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 It is also called the worde of life Verbum est viâ—â—â— 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 giueÌ„ vnto vs the ministerie of reconciliatioÌ„ And this Gospell it is called the Gospell of the glorie of Christ 2. Cor. 4. The God of this world hath blinded the eyes of the vnbeléeuers that the brightnes of the glorious Gospell of God cannot shine amoÌ„g them which is the expresse image of his father therefore in Tim. be calleth it the Gospel of the eternall blessed Lord 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 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 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 the 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 â— 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 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 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 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 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 asâ—â—uch as in vs lyeth continully to serue him M. 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 exaÌ„ple of praying 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 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 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 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
in Israel there was scarce any weapons to fight withal Nowe our Swordes can not helpe vs our manlynes kéepe vs wee are affrayde of our shaddowes as wee goe in the streetes Your huffinge carrowfing is turned to bloodsheading our freendlynes and familiaritye is turned to enimity Our loue and our neighboring is turned to brawling Nay our Cuppes and our banqueting is turned to murthering I am perswaded before the Lorde that a nomber of Swashbucklers nay euen of vs Gospellers bee fitter to sporte it out with Dalila and daunce it out with Herodias then to come to the Temple to heare Moses God mende the state hereof and giue vs more of his peace and blesse vs with his rest if it bée his wil And send a strong Easterne winde to rid away these Catterpillers that wee dye not all But let them alone the common wealth will bee so weary that what with men for their Sonnes and Mothers for their Children and men Women and Children for their heapes of Carcases that lye scrawling in the streetes they wil be glad eare it bee long to spewe them out There is yet another kind of felowe that I marke and ment in these words of Christ for giue our debts and as the Adder is more sharpe and her force daungerous when she commeth vnlooked for then when wee may a voide her so be these I talke of that lye hidden in the thicket till they spie their opertunitie and then wreake their malice on their brother This enuious man little remembreth what our Sauiour Christe did that when he could haue slaine him yet saued him When death and distruction was limitted for his portion with hipocrites wrought a good worke and brought to passe a full satisfaction for his sinnes And for a certeintie if the wicked man knew from whence he fetcheth this same if once he sawe that vgly shape and monstrous visage of that deformed creature that brought this to the worlde I suppose that for the hatred they owe vnto the Deuill and Sathanas hee woulde from hence foorth neuer vse it And of these there is two sortes One is for his neighbours losse for the euill successe that happeneth to his brother this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioy pleasure that is takē in other mens mishaps vnfoldeth the inwards cogitations of the heart Sheweth that we be not perfect and vpright before him and it is that the Lorde will require at our handes This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is next followe brother with him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seconde kinde of malyee secreatly wrapped within man. For he that is sorie for the good successe of any one though he be a wicked man hath little consideration that the sunne shineth aswel on the good as the hadde And how gorgeous a shew and what couering soeuer they haue to shadowe it with be they well assured the Lord will not suffer it Here it commeth that a fonde affection leadeth a number he hath this man he hateth that man his reason is not to seeke he is an enimie to the gospell This is but the shift of one that halteth and such idle excuces shall not excuse thée at the day of wrath I can giue testimonie of this and my conscience beame witnesse that I finde it true Whether I may accuse the dayes or no wherein I am I cannot tell Refuse the dealinge of some I may for good occasion whose consiences are sore troubled and they dismaied for a péece of breade and a cake and for an holy day That is happiest and counted wisest that maketh religion his warrant and his profession his Canape to dissemble gloriously That heapeth vp riches greedely robbeth his brother vncharitably that gloseth shamefully and walketh vnbrotherly yet will he bee a gospeller and deale precisely I say no more it goeth verie harde with vs when men of conscience in greate and weightie matters shall strayne their conscience as they doe and life and death shal be too little for others if they shall giue place but to trifles That swallowe vp Cammelles and be strangled with a small and tender knatte That lay great heauie burthens vppon other mens shoulders and beare not so much as the weight there of them selues Surely they shall not escape the vengeance that is to come nor eschew the firce wrath of the highest They shall pearishe in the vanitie of their thoughts and consume away at the looke of the Lorde of hostes For they haue not knowen the Lord their maker nor beléeued him in faith nor professed his power nor looked for iudgment neither make they an accompt of his comming in the Clowdes neither take they any héed to forgiue other men their debtes There is other kinde of men that I note héere I put them in the same Catalogue for as I vnderstand they be fellowe brethren and pitie it is to deuide them they be so friendly And these bee sutch as forgiue all but for aduantage will bee lye their