayly from the kinges table. And his power is séene aswell in him that dwelleth vnder the Oke, and in the depth of the earth: and in [Page 156]the poore cottage, as it is in the Pallaces of the ritche, and with those that haue their houses of Cedar.

The great, The singuler operation, vvorking, and gouernment of the Lorde, against na­ture. mightie, and wounderfull woorkes of God are many: yet in no one is his power seene more, then it is in this: That euery creature hath his sundrye kindes of meate. And euery countrie his sundrie kinde of breade: And euery degree, his contrarie manner in fare. Yet euery one in his sta­ture, and eche person in comlinesse, hath his coun­tenannce, and his beautie from the Lorde.

I sometimes talked with one not so well instruc­ted, as I wished in this. And many an houre I spent in talke, and a fewe dayes I consumed to open vnto him the woorkes of God. I reasoned from the excellencie that hée gaue, vnto the workemanship of his handes.

For the Birdes, Our English Athists, neuer haue enough, till their mouthes bee stopped vvith clay: & their bodies coue­red vvith the earth. they haue their glittering attyre, and are cloathed as with golde and purple. Verye pleasantly they spreade abroade their winges, and they vaunt it soorth in the ayre, as in their houses, and bid battell to their enimies: yet are they fedde with verie homely dishes.

The Beastes of the earth, haue their seuerall pa­sture, and make their boast of the flowers, and of the gréene grasse, and féede verie delicately on the Sa­lowes: All things are giuē for mā, man onely is created to glorifie the Lorde. and are valiant Champions in their kinde, and afoorde vs their coates for apparell, and their liues for our foode: So kinde they bee, that when they haue laboured all the daye, and toyled in the myre, and be verie wearie euen vnto death: yet will hee bragge as muche of his haye, and of his stubble that hee eateth, as the prowdest Paramour of them all, of her nyce iouncating.

I reckoned vp the whole hoast of heauen, the [Page 157]creeping woorme: The floting fishe, the serpent that groueleth on earth: The mansions of the depth with the cabones thereof: No one thing I pretermit­ted that I remembred, to set out the workes of God, & his regiment.

I called to minde that GOD giueth to man all thinges on earth to foster man: Yet vnnaturally against nature, we abuse the naturall giftes of God. Anthropo­phag [...]. And men verie vnkindly against their kindly course, eateth man.

Yet is he puissant and coragious in his kinde: & fée­deth as hungerly, and fareth as deintily: and loketh as merely: & runneth as spéedely: & liueth as prond­ly: & goeth as stately: as we in England with all our concepts inuented for vs. Yet could I not perswade this man, nature and ignorance had wrought so in him. And a Stoycke I found him, an Epicure I left him, counting him and his belly to be but beastly, till God shall turne him.

This I say, Of so homly a mould as vvee came of how bevvti­full a Taber­nacle did God erect. that expedient yea verie méete is it we should knowe the operation and inwarde wor­king of the creatour: that raiseth out of the dust, so singuler an Image and paterne of his deitie: and hath made the sonne of that man which goeth to the Plough, and to the cart: and that followeth the cattel & kepeth the swine in the fielde: That tombleth at home in the strawe, and hideth his heade in the couche, ye is parched with ye heat of the sunne, & smo­thered vp with his beames, & runneth to the heapes of snowe, and abideth in chillie frost, and is benom­med with the blastes of the winde, and houereth ouer a fewe chippes at the end of his labour: And féedeth chearely on browne breade. Yet euen this fame poore creature dandeleth his little one in his armes: and hauing so grosse a father and so homely a [Page 158]Nurse, this fame little babe it looketh as pertely, & in face as comely, Al cret [...]rs do knovv their bringing vp, and the verye [...]outch is more vvelcō [...]chim that is acquainted thervvith, thē sumptuous furniture. and sheweth it selfe I waraunt you in gesture so neatly, as if it had neuer knowen so base a parentage. Yet that which is more: strippe it of the poore ragges he weareth, and apparell him with pur­ple and fine silke: set him at thy table, and pamper him vp with thine own delicacies: he wil leaue al thy meate, thy table & thy bed, he wil bluther til the death and pine away in sorowe: he will acknowledge his fa­ther, he will call and run to the poore herdwoman, he will not exchaunge that same thatcht house, for the gorgiousnesse & brauerie of the court. This is a bles­sing of God ye prospereth-him that tilleth in the fielde, and increaseth the labour of his handes, aswell as that man that is of the city, or in the pauilion, or in the houses of great men. Giue vs our daily bread this day.

And it is euen the same thing that I vnderstande here, when as we pray giue vs this day our dayly bread. Euen that God would blesse vs, and protect vs, and giue vs of his benifites, and inlarge our stoore, and permit vs to enioy the welth he lendeth vs: And sanc­tifie himselfe in our actions, and féede vs in his mer­cie, helpe vs in extréemitie, nourishe vs by his crea­tures, guide vs in our labouring: in our going in, in our going out, in the field, in the house, in our sitting downe, In the Scrip­tures bread is taken for the foode of the soule often times: & ther fore Christ is called the true breade came dovvne s [...]om Heauen to feede vs. in our rising vp, at meate, at table, at borde, at bed euen at all times his grace woulde be with vs to defende vs.

It is well knowen, that man consisteth of soule & bodie: we shoulde doe iniurie to our selues, and detract from the power of God: If in our prayer wee vnder­stoode those things onely that bee transitorie, and ap­perteine to this life: and left the care and foresight of thinges to come, that may last and remaine with vs foreuer in heauen. Then let the same be in vs ye is in the skilfull Mariner, and let vs repose no lesse trust [Page 159]in our selues then the Chirurga doth, that in daunger, or in perill, or in rest, or in quietnesse, omitteth no one thing that is appertinent.

It is my wishe also in those that are the Lordes, Carelesnes i [...] impiety, but greedmes with couet­ousnes, is ir­religiousnes. to regard this life as though they liued not, and to enioy these terrestical benifits as though they had thē not: & for their dealings in this life, to deale as though they knewe them not. For the life to come, to be laun­chers and fearers of such corrupt and putrified mem­bers, as shall hinder them. And to bee phisitions in there dyet, and sparing in their life, that the cares of this worlde chooke them not. But aswell to seeke for the breade that came down from heauen, and the spi­ritual Manna. As they be readie to enquire and serch out for there pelfe in this life. For as the bodie is fed to encrease it, so hath also the spirite of man his pre­seruatiues to kéepe it. And the nourishement hereof is the worde of God, euen Iesus Christe, Wee fell by man, vvee are all redeemed againe in the man Christ. the expresse image and liuelines of his father: that came downe from heauen and dyed for vs, that suffered on the crosse, and by his merits and bloude sheading redemed vs, our soules & bodies, and hath made vs inheritors with him in the kingdome of his father. Whereunto Paul alludeth. 1. Cor. 10. Where hee calleth him the spirituall foode, that oure fathers fedde on and that selfe same rocke that they stande on, One God in the lavve: and the same Christ in the lavve: vvith one oblation saned vs both before & after the lavve [...] for he vvas slaine from al beginning and maketh them to bee baptised with the same baptisme that wee are. All which I could liuely set forth to haue bene accom­plished vnder the ceremonyes in the lawe. But that the houre warneth me to make hast. And to this in­terpretation maister Gualter hath alluded in Luke. Whose saying I cannot but reuerence, that wrote so learnedly. Cum homo duabus partibus conslet, ani­ma & corpore, duplici cibo opus est quo totus ali atque conseruari possit.

Therefore it is our petion, that we may haue the [Page 160]knowledge of his sonne Christ reuealed, the only sal­nation of our soules, ye we may enioy the merites of his death, & be led & confirmed by the working of his spirite, very well and truely vnderstoode in this. Giue vs this day our dayly breade.

And here for the acknowledging and full vnder­standing of this verse, A temporall comparison vvith heauen ly thinges. I haue at this present alluded vnto our temporall benifits, and that the force and e­ [...]casie may appeare: collected a certeine simile or con­gruence, which I finde mistically to bee comprised in that it is said our dayly bread.

  • He that feedeth vs, is Christ.
  • Our breade, is his bodie.
  • Our drinke, is his bloud.
  • Our vessell from whence we drawe it, is the Lorde.
  • Our feeding, is in spirite.
  • The corne or graine, it is glad tidings of the Gospel.
  • The mill or he that grindeth and fashioneth it is god the father and the spirite.
  • The bag or vessell it is put into, is our bodies.
  • The workemen it is deliuered vnto, bee his mi­nisters.
  • They that eate and feede hereof, be his faithfull and olect in Christ.
  • This bread is deliuered, by preaching.
  • It is receiued by hearing.
  • We enioy it, or feede thereon by following.

The manner or condition of this breade is sutch:

  • It is pure and perfect wheate, the sauour whereof is to life.
  • It is vnleuened, for it is wrought like sweete cakes, with holinesse and puritie.
  • It is not rawe like dough, but seasoned in the fire, the furnace of the spirite.
  • [Page 161] It is not Mislin.
  • It is without blemishe, vnspotted, kned with sin­ceritie.
  • It is pleasaunt in taste, and operation, for it sa­ueth vs.
  • It is of many graines, made one bodie, to knit vs to­gether in one Christe.
  • It is not for a season to our bodies, it is for euer to our soules in heauen.
  • Last of all, wee chawe it, and consume it by faith.

This breade, hée that tasteth of, Better is hee that knevv not the vvord and heard not of it: thē hee that hath it, & folovv­eth it not: the first is of ignorance to reprobation: this is of foly to greater cōdemp [...]ati­on: that, by Diuelishnes this, of pee­ [...]ishnes: haue one revvarde, eternall death. and vomiteth it vp no more, is sure to receiue the right vse thereof. And hee may speake boldly with Paul: That hée hath a crowne of glorie layde vp for him. Hée néede not repent him of his labour, or bee forrowfull for his payne taken on the earth. For his commendation shalbe with the Prophets that are gone before: and with the good men of God, that are translated from this earthly mantion, and sit aboue with GOD in glorie.

The Spirituall foode I haue touched, and made serche for our heauenly meate: Let vs nowe pro­céede to ransacke out that whiche is the bread of our bodye. For in this woorde Bread, taken alone for corporall and bodyly sustenaunce: I comprehende all kynde of foode: of the greate and sumptuous Ta­ble: aswell as the base and homely banquet. Thy clothe, thy garment, thy vesture, thy house, thy couering, thy health, thy Woll and fléece abroade, all thy harbour, and tillage at home. What is vn­derstoode by bread. For if the Spar­rowe haue meate proui [...]ed him, and not one of them lighteth on the ground without our Father? In vayne is the thoughtes of man: and the immaginati­ons of his harte be preuented, if the Lorde blesse him not.

[Page 162] In this is comprehended the troublesome mishaps in this life, in bodie, in minde, or any other misaduen­ture, so named of vs: and no other way preuented then by this: Geeue vs this day our dayly breade. For in greatest distresse, God often times tryeth his Sainctes: and vvhen all hope is past, as appeareth to man: then commeth his sauing health soudenly. and moste ieoperdy, the Rauens can be his Messengers to nourish vs. And if we haue but one cruse of Oyle, though it be in greate famine, so that we remaine helplesse. Hee is as neare vs as that poore widdowe vnto Elyas: and can commaunde that neyther our oyle shalbe spent, or our Meale wa­sted, till saluation appeare vnto Israel.

And as one Colaquintida, was not alike to all, though it saued some of the Prophets. No more is he tyed eyther to tymes or seasons. And in the same hée giueth vs, in the same he helpeth vs, if wee aske ear­nestly.

I am compelled here, as otherwise I confesse in o­ther places, to vse oftentimes interpretation & notes of the Scholemen: neyther am I ashamed to professe that openly, the vse whereof I finde to be so great by priuate conference. For euen vnto the worst of them all wee owe muche. And God hath looked vppon vs in these dayes that hath lefte vnto his churche as many volumes of suche as be pure and perfect stile: that speake their verie mother foung in Latine, and iudge discréetely of the Gréeke, as euer they had. Or that Oratour sawe, that bragged so muche of his Bi­bliotheca in Rome. From them I acknowledge I haue sucked out, The doctors and the fa­thers are as good instru­ments, vvhet and prepared for the vse of Gods church. (if that any thing it bee that I haue) and their comely graue and singuler maiestie in the booke of God. O Lorde whereunto had it come, if the modestie and reuerence they bare to the worde, had not cut of that naturall and luxurious heat, that bub­bled out so fiercely in their talke? Whome I can ne­uer be ashamed of, for the pleasure I tooke, and the profite I receiued when at firste I red them. And [Page 163]therefore paying that I owe them, and restoring that I stole away: Our bread is asked: for that it is not common vn­to one but to vs all: and be­cause God vvould haue vs remember our brethren as vvel as our ovvne selues, & the vvhole church as our priuate fami­lie. I haue here and there paynted out this treatise with such flowers, as not altogether robbing them, I coulde or might conueniently gather in my writings. Whereof this is one: He saieth Ours: not as hauing right or title of our selues to claim him as our owne, or ought else. But for that of his grace he géeueth it vs and that fréely. It is saide to bee ours. For so is Christe called our Lorde, and our redéemer, not as brought in by vs. But ours, in that wée haue néede of him, and in our life call on him. For that God the father elected and predestinated from all be­ginning, that he should be our wisedome, our righte­ousnesse, our sanctification. Therefore Cyprian, pa­ter noster quia intelligentium & credentium pater est. Et panem nostrum vocamus. Quia Christus noster, qui corpuseius contigimus, Panis est. Hee is our father, for that he is father of such of vs as vnderstande and beléeue aright. And hee is our breade saith Cyprian: For that Christe, of whose bodie we be, is our meate.

In that hee saith our breade, wee are admonished euery one of his priuate calling. That wee eate the labour of our handes, and gather together that which we possesse by the sweate of our owne browes. Not buylding by the houses of our forefathers in bloud? nor garnishing our Iuery beddes with other mennes labours: but euery one quietly to enioy his owne. In Israel god permited none to beg: but vvith vs the number of them is so great, & their miserie such, and our harts so stonie, and our dealings so harde, that scarce a peece of bread can be aforded them. I leaue not so much to Ahab as to enter on the grounde of Naboth. Neyther shall Abymeleche presse vpon the goods and treasuries of Abraham. The Landmarke shall not be remoued: and accursed shalbee that man that ingrosseth the substaunce and commodities of o­thers, and eateth vp the fat of the Lande: For God hath géeuen a place to all, and the poore man hath hee giuen to trye thee with all agaynste the daye of wrathe.

[Page 164] Our dayly bread: or as the Gréeke: this day our breade: Such is the condition of man, that the same thing vvhich hee hath this day the verie same hee misseth on the morrovv Signifieth our pouertie, or the necessitie & penurie wherein wée bee: that hauing nothing of our selues, are faine to craue all thinges of another. For if wée haue all thinges that be néedefull for the minde and for the bodie, yet auayleth it not: for the minde is diuersly, diuers wayes troubled with temptati­ons. The bodie disgesteth that it receiued before: So that it hungreth and panteth for more. And therefore wée saye: This day, or from day to day. Or as in Mathew This daye.

The meaning whereof I take this: that God gi­uing his benefits & the vse of his creatures to all: not nowe, but continually at all seasons: It is our prayer hée would vouchsafe to remember vs at this presente, as hée hath of his goodnes bestowed vpō vs heretofore. It is very prety, as you may easely iudge (an eloquent man) cunningly and wisely noted of M. Gualter in Luke. Videre est quam egregios facerit Satan. &c. You may easely know sayth hée, what maner of Gods wée were, If vve had no thing, but of our ovvn: vve might vvell enough bee stript naked, and seeke corners a­gaine, to hide our shame from the Lorde. after Sathan had diluded the Woman: That made report vnto Eue, in what day shée should eate of the Tree of Life, shée should bée like vnto God, knowing good and euill. For as soone as shée with hir Husbande fasted of the forbidden fruite, sée what Goddes wée bée? They with their posteritie sell into misery? They did hunger: they thirsted: they were troubled in the Frostes: they suffered the heate in Sommer: and lost the glorye they had before: and as Beggars from gate to gate: so were they compelled to aske at Gods hand.

This meditation of so discrete a Father as he was: I would it were imprinted more déepely then it is in themyndes of men. That hawtines and stately [Page 165]gesture woulde more easely bee delayed amonge vs then it is.

And the beggerly attyre that wee haue put on by our owne folly, would cause vs to aske more for gods sake then we doe.

Here be condempned two sortes of men. The first of those ye are not content with such as god hath bles­sed them, dally and play in their riot, hurding vp all manner of vnséemelie and vnchristian dealings: ser­uers of the time: and swallowed vp in ambition, giue wages and large stipende to some one or others vn­thriftes to hunt out nouelties and to inuent outlan­dishe feates. The abuse of Englande in feastings and banquetting, is a byvvorde to all the na­tions on the earth. The milde and comely fare that this realme aboue all other nations is blessed with, can­not delight our Dionitius schollers: that Romaine E­picure is risen againe from death. We must haue Cranes neckes, that ye long swallowing of our meate may title vs more pleasantly. And nowe a dayes, hée is no gentleman, that hath not his set féeldes to sport and trauerse in: his newe outlandish feate to delight him in: and his shamelesse banqueting house open to all minstrelsie, to spende his young dayes in: Whese lippes could neuer vtter this. Giue vs this day our day­ly bread.

And as the Manna whiche they gethered (if they tooke aboue a Gomer, euery man for his eating according to his housholde, scralled ful of wormes and stanke the day after. So let them be assured, that this their tempting of the Lord, though it sauour in their throte and be pleasant for a season: will in the end be rottennesse, and putrefaction vnto them when he cal­leth to accompt.

The seconde hinde of men that I note here, I would I might but looke vppon them, Come neare them I dare not, they bee so glorious: Their Marble [Page 166]and Iuorie bedds, their Iewels and out ragious bra­uerie, astonish me when I see them. That so muche the more maketh me to wonder, as I sée their ende to approch and their glorie to be transitorie. For when he hath sailed in many a perilous storme, and put his life into the handes of Pyrates, and is nowe become gray headed and withered vp by long labour. Yet the value of his substance is not verie many thousandes. All that the dayes of man is labour and tediousnes: & in the ende, his substance is not great, & he carrieth nothing vvith him to the graue. And then committeth be his goods paraduenture to the fire. It may be he leaueth them in the depth of the Sea: but if he liue and inioy them for a time, in the thirde generation, hee is forgotten: and so many thousands as he had, so many thousande men enioy­eth them. This is a straunge thing and yet it is com­mon among you of the Citie. For either the sea and the waues thereof consumeth them, or the easdrop­pers, and the lurkers in corners scatter them: or se­cretely the Lord himselfe by one or other meanes be­stoweth them. For as lightning passeth & vanisheth out of sight: so withereth away the riches of the wic­ked man. And as the snowe melteth at the fire, or as the frost at the heate of the sun: so doth the substance of the vngodly, at the becke of the Lorde. The wages of the euill are crooked, and they are lewde in their pathes. Glorie remaineth with him in his youth, and beggerie dwelleth with him in his age. For the soule of the poore man panteth for sorowe, and he ruffeleth in the streetes, and passeth by the miserable: he stop­peth his eare, and regardeth not the crie. The portion of the sinner is death, his vvayes is per­dition, his glorie is shame, his children bee beggers, and his name is buryed in dishonour. Wherfore the wicked shalbe cut off from the earth, and the tran­gressours shalbe rooted out of it. For the way to his house is death, & the path of the sinner carieth to the graue, and hell fyre consumeth him quicke: because he trusteth in his riches & maketh the world his God, and saith to his substance we shall dwell for euer, hee neuer remembreth to pray vnto the Lord: Giue vs this [Page 167]day our dayly bread.

And for that I am entred into the true discription of such a Citizen as feareth God. I will drawe out the picture and proportion of so comely a man, as for sta­ture & height, for trewe and perfect workemanship, can not be matched in any one citie here in England, that by chaunce not nowe so long since, I had a vewe and sight of, and described by the prophet Dauid in one of his Psalmes.