neighbours and for their profit dissemble with many and for that they will not shame the gospell take an oth now and then to ridde their brethren out of thraldome and accuse them they fauour not And slaunder them they fansie not and raise vp reproches though they haue suffered the heat of many summers ratle forth their gun shot against the godly Yet forgiue they their debts as they woulde be forgiuen of god But I wishe them to remember not that in Virgilius Talia voce refert curis ingentibus aeger Spem vultu simulat premit altum corde dolorem Nor that which Plautus hath in Trinummo Sapiens quidem polipse fingit fortunam sibi A politike man the worlde nowe doth smile vppon him as to knowe from whence he came that hee is the Temple and glorious building of suche a one as will not suffer straunge merchaundise to be set at sale within his libertie For if the midwiues in that they saued the lyues of young children whose bloude Pharao gaped for were knowne by their infirmities to be but women in that they lyed in so good a cause out of doubte a litle corner is left to these men the are nothing so good as the midwiues were Neither saue they any ones life muche lesse in their beastly and malicious quarels allowed of God. If Abraham founde his reward and Sara his wife agast at Abimelech returned and had the shame for that she said she was his sister knowe first that neither Sara neither Abraham bee here neither is your case a like Thirdly that his weakenes shall not saue your rashenesse Though Rahab the harlot did saue the three men that came as spyes to Hierocuntia and had her reward Notwithstanding you haue erred and that grossely For both the commoditie of them in Israel and the whole lande is to be preferred beefore your priuate gaine and when you approue it by the word of God
Short prayers if they be earnest are better then much babbling vvherin is no stedfastnes Abuse of meÌ„ if they mislike the man that precheth or if he vse common prayer Precise men haue noplace that pray at those times they like othervvise forget them selues the vvhole moneth and the vvhole yere 〈◊〉 Nature condempneth in the wicked that do as their kinde and manner is only they forget God. Christe alone vnspotted blameles maÌ„ of him selfe vvicked and shamelesse â–ª All our corruption is hidden and layed vp in Christe No maÌ„ hath hated his ovvne fleshe at any time then Christe can not cast of vs. This mishapen visage in a Christian is filtâ—y God thinketh vpon our imbecilleties in all he doth Papistes conuicted olde vviues fables haue no place presise and nise long prayers be cause that vvee slip so often Superstition crept in by ignorauce As murtherers Theues vse Kniues Svvordes togeather vvith good men so do the vvicked their praiers together vvith the fà ythfull yet to one they are life to the other death God permitteth the Diuel vvorketh and man sinneth vvilfully they proucke God The Sinner doth all hee doth to death hee vvanteth grace and light the godly they vvorke to life and vse the same thing vvell by the Spirite God hath notied vs to pray after one mannerâ— but this and others bee good for his vvill sake and the perfectnes therof vvee vse this God looketh not on man but on the minde All states can reason vvhy they need no praier but all must submit them selues and pray to God. As is the sapp the earth so is prayer and Inuocation to man As vvater confumeth all so God distroyeth all degrees if they call not vpon him As our life it aboue vvith the God of glory so must vvee be spiritually bent at prayer God named him our Father for that as a Father he giueeth all things that vvee his Children neede The Lorde is terrible yet in Christ is his loue and fauour opened in vvhoÌ„ only there is satisfaction God a Father in the cration and a Father in his blesing and a father to vs in giuing to vs but all alone is hee our father in the attonemente All thinges turne to our destruction if God helpe not If as vvee bee froÌ„ the eathe earthly so vvee vvere not also gouerned by the spirite then vvere vve in death Beeing in death in sâ—n it is requisite that vvee should haue a Mediator Vnmeasurable and vnsearchable is the loue of God that beeinge life gaue himselfe to death foâ— vs. Our Father Seeing our benefits are common to all it is reasoÌ„ that vve pray for alâ—â—and for that God is the author o life vve pray if it bee his vvill that all may liue The electe chosen of God none other come vnto him Why vvee pray to God. All things are not fit for all times For as mutch as God is vnsearchable incompreheÌ„sible it is good reason to submit our selues pray to him All Gods creatures are ready to fulfil his coÌ„maundements against his enemies We pray in the name of one for that the thâ—ee persons make but one God. The sainctes vvith god vve confesse they vvere good men but the honour due to the Lord is not to be giuen vnto them seeing all things be vvonderfull and straung hovv is he most glorious that made them In that perill vvhiche is greatest God is readiest If the heauens passe the creatures perish man also shall haue an end No maÌ„ hath feared God and remained helples Man commeÌ„deth maÌ„ much more man God. First seeke the glorie of God then thine ovvne glorie God honoureth those that honour him and in all thinges that are is he honored if man shuld holde his peace God needeth not man but man needetâ— God. All goodnes all perfectioÌ„ and all holinesse commeth of the spirite Not euery one that saith Lorde Lorde shal be saued but he onely that calleth on him and beleceuâ—th Plaine men begyled in time of poperie keepe the olde superstitioÌ„ still in much bab ling. God knovveÌ„ in all his vvorkes hath names giuen him to shevv the same Iunilius coÌ„tra haereticos Gen. 17. No fleshe shall die for others all flesh dieth or liueth to him selfe All flesh ought to seeke the glorie of god and then is the name of God hallovved God giâ—eth his glory vnto none and those that serue him those he helpeth Such vvere the holy thinges belonging to the teÌ„ple such also vvere the priâ—sts in the lavve such be the preachers novv that be kept as holy vnto god and seuered from the vvorld that they might â—â—lisse and sanctifie him Holy as like to god for that he is holy God most glorious and vvorthy all honour hath created al the treatures to seâ—ue for the vse of man man onely did he make to honour him These three are set dovvn for that his mercie and his loue appeareth most in them Theodoree Eucherius in Reg. Here is it knovven that vve loue God vvhen vve set out his name feare god increase the number of his Church These are vn searchable not to be attained of vs yet do they not and they cannot set out the full povver of God. God helpeth the good beatethdovvn the vvicked punisheth the sinner succoureth his faithfull in vvhich chiefely he is glorified Though Israel vvas as it vvere eaten vp of the vvie ked for a time and the tribe of Iuda extinguished and the root of Dauid forgotten and the temple forsaken yet soudeinly vvas all this renued and God glorified in his Christ This persecucion was greate yet vvas God honoured in the sight of men by the courage death of his saincts For all men vve pray for the good that God vvoulde strengthen them for the faithlull hee vvould deliuer them for the vveake he vvold incourage them for them vvithout that he vvould cal them and for the rebell and obstinat that he vvuld consume theÌ„ in all vvhiche God is magnified God is a consuming fier to the vvicked to them that feaâ—e him â—ee is a mercifull God. God trieth his people suffereth theÌ„ to fall that they may haâ—e a better risinge Sin raigning in our â—â—ortall bodyes vvee vvere câ—oked vp in the sanâ—e but thaâ— only vve are faued and liâ—ted vp in Christ Losenes of life in Christians is the cause of the dishonoring of God and maketh the infidelles the vvorse Scismes in our common vvelth be for our sinnes but the euill life in precise people certefieth vs that they haue an other ende in their dealing then all the vvorld knovveth If God vsed an order in praying then vve in our supplications and in our common vvealth must be also erdered first seeke the kingdome of heauen and the righteousnes therof then all things shall â— giuen you The â—aiâ—ctes holy men they pine avvay and take thought if any superstition do heare svvay rather theÌ„ the truth As the light is more excellent and better vvelcome vvhere
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 Venerisque 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 FINIS 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 as 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 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 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 ¶ 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.
others That same Ephraem hath yet gonne farther in this hée searcheth out more narrowly the dealinges of the world and preuenteth that same glorious pompe in our professors that lay open their thoughts and ripp vp their cogitacions to bée séen of men with which kynde of people I professe my selfe mutch to haue delt withall and glad I am it pleased God to let mée haue sight of sutch in these my younge dayes for that I may beeware the better in ryper yéeres But his councell it is not to praye for our selues but for all euen sutch as bée Christians and of the Lorde and not for our fréends but euen for those that hate vs I thinke hée hath sufficiently glaunced at our Anabaptists that beside their error in mislyking our manner of prayer holdinge with none but sutch as is framed and ordered by them intertayne but litle order in the Church but careles in life and suspected in their dealing make the Gospell a couering and the word a cloake to dissemble with regard sutch as fauor them presume to appoincte the elect of the Lord at their seuerall iudgments pray for sutch as bée of their Church kéepe secret the dealinges of vngodly men least their profession and calling bee dishonested as though Dauid could not offend or Abraham transgresse the will of God bee it reuerently spoken and with feare but the Churche of God should suffer Shipwracke for it I speake as one mooued and sory I am that I am at holme And this sore it is so festred writhed already into the harts of men that an Iron to seare it is better thē a plaister to mollefy it with And if God doo not giue an other spirit or dalyaunce bée deferred as yet it is I haue at this tyme but looked at them if God permit and leysure serue and these outragious enemyties stil continue I am not purposed to leaue them so rawly But ouerslipping my self I haue plunged vnaduisedly to come so neere vs truly so it may bee For better a great deale is it to kéepe him that is abroad and strike the enemye then to rushe vpon our fréendes that bée at holme And yet not so nor so wisely neyther if wee consider all For it is wisdome to cut of him in thy owne Campe first if so thy liberty permitteth thee and then to wrestle with the forraner but content I am and I striue not nowe I will arme my selfe agaynst some other time Only let them take heede they come not nearer for if they doo though now they bée without reatch yet Pen Inke and Paper shall neuer spare them wel to leaue this of our disordered and crooked dealing let vs approtche to that which is more pleasaunt and frutefull then is this and if thou wilt pray and pray aright pray thus First in spirite Ephe. 6.8 Iude. 20. and in many other places the reason hereof is For that the man alwayes occupyed in his traficke is not able to vse the body the ioynctes the lymmes the outward gesture as other doth whose leysure suffereth them to praye at all times but euen this is required in him as in all other to lifte vp himself to erecte and reare him vp in soule in spirit in hart vnto the Lord that the affayres and dealings in this world ouercome thée not Secondly in fayth Math. 2.12 Mark. 11.23 Ioh. 15.7 Iam. 1.6 and the 5.15 Ephe. 3.12 Ephe. 2.8 and els wheare For as God hath left vnto vs all manner of instrumentes to woorke by as hee hath giuen vs a meane and way on earth to labour by as man hath his seuerall manner to inritch him with So for the spirituall affayres for thy woorke for thy waye for thy labour for thy custome to attaine thy honor with all is theare of vs all as common vnto all one