For the whole bodie of a man I finde to consist of these ten partes.
  • Of the Head: That as the heuēs guideth the earth, so is thought to turne and weaue about the bodie of man.
  • Of the Heart: that as a Costerne conteineth the li­tle Chanels.
  • Of the Breath: Otherwise as blockes & stones wée stand emptie.
  • Of the Liuer: so which as their captaine, the Lungs & the Lightes do their obeysance, the drawer of bloud and iudge of life.
  • Of the Eyes: as windowes to péepe out at, the Mistresses of the bodies, and Ladyes of pleasure.
  • Of the Sinnewes and Ioyntes: To couple the bodie and chaine him in, that he be dissolute and wretchlesse in bodie.
  • Of the Armes: Of the Handes a couple of instruments huen out of nature, to tune the residue of the par­tes of man that be out of square:
  • Of the Legges: Of the Feete. That we séeme not mangled ormai­med in ioynts like idel and sluggish scarrecrowes, good for nothing but to stand in the ayre to feare Bussards.

The philosopher as I remember thought him an vnable person and vnméete for any thing that consis­ted not wholy of theses partes. And Moses debarred [Page 168]him the tabernacle of the Lord: neither could he serue in the house of God, if he missed any one of these. And I thinke as in the life of man to liue heare. So in the heauens the eternal life to dwell there, be these seueral partes of man to be required. Euen the head, the Heart, the Breath, the Liuer, the Eyes, the Sy­newes, the Armes, the Hands: the Legs, the Féete, without the which, no man can come to heauen and vnto God, and painted forth by the Prophet Dauid. In the. 15. Psalme. Rara auis in teris, nigro­siue similli­ma signo.

  • An vpright life, the head of man.
  • Righteousnesse, the Heart of man.
  • Truth, the Breath of man.
  • Goodnesse, the Liuer of man.
  • Modestie and comelinesse, the Synewes and ioyntes of man.
  • Humilitie and lowlinesse, the Armes of man.
  • Swearing & not disapointing thy neighbour, the Handes of man.
  • No reward and bribe to slay the innocent, the Legs of man.
  • No giuing of money vpon vsurie, nor purloyning from the poore, the Feete of man.

As for him whome the Poet hath deciphered out Qui mihi possit quod honestum ac iustum videatur. The descrip­tion of a vvorldely man.

Whome wantonnesse and vnbrideled lust, hath puffed vp to all sinne: whose amendement of late I wished: whose end I feared: whose life is laid with his welth: whose ioy remaineth on the earth: whose plea­sure perisheth, whose riches faileth: that neuer thin­keth on God: remembreth not the Lorde: prayeth not to him that sitteth aboue: thinketh hee hath all things from himselfe. Looke I pray you vpon him, vewe and marke him wel: and sée whether he be dect, as a prophet, or apparilled as Aaron, or in fashion as Leuite, or in maners as an Israelite, or like such a man [Page 169]as shoulde dwell with God. That hereafter if you chaunce to sée him, you maye by my markes fully knowe him.

  • Whose head is sinne: whose brainpan is wretched­nesse: whose ende miserie.
  • Whose Liuer is vnrighteousnes.
  • Whose heart is darted with vntrueth. That dissembleth in his tounge, lyeth to the simple, beguileth all.
  • Whose breath is blasphemie. That belcheth, London is vvitnes hereof the proporti [...] on & stature height of vvhome, vvas dravven out this last yere, 1577. giuen of God an ex­ample for e­uer, to shevv hovve men should be­stovve their riches: and a hosiar, dvvel­ling in Burch yarde lane.and ratteleth out othes against the highest, regardeth not the Lorde that sitteth aboue.
  • Whose eyes be compact of loftinesse and of pride.
  • Whose ioyntes and sinnewes, are encombrance and hurte, disappointing and disceit.
  • Whose armes are swearing, and be­guiling his neigh­bour. By trecherie gaining: by dissem­bling enritching, by vndooing, murthering, armes, Iwisse, able, and of force to wrestle, with the mightiest.
  • Whose hands are redines & speedi­nes to gayne by false sleightes. Two hands, able to ingros whole common wealthes, into priuate commodities.
  • Whose legges bee vsury and extorti­on. Able in time by this villany, to outronne him that is swiftiest in his race, and ouertake him that dwelleth in most stately Pallaces.
  • [Page 170] Whose feete are briberie & rewarde, to spoyle the in­nocent. Able by the blood of righteous men, and by inglutting him selfe in their innocencie, to stande on feete, and praunce it, to looke alofte, and countenaunce it, to goe stately, to stande stoutly, as though hee were moste pure in harte.

This kinde of man I would hée were not with vs, If the riche man haue no thing he cur­seth: if hee haue a littell hee desireth: if hee haue much hee svvelleth: but if hee haue honour, then he forgetteth God: thus the vngodly haue neither beginning or ending of their vvicked nesse. or if hée bée gone let him bée a warning to vs: for it is not with our humanitie, when God hath giuen vs Bread plenty, and blessed vs with aboundance, to aske still with Mydas, till wée bée choked with Golde. So Naball like, that wée can not spare Dauid so mutch as thrée Loues of Breade to féede his Seruantes. That riche gluttō in Luke as I am perswaded, when hée lay in Hell in tormentes, and saw Abraham, hee woulde willingly haue drawen out his Golde, vntill the bot­tome of his Coffars, and haue morgaged all his land and substaunce too, for one droppe of water to coole his tongue.

But goe too thou riche man, laugh, sporte, playe, and bée merry: Thou knowest thy Heauen, and that is Hell. The nexte thing I haue noted is this: Fyrst he giueth: then to vs: Thirdly to day: Fourth­ly, Bread. Wherin wee are admonished of the due­ty of all Christians: not to gaze so mutch on the com­modity of priuate gayne: as to pray and to remember the state of the Church. For in that wee pray for vs, wée pray for all, euen such as bee of the Household of GOD.

It accordeth to the doctrine of Paull. 1. Corinth. 12. That maketh our body vnder one head Christe. And that mutuall [...], that compassion and remorse wee haue one of an other, is properly set forth to the Ephes. 2.

[Page 171] And as the Children in Luke are sayd to daunce, when their fellowes daunced: As the smoake from the fier, so should our prayers ascēd vp altogether to the Lord. and are sayde to wéepe when as they wepte: and to bée merry when their companions were glad: So in like manner are the Seruauntes of our God, that remember the afflic­tions of our fellowe Brethren, and thinke on the ca­lamities of such as suffer with vs. For as in heauen there shalbe not diuers, but one Song: one Alleluiah to prayse the Lorde: And as there is not many Ierusa­lems but one Ierusalem. And as there is but one Gol­den Read to measure the Temple. So there can not bée, neither should there bée, any more then one voice in one Church to pray to God.

  • Hee that giueth, is God:
  • To whom it is giuen, is all flesh:
  • It is to day, for wee alwayes neede it:
  • And Breade it is, euen all manner sustenance to nou­rishe vs.

The vse hereof is this: that wée shewe our selues duetiful and obedient, rendering due homage and re­uerence to the Lord, from whom wée haue all things. For if the Oxe knoweth his kéeper, and the Asse his Maisters Cribbe. Shall Israell and they of the house of God, forget the Lorde? Fighteth not the Dog for his Maister? The vvilling minde, & the ready hart, & hee that is thankful vnto God, is hee that is accep­ted of the Lorde. striueth not the Beare for the safety of hir younge? doth not the Husbandman lay his corne to vsury? And hydeth hee not his grayne in earth? And is not the ground thankefull agayne for his ten­dinge and care hee had of it? Then let man cast his eyes to Heauen, and thinke on the Lord that giueth all, that hée bée not forgotten of his Father aboue, when Christ shall come and deliuer vp the Kingdome to his Father, and giue rewarde to them that serue him. [Page 172]Thus I haue though very wearysome paraduenture to your hearinge, bréefelye passed euer, this firste lesson of our first Table concerninge man.

Two more there is left behinde: which if God permit and my leysure doo afforde it, shalbe more nar­rowly and straitly handled hereafter.

Forgiue vs our Tresspasses, as wee forgiue them that Tresspas against vs.

I Haue very often made mentiō in this my Treatise of the necessity of prayer, We ought not to sease at any time frō prayer, but the remem­brance there­of ought to be as the devv of the mor­ning, or as the frosts in Win ter, that faleth not. & now the force therof ap­peareth so liuely, and the greatnes therof is set down so fully, that in so good a thing, in so perfecte a rule ap­pointed by the Lord: I once more am enforced to call you altogeather, to assemble your selues as they in Es­dras did, to vnderstande and heare the Booke of God.

For as in the Tables of Stone wherin the com­maundements were engrauen: The first commaun­dement auayled not, if they made a seclusion of the se­cond: No more can that which went before (profitt vs) of the Lorde and of God, and of our bare protesta­tion vnto Christe: As bare vvor­des edifie not so a rehersall of Gods commaundemēts profite not vvithout be­leefe steadily fixed in him. vnlesse in his mercy hee forgiue vs. Wherfore wée are to bée called togeather euery one, and to all persons I giue notice of thefame, that euery one may iudge his dealinge: Then shall wee bée forwarde and attentiue to heare the Lorde: when wée are found to agrée and méete as one. Or when such A. Zacheus is caught among vs, as wil not iudge but forgiue and pay his debts: and that can as expedi­ent, speake trueth in all. As for mée I may doo that which Statius doth in Synephebis: and with good cause desire and craue the helpe of all which are as I, all [Page 173]wrapt in sinnes. And iustly I thinke I can crye cut.

Pro deum, popularium omnium adolescentum. Clamo, postulo, Oro, ploro, atque imploro fidem. Not for a light and trifling thing, offence is commit­ted: he must die the death.

Ab amico amante argentum accipere meretrix non vult.

The money that was offered of the louer, If Poets haue put religion in vamties: & vvoundred at follies: vvee may be ama­zed in hande­ling matter [...] of faith. is refu­sed of his Peragon. But euen to ioyne & helpe, & come in one, and marke my speech, that haue to doe and to medle with that, will accuse you all: euen of faith, of hope, of religion, of trueth of allegiaunce: Non dijs immortalibus. As the Orator reported. But to God, to the Lord, vnto Christ that can consume vs.

For iniquitie is the way of all fleshe, and the trea­dings of those in earth is ignoraunce. Wherefore lot vs consider the vanitie of man and by déepe considera­tion open the rawnesse of our nature: let vs perseuaer in discerning our owne corruption, and offer vp our soules and bodies to the Lorde, for he it is wee haue offended.

Therefore in this next percell, The humble spirited man is better then Sacrifice: and lovvlinesse of heart, and contrition is the burnt of fering. though it be but a small bundel, is trussed vp the saluation & ful drift of vs all, that can neuer glorifie the Lorde better, nor shew our selues more obedient vnto him, then at such time as we debase and humble vs before the Lorde, when that arrogancie and the man of pride is laide down, & our bodis mortified before our god. For if we do confesse the Lord to be our father, if not on earth, but in heauen: if we séeke to sanctifie him and to mag­nifie his name. If to reigne in vs by his spirite. If that his kingdome should be enlarged, his name glo­rified, his praise exalted among the sonnes of men. If that his will may bee fulfilled and what please him may come to passe. If that he giueth to vs continually and feedeth vs dayly and nourisheth vs howrely, and [Page 174]giueth vs bread and meate in due season: yet is it no­thing, it is but a bare knowledge, and an hypocriti­call confession, if thou aske it not in humblenesse, and méekenesse of spirite, As poyson to the bodie, so is vngodlines to the soule, & as corrup­tion to the fore and the vvounde: so is sinne and, iniquirie to the mind of man. but art swelled and puffed vp with Pride, as though thy owne righteousnesse, and the strength of thine owne armes bad brought it to passe. For which cause we pray that our debts may bee forgiuen vs, and our transgressions par­doned vs, and we acknowledg that we owe much vn­to the Lord God. For séeing that our sinnes are as the stayned clothe of a woman: for ye we hatch Cocatrice eggs, and weaue the spiders webbe. Is not his hande vpon vs, and his consuming wrath, hath it not alrea­die snared vs, and are wee not intangled vnto death? And is it not time to begin, & to pray wc humilitie, & confesse our sinnes? for here glittereth forth the first hope we haue in Christ, in that he was a propitiacion for vs to his father, If God par­doned not, no flesh coulde be sauid: the pardones of the pope va­nish avvay here: for vvee haue remissi­on and our debtes is paid in one Christ that cannot any otherwise be sa­tisfied, then in acknowledging our sinnes.

Chiefly here and before all els, we haue to vnder­stande, what is ment by this, for giue vs our debtes.

For as touching our duetie, wee owe much vnto the Lorde, feare, obedience, loue, reuerence, with sutche like. Beeing so mutche bounde the more vn­to our God: as his mercie is greate, and his loue surpassing our loue, or his kindenesse without ende, whiche is set forth to be seene of man, in these two thinges.

The first is in the eternal couenant which he hath made with man whereby his frée mercy is séene, After the fall of man, vvee had an eter­nall couenant giuen vs, o­tnervvise, vve had been past hope of re­couerie. by not imputing vnto vs our sinne.

The other is, the weakenesse and imbecillitie of all flesh: so that being debters we are alienated from the Lord, hauing no hope of peace left vnto vs, but by his onely grace, to fulfil that. Rom. 3. That all haue sinned and are destitute of the glorie of God, and that [Page 175]euery mouthe might be stopped, and the whole world culpable in his sight. For though there appéere a cer­teine notice and glimmering [...]f perfectiō (as it were) in the saincts of God. Yet till they bee moued by the spirite, they runne at randals, and then whē they are best, they fall often.

Wherefore here is condempned those vpstart and newfangled vanities, Praescitians. nowe of late fleeringe to and fro in the mindes of men: that by counterfait and glo­sing speech, insinuate I knowe not, what kinde of ho­linesse in themselues. And there is a byworde of late crept into our Church, taken as I suppose from the contrarietie of their manners. And we must be puri­tans in the name of God, and seuer our selues from other congregations: Nisenesse io [...] ­ned to open vvickednes: causeth blind nesse. and truely paraduenture more aptely then they are a ware of. For Puri tanquam spu­ri, agréeth right: God he mercifull vnto vs: I knowe some that goe a tippe Tooes, and mince it as neately in talke, as any courtier of them all can doe at meate. and yet by your leaues (be not angry we them neither) they be as vily spleafooted, and treade their shooes as much a wry, as ye homelest carter of them all that kee­peth the Plough, thorough out the yeare. And when I haue consithered all, they bee but men. But bles­sed be our Lorde the man Iesus Christe, that hath gi­nen vs an other meane, and opened vnto vs a better way, If God helpe not, vaine is the hope of man: and in our fall, if he raise vs not, vve lye still. and permitteth vs to haue falts and some ble­mish, and suffereth vs to fall oftentimes: and then giueth vs leaue to lay the burthen of our sinnes vpon his shoulders. For euen thus it is prepared, ye vnlesse Moses haue one to holde vp his arme, ye victorie wilbe lost: and yet if it be so that he hath helpe for a season, such is our nature, our fragilitie such, ye he is wearied fo: & if ye haue not a stone to vnderprop him, to stay his elbow on. It is in hazard ye he falleth not they & al. And if Dauid coulde not promise him any assuraunce [Page 176]in his life but that he fell so sodeinly, at the sight of a silye woman that washed her: bragge they asmuche as they will, and liue they as well as they can, yet at length by trusting so much to this tower, they may paraduēture some one or other time be ouertakē: but this two headed serpēt I let it alone, God wil one day as be hath of late mangled the one of them: so I doubt not, but he wil sharpē an other sword, shal cut off both.

This péece of this prayer calleth vs to the tribunall seate of God: By our debts vve are put in mind of gods iudgements, vvhich in our selues vve can neuer paye, or aunsvvere for them suf­ficiently. and our names written in his booke, our plea can be no other then for mercie: so that what we haue not of our selues, that haue we from the lord and condempned by sinne in the flesh, wee are raised by him in the spirite: For all fleshe sinneth: the iust man liueth by fayth. Dauid I doubt not did see this: When be acknowleged his imbicilitie, and gaue way vnto weakenesse, and sawe his conception how it was in sinne: and knewe his thoughts howe they were euil from his youth. I labour more in this, for that I haue had of late to deal with some, that prestime to se­uer them from those be wicked, This puritie in this your securitie: is plainly she­vven to be in fidelitie. and accompt althings as righteousnesse that procedeth from them. These I desire in the Lorde, to reade ouer the Prophets: And if from Adam till the floude, all had their infirmities. If Adam fell? if our first mother gaue vs so vnluckie a drinke that we al haue béen blistered therwith from our cradelles. Weakenes is ours, as for strength it is the Lordes, If Abell offered vp ye first fruites of his shéepe, as a sacrifice to the Lorde, yet commended to bee a iust man. If Noah him selfe commended of the Lorde, fel so grossely in incest and ouercome in drinke: we be no better then our fathers, we may fal. I speake not here to vphold sin: no the lord God is my witnesse whom I serue in his Christ, that since ye first fast ye I supped of the Cupe of ye Lord, & from ye time I set my foot vpō ye doore of his threshold, to sée what was don ther, I haue abhorred to ye death, ye ways of death. [Page 177]And let this bée my witnes at the day of the Lorde, and let mee looke at that day for the Crowne of glo­rye, as I haue sought with all endeuor to builde vp his Churche, and detested iniquitye.

Let no man suspecte mee here, for I know I haue to deale with curious heads, that take euery light oc­rasion for their purpose. The protestation of his fayth, that vvilbe saued. I shiner them in péeces (for this cause onely if I can) and I cut them of. For this is my Faith, and this I know: That by the first man came in death: & by ye second man Christ came in life.

The first is of the fleshe to condempnation.

The second of the Spirite to Saluation. And that which commeth of it selfe, ryseth vp in man, to cast downe man: being only sinue scrawling in our mor­tall bodies, and is made righteousnes in the man Christ: in whome we haue an earnest by the spirite. Our spirite witnessing with the spirite of God: that we be inheritours of life: so that I leaue to vs no good thing as of our selues: but I referre my selfe to the handes of God, in his sonne Christe: in whome one­ly, I rise a perfect man to life eternal. As for others, if they thinke to get any thing by their labour, let them bragge thereof when they haue gotten it. For as the Carpinters of Noe, when hee made the Arke: so are these: that made a house to saue some, yet saued not them selues. And they may glorifie the Lord in one or other their dooings: Glorie in the beauens, till they be changed, shall they neuer haue.

Lactantius as I thinke of his milde and pleasaunt wordes, he spake in his booke de Ira, Lactantius: a lactaeo fiu [...] ­mine. hath wiped away all the sleights of man, as touching this question. For Subiecta est peccato fragilitas carnis, qua induti sumus. The fragilitie of our flesh saith he, is subiect & prone to sin, wherwithal we are clad. In his booke Contra Gen­tes, in his. 13. Cap he hath confessed ye very like: that no man can be without sin, during his above in the flesh. [Page 178] Gregorius Nazianzen, in his Oration so termed, wher with all bee comforteth. Gregorius Nazianzen. De patre tacente: giueth it proper only to the Lorde God, to bee without sinne. In his Oration Infamatrice. Agaynst Iulian the se­conde, (as els where in many places) setteth downe that God hath so ordeyned, ye no man on earth should bee without sinne.

And Ambrose bet down the same in his time, Ambrose. Bound vvee are, and thrall euery one of vs, and chay­ned to the infirmities and feeblenes of the fleshe, in this terre­striall taber­nacle. that I stand on now. And in his first Booke Chap 2 Quis est, sayth bee, qui mundum Cor a peccato habeat, Aut non delinquat in Lingua sua? Is there any man sayth Ambros that hath a cleane hart, that is vnspotted and frée from sin? Or that hath not offended in his toung? Herunto it is alluded in the Scriptures, where it is so often attributed vnto our satisfaction, our clensing, our washing, our purginge or makingecleane, our fréedome in Christe.