onely instrument which is sayth Thirdly it must bée donne in the name of Christ alone wher in is secluded all manner worship and inuocation eyther of Saincts eyther of men eyther of creature on the earth That prayer vsed of them in Aegipt to Isis so named of the glory which they saw in the Moone Also they of Athens that worshipped the vnknowne god Actes 20. As they which were at Rome that serued Minerua Pallas Iuno Hereules with the rest diuersly inuented by the Ethnickes All els whatsoeuer they bee condempned by this for it ought to be in the name of Christ the reason is that wée take it not as a charactar or fondly for the repeating therof as that there should be any forse vertue in it But théese bee the causes for which wée are charged and inioyned to thinke that wée haue saluation in the name of Christ ¶ The first cause for which wee pray in the name of Christ For that hée onely forgiueth sinnes Math. 9.2 Actes 10.43 Rom. 8.4 1. Cor. 5.18 Ephe. 1.7 and the fourth the thirtéenth verse otherwise wée might pray to the Blocke and to the stone and to the thinge that créepeth and profiteth vs not For what aduauntage had wée in sorrowing all the dayes of our life and in the ende when the wrinckels in our sace appeareth and the messenger doth his duty and citeth vs before the Lorde then wee bée still in death and life is kepte from vs then this is the ende bereof Namely that our transgressiōs may be hid and our sinnes couered and that wée may haue remission of the same and life eternall which is the first cause we pray in the name of Iesus Christ The second for that hee is the way the truth and the life Ioh. 14.5 and 26. Ioh. 11.2 Ioh. 14 6. Actes 3.15.1 Ioh. 1.2.1 Ioh. 5.11 Colos 3.4 By this wee are secluded from all licentious liberty of the Gentilles from all inuention of man from all fonde and phanatical illutions For if wee séeke for lyse wee haue it in Christe that dyed for vs to bringe vs out of death If for a guide wee haue the spirit that will conducte vs in the right way and leade vs to his Father if the truth there was no blemish found on his lippes nor deceypt in his tongue and hée brought in the truth the Gospell of his Father and the woord of lyfe kept secret from the beginning of the world and reuealed in these latter daies vnto the sonnes of men wherfore wee néede to séeke no farther wée haue all things wrought in Christ The thirde for that hée is the accomplishment and ende of the law This may seeme litle to apperfayn to vs but whē we cōsider the by the law came in death and by the fulfillinge of the lawe came deliueraunce from death it may appeare what a glorious God hée was and moste victorious that hath ouercome the sharpenes thereof and vanquished the power of the Deuill that kepte this as a handwrighting agaynste man that of himself was neuer able to fulfil it wherfore wée pray in the name of Christ for that hée hath abolished the strength and force of sinne
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 ChildreÌ„ 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 vâ—itie brotherhoode of sutch as be roupled in the Lord 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 of this is mention made in Basill in his Epistle 63. That one should pray for another and for the saincts 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 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 thear 's 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 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 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 ende for their Emperour Constantine and his Chiâ—dren 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 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 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 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 wil be to late when Er and Onon are stroken by the hande of God when Agar is gon and thruste out of thy house 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 teÌ„ptacions This much for this parte and more then at the first I purposed for the knowledge hereof what prayer is The thirde thinge 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 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
thrones their dominions their Empires or sought their owne glorie made an entraunce ready gate to set vp and establish the sincerity puritie of religion Therefore Christe of him selfe testifieth I séeke not mine one name but my fathers that seÌ„t mée â–ª I haue glorified thee among men and I will glorifie thee againe For if he be our father where is our honor Will the childe acknowledge his parents the wild and sauage beast giue place to them that nourish her succeadeth the fire the heauens in his place and the fire the ayre and she ayre the water and the water the earth and the earth vs shall not we acknowledge and reuerence the Lorde of Hostes who dwelleth betwixt the Cherubynnes and ought to be worshipped of all nations vnder heauen Cyprian hath giuen as touching this firste point hallowed be thy name in mine opinion a verie good reason For saith he wée craue not that God should be sanctified in our prayers who is alwayes holye but that his name sanctified in vs wée might be made perfecte and holy in him Thus I also finde it in the booke of God in that place Be thou holie because I am holy Then our prayer is that being sanctified cleansed made perfect in the Lorde we may be holie and good perseuere therein For this cause Paulinus in the fifth age of the Churche when he liued called our Baptisteries places of restoring againe of man meaning thereby as I do gesse that we ought to rise froÌ„ sinne and liue to life mortifying and beating downe the lustes of the fleshe and as wee shoulde sanctifie the name of the Lorde so we ought in our conuersation and in our walking before him to bee againe sanctified that is walke as holy before him For as the water in the fifth of Iohn did neuer clense make perfect but when the Angell moued it No more is man renued and altered but when the Spirite sanctifieth him And as Sara was not by nature but by promise made a mother and bare a childe So are we holy not of our selues