This suppressinge and beatinge downe of the inso­lency flaming a fresh in our age, might in one Psalme 32. bée sufficiently raked out. Wherin Dauid speaketh no one woord of iustification in vs. But hee counteth that man happye whose iniquities bée forgiuen, and whose sinnes bée couered: hee accompteth him blessed to whom the Lorde imputeth no sinne. Esay. 4 4. In Esay the Lord him selfe speaketh, where hee comforteth as it were his people Israell, shewing it was only hee that did blot out their transgressions, and of him selfe hee did it, and hée would no more remember their ini­quities. Red ye neuer as yet that Parable in Math. Where the kingdome of Heauen is compared to one that is ritch and wealthy, Math. 18. hauinge many debters: a­monge the rest hee had one that ought him ten thou­sand Talents, when hee had not wherwith all to pay: hée, his wife and all that hée had should haue bin solde: But thinke you if Christe had not taken compassion of him, and for giuen him all his debt: If hee had [...]yeu [Page 179]by the héeles and fettered all the dayes of his life, yet that hee coulde euer haue payde the vttermoste Farthing?

Verely, as the womā with the bloody Flixe spent hir substance, and mended not, so if wee touch not the hem of his garment and debase our selues: litle it is wée can looke for at the hands of God.

But now this is our comfort in all extremity: The paymēt of man for that he ovv­eth, is a liue­ly confession of his sinnes: that are vvy­ped avvay in the bloud of Christ. that God hath commaunded vs to pray in the name of his Sonne Christe. And this is the Irrefragable testi­mony of his goodwill, that hée maketh vs sure of the remission of our sinnes: For hée hath promised, and hee fayleth vs not, but so far as the Easte is from the West, so far hath hee set our sinnes from vs.

Thus mutch for the first note, wée are all debters, that is sinners & offenders against the Lorde. Not to discourage any man (for God forbid) but as willinge to lifte them vp, as they bée to mount into the Hea­uens, if they could: so that it be discretly doone.

I haue adioyned a shorte Lesson borowed of M. Gualter in his Treatise on Luke, Page. 284. M. Gualter.Hicer­go obseruemus, quoad nos peccata exmera & gratuita mi fericordia remitti, nullo nostrorum operum aut merito­rum respectu, quae in nobis prorsus nulla sunt: In mea­ninge this. It is only one Lorde that hath remitted vnto vs & pardoned our sinnes without our desarte, yet is hée rightuous, neither is there any thing demi­nished in his iustice: For that which was ours sin is wiped away and clensed in his blood. And in due time according to his first purpose, came he & tooke our flesh vpon him, and wiped away the curse and malediction was due to vs, by his cure vpon the Crosse: so that wée attayne our rightuousnes onely in the Lorde. And (as otherwayes you may know him. Very swéet and comfortable is Lactantius in his 77. Booke cap. 1. [Page 180]The Aucthor of life, and our rightuousnes which wée haue of God, is only God him selfe.

Arnobius in lib. Arnobius.2. Contra gentes, saith, that it was all alone, one Bishoppe Iesus Christe that gaue Saluation to our soules, and that could giue the spirit of Eternitye.

And Epiphanius in lib. Epiphanius.3. Tomo. 20. hath thus: Christ without his passion, wrought not our redemption: but in that bee dyed for vs, and gaue him self vnto his fa­ther a full Sacrifice for our soules, in his blood hee hath perfectly washed away our sinnes, and hath ra­sed out the handwrighting agaynst vs, and nayled it to the Crosse.

Hilarye In his Trinitate second Booke, Hylary. sayth, pro­perly for this. The Virgin (that is) Mary, his birth and his bodye, after that, the crosse, death, and hell, were a meanes to worke our saluation: which ten­deth to this: That albeit our sinnes be manifolde and many in number, yet are they al forgotten in Christ: And to encourage vs the more, he hath left vs a mean to attaine the same, which is faith.

Of the death of Christ, The Ladder to reache to heauen vvith all, and to attaine to God: is faith. how did Esay Euangelize long before, of that which appeared notwithstanding long after. Surely he hath borne our infirmities & car ryed our forrowes: yet wé did iudge him as plagued, and smitten of GOD, and humbled: But hee was wounded for our transgressions. Hee was broken for our iniquities. Esay. 53. The chasticement of our peace was vppon him: And with his stripes wee are healed.

All wée like sheepe haue gone astraye, wee haue turned euery one to his owne way: & the Lorde hath layde vpon him the iniquitie of vs all. [...]. Pet. 1. And Peter, hee him selfe hath set out, as one that sawe and knew the Lorde: The excellent and great mercie of God, that are not redéemed with corruptible things, as siluer & [Page 181]Goolde by a vaine conuersation from our fathers, but with the pretious bloude of Christ, as of a Lainbe vn­defiled and without spot. Therfore in Titus, Tytus. 2. he is said to haue giuen himselfe for vs, that he might redeeme vs from all iniquitie, & purge vs to bee a peculier peo­ple vnto himselfe, zealous of good workes. And in one verse doubtlesse, euen in Tymoth. 1. Timo. 3. Is the full saluati­on of man set downe, where according to the hope that Paul had receiued by faith in one Christ. Or teacheth his younge scholer to be setled & grounded in the lor [...], For without controuersie, it is the mistery of God­lynesse, which is: God is manifested in the flesh, iusti­fied in spirite, séene of Angels, preached vnto the gen­tiles, Beleeued on in the world, & receiued vp in glo­rie. Al which, of the remission of our sinnes, of our re­demption wrought of our iustification finished: of our glorie to be reuealed: what assurance can we haue in this life: where withall can wee be made certeine: bowe can we comprehende, the height, the depth and breadth here of, but only by faith in the same Christ?

For as Chrisostom in his sermon, Of Faith, Crisostome.Hope & Charitie: So determeine I in this place of the same.

Faith is the beginning of reighteousnes, the head of our sanctification: the entraunce or path way to our deuotion: the foundation also of our religion. Haec excludit dubia, tenet certa, promissa consignat: hanc qui tenet, foelix est, Augustine de vera innocentia, Augustine.Cap. 352. Hath laide a perfecte platforme of our faith in my iudgment. It is faith in Christ (for so he saith) to beléeue in him that iustifieth the wicked, to beléeue in ye Mediator, without whom no man is reconciled to God.

To beeleeue in the Sauiour which came to seke & to saue that was lost. To beleeue in him which sayd without mée yée can doo nothing.

[Page 182] Theodoret, Theodoret. nameth this faith in his first booke De fide an assured agréement, a consent, or certenty, or affi­aunce, that we haue of inuisible thinges, which are yet to come. Thalassius. The meaning whereof is expressed by Thalassius, that calleth Christ, our sauiour, nameth him God, Isychius. Christ vvas oftered vppe once for all: neither nee­deth man dayly sacri­fice: but in this vvorde, the fathers shevve hovv much vve are bounde to the Lord: in that Christ vvas layd on thealter, to be slayne fovs. Paul [...]nus. in whome we are iustified, that hee might quicken vs, & make vs aliue in him: therfore also he hath giuen vnto vs faith to attaine life. In his Heca­tondate. 4. Isychius though paraduenture it sauour a little of the law & the Prophets, calleth Christ a sacri­fice: For no man saith he can atteyn ye sacrifice of our Lorde (that is his death) but by the spirite of God. * In the. 5. vpon Liuiticus. And I take this to be more necessarie to be knowen, as I doe finde it most expe­dient for man. For as without water there is no plā ­ting, or as without ye son there is no prospering, or as without wisedome, there is no cunning: No more is there life without doctrin, or saluation without tea­ching, or hope without trust, or Christe without the worde, or the worde without God, or they al with out faith.

Paulinus vppon the death of Celsus, hath a proper verse. Nam veluti rupto patuere sacraria velo: sic reserat nobis legis operta fides.

But ouerlonge I suppose in this and some what te­dious: and truely I confesse it, for the libertie that I haue in Christ, and the fréedome I haue gotten by his death, hath swallowed me vp. That euen nowe had I not bene admonished, ye you be already weary, I shoulde haue forgotten my selfe in this my tarying. It may be the late speach hereof soundeth in your eares: that tossing it to and fro in my former reading, requi­reth at this time I would not handle it so roughly. And I am content to stay this course: onely take of me this watchword: he ye beléeueth not, he is a sinner and he that hath not remission in the death of Christe, [Page 183]shat man cannot be saued.

The next is, This for giue nes of oure sinnes, as vves for giue o­thers: is an as­sured pledge and certeine token that vvee bee the Lordes. as we forgiue them that offende a­gainst vs: Guen all those that trespasse, or commit of­fence or endamage, or hurt vs, or seeke our life or goods, or such like: the reason whereof I take to bee this. God hath promised to be kindly & good to Israel, to be a father and a Lorde vnto them, to comfort them and helpe them as it is euery where: then, euen for our owne sake to liue thereafter & to feare him: We haue example in Christ to for giue others, as he for­giueth vs: for be you mercifull, That vvhicht is of duety can not haue any revvard, that vvee are bounde vnto can not be of our selues: that vvhich is not freely vvithout compulsion, can not purchase redemption: then our life vvherin vve are led, your vvorks vvhich are bettred by the spirit take & vvipe avvay al hope and saluation that cōmeth of them: for vve haue all by the spirit of God. Ciptian. because I am merci­full. And if that the Lorde hath pardoned vs that de­serued eternall death and condempnation: is it much for vs to forgiue our poore Brother, that hath but of­fended in transitorie things hereon earth?

The example of Christ may mooue vs, that when he was smitten, did not smite againe, and when hee was reuiled, reuiled not: And when he hanged on the Crosse, and they rayled on him, desired his father that hee woulde not lay their sinne vnto their charge.

Our praying here, that hee would forgiue vs as we forgiue others, is not therefore put in, that wee by forgéuing shall receiue rewarde, and that because we remit other their offences, Therefore wee also shall haue pardone at the handes of God: that were beastly in vs to thinke so. For then it were by desert, then were it of merite, that we shoulde haue eternall life. But euen here is our protestation & the badge seen of our Christianitie, in that we conforme, and make our selues like vnto Christ that forgaue all.

Therefore Cyprian, adiunxit legem certa nos lege & sponsione cōstringēs, & sic nobis dimitti debita postu­lamus, secundum quod & ipsi. Debitoribus nostris di­mittimus.

For true it is that is in Math. With what measure [Page 184]we meat, I marueile hovve they can excuse them selues, that put so great religiō in a surples, and a cap, or in orders. motes in re­spect of that vvickednesse lieth vvithin them: but can goe to lavve for euery trifle, and take many poundes for a vvorde spe­king: and be at continuall strife and de­bate vvith their neigh­bour: that death may sooner parte them, then Christianitie rule them. Magistracie, is the ordi­nance & gifte of God. They be also called Gods on earth: sit­ting as Iud­ges in the person of god to iudge righteously. with the same shall wee be measured a­gaine. And if we play as that same vnfaithfull ser­uaunt did, that when all was forgiuen him, yet went and tooke the lawe of his fellowe seruaunt: It is in a hazarde, that he binde vs and cast vs not in the gayle and fetter vs, till we haue paide our whole debt. If thou be at the altar and then remember thou hast any thing against thy brother, lay downe thy gift (saith one of the Euaungelists by Christ) and after recenci­lation made, come and offer at the aultar.

It is an assured and most certein signe of our faith, if we be such as our maister was. It beateth and treadeth downe the pride and hautinesse of man, that as he is most stately, is often times bent to crueltie: and as he is puffed vp, reuengeth most: & as he is most guilty and greatest offender, so he spareth none. For as wee be rauished till we sée the bloode of him we loue not: so here we are clipped of from this liberty. That na­tural heate most commonly bubling within vs by our first birth, is extinguished, by the méekenes and hum­blenesse of spirite, that we haue from the Lorde. As I am not here of the opinion of that Stoycke, to set fire on ye house of him I hate: & to weare my drawen swoorde to wounde him I meete nexte, that I hate most: so permit I also a libertie to ye christian, & a re­uenge to the godly man, that he appeale from priuate iniuries, to open maiestracie: And this daggar is a­ble to wound the proudest Anabaptist of them all, ye I knowe this day: whose priuate affection, could neuer abide ye any should sit in Moses seat. But these hissing serpens, that créepe so slyly, and serch so narrowely the hearts of poore brethren, wil one day I trust take more holde of the trewe light of the Lord: whose pri­uate conscience, if it were aswell knowen abroade, as it is practised in corners, they would haue bene cut off long ere this. And it is no meruail they busze so much [Page 185]in the cares of men: The manner of our priuate magi­stracie, by priuate ex­communica­ting▪ vvith­out the con­sent of them in authoritie the vsual cu­stome in dis­cerning the state of offenders, and ta­king priuate matters to their handes, is here cut of, it is not to be allovved. for the liberty ye God hath giuen Dauid, can snaffle such an accursed Semei, if he dissē ­ble not. As for the Anabaptist reason, if hée giue thée a blow on the right eare, turne vnto him the other. It a­bideth not the heat, the Sun doth wyther it: for if it may bée to winne thy brother, & to get a soule to God: Take two on each eare, rather then reuenge it. If god bee not dishonored therby, giue him thy Cloake to, if hée will, and leaue all. But if the word be defamed and the Gospel sclaundered, I say agayne, turne vnto him, smite agayne, & spare him not. I giue no priuate man to iudge the case, let the seniors in Israel heare the matter & iudge therof. But if thou bée set vpon & be betrayed all alone, or with others, turne thy face a­gain, take vp stones to hurte at him, reuēge thy cause, it is ye Lords. I aske but a questiō here, why did Chri­stes disciples wear swords? This is of a truth: if it had not béen lawful, hée would neuer haue permitted them, & as Moses when hée saw one fighting with his Brother, slew the Aegiptian: Such is our case, no o­ther. Their what may be said vnto ye prayer of Samp­son: for it is his request vnto God, Iud. 16. ye he may be reuē ­ged vpō his enimies the Philistines, for ye they put out both his eyes. Peter Martir, is of this opinion, Peter Martir. ye if hée did it, with an euill & malitious stomacke & in anger that then it cannot be vpholden and borne withall, Augustine. for sayth hée. Non potuisset magis deo probari, quam si ex­presse dixisset, quaeso Domine, bene fortunes vel fur­cum vel adulteriū meum. Augustine is of this opinion, with diuers other writes to. That hée did it by the sin­guler instinction or mouing of the holie ghost, and the pricking forward of the spirite. And so it is not a misse to take it: For that whiche to man, as it is in man, from man is nought. So by ye styring vp of the spirit, if we haue an assured & certeine token thereof) many things may be permitted which is not lawful for vs, otherwise to do.

[Page 186] Commeth now into my minde in what a desperate state they bée, Inanslayers condemned hear [...]. that for euery trifle, and vpon so slight occasion as nowe is common in our English rufflers, spill Innocent blood.

Oh that it pleased the Lorde to lighten the hartes of men. To sée with what price wée are bought in Christe? The hande of Caine would not bée so readye at the throte of Abell, as it is. But now Romulus is drawinge the Sworde, and it bée with Remus for the Kingdome. Esau and Iacob agrée not. Ismaell and Isaak, will not dwell togeather. Ioseph is ready to bee solde for mony. Saull séeketh after Dauid. The Samaritan lyeth wounded, no man helpeth him: What shall I say more: The great man curseth the poore man: Priuate excu­ses for pri­uate reuenge can not ex­cuse vs. the poore man complayneth of the riche. The godly man, hée sayth hee hateth him, for hee is euell: The euill hee flyeth him that is pure in harte, hée is not for his purpose. Thus euery one hath his seue­rall maner, eche person hath his reasons, no man lo­ueth one another.

I aske once agayne another question, how canste thou pray. Forgiue vs our debts, when of a certeinty thou thy selfe forgiuest none?

The makebate, he pleadeth for himself, his gentle­manlike qualities, his stocke and parentage from whence hee came. Our English [...]uflars in steade of Courtiars vaunt it a­broade. His Hercules hart hee hath, can not bee plucked downe: for it is not Courtier like. Surely more curteous, and lesse Courtiars were good for England.

Shall I speake my minde? I would of truth, but I feare you of the Court. Yet must I correcte my selfe, I goe awrye: for a noble harte is alwayes séene by a valiant courage. And Theseus neuer presed to brawle But the field and the Forte to goe to the Baryars, not priuate corners to séeke to wrestle in, is Gentleman­like. And such as séeke this, to them I speake. [Page 187]To this vnhappy worlde, now all thwackt and peste­red with graceles men, to you all I say the truth. I will leaue of my Gowne, and set apart my profession for a time, and I will reason with you: and prepare aswell as you can, take your Armor vnto you, for of truth, if you be not wel fenced I will not spare you. This onely I craue, that your weapons & mine may bee alike. For you bée merciles men I know it well enough, you would ouerreache mee.

And my quarrell that I striue for, The gentle­nes of the fa­ther marteth the good na­ture of the sonne, & cru­eltie is good often times, in steade of lenitee. is to you that be Fathers. That suffer your Children to spend so long a time in Idlenes and ryot: that permit them to bee Courtyars for a yéere or two, and when their sub­stance is spent, suffer them to be beggers al there life: In Rome learning was so muche esteemed, and in Aegipt so much reuerenced, that Kings were called priests. And Senators were Philosophers, and Con­sules were Prophetides, & their honorable men were lerned men. But now adayes the Innes of the Court and London, hath consumed so many, that fewe are lefte, to write or to read, or to know almost what God meaneth.

Is there not a gray headed man to beare mée wit­nes, that whereas they had neuer a Beggar amonge them of Israell, wee haue now many thousandes with vs in England? But wil no man speake for mée? Hovv is Eng­land altered of late, the russet coate is turned in to silkes and faithfulnes, in covvardlines: the stout mā, is the mur­thering man▪ Shall I fight all alone with these Maisterlesse men? or dare no man vtter that which hée hath séene? That within 60 yeres, sithence these Gentlemanlike qua­lities budded vp, two Runnagates for one true man: two quarelers for such as accustomeably were woont to bée at quiet are now of late spronge vp with vs of England? If no man dare aduenture with mee the brunte hereof, such blowes as my youth can afforde, sutch doo I offer you: and warde it as well as yee can, and speake the truth. [Page 188]Is not euery Plowman become a Gentleman? doth not many a Marriner sende his sonne forth to bée a Courtiar? All thinges are turned & altered into pride. do not men of occupations trayne vp their Children to know fashions? Is not the kytchin Boye waxed prowde? is hee not nowe beecome a waytinge Boye? is not all thinges so chaunged with your disor­der, that if a Ruffian peecpe out of the thresholde, he must haue a Page with him? Then truely looke vnto it, for there is vtterly a fault amonge you. And it is that for which I striue nowe, and it is common with you in the Citie. Where men do swimme so deepe in blood as they doo. No forgiuing, no forgetting: All reuenging, no reuealing: their debts come row­ling home in their bosome, Quietnes is the great blessing of God, but the quarreller is accursed of the Lord. that owe any. The daye hath béene, that quietnes was so much set by in Israel there was scarce any weapons to fight withal: Nowe our Swordes can not helpe vs, our manlynes kéepe vs, wee are affrayde of our shaddowes as wee goe in the streetes. Your huffinge & carrowfing is turned to bloodsheading: our freendlynes and familiaritye is turned to enimity. Our loue and our neighboring is turned to brawling.

Nay, our Cuppes, and our banqueting, is turned to murthering.

I am perswaded before the Lorde, that a nomber of Swashbucklers: nay euen of vs Gospellers, bee fitter to sporte it out with Dalila, Roffeanlike Ministers. and daunce it out with Herodias, then to come to the Temple to heare Moses.

God mende the state hereof, and giue vs more of his peace, and blesse vs with his rest (if it bée his wil) And send a strong Easterne winde, to rid away these Catterpillers, that wee dye not all.

But let them alone, the common wealth will bee so weary, that what with men for their Sonnes, and [Page 189]Mothers for their Children, Bloud is paid againe by bloud. and men Women and Children for their heapes of Carcases that lye scraw­ling in the streetes: they wilbe glad eare it bee long to spewe them out.

There is yet another kind of felowe that I marke and ment in these words of Christ, for giue our debts: The priuate enimie, and the dissembler, is much vvorste then he that professeth enimitie. and as the Adder is more sharpe, and her force daun­gerous when she commeth vnlooked for, then when wee may a voide her, so be these I talke of: that lye hidden in the thicket, till they spie their opertunitie, and then wreake their malice on their brother.