but of the Lorde Therefore we neede daily sanctifiyng and seeing that wee sinne and fall so often wee must rise and be reared vp in Christ in renouation and sanctification of the spirit For this is our sanctification in Paule that we be no fornicatours no worshipers of Idols no adulterers no light persons no folowers of wemen not théeues not deceiuers not haters not drunkardes and these sometime we were but we are washed but wee are iustified but wee are sanctified in the name of our Lorde Iesus Christe Master Gualter vppon this place hath an especiall note as touching this hallowed or sanctified be thy name neyther wil I blame him here in consideration the superstition of the world is so great who begyled in the vanitie of their thoughts are not able or else will not iudge aright of the will of the Lorde He findeth greate faulte for that men take an occasion from the name of God as though the bare rehersall thereof had vertue in it to doe wounders signes and miracles in the earth And of truth that wherewith M. Gualter found fault is so common in the worlde that as euery one is holyest and wil be counted godlyest so is hée in this life peruersist I wish that of Cyris were setled in the mindes of men that beefore they iudge of any thinge in the Booke of God they would consider thrée things the time the person and the matter that is handled which if they were duely wayed it would bee a cause good enough that men should not stray as they do in the iudging of the Scriptures For as out of this place is grounded this error that if wée recken vp the bare name of the Lord it is sufficient for vs if we say sanctified be his name it is enough vnto saluation therfore the commoÌ„ sorte of people repeate and vtter these wordes of Christe but they consider no more and so think that by saying of the same they haue discharged their duetie but this it is grosse and pernitious it sauoureth of the flesh alone that is sluggishe and heauie tired if it take any paines in searching out the wil of God For not euery one the saith Lord Lord shall enter into the kingdome of heauen but be that knoweth the will of my father doeth it This is the onely cause that the heretikes haue erred so grossely heretofore â— haue taken the bare wordes not the meaning of the spirit Therefore to take away all occasion of falshoâ— which is gathered froÌ„ the name of God I save this The name of God in Scriptures doth signify euery thing which is proper vnto him wherby his heaueÌ„ly diuine nature or his works glory appeareth As in Dauid thy name O Lord thy praise endureth for euer it extendeth and reacheth to the ends coastes of the world and againe praise him al you people blesse you the name of the Lorde Iunilius writting against heretickes reckeneth according to the Hebrewes computation eight especiall names giuen vnto God which bee these first God then Lorde also Lorde and God together or else almightie or sufficient or omnipotent or our piller and stay or God of hosts or a iudge and searcher The He rew I haue lefte out for I thinke it not coÌ„uenient the rehersall nowe these onely significations be they that are presented vnto vs and by these names is he called in the scriptures especially by Abraham when he apeared vnto him and then when he spake to Moses Exod. 3.6 Exod. 15. Psalme 86. And the Grecians call him a secret sercher or pearser of all thinges and a sister of our thoughts Wher vnto Peter Martyr Musculus haue in diuers places alluded and maister Gualter semeth to touch the verie same vpon the exposition of the name of god Here vnto I adioyn put those same glorious titles giueÌ„ vnto him by Moses when he desired he might see and looke vppon the Lord god Exod. 34. For then when he passed by in the cloude when Moses was put into a clifte of the rocke and God had put â—â—s hand before him and Moses sawe his backe parts alone he cried out lord God mercifull and liberall â—â—ntle and pitiful of infinite goodnesse and trueth keeping thy goodnesse for thousanâ—s forgiuing iniquitie and transgressioÌ„s and sinnes leauing not vngodlines vnpunished but visiting the sinnes of their fathers in 〈◊〉 sonnes and sonnes sonnes vppon such as feare not him and kéepe not his commaundements This other such like places of scripture do open and shew vnto vs the incomprehencible Godhead of the Lorde which onely is seene in his workes his creation and his creatures and by the same commaunded in this place to exalte magnifie and blesse his name The wicked take occasion as I shewed you before to call on his name verie often and thinke they doe
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 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 â—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 â—â—are and in skill aâ—â— as he biddeth it helpeth thée Abuse his Godhead and turne it to thy pleasure and racke his libertie to thâ— commoditie and he consumeth thée Then in this place sanctified be thy name is nothing els mente then his glorie the knowledge of him the true vnderstaÌ„ding 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 theÌ„ if they had called on his name Hallowing that is making holy or holying and sanctifiying doth signifie any thing that is consecrated or giuen or seuered froÌ„ 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 the 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 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 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 w 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 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 wil be magnified and I wil be satisfied I wil be 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 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 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 the 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 sheweth the wisedome of the Lorde God which doth wonders and