This enuious man little remembreth what our Sauiour Christe did, that when he could haue slaine him, yet saued him. When death and distruction was limitted for his portion with hipocrites, wrought a good worke and brought to passe a full satisfaction for his sinnes.

And for a certeintie, if the wicked man knew from whence he fetcheth this same, The diuell, the author of difcention & hatred. & if once he sawe that vgly shape and monstrous visage, of that deformed creature that brought this to the worlde, I sup­pose that for the hatred they owe vnto the Deuill and Sathanas, hee woulde from hence foorth neuer vse it.

And of these there is two sortes. One is for his neighbours losse, for the euill successe that happeneth to his brother, this [...] ioy & pleasure that is takē in other mens mishaps, vnfoldeth the inwards cogitations of ye heart. Sheweth that we be not per­fect and vpright before him, and it is that the Lorde will require at our handes.

This [...] is next followe brother with him that is [...]. Desire of euil successe to his brother.

The seconde kinde of malyee secreatly wrapped within man.

[Page 190] For he that is sorie for the good successe of any one though he be a wicked man, hath little consideration, that the sunne shineth aswel on the good as the hadde: And how gorgeous a shew and what couering soeuer they haue to shadowe it with, be they well assured, the Lord will not suffer it.

Here it commeth, that a fonde affection leadeth a number, & he hath this man, & he hateth that man: his reason is not to seeke: he is an enimie to the gos­pell. Euery man hath a cloke and a corner for his ma­lice. This is but the shift of one that halteth, and such idle excuces shall not excuse thée, at the day of wrath. I can giue testimonie of this, and my conscience bea­me witnesse that I finde it true. Whether I may ac­cuse the dayes or no wherein I am, I cannot tell. Refuse the dealinge of some I may for good occasion: whose consiences are sore troubled, and they dismaied for a péece of breade, and a cake, and for an holy day. That is happiest and counted wisest, that maketh re­ligion his warrant, and his profession his Canape to dissemble gloriously. Praecisenes of life and vn­godlines in vvorkes bee common things in the vvorld: That heapeth vp riches gree­dely, robbeth his brother vncharitably, that gloseth shamefully, and walketh vnbrotherly, yet will he bee a gospeller, and deale precisely.

I say no more, it goeth verie harde with vs, when men of conscience in greate and weightie matters shall strayne their conscience as they doe: and life and death, God can not be dishono­red more thē in the sham­lesse man that profes­seth him: yet in harte ha­teth him, for he neuer fo­lovveth him. shalbe too little for others, if they shall giue place but to trifles. That swallowe vp Cammelles, and be strangled, with a small and tender knatte. That lay great & heauie burthens vppon other mens shoulders, and beare not so much as the weight there of them selues. Surely they shall not escape the ven­geance that is to come: nor eschew the firce wrath of the highest. They shall pearishe in the vanitie of their thoughts, and consume away at the looke of the Lorde of hostes. For they haue not knowen the Lord [Page 191]their maker, nor beléeued him in faith, nor professed his power, nor looked for iudgment, neither make they an accompt of his comming in the Clowdes, neither take they any héed to forgiue other men their debtes.

There is other kinde of men that I note héere, Bretheren of onchoushold verie conscionable, and of great presise nesse that knovv no [...] this. & I put them in the same Catalogue? for as I vnder­stand they be fellowe brethren: and pitie it is to de­uide them, they be so friendly. And these bee sutch as forgiue all, but for aduantage will bee lye their neighbours, and for their profit dissemble with many, and for that they will not shame the gospell, take an oth now and then to ridde their brethren out of thral­dome, and accuse them they fauour not. And slaunder them, they fansie not, and raise vp reproches, though they haue suffered, the heat of many summers: Outragious dealing in dissemblers. & ra­tle forth their gun shot against the godly. Yet forgiue they their debts, as they woulde be forgiuen of God. But I wishe them to remember not that in Virgilius.

Talia voce refert curis ingentibus aeger.

Spem vultu simulat premit altum corde dolorem: Nor that which Plautus hath in Trinummo, Sapiens quidem polipse fingit fortunam sibi: A politike man, the worlde nowe doth smile vppon him: as to knowe from whence he came: that hee is the Temple and glorious building, of suche a one as will not suffer straunge merchaundise to be set at sale within his li­bertie.

For if the midwiues in that they saued the lyues of young children, whose bloude Pharao gaped for, were knowne by their infirmities to be but women, in that they lyed in so good a cause: out of doubte a li­tle corner is left to these men, ye are nothing so good as the midwiues were. Neither saue they any ones life, muche lesse in their beastly and malicious quarels, al­lowed of God.

[Page 192] If Abraham founde his reward, No lying permitted for any cause. and Sara his wife agast at Abimelech, returned and had the shame, for that she said, she was his sister: knowe first that nei­ther Sara, neither Abraham bee here, neither is your case a like. Thirdly that his weakenes, shall not saue your rashenesse.

Though Rahab the harlot did saue the three men that came as spyes to Hierocuntia, and had her reward Notwithstanding you haue erred and that grossely. For both the commoditie of them in Israel, and the whole lande, is to be preferred beefore your priuate gaine, and when you approue it by the word of God and alowe hir wordes, Periurie, and forsvvearing, though it be for such as do professe the Gospell: it is detestable: thou arte accursed that vsest it. I will commende it. But where find we in the word of God to sweare for any, and that falsely? and that as you think for his glorie? I will giue you no weapons to fight withall: And those wherwith you séeme to strike, are blount already: And it may be that he whiche fyled them and deliue­red them vnto you as good mettall, wanted cunning. When ye haue considered better, and cast your peny­worthes, paraduenture also you wil repent you, for so shrewde a bargain as you haue had in giuing so largely for such counterfeites, & it may be a warning vnto you to serch more narrowely. As for my selfe I can be but briefe herein, the son calleth me back, ye ronning so hastely putteth mee in mind what to do, Gregor us. & this iudge­mēt shal not be my own: take it frō Gregorius that al­loweth in some case to be lye thy selfe to saue others: Augustine. But I oppose Augustine against him, ye in the sermō de verbis Apostili. Cap. 29. Determineth more soundly and discréefely a great deale of this matter.

Fingendo si prius non eras peccator, factus eris pecca­tor, Nempe dicendo te commisisse quod non admiseris. To lye saith Augustine for any thing though beefore thou offendest not, It maketh thée as he that finned: namely thou saidste, thou didest that was neuer done: [Page 193]And I am vtterly agaynst all whatsoeuer, This pure­nes is blind­nes: your precisenes filthines be­fore God: Thou & thy brethren, you haue your revvard: for no vvic­kednes is to be concealed. that giue larger scope to these double harted fellowes, then can bée alowed by the worde of God: Or that any man should conceale & kéepe close his wickednes, & the fil­thines of life in others, for feare that the Gospell shoulde be discredited, and God dishonoured.

But I say if it bee in Absalon: if in thy Sonne: if in thy onely sonne, conceale it not. Heare, for I will aunswer that doubt, to cut you shorter. It is not law­full to tell an vntrueth, no not to saue the life of thy neighbour.

Augustine in his booke De mendatio to Consentius, questioneth thus: If a man be sicke extremely, euen to death, Augustine; and the same man also knewe his sonne to be in great ieopardie and perill of his life. The fa­ther hath such loue vnto his childe, that the death of his sonne will bee the death of him his father, if hee knowe it. One standeth by, that knoweth his sonne is dead. Examples, that it is not lavvfull to lye in any case. The father asketh the same person as touching his sonne: What shalbe done in this case? If he saith that he is not dead, he lyeth: if that he saye he know­eth not, he dissembleth: if he saith he is dead, he doth against nature, he burieth the father with the sonne, Homo vt sum permoueor res dura est: As I am a man saith Augustine, I am sore affrighted and it is a harde case. But hee concludeth: Non esse mentiendum: Lye not at all.

Take yet an other Question: if you méete with a strumpet, with an vnchaste woman, that as Putiphars wife to Ioseph would haue thée to defile thy soule in hir dischastitie by Foruication: and thou denyest, it is come so farre that shee will stea hir selfe, vnles shee satisfie hir lust with thée. What shalbe done now? shalt thou agrée & condescend vnto hir? I say no. And sayth Augustine: The reason is alike in both, yu shalt not lye and cōmit euill for thy neighbours cōmodity.

[Page 194] Otherwise, there is a Latice & an open pathway [...] to all mischiefe: For one lyeth for his substaunce: an other for his neighbours wealth: another for his fa­thers commoditie. One for his brother, and for his honour, and for his dignitie: and so in al states, there is is no ende of lying. But yet againe I saye with Augustine. Non est committendum vt proalterius cor­porali vita, quicquis suam occidat animam. For thy corporall gayne, let no man cast away his soule. And I say agayne lye not at all.

But yet to exclude all shifts, and lcaue no one cre­uise to péepe into, what shall bée sayde to this Lawy­are shift [...] murtherers and Théeues set vpon a man: one hydeth him: These men woulde knowe where hée is hidden. Reuelabit an non? I say, commit the matter vnto God: if thou canst conueigh him, sende him away, if not but they demaund where hée is, to haue his life: Thou néedest not to tell it, they be but priuate men: If thou art not inforsed conceale it. But if they compell thée by thy life: Thy soule is in the handes of God, thy life is in theirs. Obaye thou God before men. If the Magistrate do aske thée of a wicked man that hath cōmitted treason againste his person? The expery­ence in all this, hath bin [...]ene of late: and it is to be taken that it spread not farther. If of an Extorcioner? if of an vniust dealer? if of a wicked person? I say, though hee bée thy Brother though thy fréend, though thy Maister, though thy fa­ther, though shée out of whose bowels thou commeste: Hir blood is on hir owne head, disclose it, lye not: o­therwise soule for soue, life for life, man for man, blood for blood, you dye both. To conclude: in thy Marchan­dize truth, in thy dealings truth, in barganing truth, in selling truthe, in inritching truthe: Truthe in all thinges. For men that deale vntruely, ofte times do liue vnruely. And these be they that commonly do end their liues most desperatly.

I am now at length arriued to a very daungerous [Page 195]and troublesome porte. Wheras: (but that now God bée thanked, the winde and weather is delayed:) There might séeme some danger of sanding: for thrée already I escaped, very perellous kinde of men: And I haue now to incounter with the fourth: That bée suche as fright mée the more, A perilous kinde of Hereticke. as I sée there preten­sed zeale more cunningly cloaked then the rest. And yet, these forgiue their debtes and pardon their ene­myes.

Yet mooued by the Spirit and for zeale of the Gos­pell, or by reuelation from Heauen, or by certayne peruersnes that they bée the enemies of Christ: Wil vse the Swoord and aucthority: and put their hands to the knife, to wound and launche their Brothers throte. Some haue dyed in England not long since for the same: And the Martirdome of one Burchet a Gentleman, with one or two more his companyons. (Par semper paria petit) though vnknowē as yet, han­ged at the Strand in London a few yeeres now past, did much mischeefe heare in England. What hap­pened to the vvriter here­of. 1576. Octob. 13.

I was in the Country, & nowe past but two yéeres where in a long Voiage that I tooke, I did by chaunce stumble vpon some of them, and about Sowthhamp­ton, with the Coast there adioyning, and Westward towards Portchmowth, I had som talke with poore Laymen as I rode, that enclined much hereunto: Whome after I had admonished, with a litle bitter spéech as a terror to them for procéedinge any farther▪ They reclaimed for a time: how since that they haue béene mooued by the Spirite of God I know not. In this Cuntry where now I am, I can accuse none, but how neare in diuers poynctes they come vnto them, I refer mée to the discretion, of sutch as knowe them: without affection, béeinge pertiall vnto none, I set downe the truth. That wise men may know them, and the simple flye them. That only God may bee [Page 196]glorified in the ordinary meanes hée hath appoynted.

The beginninge wherof I can fetch it from none other, Enthusiastists. then from that villanous secte of Enthusiastistes that was the beginning and Orriginall of beastly and filthy deuinacions, and liued by inspiration, as I finde in▪ Theodoret of Cyrus, whose beginner therof and Kingleader was sometimes Salbas, ruler among ve­ry wicked and graceles men. And Adelphius, and Daodes, The begin­ning of this heresy. and Simeones and Hermes with others. And as Iudas for betraying Christe, so were these for abusinge the Church, very infamous, and noted a­monge the Fathers. These fellow seruaunts and Copemates as it were with Nouatus: that infected them of Phrigia, Nouatus of Phrigia. and Paphlagonia with his precisenes & exactnes of life, & permitted none that had sacrifised to Idols to come neare the church: refused ye maner of Baptisme ye was vsed, permitted none to come to the holy misteries: Practise of prescitians. Neyther yet referred him to ye mercy of God. Which how much it differeth frō them in our English Church (wherof the Lorde bée merciful vnto vs, there is a great nomber) euery where sprong vp of late: denying our order & manner in baptisme, thru­sting such frō the Supper of ye Lord as they like not: take them selues onely for the pure & perfect church, refusing others, with such like opinions a number, as ye like hath béen seldome séen in any age, in any church since Christes comming in so short a space, as is now.

I can compare them to no one state of any cōmon wealth, so neare and so narrowly, as I can vnto that, wherof there is some mention made in Sleidons Com­mentaries, in his tenth booke. For vnto ye same great and famous Cittie of Mounster, the Metropolis of Westphalia: there resorted certaine Anabaptistes, whose beginning and Orriginal was taken from one Tho. Muncer, that raised a tumult of the cōmunalty.

And these pretended certeine holynesse and puri­tie [Page 197]of life: in so much that counted as Godly and zea­lous christians, they were neuer espied, A cōparison of our time: vvith them that ar found in Sleydon. they delt so closely and holilye in life, vntill they began to spreade thorowe out Germanie, and Luther & almost al other learned men, inueighed against them.

But after when this their childhoode began to reatch vnto it fresher bloude, and gathered strength to creepe withall, not farre from Mounster at a Church of S. Morris, the yeare of our Lorde. 1332. One Barnearde Rotman a preacher of the Gospell, gathered together a great audience in that Citie, and suppressed at the first by the Catholikes, being sent away emptie with­out hope of that he came for, Barnard Kot­man, a secreat Anabaptist. he went aside to another countrey for a space. Yet after that retourned backe, & being very popular, he rauished the minds of the peo­ple, he preached very sincerely, hee liued vprightly and faught zealously: Iohn L [...]iden a Coblar: and heretike: for commonly heresie follo­vveth the ignorant. But knowe all and iudge with me: dissembling a long time what he was. Commeth at length a certein Cobler to Mounster out of Holland to name Ihon Leidan, A ranke Anabaptist, & hauing got acquaintance with the preachers, assotiated & kept company with them: after familiaritie among thē be­ing well knowne to the cōmons: Herman Stapred. he inueighed openly against the state. At which time one Herman Stapred, as preuie to the drift of his fellowe Rotman, linked him self at length with the rest (& it was that Stapred, ye was scholler to Henrick Rolly, which a little before was executed at Vtreight, for the opinion of Anabap­tisme) but it grew to so great inconueniēce here with them of ye city, that ye senate banished al ye pack of thē: yet the subtiltie of these men preuented ye intent of ye wise Senate, neither departed they but kept secretly in holes & corners, & went priuely to the followers of their sect: lurked there for a space, taught in ye night, preached in priuat places, vsed conuēticles, & gathered cōpanies, ye ye nūber of thē in ye end increased aboūdāt­ly.

[Page 198] And then hauing gotten the vpper hande, came in ye diuilish deuice of running vp & downe in ye stréetes, as though they had been inspired with a kinde of pro­phesie.

Then began one Kniperdoling, with other lay mē to vse expoundings, interpretations, and diuinations. Woemen were prophets and spake openly in congre­gations. Knipperdo­ling alaye man, and preacher. Good preachers were exiled, and in their steede came vp the ofscowring of the Citie, and then began ciuil warre, and murther, & discention, and con­fusion of the state.

For my owne part I iudge Christianly, and the Lord God looke vpon me in the same: yet this I think, that the Lorde being angry, hath somewhat care long to say vnto vs. And for the thing it selfe, he that hath but one eye may séewhat marke it is they shoote at: for ye state, ye lawes, the common wealth: if their request bee graunted cannot stande.

And as in the reigne of Emperour Charles the firste began moste bloodie broyles by auarice and he­risie that sprange vp: So in espetiall it was seene in that vnlucky Westphalia, when heapes of deade men lay scattered in the stréetes, The misera­ble state that commeth by confusion. and the bodies of their Emperours were vnburied: when the Senate was expelled & euery one that ought priuat grudge ware a dagger in his sleeue to cut his neighbours throte: And all things were in common: & when this heresie was spreade in many places thorow out Germanie: that if was lawful for euery one to kill his enimie. That is flatte against that I haue in hand: Forgiue vs our trespaces as wee forgiue them that trespasse against vs.

For that same Iellowzie in Elyas. That called to heauen and was heard of the Lorde, and fire came downe and consumed those he cursed: Is no sufficient argument to confirme that errour. For when thou art a Prophet and canst tell what is to come: when [Page 199]thou hast suche commaundement from the Lord: Priua [...]e ex­amples are not to be ga­thered vnto a general do­ctrine. and art assuredly mooued by the Spirite: when thy life is sought, and God wilbee reuenged on them that mocke thée: when the prophets be despised and any seeke there death: and thou also hast an assured war­raunt from the LORD I will agrée with thée:

But if Christ when he was dispised of them in Sa­maria, and could haue cast of ye dust of his feete against thē, reuenged not againe. If he checked Iames & Iohn that asked if fyre should come downe from heauen to distroy them, when he went from Galilee to Ierusa­lem? you may know e well it was an extraordinarie thing God would haue done, he vsed not the naturall wayes on earth to fulfill his minde.

What if Peter destroyed Ananias and Saphira his wife, and cursed them to death? Their argu­ments are ansvvered. Are you Apostles as they were? Did you euer sée Christe? haue you com­maundement to do signes and wounders, and to heale and foretell? or if you drinke poyson will it not hurt you? if this commaundement was neuer giuen you your reason quayleth. But if God will haue his indignation and furie to be shewen vppon the vesselles of wrath. If he will not spare the hipocrite, but vnlace his nakednesse to the worlde? If the reprobate shall haue iudgement in this life, and in the world to come to astonish thée? if that Ananias and Saphira were guil­tie of theft and Sacraledge? then when thy commis­sion is good, and thy warraunt sufficient, and thou hast to deale also with such men, I will allowe it. The successe of that vvhich happened to the vvriter hereof, about: Southamptō.

Notwithstandinge, amonge other reasons that I now remēber, laid vnto mée by poore lay men (though I perceiue they had good instructers that taught them so counningly) yet one among them all, in a redde Cappe and a black coate did vere me perlously. For my owne part I was amazed, and it was straunge to sée a poore fellowe, brought vp at plough and cart [Page 200]withered and weather beaten, and be shacked in his aray, yet to reason so profoundely: dost not knowe (saith ye same poore man) that Thelias thwackt ye prists of Ball and sklewe them, at a Ponde: and they were the foes of God, and why shall not wee kill those that be hiks enimies. Mary masse I trowe ye one Skamuel sklewe Ahag (hee would haue saide Agag) and with that was verie angrye: and Spineas (he ment Pineas, or plainly Phinees) did skil a whore & as knaue, and he iks praysed by God. I was afrayd then, and rid away as well as I coulde. I thought it time, yet by his leaue, Aunsvvering to the rea­sons of the lay men. for I am out of his pawes, and I haue leasure enough, I will aunswere it nowe. For it tendeth hea­ther: that Elias did kill the pristes of Baal, at the brooke of Kison, at such time as they had cryed out Baal, Ba­al héere vs &c. The ignoraunce of men may appeare therin: and true it is: an euil scholemaster, may easely mar a fine scholer: for though these men spake rough­ly, and had grimme talke, yet by their trauelling it appeared to me, they had a willing minde to atteine sumething. And as I haue hearde, for that in those quarters there be many Papists, I did in verie déede suspect much: But I let them alone, and God almigh­tie turne them, and if these my few lynes may euer happen to come to their fingers, I knowe I shall smarte for it.