writeteth in the yeare of Christe 415. Or as Marianus reckoneth 414. In the time of Honorius and Theodotius that spreade abrode his heresies throughout all the East And hee with a greate number more infected the whole countrie And it is complained by Augustus that it blazed and bruted foorth throughout all Palestine And the same is author that it was knowen in Affrica and then carried to Constantinople into Italy into Scilitia into Fraunce into Englande as Prosper recordeth So that I wounder not at all if the reliques thereof remaine still For Melanchton though otherwise a good man and a verie notable member in the Churche of God of late yeares in Germanie was ouerthrowne in this And Erasmus that Semipelagian verie vnsteadie I must needes saye and one that durst not stande longe vnto the trueth stumbled in this As for Osorius his swéete woordes hath so rauished our young wittes that it is to be feared they taste a little of his rankenesse of spéeche Therefore to confounde him with others that Hyerarkye I referre you to that man of late memorie the light and glorie of Germanie Martine Luther that I knowe bothe can and will take my parte against them all For I stande not here by waye of confutation to set my selfe an aduersarie against all but to giue vnto you a notice of some for bothe I others may well touche it seeing it hath had so great defenders of late and so néere vs. Nowe then I speake not of the state of Adam and his sâ—yding from the Lorde what hee was in Paradice It is another question I talke of such as wée be now I touche not what wée are in ciuil matters or what our will is in common affaires eating and drinking in cloth in apparell in suche of that sorte These pertaine to the earth Wée dispute of that that leadeth vs to heauen Wee take not in hande what there is in that man that is regenerated by the spirite where there is a minde and a will to the Lorde by the Lorde But wée speake of him that is in sinne howe he commeth to god And I meddle not with destenie with prouidence with necessitie they are not depending hereon For there should then be no ende of our contreuersie Neither with the ministerie of the woorde and of the Sacramentes as meanes to bring vs Wée shoulde then bee too long Nor yet whether wée haue any light or not any force and might or no any wil any mouing any care any desire For it is easily knowen without God we haue nothing This is it which I touche briefely at this time and it is my question That in the conuersion of the wicked and vngodly man vnto the Lorde Whereby hée is throughly greeued for his sinne whereby hée séeth in a liuely faith the frée mercie of God and the benefite of his Mediatour whereby hee is instified before the Lorde whereby hee is renued whereby he is lightened whether or not there be a minde and readinesse in him whether his will his soule and his vnderstanding is raised or stirred vp of him selfe of his owne libertie at his pleasure for to knowe Séeke the Lorde and his Christe Or whether his whole conuersioÌ„ his alteration his regeneration is to be referred to the Spirite of the Lorde and the woorking of God and his minde moued and settled by the Holy Ghost or whether it commeth and proréede of him selfe This therefore to bee shorte it commeth and procéedeth all from God. For first I shewe that from the toppe of the heade to the soule of the foote wee are full of botches and blaines there is no whole parte within vs as the leprocie the bodie so doth Sathanas infecte the soule as the botches and byles the skinne and fleshe So the deuill the minde and heart of man For wee are vnder bondage seruitude and in the slauerie of this world Secondly the spirite of God onely doth drawe vs and doth renew vs doth make vs newe creatures The minde and heart of man is ruled and obayeth of our selues wee can doe nothing no not thinke a good thought this is more plainely seene by the forme of this prayer that I haue in hande For the caller is the Lorde it is done by his will to saue them that bée on earth to fulfill the petition that it may be with vs as it is in heauen The next cause hereof is Christe First for that he became man Nexte to saue men his bloud was shedde and hee died to get vs life Thirdly he rose from death and went vp to heauen that wee might haue our dwelling and mansion with him who is aboue To haue an assuraunce hereof we haue the spirite that continually worketh in the mindes of those that be his whome he hath seuered from the beginning of the world to dwel with him That he hath predistinated vnto life and made the heires of his glorie For whome hee hath elected those he calleth whome hee calleth those hee iustifieth whome hee iustifieth those hee glorifieth And where is nowe the will of man But to vnderstand more plainely the way and order of his elect whome he hath appointed in this life to dwell with him First I giue them this note that it is by regeneration of the spirit which they shall féele working in theÌ„ in that being ouerwhelmed in sinne and loden with iniquitie they shall haue tast of their owne transgressions and a hatred of themselus as touching the flesh And they doe rise out of darkenesse and the lustes of this life and reforme them as newe creatures vnto God and his Christ making shipwrecke of their bodies for the testimonie of his trueth And therefore conuertion or repentaunce is in the regenerate man in whome there is an alteration and chaunge from this wicked and vngodly life His soule it sorroweth for the sinne past Contrition and repentaunce is so setled within him that the feare of the iudgementes and wrath of GOD hangeth ouer him But hee knoweth that he is saued and kept from it in Christe For this cause we haue a lather to climbe withal into heaueÌ„ by steps degrées as it were to come to God. The first is our conuertion from sinne vnto holinesse and good conuersation The second is our quickning or our renewing according to the image of God that is in man The third is our gouernement or direction in the whole course of our whole life The fourth is the perfection of righteousnes according to the gifte of perseuerance continuing to th end of our race Truth it is that God hath left vs a meane in earth and a way to atteine to this and it is by hearing his word wherein the lawe and the gospell is verie plentifully set out vnto vs And therfore the counsailes of Christ may be sufficieÌ„t that vpon the excelleÌ„cie of his message sheweth our duetie For hee witnesseth that he spake not of