Howe euer it be, and wheresoeuer nowe they bée, I will speake this to them briefly. God was then dis­honoured the space of many yeares by Ahab his par­mission in suffering these Chemerimes, those bloudie sacrificers in his common welth. And Iesabel that in­famous strompette, had nourished the Priests of Baal in her house. Nowe God beeing sore displeased, would haue the Idolaters punished according to his lawe.

If there be founde in any Cities man or woman Déut. 17.2.3 [Page 201]whiche the Lorde thy God giueth thée, God giueth in charge in the lavve: and often inspi­reth men se­cretely to ex­ecute his iud­gementes: in the Gospell he hath not as of late yeres vsed it: for all things are referred to the vvorde and to Ma­gistrates. Num 25.1 [...] Psal. 106. Eccle. 45. that hath wrought wickednesse in his sight, and hath gone and serued other Gods & worshipped them. The Sunne the Moone, &c. Carrye him to the gates of the Citie, and stone him with stones till hee dye. Then that which Elyas did, he was commaunded by the Lorde.

As touching Phineas the sonne of Eleazar, the sonne of Aaron the Priest, that slewe Zambry & Cosby: it is sayd: that hée turned away the anger of God from the children of Israel, in ye hee was zealous for the Lord of Hoastes sake, ye is, he did it not but by ye singuler spirit of God that stirred him. And for his obeisance rewar­ded him. For his commendation remayneth in Dauid.

Then if hée would not bée pettish, I would say some thing to this poore Cuntry man ye would learn: when Idolatry is come to the ful brimme, and Magistracie, and authority is contempted, as Moses was: and when thou art commaunded to hang their heades vp in the Sunne, that offend the Lorde. when God saith vnto thée do this, & he raiseth thée vp: The purpose of God and of the vvic­ked is con­trarie. once again I say it is an offence if thou obay not. But al these extraordinary examples, the wicked men doo peruerte to their con­dempnation: For they take it as done of themselues in the flesh, that was commaunded them in spirit frō the Lord. And wher they accomplished the commaun­dement of their God to abolish and roote out sin, They doo it in reuengement to their owne condempnation.

As for Samuell that slew Hagag, that Heathnish and Idolatrous Prince, that Amalechite, 1. Sam. 15. whom God ha­ted and abhorred, and now commaunded to bée slaine. For that hée layd wait for them, as in the way vp frō Aegypt: It was lawfully done. For Samuell was a Magistrate and ruler in Israell, and hée iudged Israell, fortye yeares. And ruled them in vprightnes & inte­gritée all his life, against whom at his death, Israel was not able to say ought or to charge him with any thing. [Page 202]Then being the Magistrate hée had Aucthority to vse the sword and execute iudgment. Which if I thought you wold deny, as the Anabaptistes doo, I then would take it an other way in hand.

But wearied my selfe, and hauing euen now tryed you, I let them alone for this time: when occasion serueth, and leasure permitteth, and God graunteth vnto mée fitte oportunity, I will more largely handle it. For this time I cease.

And this it is my doctrine that I teach: if thou or any man else, shall take vppon thee the seat of the Lorde: enter into iudgement: All iudge­ment giuen to God, no reuengement vnto man. condemne thy brother: laye in waite for him: take vp the swoorde: presume to smyte, or else any other way indammage him: Thou arte guiltie of his blood, and the Lorde will require it at thy handes.

The laste thing which I note herein: Forgiue vs our debtes, as wee forgiue our debters: Is the agree­ment and vnitie that the Lorde requireth in vs all: that offereth vs, as it were our saluation in his Christe, and inrolleth vs againe to bee duetifull and obedient to others. Godlesse is louelesse, and the ende of them bothe is death. This I woulde it were (if so it séemed good vnto his Maiestie) more common then it is, lesse debate & more loue woulde growe among vs. For this cause, as beinge one that meaneth wel vnto the famili [...] of the Lorde, and woulde right glad­ly hazarde that little whiche I haue, to ioyne you all in one Christe. Take this from mee, as a poore testimonie of the loue I beare you. Euen a golden chaine & precious Emerode that I willingly do giue, to linke you and couple you togeether in one Lorde. And I giue it in the name of Christe, & of his church, that euen nowe in Englande suffereth shipwracke, & goeth to decaye, and more and more yet like to perish if we stay not on this Anchor, and take not holde in his Christe.

  • [Page 203]The Perle or Emerolde, it is Loue.
  • The Chayne or Iewell, is Trueth.

For, if you do remember, The badge of a true Christiā that is sovved to the coate hee vveareth vvhich is, his profession. I protractured out a man not so long since, that to my thinking, though he was comely ynough in height, stature and proportion, and able to serue in the house of God: yet I lefte him ve­rie naked: and to couer his shame I haue giuen him apparell in this place. And vppon his rayment hee may hang ye two former Iewels, Loue & Trueth only:

  • Let his Robes, and his ornaments, be Discretion.
  • His Pompe and his brauerie, Hospitalitie.
  • His glorying and beautifying, let it be Teaching.
  • His vesture and cloth, Sagacitie & prudente.
  • His gowne, Long suffering.
  • His coate, Faithfulnesse.
    Hovve the man of God must and ought to bee apparelled.
  • His doublet, Assurance.
  • His shyrte, Bountifulnesse.
  • His hose, Pacience.
  • His féete, shod with Peace.
  • His hose garters, Temperance.
  • On his head for his Helmet, Fortitude.
  • In his hands for his armour, Hope.

And he that is apparelled thus, The readines that ought to be in vs, at the calling of our God. I dare set him a­gainst all the temptations of Sathan, and the world, the fleshe, and the diuell shall neuer moue him. It is my humble sute vnto you all, in the name of Christ: that wee seeke to agree in one, and euery man as much as in him lyeth, endeuour him selfe to finde out this clothing. Beléeue mee it is a garment with­out seame and wrinckle. And it wil do you great ho­nestie at the day of the Lorde. It wil bee your com­mendation, when he commeth in the Clowdes, & cal­leth you to his heauenly banquet, that then you shall be founde so well appointed to enter with him into the Bridegromes chamber, and sit at his table. Do ye not knowe, that hée which hath not on his wedding [Page 204]Coate shalbe cast out with Hippocrits from that hea­uenlie Supper, and haue his portion in the Lake that burneth with fier? Verely it is his reward.

But the Children of the kingdom, shall abide for e­uer with the Lorde. And to this hée bring vs, that hath in his moste precious bloud redéemed vs, Iesus Christe the righteous: To whome with the father and the holy Ghoste, bee all honour and glorie, bothe nowe and euer. Amen.

And lead vs not into temptation, But deliuer vs from euill.

I Haue shewed you before, Seeingin this life vvee are stil in darke­nesse, vveake­nesse, blind­nesse and ig­norance, vval king in the shadowe of death: as these be greate stayes & hin­derances of our glorie: so of trueth, if God deli­uer vs not from these & the like as­saultes of Sa­than: vve pe­gish all. that this prayer had in it sixe peticions, whereof there is nowe fiue gone. There remaineth onely this last. For God gaue vs in charge, to giue our firste duetie vnto him: and for that it was verie harde to accomplishe it with­out prayer: Hée hath giuen as it were his consent to heare vs. And nowe hée hath geeuen vnto vs a kynde of Brestplate to put on. Namely: To call vppon his name: To require and praye of his sonne Christe, that séeing wée be weake of our selues, and frayle by nature: hée woulde lay no more vppon vs, then wée be able to beare. For the diuell is readie at our elbowe to assault vs: and hée fendeth foorthe his Harbingers right duely to entangle vs (if so they may) the better to seduce vs from the Lord: And this the Lord God hath giuen: to put vs in minde in what continuall dannger wée stande, that if hée ayde vs not, and protecte vs not, and stretch not foorthe his arme to staye vs, wee fall downe headlong into sinne.

This manner of spéeche vttered here by our Saui­our [Page 205]Christ, semed to be vnto some a very heauy thing, and not vnto the iustice of the Lord: and apperteining to his maiestie. To suffer any one to be led into temp­tatiō. Traheron, his iudgemē [...] Which kind of exposition Traheron a Germaine seemeth to mislike, in a litle treatise he writeth there­on. And the like is in a number of Curious and vaine men, that dare not and will not say. Leade vs not into temptation. But doe a forde vs thus much. Permitte vs not to be led into temptation. Both which inter­pretations I mislike vtterly: and I say as the Greti­ans, carie vs not, or conduct vs not, or trie vs not, or lead vs not into temptations.

For the better exposition & plaine vnderstanding of the weak. I wil shew ye significatiō of ye word tempta­tion. Tempting is often times taken for trying, or approuing, or experiensing by one way or other, Temptation, and vvhat the meaning thereof is. for ye bringing to passe of any thing: to put in practice & to knowe of what nature, qualitie, and substaunce the thing is of: And this worde is vsed diuersly: for God is said to be tempted of man: and he also is stirred vp or prouoked, or moued of the Lord: and that is, when his worde is not beléeued, or the gospell hath not his successe, which onely sheweth the Lorde to be holy, God is temp­ted vvhen he is prouoked. to be good, to be iust, to be perfect, to be omnipotent &c. but desire some other way, by outwarde & erteriour showe, as by workes or myracles, to tempt the Lorde God. And so did Israel when they had tasted of Manna frō heauen. Can he giue vs also flesh to eate? after this sort is Christ saide to haue béene tempted of Sathan. He sate him vpon the toppe of the pinnacle, and saide throwe thy selfe downe for it is written. And againe, make these stones bread, for it is written. But God tempteth and tryeth many & sundrie wayes. To be­gin with his owne, whom he hath chosen in Christ frō all beeginning, and prepared them as fit Temples of the holy ghoste, from the foundation of the worlde: [Page 206] Them hee tempteth, The godly are tempted, vvhen they are tryed. and tryeth sundry wayes: Namely to make his vertues, which he hath wrought and ordeined them vnto, to shewe them selues, that were hidden before: or to open their noughtie & cor­rupte nature, that after they may be more careful in their steppes, and warie in their dooinge, and more easely atteine, to the déepe consideration and know­ledge of his secrete purpose, whiche worketh allway, and seeketh diuers meanes to drawe them from their wicked life.

And the example of the first Adam: This triall, is a token of election: if it vvalk there after: else of reprobation. was a liuely image of the Godly. And he was a zelous man: in whome God was much glorified among the Gentils: The like in Iacob, whome hee blessed aboue ma­ny kinreds, and made him a Lorde ouer his chosen. Also Daniel, that magnified the Lorde, in the kinges court, and founde so great fauour in the sight of Dari­us, among the Caldees, and was tryed by the Lyons, by the Image of Bel & so glorified the Lord. In Susan­na, in Babilon, as in Ageographa.

The seconde maner of temptation wherewith the Lord, The seconde kinde of temptation. tryeth those ye be his. Was séene in Peter, that at the call of the cocke, was put in mind of the offence he had committed: and there vpon wept bitterly. And Paul, though he was guiltie of the bloude of Stephen, and layde his rayment at his féete, yet at the voyce from heauen, Saul, Sual, why persecutest thou me? hee was againe called home. He felt the benifite of his redemption in Christ, and after that was diuersly tried in many temptations by the Lord: by Sea: by land: in daunger of Perots: in daunger of death: hee was whipped: he was stoned: he suffered buffering: the Vyper had aucthorite ouer him for a space: and that Oratour Tertullus had some thing to say vnto him at the barre beefore Festus: I thinke Barnabas found [...] good tryal in this, in ye werisome viage which be had, [Page 207]through, Selentia and Cyprus, and from Salamis, and from Perga of Pamphilia, and Antiochia and the rest.

Sithen there is diuers kinds of temptations: one is, that which is commonly called aduersitie: against this we must not pray. For it is true that is in Paul. The order for vs that p [...]ay against temptation. Those which will liue Godly in Christ: must suffer persecution. Yet if we begin to faint, wee may stirre vp our slouthfulnes & imbicility by prayer to Christ. And so Paul prayed that the Tēpter which was giuen him, that he shoulde not waxe proude, after such time be was wrapte vp into the thirde heauens) might be taken from him.

And Christ gaue vs an example hereof in Math. Father take away this Cuppe from me, if it be thy will. In another place. Therefore came I into the world, that by my death, I might saue some. God trieth those that be his by adu [...] ­sitie. Or that I might drinke of this Cuppe. And this he did for our example for of him selfe he was stroung enough: and he knew what should happen: but being man he tooke vpon him our in firmities, and bare our greife: and as for our aduersitie, ye first kind of temptation, it can not be but profitable, séeing that God will not suffer those that bee his, to bee tempted aboue that they bee able to beare.

And Iames. 11. Thinke it a greate ioy my brethren so often as you fall into temptation: seeing you know that the tryall of your faith bringeth patience: and pa­cience maketh a full end or consummation of all.

And Dauid. Happie is he that suffereth temptati­on, for because, when hee is tryed, Psal. 26. hee shall receiue a crowne of life which God hath promised to them that loue him.

There is also a temptation whiche is of Sathan. Maister Gualter in Luke. Pag. 286. Calleth the deuill a tempter, & he fetcheth it from out of the scriptures, which in déede you shall finde in many places. His [Page 208]reason is good. The diuell tempteth to seduce vs, the Lord to vvin vs: and the one is vnto life, the other is vnto death. Assidue varieque molitur, vt nos a Deo abducat, & per incredulitatem, aut peccandi licentiam male perdat (1) Continually doth the deuill goe about to seduce vs from the Lorde, that by incredulitie and by licentious life, he may destroy vs. Therefore in this place it is well noted, where hee is saide [...] a tempter. And here it is that wee call him Sathan, which is the Hebrew, and signifieth an enimie. And so he is called in Zacharie 3. He shewed mee Iehosua the high preist standing before the Angell of the Lord, to resist me. And the Lord said to Sathan, the Lord reproo­ued thée thou Sathan, that is, thou enemy to man. And in Iob, the children of God came, & stoode before God: and Sathan was among them: that is their enimie. And so when the sonns of Seruia came vnto Dauid and would haue had execution done: Dauid aunswered, what haue I to doe with you, Great ioye is there among the vvicked spirits, if they get the righ­teous from the Lord: and the Angels they reioyce at the con­uersion of a finner. M. Caluin [...]. you children of Seruia? you are this day vnto me as Sathan an enimie. For they thought to slea Semei, & to make it a bloudy day to Dauid.

And so is he called Diavolous, a deuil, that is an ac­cusar and so it is in the Reuela. 12. The old Serpent which is called the Deuil and Sathanas (that is your accuser and enimie) is cast forth. Then wee pray here against temptations. That is, he woulde not let vs be snared, or swallowed vp by the subtiltie, and wilinesse of the deuil This is the end hereof. That as Caluin. Propiae infirmitatis, nobis conscii, dei presidio de­fendi nos sciamus.

That being guiltie of our owne weakenesse, wee might be fostered or stayed, by the helpe of the Lorde, that we may stande assured, against all engynes of of Sathan. For therfore it is spoken, that we may knowe all things happen by the prouidence of God, & that we were in extréeme miserie and ouercame by the wilinesse and subtiltie of this enimie of ours, if [Page 209]hée reared vs not, and lifted vs not vp in his Christe. Aug. in his booke De Natura & gratia. Ca. 58. thinketh thus: Vt resistamus diabolo, Augustine. precamur vt aufugiat Dia­bolus, cum dicimus, Ne nos inducas in temptacionem.

The Aucthor agaynst the two Epistles of Pelagius. Lib. 4. Cap. 9. doth bring out of Cyprian, this Expo­sition when it is sayde, Lead vs not into temptation: If God tou­ched not his chosen by the prickes and tediousnes of euill life: they vvould be [...] vntamed Coalts in their dealing Cyprian. Wée are admonished of our imbecility & weakenesse. For it is sayd, watch and pray that you enter not into temptation. A reason is adioyned: the Spirit is wil­ling, the flesh is weake, and this is, least wée shoulde be puffed vp insolently. Cyprian vppon the Lordes Prayer, gathereth a verygood lesson. The author of vntrueth and our aduersarie the diuell, can doo no­thinge without Gods permission. And therfore all our feare, and our trembling is to be layde vpon the Lorde: for that in all temptations the wicked man can do nought vnlesse hee haue powre from God. Where I desire you to cōsither with mée two things.

First the disposition of the wicked: for their reason is, hée leadeth vs into Temptation, hée is therfore the Aucthor of sinne.

The godly man hée sayth, hée leadeth vs into temp­tation. Sée first what a louing Father wée haue, how good a God, hée trieth vs and prooueth vs, hee suffereth vs not to bée tempted aboue our strength. For in his goodnes, by his Scourges, hée reclaymeth vs: That which I giue to vnderstand is this.

The godly take all things to the best, A difference betvvixt the godly and vngodly man for their Sal­uation: The wicked wrest and wreath all manner of Gods works, all his dealings to their reprobation. For this Heresye grounded out of this place, God tempteth vs, hee is therfore the Aucthor of sinne. I will confute it bréefely.

Thrée kindes of men I finde here, that peruerte and turne the meaninge of the Spirite of God.

[Page 210] The first, is detestable and derogating from the Maiesty of the Lord. Liberties cō ­demned. And it is of the Libertines, tou­ched also before. That hurle and thrust vpō the Lord all their offences, al their wicked & malitious deedes, and make him, the Author of sinne.

The second opinion is of learned and wise Fathers whom I reuerence for their skill, and honor for their guiftes. Yet holde I not with them in that they are faulty, & they thinke that God hardneth and stifneth the hartes of men? All thinges are not to be vttered at all reasons. And that hée is the cause of sinne: yet so, that the same which is malice in man, raysed vp by God is perfectnes in him. That hée punisheth sinne by sinne, yet are they affrayd to graunt that hee worketh in all,

The third kinde is of them, that interprete thorow the whole Volume and Booke of God thus: Hée suffe­reth him to fall: he permitteth him to offēd: Hée letteth them goe astray: and going so nicely to worke thinke they shall escape all hinderaunces thereby, to de­tracte any thinge from the Maiesty of the Lorde. Of these some one of them must, they cannot all bée true: It is an excellente Argumente that I finde in Augu­stine in his questions. Augustine his reason. Deus non est aucthor vllius rei qua homo fit deterior. &c. God is not ye Aucthor of any one thing in man for which hée is worse. But by sin, men are the worse, then God is not the aucthor of sin.

Hée that is the punisher of offenders, and a distroyer of those he malefactors, and consumer of sutch as run in sinne: hée cannot bée sinfull, or the Aucthor of sin.

God punisheth offenders and destroyeth malefactors and is a flame of fier to the wicked: The seconde reason. then God is not the Aucthor of sinne.

Hée that sendeth his Prophettes to reclayme them: The thirde reason. And his Preachers to winne them: And his word to bring them: And his Christ to serue them: is not the Aucthor of sinne.

[Page 211] God it is, that sent his Prophets to feede them: And his Minysters to instructe them: And his Gospell to renewe them: And the life of his Sonne for the ly [...] of vs all: to bring vs to eternall life: Then God is not the Aucthor of sinne. A confider [...] ­tion of the vvorking & povver of God.

The Sun might turne him selfe and take his seate in Cancer. And the Moone coulde pause and stay hir swifte Voiage which shée kéepeth beefore I shoulde faile in this. I will not then beate so mutch on this Iron. The Scripture teacheth vs: reason leadeth vs: Experience guideth vs: Nature it selfe directeth man to this: That hée whiche sitteth vpon the Che­rubins and taketh the Heauens in his arme, and stretcheth forth his legges towardes all the corners of the earth: and looketh so fiersly vp on the Sonnes of men: and iudgeth accordinge vnto equity: and hath his Loynes girte with a Siluer Gyrdle, and his legges of Brasse. That commaundeth the Sunne, the Moone, and the Starres, and theydare not resist him: That sayth dooe this, and they dooe it: And so gloriouslye reygneth on the earth: and sendeth his Ministers of flaminge fier to consume the wicked: and hath his Habergions and instrumentes of Iron, for the vngodly against the day of wrath. It séemeth to mée very vnreasonable, that any one man béeing neuer so mutch blinded, should not sée his Maiesty, his brightnes, his perfection, his guidance, his gouernment, his Aucthoritie, his rule, to bee perfecte, to bée pure, to bée vnspotted, to bée glo­rious, and excéeding comely, euen in the créeping wormes.

Then let this suffise to stay vpon, for the libertine and outlaw, and denyer of the godhead of our Lorde. That hee erreth, hee is deceaued, hee findeth it a­misse. That God either is, or can bee the Aucthour of sinne.

[Page 212] The Maniches, with the Martianistes, that are de­pendant hereon: Maniches, & Marcionistes, haue vvouu­derfully er­red. haue small inheritaunce with the Lorde, that haue deuided his kinge [...]ome, and giuen a Regimente to a good God: and an other to an euill God: and cut him in péeces as it were, and depriue him of his right that is due vnto him. Agaynst whom it were a long disputation, for his prouidence and his rule are depending hereon, & it is more requesite for him to handle, that hath ye Oares & the Sea at liber­ty, then for mée that runne in so narrowe a streame.

This I say, as all things were made & created by onely one true and eternall God, Gen. 1. to fulfill that in Ge­nesis. In the beginninge God created Heauen and earth. And in Iohn: In the beginning was the word, the worde was with God, [...]ohn. 1. and God was the worde: all things were made by him, and without him was nothing made that was made. And by him were all things bothe in heauen and in earth, Collos. 1. visible, or in­uisible: Whether they be Maiesties, or Lordships: eyther rules, A confutati­of the second heresi, vvhich toucheth god to be the au­thor of vn­god linesse. or powers: All thinges were created by him, and for him: he was before all thinges, and in him all thinges consisteth. It is therefore Sacri­ledge, and breach of the powre of the Lord, to giue a­ny thinge vnto any other, or make his powre equall with the works of his hands, that framed and fashio­ned all at the beginning. But now to the seconde opi­nion? As for these, wée leaue them to the Lord, ye at his comming in the Heauens will looke vppon them, whom they shall wel know to bée maker and Creator of all, when the Element shall melte with fier, and the Heauens fold like a Scroll. And all that is in hea­uen and in earth obay him.

For the bréefe instruction hereof, I will aunswere two Argumentes, in this second cause. One is this

  • Adams sinne was iniquitie.1
  • God willeth none iniquitie.
  • [Page 213] Therefore God willed not Adam should sinne.

If he willed not sinne then: he doth not wil it nowe, for he is now as he was then. And to this tendeth the next.

  • He that doth the wil of God, pleaseth God.
    Pigghius, ta [...] quam fict [...] us. A false sorites, a causa ad non cau­sam.
  • Adam in breaking the commaundement pleased not God.
  • Therefore God willed not he should sinne.

And Pigghius a bastarde diuine.

  • The Iewes in crucefying Christ did that God would:
  • That God would deserueth not death.
  • That which deserueth not death is not sinne.3
  • That is not sinne, is not to be punished
  • Then the Iewes in dooing that God woulde, be not to be punished.

And nowe I require yee to giue me leaue a little, and marke my spéech, I doubt not, but you wil sée and confesse with me the power of the Lords, that out of that is euill can bring that is good, to fulfill his will. Wherein I can not meruaile that Ierome stucke so stifely in the deniall of his prouidence, Ierom vvent avvry in that his iudgemē [...] of God. and did not thinke that he was busied in small trifles, or had to do with matters of little valewe. And I note the blinde­nesse of our Papistes, with whome Phillip Melancton bare, & was very frée and ernest in this, and a man fearefull by nature gaue place vnto ye papists in more things then this.

But for my owne part I teach thus, & this doctrin, not in my owne name, but in ye Lords: as hauing gle­ned it by corne and corne, from ye most excellent & best learned men vnder the Sunne: & of late days (for God hath giuen vs more light then to them in former age) in flourishing state among men. Zvvinglius. Oecolam [...] ­dius. Out of whose life I confesse my self to haue borowed much (if ought ye it be I possesse.) And Zwinglius, and Oecolampadius, the two lights & very starres of their time are witnesse here. [Page 214] Martinus Luther, Martine Luther. Martine Bucet. M. Caluin.Martinus Bucer, men of singuler learning and wisedome shall testifie the same: and I call to witnesse in this behalfe. Petrus Martyr, and Io­hannes Clauine, of which two, for sundry sciences, for readines and liuelinesse in witte, for eloquence and handsome handling of the scriptures, no one can bee compared of late daies to them, the LORD God did manifest him self so plainly to them: I offer you there fore, taken from these men my iudgement & opinion to the thrée former argumentes.

To the first. 1 The will of any one is saide to bee of these sortes. We are said to will a thing, when we appoint and ordeine any thing to be done, though we bee not partaker of the deede, and delight not in the same.

The seconde. 2 Wee also are saide to will when we with or desire, or delight, or take pleasure, or ordeine, or constitute, or ioy, or thinke it good, or estaeme it as comely, or mainteine the same.

The third. 3 Wee are said to will a thing vppon the contraritie thereof. For not forbidding it, it commeth to passe we are often times said to be willing vnto it. But as for the Lorde, The euill racking of the purpose and drifte of God, is the cause of our blindnesse & ignorance: for fleshe and bloud is not able to attain the depth of his vvisedom the God of hoastes, he worketh by an other way, and his iudgement is aboue the ca­pacitie of man: For God wrought not naughtines in Adames heart first: But ordeined that sathan moued by his owne cankered and corrupt nature, 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 [Page 215]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 shalbe 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 shalbe good.

Then if these men vnderstande by his will that God delighted not in Adames sinne: there is no strife: Accursed is he that vvre­steth the do­ings of the Lorde, to his ovvne muen­tions. 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. To the secōd and thirde arguments. 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, Consider the secrete decte [...] and eternal purpose of God. 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 [Page 216] Adam through his owne faulte shoulde sinne, I might rea­son of Ioseph and his bre­thren: of Da­uid and of Saule that persecuted him: the whiche both came not vvithout his appoint­mēt: but the malice in the brethren, and hatred in Saule that sought Da­uids blood, proceded of the diuell. This argu­ment quay­leth: for ther is recourse had vnto man there is no consideration of the Lorde. 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 ye 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, [Page 217]directe vs in our dooinges: The trevv in­terpretation of this last peticion: lead vs not into temptation. 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, This I haue handled in an other treatise which vvhen God sendeth oportunitie, shalbe fini­shed.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.

[Page 218] And this I commit vnto the whole Churche of God, whose building and workemanship, The vvorke­manship of the true Churche of god, buylt & reared vp in Christ. 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 haue from the Spirit.
  • 12. The Dores to enter at, the worde and the Gospel.
  • 13. The Barres to stay this, hee that gaue this, God the Father.
  • 14. The knitting of all this togeather, is Loue.
  • 15. The keeping it frō shaking: brotherly agreement.
  • 16. The force and strength therof: one minde and one Iudgement.
  • 17. The glory and beauty therof, Immortality.
  • 18. The ende of this building, the glory of God.
  • 19. The price and rewarde, Life,

Not that which is terrestriall, & endureth a small time: but an other, euen that which is aboue when wée shall dwell with God. The onely price of sutch as loue and feare his name vnfeignedly: To whom, that bée of his true Church, the Lorde God sende his blessing and peace for euer, that quietnes may bée to them of Israel, and life for euermore. Amen.


A Sermon, made before the re­uerend father in God, John, Bishop of London, (by I. Keltridge, Preacher) at his Mannor at Fulham, before them of the Clergie, at the making of Ministers: in the yeare of our Lorde God. 1577. and novve set out in Printe.

It is thus written in the firste Epistle of Paull vnto Timoth. Chap. 3. vers. 1.

1. It is a true saying: if a man desire the office of a Bishop hee desireth a good worke.

2. A Bishoppe therfore must bee vnreprouable: the husbād of one wife: watching: sober: modest: harberous: apte to teache:

3. Not giuen to Wine: no striker: not giuen to filthy lucre but gentill: no fighter: not couetous: &c.

THéese wordes contayne thus mutch: the rule and gouernemente and state of the Church: The office: the duty: the func­tion of a Bishop. The state is preserued, the gouernemēt established: the authori­tie reuerenced: the Church setled, where Bishoppes bée chosen that are blamelesse: The common welth is racked, the state impo [...]erished: wise and gray hea­ded fathers despised, the word of God banished, where Bishops are chosen that are shamcles. If the rulers bée wise and discréet [...]en: if the order and frame con­ningly and truly set vp: if the guidance be sincerely and purely drawne [...], as also squared by the rule [Page 220]set downe in the Booke of God: Then Bishops liue happely: The common wealth quietly: the state flou­risheth most gloriously. At this present, as one of the poorest and meanest Leuites among Israel: yet orday­ned I hope in good time to serue in the Tabernacle of the Lord, elected and chosen to se the Curtaines of our God, and the hangings of the habitation of the Lorde of Hoastes, dewely to be spreade before his seate. As one desirous to sée that no Aliaunt shall touche the Arke of God, nor any one vnclensed to approche his sanctuary. I am bolde to enter in, to sée the surneture thereof, the glorie, the apparell, the sumpteousnesse of his Throne: and to sée, and for to knowe, whe­ther we bee apparelled as Aaron: or deckt as Leuits: or in manners Israelites, or among the Prophets: the sonnes of Prophets: that the voice of the Lorde may sounde among vs.

Foure especially: vvaightie, & great encombraunces, able to beate and vvaye him to the grounde: lye on the necke of a Bishop.

  • His Vocation, by Calling:
  • His Deutie, by Function.
  • His Dignitie, by office.
  • His Aucthoritie, by Rule.

All which, haue seuerally foure most excellent and goodly giftes, kept vp as in their treasurehouse, to furnish and store good men withall.

His calling hath foure pillers to staye on: for hee must bee

  • Vnrebucable, subiect to no reproche, blamelesse.
  • Not wanton, not lasciuious, hus­bande of one wife.
  • Painefull, yet gainfull to bring to God: euen watchfull:
  • By temperancie, not by glottonie ruling them: but modest:

[Page 221] His function requireth 4. garments to cloath him vvith.

  • His Robes & his Iewels, Discretiō & Grauitie:
  • His statelynes, and his Brauerie: Hospitaliti [...].
  • His honouring, and apparelling, Instructing.
  • His cloth and garment, lyned with abstinencie, that he be no dronkarde, or gluttonous person.

His office hath adioyned foure Sergeants to vvaite on him.

  • He must be no incrocher vpon any: no fighter.
  • No scraper in of his gold, by filthy lucre.
  • Lowly, courteous, gentle vnto all men.
  • No brawler, no striuer, no quareler with a­ny man

His aucthoritie and his rule commeth in, that maketh an ende of all strife, the mistresse & Gouernesse, to keepe the rest in avve.

  • By instructing, by ordering, beeing able to teach his housholde.
  • Liuing discretely, warily, vpright­ly, abhorring couetousnes.
  • That can keep in subiectiō his own family, in feare & in reuerence.
  • That hee bee not a young scholler, puft vp with pride: but that he haue a good report of all.

All vvhich: as they be in number xxii. So for the greatnes of the matter, the statelinesse of that I take in hand, the skill and furniture, that is required in him I seeke for. I am in greate doubt the time vvill not suffer me to ransacke so much as the third gifte, that ought to be in vs Prophets: that I may go so farre as the vvorde of God leadeth me, let vs ioyne in heartie and faithfull prayers, together vnto the Lorde: For the vvhole Church of God: As a member and portion thereof: this Church of England and Irelande &c.

THis place, where as he speaketh of a Bishoppe, is is not to be vnderstood so, as that only he speaketh to him in aucthoritie, called by Luke a Senior: or as in Tytus. 1. For this cause haue I left thée in Creata, to set in order the residue that were left. Or as Acts. 20. [...]. But as Caluine [Page 222]thinketh. In the bishop so called of Paul, is ment eue­ry one seuerally & ioyntly in his function, to whom ye charge of soules is committed. Therfore Pomeranus, offitia sunt non dignitates: & Musculus Instruere nō rege­re: Teaching them, not fléesing them: & Bullenger Vo­cati, non intrusi: & Chrisostome, Ordinandos ad bonū, non deuorandos ad commodum: elected to serue them, not chosen to eate them: & Ambrose, non ambitione & pecuniae desiderio. For men that come hastely, to serue god in the ministerie, take it for welth sake to liue se­curely: then, that al may be comptable vnto ye Lorde, and surrender a reason of religion, I take it generally of all: that Bishoppes, that is those to whom cure and charge of soules is committed, ought to haue those good gifts set downe by Paul, in his youngling Timo­theus. Not to make any strife, or to debate the mat­ter as some haue done: or therefore ye I may séeme to take away aucthoritie from the Senior, or gouerne­ment from the Elder, or preheminence from superi­our, or rule from him that sitteth in seate to guide o­thers. But as Paul in this of Timoth. to the saincts of Christ which be at Philippos, together with Bishops and Deacons, euen so say I: to all those which be here Bishoppes, Deacons, Elders, Seniors, Ministers, Preshiters, is this same giuē in charge, for none shal be excused: but as touching that common cry hussing so much in the eares of many, about them that bear [...] the sway in the Church, this I say briefly.

I can not finde any difference in the primatius Churche from ours, but in the name alone: for they bad Bishoppes, and they also whome they called Elders: and wee haue Ministers, whiche they called Docters: wee haue Instructours, whiche they called Teachers: we haue Rulers, whom they called Seniors: we haue Presbiters, that were Pastours: we haue other Dignities, which they called Offices: [Page 223]so ye we haue, as they had: onely they suffer vs not to be as they were. For that argument of Archaepoume­nos: It is not so pithy nor so strongly wrested, as once I thought: neither yet that, of one head of one bo­die: for many Kings, yet one King, as haue béen: & many Bishops, yet one Bishop: as is: Not many Kings as many heades to deuide one bodie: but one heade to kéepe the kingdome of that same bodie. Not many Bishops as subuerting them: But one Bishop ouer Bishops to protect them: Not diuers heades of one bodie to deuide them: but one heade of diuers members to vpholde them: so then, our Bishops, and their Bishops, and in Iesus Christe, one Bishop: let vs nowe approach vnto his calling.

Two kind of wayes are wee called.

By the Lord, & by men: ordinarely & mediately: & strangely, by the Lord God & inwardly: As Moses, by the hand of the Lord, by the flaming bush: Leuy & his Famely by the forecounsell of God: Aaron seuered frō the congregation: Elyas, from among the residue of the Prophets: Samuel, from among the children of Ely: Gad, & Nathan, from the children of their Tribes with others.

A mong the nations also called he very straungely a great number: Melchisedeck out of Aegypt, from Mesopotamia: Balaam from out of the mountaines, and from the East. Iob, in the lande of Hus. Scibillae mutch spoken of among writers: Ioseph in Aegypt, Ionas in Niniui: Daniel in Babilon: Nehemias and Esdras, among the Pertians, all which were straung­ly, and some of them extraordinarelie called by the Lord: and this kinde of calling ceaseth: and we take an other into our Church.

[Page 224] The second order of calling Ministers: it is ordinarie.

1 It is therefore put to the secreat workinge of the Spirite of the Lorde, in the mindes of men.

2 And to that which Paull saith here: he that desi­reth a Bishoppricke, desireth a good worke.

3 And to the wisedome and discretion of him that chooseth them.

As when that ye twelue called the brethren toge­ther, & charged them to choose out seuen men of honest report: Act. 6. Like as Paul when he came to Derbe, and had herde of Timotheus, that had a good report of the brethren, that were at Listra and Iconium Act. 16. That it may be verested of vs, spokē of the Lord by Paul & Barnabas: that he had put them a part, & chosen them vnto a good worke. Act. 13. where I finde no po­pular consent, nor any acclamatiōs of ye people, as in Rome when they choosed Censors, Dictators, Tribu­nals, Pretors, and such like: neither cast they as it were lotts, or els gaue it vnto election of the mul­titude: or els tyed to the congregation a lone: but the likaunce was giuen to one Elder: the choyse to him that was wise in the Church: and hee that was chosen, continued as their Ruler, for euer.

That al things may be fully don: their is adioyned the putting on of hands. I take it that this custome came from the Hebrewes, who as any thing was ho­ly & consecrated to the Lorde: so they vsed to lay their hands thereon: signifying that, that thing they gaue, they willingly gaue it vnto the Lord. So Iacob. bles­sing Ephraim, and Manasses, laide his handes vppon their beads: so did Christ lay his handes on the little babes, that were brought vnto him. In the same sig­nification, layed they handes on their sacrifices.

Therefore when they made choise of Docters, Pastors, Teachers, Deacons, they layed handes vpō [Page 225]them: to shew [...] that wee are not ours but the Lordes, giuen and dedicated to the vse of his Church: thus nowe haue we brought Dauid from the sheepefolde & Ewes: Amos hath no more to doe among his cattle: Moses is called from Madian: The Apostles haue not to deale with the Angle and the hooke: and wee haue giuen Tymothe the first steppe into the ministerie: his aucthoritie he hath to execute indgement: power he hath to tel righteousnesse to the house of Iacob, & to bring Syon, the hill of our God to knowe his ordi­naunce: He may now bouldly enter into the Sainctu­arie: called he is: handes are laid vpon him: and hee hath wished a good worke: and let vs nowe knowe, how he may performe it.

The 4. first as proppes and stayes to hold him vp, that hanged vpon his calling, are these.

  • [...]. Blamelesse.
  • [...], Hus­band of one wife.
  • [...], watchiug.
  • [...]. Sober.

[...]. Among the wonders of the world this is one: that in so long time, so many yéeres, so great space: I haue neither read of, neither hard of, neither found out, that Sonne of man, that was blamelesse: For there is none that do good, no not one: None can say that of Christe, which you can accuse mée of sinne? Very few can say that, our Sauiour reported of Za­cheus, a perfecte Israelite, in whom there is no guile: Not many can say as Paull sayd, when hée sente from Miletum, for the Sages, and Elders of Ephesus, that hée was giltlesse of the blood of all: Nor reporte with Samuell, whose Oxe, or whose Asse, haue I pluckte from you? Not now so great heapes of those that wish to bée wiped out of the Booke of life to saue Israel: Nor with Paul to bée accursed as touching the flesh, that hée [Page 226]might saue some, at the day of the Lord: few there be that offer vp as Iob did, for their Sonnes or their daughters, or redéeme (if peraduenture they might) the transgressions of their children: who hath the commendation that Abraham had of God, that he can saye, he is an vpright man, and will teache his chil­dren the wayes of the Lorde? what man goeth nowe into the fieldes to praye with Isaak? or remembreth with Israel the benefites he hath receiued? or careth not for the wayes of Balaam? or séeketh not the pro­motion of Aegypt, and the substaunce of the Isles a­bout him? Who hath béene found of late, worthie to be taken from of the earth to dwell with God? Or thought méete to haue the Angels waite vppon them with their fiery Chariots? Haue wée béene fed with Angels foode? Hath the rocke béene broken in péeces, to yelde vs water? Haue wée tried the drought in the wildernesse? the frostes in the fieldes? the strength of the mightie? the perill and ieopardy of red Seas? who is there in time of néede aduentureth his life with Iudith? That if Nathan speake, repente him of his faulte? that hardoneth not his harte with Ahab? That striueth not with the Préestes of God? Then as yet, I knowe not, or finde not, that man that is blamelesse.

Who playeth not that parte of Naboth, that fatte Chuffe? Who hideth them that are in perrill, from the face of Iesabell? Who is not ready to sacrifise to Peor? Who renueth the decayed Sanctuary? Who ronneth not with Vzias to the Arke? Who hath not forsaken the Lord, and forgotten his holy Hill? Who reareth not vp Alters vnto Iupiter, and giueth not ritch burnt offeringes to the Planets: as yet then, I [...]ow not, or finde not, that man that is blame­le [...].