confession if thou aske it not in humblenesse and méekenesse of spirite 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 the 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 w 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 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 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 euery mouthe might be stopped and the whole world culpable in his sight For though there appéere a certeine notice and glimmering â—f perfectioÌ„ as it were in the saincts of god Yet till they bee moued by the spirite they runne at randals and then wheÌ„ they are best they fall often Wherefore here is condempned those vpstart and newfangled vanities 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 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 w them neither they be as vily spleafooted and treade their shooes as much a wry as the 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 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 the vnlesse Moses haue one to holde vp his arme the victorie wil be lost and yet if it be so that he hath helpe for a season such is our nature our fragilitie such the he is wearied fo if ye haue not a stone to vnderprop him to stay his elbow on It is in hazard the he falleth not they al. And if Dauid coulde not promise him any assuraunce 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 paradueÌ„ture some one or other time be ouertakeÌ„ but this two headed serpeÌ„t 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 sharpeÌ„ an other sword shal cut off both This péece of this prayer calleth vs to the tribunall seate of God 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 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 If Abell offered vp the 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 the first fast the I supped of the Cupe of the Lord from the time I set my foot vpoÌ„ the doore of his threshold to sée what was don ther I haue abhorred to the death the ways of death 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 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 the 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
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 froÌ„ 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 FINIS 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 husbaÌ„d 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 gouernemeÌ„t established the authoritie reuerenced the Church setled where Bishoppes bée chosen that are blamelesse The common welth is racked the state impoâ—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 â—â—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 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 His function requireth 4. garments to cloath him vvith His Robes his Iewels DiscretioÌ„ Grauitie His statelynes and his Brauerie Hospitalitiâ— 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 subiectioÌ„ 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 thinketh In the bishop so called of Paul is ment euery one seuerally ioyntly in his function to whom the charge of soules is committed Therfore Pomeranus offitia sunt non dignitates Musculus Instruere noÌ„ regere Teaching them not fléesing them Bullenger Vocati non intrusi Chrisostome Ordinandos ad bonuÌ„ 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 the 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 the 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 giueÌ„ in charge for none shal be excused but as touching that common cry hussing so much in the eares of many about them that bearâ— the sway in the Church this I say briefly I can
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 the 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 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 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 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 FINIS Luke 11 Exo. 5.16 Zach. 3.2 Gen. 14.16 2. Kings 22.35 Luk. 1â— Math. 6. What prayer is thought to be among the learned In. Lucam In coÌ„ment in psalm 135. Lactan. lib. 6. cap. 13. In concion de octo beau citud Lib. 1. Tom. 1. haeres 66. In coÌ„ment in Esay cap. 62. In fragmen de errore prophanar relig De oratione Lib. 2. De oratione Lib. 4. ca. 86 Lib. 4. ca. 35. Lib. 3. ca 49 Two things that be wayters vpoÌ„ him that prayeth Colos 4.2 Philip. 4.6 Our order and manner in praying Ioh. 17. 1. Tim. 2. Precise men oftenâ—imes â—nvvise men Ioh. 4. Vpstart and fond heresies budding vp in our churches 2. Sam. â— 4 2. Sam. 15. Exod. 33. Ier. 8. The state of our dissernbling profesâ— sors at this daye Actes 7. Basill Eusebius These conditions are seldome kepte though much talked of amonge our vaine glorious men Such striuing small obayinge hath bin seldome seen in Ingland Eusebius Pamph. Freedome is made seruiâ—nde obedience disobedience to them that vse it not The last â—â—use to pray Sectes diâ—itioÌ„s about orders in the church He that falleth willingly as these did tempteth God prayeth not shall haue that portion they had The thirde thing to be considered in prayer the partes thereof The antiqui tie of coÌ„mon prayer Gen. 4. People vsed not so open playne administration of the Sacraments in this age as in the lavv and after the Lavv and a fevv huÌ„dred yeeres before the Lavv. Gen. 19. Gen. 20. Exod. 19. Exod. 28. Iosh 5. Iosh 18. Much seuerâ— inge litle inclining to the worde brought in by Scrsmatickes The state vnder Diocletian Templeâ— called Dâ—minica and Oratoâ—ia Basilâ— Error in the mistaking of examples Common customes do bring great matters to passe and the vse of that is euill doth make it good though
thy kingdome come Therefore Eucherius vppon the kings doth figuratiuely drawe the kingdome of Saul vnto Christ in that they of Israel lost the kingdome and gouernement by his reprobation and it shoulde be recouered againe vnder the Messtas by free gift Lactantius giueth a spiritual heauēly kingdome vnto Christ for that he was obedient and fatthfull to his father and fulfilled all thinges euen to the death of the crosse therefore he hath giuen him a kingdome and honour and rule Also Epiphanius maketh a comparison betwixt the house of Israel and Ierusalem from whome the scepter and kingdome was some times taken away but saith he for euer shall our glorie last which we shal haue in the throne of the Lorde And his kingdome it is not on yearth for so he testified vnder that testimonie hee gaue vnto Pontius Pilate Therefore Cyprian Christ may be called the kingdome of God whome we looke for dayly and in our prayers desire he woulde come spéedily for in so much as he is our resurrection our glorie our crowne therefore shall we rise be made like vnto him and raigne with him most gloriously It is true and certeine as there is a dominion and sceptar on earth so there is and shal bee a kingdome in heauen so that at such time as wee pray and desire to be with Christe we desire to bee with him in his kingdome which in the ende hee will giue vnto vs in heauen Then as the power of Sathan is great and as he hath his pollicie and ingins readie prepared to snare vs so hath the Lord God his ordinarie meanes to bring vs to his kingdome and hee layeth vp in store for those that bee his against the day of his comming First of all the kingdom of God was knowen and opened inlarged verie aboundantly by his worde which he gaue vs so that they which were snared intangled by Sathan had to runne vnto that eternal decree and heauenly Oracle that was deliuered by the Lorde The séede of the woman shall tread down the head of the Serpent with this as with spirituall foode were our fathers fedd and liued in the hope which they had in one Christ for they hoped for an heritage and for a kingdome and for their redemption which they knewe shoulde bee fulfilled in their season Secondly the amplification and increase of the kingdō of God was shewed to man in that when the appointed houre was come he sent his onely begotten sonne into the worlde that beeing made man of the virgin Marie he might take our weakenesse vppon him and beare our infirmities that our nakednesse might be no more open before God his father but we might be clothed and couered in his peace First he washed away our sinnes and nayled them vnto the Crosse and adopted vs into the libertie of the children of God That we might falter no more and slide from him he lefte a defence and shielde for vs which is our faith that albeit we haue sinne and iniquitie ranging in our mortal bodies yet by a liuely hope in his bloud we might stande stedfast against the enimie and haue our sinnes no more imputed to vs but be counted able to stande before his tribunal in the merite and death of his sonne and such an assurance is giuen vnto vs of life in that kingdom that Paule bursteth out into a verie vehement speeche and wondereth at the Lord that hath brought to passe so much for vs For who can lay ought to our charge that be the children of God It is God that iustifieth who shall condemne It is Christe that is dead nay rather which is risen againe that sitteth at the right hande of his father and is an intercessor and mediator for vs Wherefore séeing the sonne of God hath made a satisfaction for our sinnes and hath by his resurrection vanquished hell death the diuell and condemnation it doth followe that he hath made vs a frée passage to his kingdome and hath set in good order the perfection that was wanting to make vs obedient children in this life and to giue vs his rewarde at the length euen a crowne of immortalitie and glorie And here commeth in the thirde thing that establisheth and giueth vs full certeintie of our kingdom in Christe whereby he squareth vs as fit stones hewen out in good time for so excellent a building and it is the earnest of the spirite procéeding from his father to direct sanctifie and gouerne vs against all the assaultes and temptations of Sathan And here it commeth to passe that where as by nature and offence of the first man we are vnreadie and vnméete to do that which is acceptable pleasant in his sight nowe by his spirite woorkinge in our mindes and consciences and daily striuing with the fleshe wee finde aptnes in our selues and a more readinesse to obey the Lorde This comforter as he was moste plentifully in great terrour and astonishement manifested to his Apostles at the firste enlarging of the kingdome of God so hath he not forsaken vs thoughe visibly he appeare not vnto vs but doth purge and wipe away our infirmities and lighteneth vs by a perfect calling and secreate operation through the obedience of his name that we may knowe what the holy and perfect and readie will of God is And as Saul a verie wicked and vngodly man was founde prophesying among the Prophets and Amos from the Mulberie trées and from the plough was taken into the temple and Sinagog of Hierusalem and as some of the Apostles from the net and the fishers hooke were altered and chaunged vnto other maner of men so is it with vs made and fashioned againe that were before filthie and wicked we are purged renued clensed and renouated by a more liuelye quickening wee stande boldly before his throne of grace and heare knowe the glad tidings of peace for the spirite maketh intercession with groninges for those that be the Lordes and worketh mightily in our heartes vnto saluation Fourthly and lastly this kingdome of God is increased and inlarged by the preaching of the Gospel a verie ordinarie way that God hath left vnto vs to bring vs to heauen euen to beléeue the worde and obey the Lord God and to attaine to the ful measure and depth thereof which is the eternall decree purpose and determination of his death the ende wherof is our life the cause thereof his onely loue good wil and fauour that he bare to man openly knowen and apparant by the Gospell It is therefore called the Gospell of Iesus Christe the sonne of god Mar. 1. It is called the word of Christe Collos 3. It is called the worde of the Lorde Act. 6. It is called the doctrine of Christ or the teaching of the Lorde Act. 13. And it is called the teaching of him that saueth Tit. 2. It is called the preaching of the Lorde Rom. 16. all which titles epithites giuen vnto the