[...] there any filled with wisdome as is the flood of [Page 227] Phison with his Buckettes? or like Tigris, when the new fruictes are growinge? that bringeth in plente­ous vnderstanding as Euphrates, and filleth it vp, as Iordayne in the Haruest? that casteth out wisdome as floods, or as the Waterbrooke of the Riuer, or as Do­rix, when it is at the full, or as the water Conduicte out of the Garden of pleasure? That deceyueth not in his tongue, that beguileth not his Neighbour, that speaketh truth to all? thensure, I haue not, or find not, that man which is blamelesse.

Hath not wisdome cryed out? doth not vnderstan­ding put forth hir voice? standeth shée not in the heigh places, in the stréetes and wayes? doth shée not crie in the whole Cittie in the Gates, and no man heareth hir? Who regardeth the yellinge of the poore afflicted soule? Who causeth the Hedge, and Vineyard of the Lordo to bee repaired? who hath brought Golde, In­cence, Frankensence, & Mirrhe, to him deserued it? who layeth not his hands with the Souldiers, to kepe Christe still in the Graue, ye hée rise not? what cause haue I then to question any more with Paull? I may not, I ought not, I dare not, I should not: for it is vn­doubted, and without question, I know not, I finde not, that man which is blamelesse.

Then let vs seeke a litle farther, happelye wee may finde some man by the way, or some one thinge that may bée doone by man, and that hée may clime vnto: therfore wée come to the seconde parte of this seconde diuition: of trueth not so harde as the other: yet not so easelye as it is taken for: and it is this:

[...]: Husbande of one Wife: This, it was put in, because of the vnbeléeuing Bre­theren, that had diuers wiues: in the law it was per­mitted and before the law. Sobolis procreandae causa: that the worlde might bee increased to haue many [Page 228]wiues: Abraham had diuers wiues: Iacob diuers: Dauid married Abigail, yet had hee two beside, naye and more too: Elcana was indifferent well wiued, but hee had brawles enough with them: and it went hard with Iacob whē hée was bought and solde in the féelds with his Sonnes Mandragoras: So vnlouingly, these louelesse toyes, causeth broyles in braineles loue: I finde not in the conrse of all the Prophets, that anye one of them broake the rule of the Lorde in this: and if Monuments were searched, which haue you of all Dianaes Préestes, of Apollos shauelinges, of those Romishe Flamines, that haue not run vpon the sword, vpon death, vpon fier, then they would once violate & breake their chastety? Of those that bée this day at ye Altar of the Lord, that poore out his Incence and offer at his Table, how many is there, whom the Gospell cryeth out vpon, and these dayes hath spewed forth from of the face of the earth, as vnworthy to abide in the tentes of Iacob for this villany? A forte there be euen in the house of God, fitter to sporte it with the Timbrell and the Pipe, then to take in their handes the Booke of the Lorde: Helyas looked vp to the Hea­uens, and saw a blacke Clowde, wherby hee iudged that rayne was comming to helpe Israel with all: Is there none here of all the Prophets that will looke vp to the Heauēs to bring tidings to this people? Surely it may bée doone, and safely. For if euer vengaunce approched nere vs: and tempests, and stormes fell on vs: these are the dayes, wherin the ayre is blacke and glowmy, and full of thicke clowdes, readye to powre forth rayne, and throwe downe Hailestones, to con­sume vs, for the aduowtery and incestiousnes of vs the Cleargie: what a number haue béene depriued of late? what a number are suspected now? I, it was a a sore lesson: I, it was a good lesson: I, but it was a harde lesson: [...], Gratianus, that vile [Page 229]and filthy wretch, with others that rabble, forbad Ma­riage: The Gretian Church and the Latine suffered it a long time: Silitius setled & established it in Spayne: Gregory in Silitia: and it was assayed in Germany: But Augustanus, Maguntius, and Hildebrand, disa­nulde it: These dayes are so miserable, that Concu­bines bée but common ware, and men of conscience yet in these Marchaundrise, will strayne their cons­cience: Polygamos, Digamos, Trigamos, Centigamos (if so you will) they spare them not at all, so it be doon in the Closet. I am perswaded before the Lorde, and that among vs who be of the housholde of faith: that Solomon, his so greate a number of Concubines, the royaltie and statelinesse of his princes: are scarce able to serue the gréedinesse, of some our English wan tons that bee amonge vs: the Lorde cut them off, and giue Micheas a bolde spirite to tel them of it: Let vs come to the third part, and sée what it is that fol­loweth.

[...], Watching: A great charge it is, that is giuen to the minister of the worde of God: who as one to tender the care of his launched patient, ought to be readie at all assayes, to winde and folde vp the rawenesse thereof: And this was it Christ said to the twelue, get you and preache you: And the fiftie hee sent foorth healing and teaching in his name: also Christe in Iohn, you shall beare witnesse of me. In that last prayer, the charge hee gaue vnto them, he lifted vp his voice and saide: sanctefie them O father in the trueth, thy worde is the trueth: as thou didest sende me into the worlde, so do I sende them into the worlde: and againe to Peter, féede my shéepe: and a­gaine, a good shéepeherd giueth his life for the shéepe and they here his voice, and they are led by him: Esay the Prophet, threatneth out vengeance against them, that liue securely and carelesly in their charge: Woe [Page 230]be vnto Syon, Wo be vnto Ierusalem, Wo be vnto E­phraim, and Woe vnto Manasses. Her Priestes bee blinde & ignoraunt euery one of them, the are domme dogges that cannot barke: looking after vaine and wanton things: And this vice, it is two common the Lorde knoweth, among vs, that are become continu­all sléepers, and lye downe in our lassiuiousnesse, and belshe out in our talke most infamous blasphemy a­gainst the Lorde: I here the voyces of good and wise men, tinkling in my eares of the dissolute ministers in the country, and that be abrode. But let good men blushe, let them that shoulde sée, be blinded: the Lorde wil one day take away this Vayle, and vncouer their faces to sée better: I sée it, and I knowe it, and I speake it from the Lorde, that if thy wisdome were as great as Solomons was, if thy counsell as Ioseph, if as well learned as Paul as actiue as Iosua, as heigh­ly commended as euer was Peter: yet if thy dissolute life, out goe thy sugred spéech, thou art but as soun­ding brasse, and as a tinkling Cymball, good for no­thing. Knowe you not that Saul persecuting the Church of God, commeth not néere it? That the Priestes of Baal must not serue in it? That the Leuite defiled vpon a deade Carkace must not approch it? That Nadab and Abihu offering vp wrong Cence before the Lord, die for it? That the Mohabits childe in the tenth generation, no, not foreuer, minister in it? Fierie toungs bee they that shall helpe thée: the zeale of Elyas that shall mooue thée: The Spirite that was in Amos to prouoke thée: For hée is no prophet, that Prophesying, shal go coldely to worke in his pro­phesy, for it is a great worke, it is a mightie worke and he desireth a good worke, that desireth to bee a Bishop: So that at length, we haue founde out, the heigh, stature, and comlynesse, of him we sought for: to these if we adioyne but a fewe more ioyntes, with [Page 231]some trauaile, we shall I doubt not, drawe out the ful protracture of the whole man: for now followeth the last of my first part.

[...]. Sober. Among all the euilles that be vnder the sunne, these my soule hateth: as for ye Path way of them, it leadeth vnto hell: A man, in auc­thoritis, that dare not speake: The Candle of the Godly man, that is quenched with vnrighteousnes: the plentiousnesse of foode in the fieldes of the poore, the gréedinesse of the mightie, that deuoureth it: the Prophet that séeth all abhominations vnder the sun, and chasteneth them not: The vnreasonable bibbing of those that be at the Alter. The drunkerds and gui­dibeades that be in the house of God: And the shame­lesse man, which falleth downe with wine: Al which they be in the verie heigh way that leadeth vnto hell. Two things I require in the man that feareth God: Two things I wishe were in all that liue vppon the earth: And two thinges I wishe vnto the watchman: But I require al thinges to be in the sonnes of Pro­phets: My desire shalbs fulfilled in these: If hee that doth feare the Lorde take héede of falling: For a dis­créete seruaunt shal do wel and his wayes prosper. If all they that be vnder heauen, leaue righteousnesse for inheritaunce, and vertue to their children: For the riches of the sinner are layde vp for the iust. If there be a readie eye in the watchman: If any heart that is trustie vnto his flocke: If the sonnes of Prophets haue vndefiled lippes: If toungues that speake not guyle: If a steadie heade without wa­uering: If a comely behauiour without beguyling: If an vnspotted minde without ryot: If an vntrou­bled Spirite, not puffed with drinke: If a sober & temperate life, that he be not checked of those with out, or fall into the handes of the Tempter: For thus it behoueth a man, that wil serue the Lorde, alwayes [Page 232]to bée most pure, most chaste, most vpright in conuer­sation: For that of you Poet. [...] & ye of Musculus, [...] health, and safety, and vprightues of the minde can not bée wanting in that teacher, that teacheth others Thus haue wee drawne out, the one quarter of him, that oughte to be a serueter at the Table of the Lord: Giue mée leaue to come but to the second part of him: if his cōlynes be such, his colour so exquesite, his fashi­on and workmanship so nice & dainty in the drawing, ye I can not at this present, paint him out fully, the daies are longe, and our time is great, hereafter per­aduenture it may bée fully finished: let vs sée what that is that foloweth.

Vpon the vocation, and calling of a Minister, han­geth the duety and function therof. That bée may séeme more glorious, I haue giuen vnto him moste gorgeous araye, not of Aaron onely that lasted for a time, & afterward was stript therof, but of our heigh Préest & Kinge, euen the Sonne of God Iesus Christ: That had no seame in that Garment which he put on, eyther any wrincle, who hath caried vs with him in­to the Heauens, in token we must be apparrelled, and weare the same garments that hée did.

The seconde order in his duety & function, is that euerye Prea­cher bee atti­red thus.

  • That hee put on discretion, the very Oyle that must drenche, the skirtes of his clothing:
  • That hee vse hospitality: the royalty wee put on, the Belles that make vs to be knowne by:
  • That hee exercise him selfe in teachinge: the yealow silke, the purple, the Scarlet that wee Were, to adorne and beautifie the house of God with all.
  • That hee bee clad with abstinency, the Ephod and the brestlap that hee putteth on: fastned with two hookes of pure golde: Sagacitie, and Modestie.

[Page 233] First saith Paul, discreete, comely apparelled: As touching the apparell that is inioyned vs, because I am none of those, that séeke for reformotion in a thing of so small weight, lest the whole countenaunce and face of the Church shoulde be altered: Therefore doe I leaue it to their consciences, that are minded to continewe in the house of God. If any vse broade and great Philatharies as the Pharisies did, or that think the Gould, and the best Gould too, euen that of Arabia to be onely theirs: that in their finesse, are not con­tent with costlynesse, & in their brauerie, thinke it not so great a matter to wallow in their ioylitie: To them I giue this lesson: That the day wil come, when God will plucke their broydered workes, their spanges, their Iewels, & their garmēts they fetched from Da­mascus, he wil send thē to gether stickes in the desert, & to make bricke in Aegypt to tame thē with. It is a generall complaint euery where: the mouth of eche person is open against vs, to see the vurulynesse of him that entereth the Porch of the Lord: And as were the sons of Aaron more marked & merueiled at for their glorious attyre they put on, then all Israel: so in our dayes, are the ministers knowen and discerned as greatest roysters: and the one sort of preathers, as chiefest swashbuclers: and diuérs of our teachers, as common Gamesters: and such as shoulde be ordered as maisters of disorder: yet hath the Lorde no plea­sure in these: his Garden, is his Temple. His sauour is thy fauour. Thy labowring, his embalming. Thy teaching: his inritching. Thy preaching, his deleigh­ting. What aske you? What séeke you? What re­quire you of the Lorde? Féede my flocke: kéepe my shéepe: loue my Lambes, all things shalbe ministred vnto you. This is the charge Paul gaue, to choose wise men for their Elders, ouer the congregations. And Solomon, a discreate man buildeth the house: a foolish [Page 234]person doth roote it out. For Wo be vnto Syon, and Woe be vnto Damascus, and Woe vnto Sydon, and Woe be vnto all the Isles, that lacke wise men for their rulers, and discréete personnes to teach them wisedome. Well, let this be my first poinct in this his seconde attyre, to cloth the minister of the Lorde withall, we wil procéede, happily at length, we shal finde that, whiche may delight vs. The next is.

[...] Suche a one, as shall mainteine and kéepe straungers, and not vnfitly: For among Israel straungers were harboured, because they themselues were straungers in Aegypt And we must remember to kéepe straungers, in token that wee doe wander on earth, and haue no abiding place, and in remem­braunce we be straungers vnto all the worlde, for the word of the Lorde. That heathnish writer, yet ye elo­quent writer Marcus Tullius: Saith properly in his Officijs. Non dominus domo, sed domus domino coho­nestanda. The house ought not to set out the maister, but the goodnesse of the maister adorneth and beutifi­eth the statelynesse of the house. Vlisses, traueling verie farre, gaue his commendation to Greece and all the countries there about, that for courtesie and hos­pitalitie, it might wel be compared vnto all Latium. I knowe not what Vlisses would say, if he were with vs, but I am in doubt he might begge and sterue to, before he gate ought. I must of duetie counsell you with Paul to bee good vnto the poore, for by receiuing straungers, men haue receiued Angelles into their houses. If Dauid may be beléeued: the good mans childe, hath seldome begged breade, and the heart of the reighteous man is alwayes lyberal. I must speak the trueth before the Lorde, and before you all, for we are driuen into a verie narowe straite: the bely, and the backe flaunteth it out in all sumpteousnesse: your houses, they haue nothing in them but bare walles: [Page 235]they be so pinched with penurie: those which are in ye common welth, in whose handes are many heapes of Gould, are loth to distribute thrée peckes of meale to the poore and fatherlesse: Nay I haue harde some speake it: That if the vnsatiable gathering together of money: if your racking of poore people: if the gree­dinesse of scraping in of welth, were left among you, the spiritualtie: wee which are of the common welth that haue nothing but by trauayle, and sweate of our browes, raked vp in many yeres, would bestow more on the poore people then we do.

This is a pitifull crye, & it is ascended vp alreadie vnto ye eares of the Lord: the people they are readie to starue: they houle in their miserie: and crie out in the verie paine and smart of their soules, vppon vs the ministers of the Lorde, that harden other mens harts by our coueteousnesse. Naball must néedes be harde and gréedie: and no meruaile, if Diues thinke much to giue vnto Lazarus: that ritche men séeke for newe barnes to put in their stoore, when they of Iuda, and such as be in the house of God, continually thirste to inritch them. Well, the Church of God perisheth in her miserie, and panteth so sore, that she is burst with crying, because that this is not looked vnto. In a cleere testimonie of my conscience, I vtter the trueth vnto you, for I haue seene it in some, I knowe it in many, it is common in all. Hospitalitie here so much accompted of, of Paul, is termed husbandrie: For if you saue much greedely, that your childrē may spend it lasciuiously: it is saide to be but good husbandrie. I once was at Pauls Crosse, when as a learned & graue father preaching there, among many other thinges spake much then of this vice: He called to memorie at that time, for the space of many yeares before, that there had been no one Alderman in al London, whose senne was remembred to haue vsed ye honestly which [Page 236]the father in many yeares, had seraped vp so coue­tously: It was a sore and heauie saying for those wise and gray headed men that were then present: And the saying of that wise Prophet moued the hartes of many that heard it.

There is at this daye, nowe in London, in moste florishinge state, two sonnes of two Alder­men, gouerninge by the wealth their fathers lefte them, the happie and good state of that Citie. But if that olde and grayheaded father were now aliue, and speaking of the ministers of the worde of God, shoulde turne his eyes to sée the iolitie, wherin their children be: that same discréete father, for the two famous & most worthy Shrifes, that haue gouerned that ho­nourable Cytie of London, could not (since that Eng­lande was inhabited and knowen of men) picke out so much as two sonnes, of two Bishoppes, to haue sat in the seate of their fathers: I speake it as in such a time, wherein the Lorde hath sent a rot among vs: that wise men and most good and godly men shoulde haue so lewde and wicked children. This is it I say, The Lord wil haue their sonnes to spende it wanton­ly, for that their fathers haue rackte it vp so vnkind­ly: And if that money were bestowed on the poore, which pine away for want of foode, or some other way to the good and profite of the Church, which lyeth smo­thered in their coffers, and motheaten with rust: the Lorde would not onely prosper them, as good Phinees, to haue the honour of the Priesthoode to remaine in their houses for euer: But they shoulde be suer to haue one in the fauour and sight of God, in a perpe­tuall generation.

The worlde is nowe so proude, and the peo­ple therein so stately, that if the sonne of a minister be not a gentleman, the sonne of ye minister shal bee but in accompt a begger. There is some in Eng­lande, [Page 237]that haue good and large stipends for seruing the Lorde, and they spende it as liberally on their Sonnes to make them Courtiers: Well, Aaron did not so, either Eleazar so, eyther els the Apostles and bretheren of the Lorde, eyther els did Cephas or the residew so: Pittye it is, the Churche of God, to sée how it serueth: how the people die for foode: the hedge of the Lorde, how it is broken downe: and they of the house do not so much as send their childrē out of their house to repayre it. The Lorde moue his Prophetes, to see vnto it: And giue thē yt earnest of his spirit, the zeale of his glorye, the feare of his name, the reue­rence of his Maiestye, they ought to haue: that his Gospell may bée farthered, his Hierusalem builded, his Citye finished, his Church fetled, that (if it bee his will) it may frō henceforth, bee neuer more remoued: we haue now run thorow, the two first peeces, of our last worke, euen a litle liberty more, and I doubt not but I shall dispatch the rest. It foloweth.

[...], Apte to teache: there was required [...], and now wée haue [...], the lord God hath alwaies had a care ouer his church, he therfore hath cōtinually sent laborers into his har­ueste, to helpe them forwarde therin: and in that hee sayth apte to teach. None must bée fit to lay his hands vnto this plough, yt is not of sufficient force to rule it:

I would to God our ministers knew the way, to put of their shooes, when they come into the Tem­ple: or that they would singe an other song, then that they chaunted and flong forth to those of Babylon: Or dawbed not vp the walles of his Temple, with vn­tempered Morter, as now they doo.

Here, how it is, I know not, it may happely bee better, then where as I haue béen: but in other pla­res, the Huntesman is readier then the Minister, and hée fitter to trauerse the feelds, then he is to féede the [Page 238]flocke: I am ashamed to sée in the congregation (the heritage of the Lord) that there should bée any, as to serue in his Tabernacle, which came not of the flocke of Phinees, and are not found registred among them of the right Préesthood: If Israel were now gathered togeather, they would haue chosen Eleazar, and his children, and haue let the other gon as Bastards. I see verye well, that as to one Tribe, so onely to one Church & society, is this that I speake. But I would all the Lords in Israel heard mée, that there might not so much as a Porter be lefte in the house of God, if hée were not able to open & locke the doores, by good title: This is the poore councell that I am able to giue you at this time, O you of the kindred of Leuy: that euery man make cleane his vesselles, and kéepe holy his owne soule, that hee may bée blamelesse at the day of the Lorde. How can this bée, when a number are so tounge tyed, that in euery thirde liuing, not the third man, is able to speake to the People? There was in Gilgal, Schooles of learning, wherof Samuel was hed, not far of Iordayne, when the twelue stones were set vp, at what time the people came as on dry land tho­row Iordan.

There was also in Ierico an other schoole, where­as Elyzeus ruled, called Nazaristes: Thither they went vnto the Prophets, from thence were they cal­led, if they néeded any. God, to whom all prayse be­longeth, hath giuen vnto Englande, two as worthy and famous Schooles, as I haue red of in any commō wealth. But how many haue bin sent for from thence into the common wealth: or who is there, if hée haue not one to speake for him, that at this daye eateth a­monge the Prophets?

The Sickle hath nowe béene twice sixe times put into the Reapers handes, since I gaue my first full entry into Cambridge: and many a time hath the [Page 239]Sunne turned backe agayne his course, since I be­gan my study: yet I did neuer heare of twise sixe persons, which were called by the Patronistes into a­ny one benifice throughout England: eyther knowen any, if hée sued not for it, to haue got ought: and then if Maister Simon and hée iugled not together, or went aside into some corner, hée went without it too: If not then the guifte therof was giuen vnto his man: and ten poundes, or a twenty, or thrée times ten, some­times, returneth backe againe into his Cofers: Thus are the poore seruants of the Lord robbed. How can it bée, that Vniuersities should bee so pestered as they are with students, vnleast you tooke out of the Coun­try to serue your turne? when you might haue good & faythfull Ministers, from the schooles? complayn you of dronkards? take sober men from the Vniuer­sities: let them of the féeldes, kéepe their Plough stil. Complayne you of euell liuers? how can it bée, other­wise, seeinge they neuer knew as yet to liue well? Complayn you of dissolute and idle men? Then choose out them, that are benommed in ioynctes, and wy­thered in face, and broken with long trauaile at their bookes: vse discipline for those fat Chuffes, that lye snorting in priuate corners: Complain you of Spend­thriftes, and Banckerowtes, redier to rifle & sweare it out: fitter for the Buckler and buffetinge, then for the Bible and profitinge? Then strip them bare and disherite them of this title, ye deface the Church wt their dishonest and vnchaste life: Apparrel sober and graye headed fathers, that wante, and stand in néede: Complayn you of the small skill, and litle instructing of those that bée in the Church? then I am inforced, I perceiue, to tell you all: fetche out the brasse, and cop­per, and Tin, wherof there is now so great store in Hierusalem: Let your kniues, and your Basons, your pottes and your vesselles about the Tabernacle of the [Page 240]Lord, bée of siluer onely and of golde: for puritie and cleanenes, is verity and holynesse vnto God: bréefe­ly I say thus mutch: [...], Arte thou a Minister? It is expedient thou bée a teacher: For I say from Ezechiell and from the Lorde. If God sende a sworde into the land, and that people haue a Watchman, that is set ouer them: That same man when hée séeth the sworde, shall blowe the Trompet and warne the people: If a man heare, and is not warned, but the sworde come and take him away, his blood shalbe on his owne head: for hée heard the sound of the Trompet, and cared not. If the watchman sée the sworde comminge and telleth it not, if any of the people bée hurt, hée shall die in his sinne, his blood wil I require at the watchmans hand: Agayne, if I say vnto the wicked, thou wicked thou shalte surely dye, and hée may beware, and will not, hée dyeth in his sinnes, his blood will I aske at his owne handes.

But if hée bée wicked, and thou tellest not the wic­ked of his wickednes, hée shal surely dye in his sinne, but his blood will I require at thy hands: for as tru­lye as the Lorde liueth, if hee stretch forth his hande ouer a Citye and destroy prouision of bread, and send dearth amonge them to distroy man and beast in the féelde, though Noe, Daniell and Iob, those thrée men were among them: yet shall they saue but their own soules. If I bring noysome beastes into the lande to waste it vp, and leaue it desolate, that no man may go therein, for Scorpions and wilde beastes. If these three men were there, they shoulde saue but their owne soules. And if he sende out a Pestilence into the lande, and poore out his sore indignation on it in blood, so that hee rooteth out both man and beaste, If Noe, Daniell, & Iob, were therin, they should deliuer neyther sonnes, neyther doughters, but saue their owne soules, in their owne righteousnes: well, I [Page 241]exhorte you all in the Lorde, and in the name of the Church of God, which waltering in many corners of England, holdeth vp her handes vnto you, that being wearied with long and great tediousnesse, is not able to lifte vp her heade any longer. That now shiuering thorows all the ioyntes of her bodie, cryeth out piti­tifully, for instruction at your handes. That béeing defaced heretofore with base and homely doctrine, craueth to be fed with good Discipline, and receiue good and strong meate from you: and I craue it in the name of Iesus Christ which hath bought you, and for his bloudshedding which hath ransomed you, and for the mediation on his behalfe, which dayly prospereth you: That you woulde be good and faithfull stewards in the house of God: That henceforth you suffer no dissolute and gyddiheads to trouble her, no dombe and doltish ministers to mussle her, no Priestes of Baall, no bringers of newfangles, to come néere her: You shall increase to the Lorde GOD the number of his chosen people, you shall strengthen the weake, helpe the féeble, incurrage the poore in spirite, make strong the féeble knées, open the eyes of the blinde, helpe the ignoraunt, and builde vp the walles of his spirituall Hierusalem. I haue described heatherto, the halfe face of such a Prophet, as I haue seldome heard of in any commmon welth: please it you to giue me leaue, to touch but the very hem of this his next garment: If then I giue him not sufficient clothing, I am content to let him go for this time: hereafter when I am wel­thier, more fully to attyre him.

To his bodie as to the whole man, I haue giuē him this yt he be blameles. To kéepe him in awe, as other­wise one wilde enoughe, that he praunce not forth in his furie, he hath a snaffle to drawe him backe, euen a verie good vertue, mutuall societie: For that hee hath a house and a charge to, hee hath a towre [Page 242]to looke out on, where he must be watching: For that he is in a verie brickle place, I haue set one to waite vpon him, to kéepe him in sobrietie: hee is couered with discréetion: and being a man of wisedome he re­gardeth not him selfe so much as others, he bestoweth therefore on his neighbours, and kéepeth hospitalitie: And knowing that men liue not by breade onely, hée diggeth for the pittes of the water of life, and teacheth them to séeke the Manhu came downe from heauen: Lastly, as one able to discharge so great an office, hee hath Abstinency as kéeper of him selfe, and others, that they absteine from such thinges as be hurtefull, and séeke them, maye profite all. In the booke of God, there is prescript commaundement giuen, as touching them, that abstayned: Loquere ad filios Is­rael, vir, siue mulier, si vouerint votum Nadir separēt se a domino, a vino & sisera abstineant: &c. Of abstainers I finde two sortes. The one at the cōmaundemēt of the Lorde: The other of frée will: Commaunded of God was Samuel, euen from the breastes of his mother: when as Hanna, wife of Helcana being barrē, she de­sired of the Lorde a childe. 1. Sam. 2.33. The like was of Sampson, when the Angell appeared to Manoath, of the tribe of Dan, whose wife also had neuer childe til that time: Iudg. 13. Like as was that of Iohn Baptist when as the Angell appeared to Zacharie at the Alter: shewing him, that his wife should conceiue and beare a sonne, and that he shoulde drinke neither wine, neither strong drink (for he was a Nazarist) as Luk. 1. An other kind of abstainer there was, ye lasted al one­ly for a time: common to the Leuite, to the Priest, to man, to woman vnto all (for a certeine season) which custome (in maner) was kept by Paul, when he vowed a vow, and shaued his heade in Cenchraea, Pris­cilla and Aquila accompaning him. This was that whereon the Papistes tooke so much holde, for their [Page 243]vowings: But as the Gopell is frée, and tyed neyther to tymes and seasons, neither to yeares and dayes: so, the libertie that wee haue in Christe doth a­brogate these. Paul speaking here, of the abstayning, meaneth not, that we shoulde renewe this custome a­gaine, but warneth vs here of drounkennesse, and of intemperauncie: A vice verie common, and in déede not cared for, and I meruaile so much the more there­at, as I sée them to be traunceformed into beastes, and that manlinesse and liue bloud that followeth the greenesse of youth, to be turned into blacknesse and vglinesse in the Face: of whome you may haue a good note to discerne them, by that sweltering and rotten­nesse you shall sée in them that be common quaffers: Wherefore, as there be nowe euery where in the house of God, redier at Ticktacke, then at the Bible: that dishonest their calling of Dyceing, and bring contempt to the word of God, shame to them selues, and a reproch for euer to their vocation, by ouerdrin­king, so, if any thing deserueth banishment from the sight of God, from the ministerie: from Bishop­pricke: this in my iudgement especially deserueth it: And howe can it be that the true foode, the spiritu­all & perfect drinke can euer be tasted of, if such mis­shapen, deformed and disguised Ale house Knightes, be suffered to haue any thing to doe, in the seruice of the Lorde? For this cause, thinking my selfe most happie at this time, though vnworthy to speake in so learned and Honorable an assembly, as héere I sée. Yet either as Phormio to Hannibal, or as one emboldened to speake at this present, I presume in the name of the Lord God, in the behalfe of his Church, and of the flocke he hath committed to vs, to speake thus much. Not therin to rip vp old sores, which I know, cannot be healed: or to vnlase ye wounds of any man, which cannot be done without peril and ioperdy of the body, [Page 244]neither yet as hauing cause to crie out for reformati­on, in diuers cases, in that many thinges, be refor­med most exactly: But humblie to craue of your ho­nour, whome God hath placed in his eternall coun­saile ouer vs Leuites: to rub and race out, all the stock of Iesabell: to plucke out and deface them, which haue no title to the true Priesthoode: To rende the king­dome of those headlesse fellowes, who hauing of a long time serued Peor and offered vp the first fruites of their youth to Accaron, are nowe compelled, to lie groueling in the Church of God: and in the darknes wherin they haue loytered, shoake vp the people with vnleauened bread: nay with chaffe and superstition, wherin they haue serurely lurked these many yeres. The countrie is so full, either of tongue tied mini­sters whiche speake nothing▪ or of Vesselles without water good for nothing, or of idle and sluggish Leuites which profit nothing, yt the people of ye Lord are star­ued, they lack meate; euery corner so ful of newefan­gled & disguised toyes: bringing in of newes, and straunge nouelties, to delight the people: in preching deuided, in doctrine contrarie, in life and behauiour filthy, in instructions erronious, in admonitions Phantasticall, in their dealings, innonating & chaun­ging the olde for the newe: that the shéepefolde of the Lorde, is cut in sunder, and faine to abide in manie angles, and to lurke in priuate corners, that they may better be satisfied in that they aske. I am persua­did, that a great number, they are fitter for Mycah, to serue and worship a Theraphin to the dishonour of the Lorde, then once to offer vp true & good Cence in ye house of ye God of Iacob. I may well say that the Re­gions are ripe alreadie vnto Haruest, but the worke­men, they are vnskilfull in their dooings, for they cut downe, & they spoyle the branches of the good Vine, they are not able to prune them in their season: They [Page 245]haue so by the space of many yéeres ouershadowed the litle graftes, and kepte vnder the simple soules by cloake of superstition: That for lacke of the Sun, the sinsceare and true meaninge of the worde, that hath bin kepte from them, by these rotten and shackering boughes, they are euen now falne to the ground and wythered: O Lorde? howe many poore and sillye Creatures of God haue pyned away, which neuer knew what Iesus Christe mente? how many is there that if they had tasted of this Breade of lyfe, wheron wee feed, would most willingly haue nourished them selues therwith, and for the want therof, haue died in honger? Wherfore and for which cause (euen in the Lorde Christe and in his blood, I speake thus mutch) The Lord hath so blessed the sonnes of his Prophets, and Gilgall is become so gloryous in the sight of God, and Bethell, and Ierico where our Nazaristes bee, is now come vnto so full a groath: as that since the Lord hath giuen his worde to man, a more happye and flourishing estate, was neuer séene among the sonnes of Prophettes. It is our humble sutes, that as GOD hath blessed them, so Ely and Elyas, woulde now bringe these younge Leuites, into the Taber­nacle of the Lorde, to serue there. The Lord God sende downe vpon you the full measure and aboun­daunce of his spirite, that those may bee chosen out as fitteste for Israell, that are meetest to beare the Arke of the Lorde: The Lorde sende vs his Pro­phettes of his grace and goodnesse, that as hee hath giuen mercyfully vnto vs, a long, calme, and quiet Sommer: therin to make ripe, and fully to streng­then our studyes, such a time, as heretofore wee ne­uer hadde: so in the pleasure and greenenes of this same tyme, wee suffer not the fruicte which is loo­ked for at our handes, to wyther away, but that wee maye bringe it into the common Wealthe [Page 246]amonge others, and profit them which haue eyther litle or small skill in the worde of God, and that hope to bee only releeued, by our dooings: And that God that heatherto hath blessed them, in that his fauour prosper vs, and them, in Iesus Christe. And nowe euen last of all, hauinge sayd what I doo thinke, and vttered that I meane, in a true testimony of my con­science: I craue pardon at your handes, my fellowe Bretheren and laborers in the Lord: Take this my farewell and last spéeche among you. Euen to you of Cambridge, I also sometime of Cambridge, doo speake: To others, men of learning and wisdome, I a litle experienced in readinge, and as one snatch­inge heare and there that which hee coulde get at stu­dye, make my humble sute and ernest requeste with hartye good will vnto you all: That the house of the Lorde, wonderfullye decayed, and broken downe in many places in England: the wales therof so shaken, that any rauening & ramping beast may enter there­in to deuoure vp the poore flocke of the Lorde: scarce in sixtéen yeres one man found out to speake vnto thē sixteene times: nay in twentie yeeres not two Ser­mondes: in ten yeeres not one Preacher: and since the blessed and happy day (then which neuer came one more ioyfull in this Realme, whē our most gratious Soueraigne toke first of all the Scepter and the Dia­deme vpon hir head, and now hath kept the same frō the handes of forrein men) I say from that day of ioy and mirth, vntill this hower: many Churches, sun­dry congregations, diuers Parishes in this Realme, eyther are destitute altogeather, or seldome in seuen yéeres, or neuer in many Monethes, or not at all since the preachinge of the Gospell, haue had any one good Preacher to teache them: Our Prophets, they ta­ry at holme, and very lothe they bee to go abroade, so many troubles, and sundry miseries are insident vn­to [Page 247]them in the common wealth: And verely I can scarce blame them: for if they doo, they are fayne to goe into the feeldes to gather their owne meate (if so they will,) as though there were now a dearth amōg them: and then there daintiest feed it is but Pottage: If (which is worse) they happen to gather some Coli­quintida or of ye wilde Vine, they may sterue or els be poisoned, there is neuer an Elyza to helpe thē: or any one (so rare it is) like vnto that Sunamite commended of the Lorde: that if a Prophet or man of God come by him, wil call him, or appoinct him a place, or make him a chaumber, or wall it about, or set him a bedde there, or a Table, or a stoole or a Candelsticke, to en­tertayne him and his seruaunt, if hee turne thyther or come that way: That I might haue good occasion to charge them to stay at holme and bee content with their small prouision, for they shalbe fed as hongerly when they come abroad, as euer they were, whē they kept their study: And yet this is not my meaning: for without doubt, if we were as ready to serue the Lord, as God would bée if wée walked vprightly, to blesse vs: though they woulde not or they could not, or that the people were harde and stony vnto vs: yet the Lord would prouide vs meate, yea though it were from the mouth of the Kauens, and wée should bée as well ly­king wt the pulse and the pottage wheron wee feede, as any other though they were in the Kinges Court, with all their dainties: Wherfore let no man bee discourged, we are but as our fathers were: further­more it is our portion in this life, to bee in bondage in this world: And if wee were not, as now we are, very secure, the Lorde would deliuer vs: It is a pittifull thinge, and I can not but vtter it, take it as you will: wee disagrée among our selues, and bee at discorde with in our owne house: and there is harte burning euen amōg those that minister in the Ephod [Page 248]and serue at the Table of the Lorde: The thing is to open, the grudge is ouer well knowen: as for the con­tention I would it were so great as that of the Pro­phets was, that any iust quarrel might be pretended: but in as much, as neither the worke is falsified that appertaineth to the holy buildings, nor the garments or ye silke, or the fine purple and wreathed worke, cō ­trary to the commaundemente of God: but your dis­putation is about Snuffers, & Besoms, and such base and homly stuffe, which you thruste into the Taber­nacle of our God, & lay vpon vs being things of no va­lue: therefore I am not purposed to defend thē at this time, but to pray vnto the Lord to prepare our hartes aright, that wee may vse them equall and as becom­meth vs, bothe of them: Hauing for al that, great and wayghty matters, to charge them with, that throng in vpon vs with their superstitious glosing: very de­sirous to know what conscience there is, and how re­uerently it may bee doone, that hauinge so goodly, so great, so famous and excellent guiftes, they shall for all that, leaue the people of God vnfed, see the poore flocke of the Lorde sterue before their faces, the lame man and simple soule dye for foode: they hide them­selues and lurke in priuate corners, gadding a broad like men of occupations attired like prentesies ra­ther then Preachers teaching in schooles, then spea­king in Pulpets, and all for ye vanyty and immagina­tion of our harts, or for the vnrulines, or for the blind­nes, or for the vnskilfulnes of ignoraunt men. Furthermore there is no cause, that they whose doc­trine and life, manners and knowledge, is compara­ble almost with those the best that beare the cheefeste places in the common welth, should disguisedly trans­forme them selues to all fashions, that they bée readi­er to runne a hoyting and raunginge abroad thorow euery petty and bye holes in England, preaching and [Page 249]teaching in priuate houses: ministring and seruing in priuate places: disswading not perswading once to good orders: disfiguring their calling, and laying aside their function where vnto they are chosen: and see­king to be plausable among the ruder sorte: seruing their affections, and yelding to their desires, as com­mon Chapemen, to buy and sell: and to lay abrode whatsoeuer disorders shall be brought into the com­mon welth: so that after this my last peticion and re­quest, vnto you all in the Church of the Lorde: speci­ally to you at this present gathered together to shewe your duetie and readinesse, and your good affecti­on that you beare to the Lord God: reioysing so much the more as I sée so goodly a companie assembled and met in one to ioyne and knit handes to the finishing and reising vp of the spirituall Hierusalem: I say, vnto you all I power forth with a wandering minde, and verie vnwilling heart, these my hindermost and last wordes: And they be: that none of you doe come as the sonnes of Ely did to them of Iuda, bringing with you a thrée forked fleshooke, to plucke out the meate that is in the pottes, if any one denie it you: Or that you presume to take this charge for the loue of money and gréedinesse vnto gaine, as some haue done: or that you be a dishoner vnto the famely o [...] [...] Lorde, traunsported and borne about from place [...] place like masterlesse men: Hauing no aboode, no not a hole to lay your heades in, too vnseemely in these our dayes, where a number doe sit in the heigh wayes, and in the gates of other men wayting for a péece of breade and for almes at their handes, when it were fitter that they were kepers of hospitalitie, them selues: Againe I require and pray you earnestly a seruaunt of the LORDE and fellowe labourer with you: To scatter your selues thorowe euery an­gle and quarter of this Realme in seuerall congrega­tions, [Page 250]that all countries may heare your voice, and euerie parte thereof may glorifie the Lorde. Fol­lowe not the custome of our Presice men, verie daintie and coye, so nice as may be, if they sée a Sur­plesse, or a Coope: Yet they will thrust them of their accorde into others mens charge, and take vpon them gouernement in the iurisdiction of others, and spreade abrod the infirmities of weake brethren, and dispence a yeare some times, moneths (if they thinke good) and often many wéekes, to satisfie the vnsatia­ble demaundes of their confederates: yet cannot find in their heart to bestowe them in any other foraine and straunge place, where the worde of God hath not béene heard, to doe good there: And to conclude, let there be one agréement, one brotherhoode, one voice, and one sounde in all your preaching, speake not contrarie thinges: a verie common thing in these dayes, men haue learned to dissemble so gloriously: Al­so I desire you, nay I charge you in the Lord Christ, that you be not of diuers mindes, but that you teach one GOD, and one Christe, whome he hath sent: sowing abroade no newe and phantasticall opinions: or scattering diuelish and olde heresies: or inuenting straunge and fonde nouelties: thrusting vppon the simple soules inuocations, and fables, whiche ap­perteine not to edification: All whiche are brought in at this day by the Scismatickes of our time, and now trouble the common wealth: that the same sworde whiche appertained at the first all alone to the Ma­gistrate, to the rooting out of vice, and hewing off of the Papistes: is nowe also faine to bee drawne foorth, to cut off them: Well, the Lorde graunte (if so it bee his will) peace to Hierusalem, and long life to the daughter of Syon, and ioy and tranquili­tie to vs of his Church: that shee may bee brought to knowe the will of the LORDE, and wee ru­led [Page 251]by him, in all our exercises: that the worde may haue frée passage, his name onely glorified, his will knowen, his commaundementes kept, and the gos­pel truely and sincearely taught, to the maintenance and furthering of Religion, and the beating and sup­pressing downe of sinne, thorowe Iesus Christe our Lorde. Amen.


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