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
spare me so much leisure 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 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 the cōmon creatures that doe dwell with thee and tell me the droppes of the 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 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 for all thinges 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 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 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 take an other For if he thought on Israel 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 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 vnto man 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 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 The example and patrone whereof is seene in the good Iudges that liued who before they established their own
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
they are saide to be that which they neuer were In like maner say I these to be faithful meÌ„ 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 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 the church who permitted that which 〈◊〉 of Chremes in Terence the doting father Adolesceâ—â—ulum Scortari he thought it a thing indifferent to vse other mennes wiues as his owne which â—or â—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 the they be erronious For what is it for a maÌ„ to say he doth beleue to professe Christianitie 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 the world I can testifie the same in too great a number that can tithe minte Comyn 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 the 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 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 the purifying what zeale was that vnto religioÌ„ 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 FroÌ„ whence came that when Ieroboam stretched out his hands against the Prophet to haue smitten him his hand withered vp yet that faith he professed may be red of openly The like zeale is seene this daye in many content to striue debate for trifleâ— 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 wée haue abiding with vs 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 the 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 the hast great riches stuffed tresuries for I say the 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 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 reuelatioÌ„s 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 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 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 spokeÌ„ 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 argumeÌ„t 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 the hée also was among the twelue that Christ sent out to preache abroad Also Cayephas might claime some Priueledge of Prophesing 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 should deceyue the very
breake the right course thou shouldest take in thy youth I giue thee a charge for the Sabboth daye 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 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 and vanities of this world for they fade and vanishe togeather 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 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 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 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 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 shal be 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 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 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 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 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
and cullor hir guile adioyneth vnto hir inchauntment the Lordes Prayer And the Diuinar or hee that telleth and calleth vp by Spirites hee snatcheth something from Christ and hée will haue a leg or an arme of him and so inflamously abuseth the godhead of the Lorde But to take away this olde wiues Tale I thinke it expedient to say somewhat and at the first rather then to interrupte my speech hereafter As therfore Nadab and Abihu the Sonnes of Aaron that offered vp incense in the same Censor that their Father did Yet because they did it not aright they dyed for it So heare though wee praye all with one prayer and powre out our supplications at one time because wée praye not all alike with minde in spirite vnto the Lorde they bee to none effecte neyther auayle they And as there was in the Wildernesse one Manhu wheron Israell fed yet some wicked and disobedient had not the like nourishment and effect therof as had others So the prayer of the Lorde though hée gaue it to all that all might vse it yet it is not profitable to him abuseth it And as Saull vsed Samuell after his death the Pythonest called the Diuell by the name of him hee was not and the Diuell deceyued Samuell and did not profit him So it is with vs The prayer of the Lorde vnto the wicked beeing wrested to their death as Samuell was by the Diuell to blinde Saull shall neuer helpe them But abandon these wicked men wee must and permit them not so much as to haue speech with vs God hath heaped vp iudgement against the day of iudgement to consume them For the prayer of it selfe I say not well the bare wordes not rightly vnderstoode they bee no better then any other The Oyle and the Waxe and the Hony and the Tarre bee common things but to ioyne them to mixte them to compound them togeather to giue them to the pacient at conuenient time there is the cunninge The Nettle byteth yet it healeth the Flaxe it cureth yet it burneth the Spider poysoneth yet shée profiteth Then all thinges are good euen the vngodly man to him can vse him So is the prayer of the Lorde Otherwise as God hath his electe in the Courtes of the Ethnicke and as hee saueth some in the Turks Pallaces and among the Iewes kéepeth those he will haue kept so what saluation can they or others looke for if faith and life of man were tyde to this prayer seeing there bee a number that neuer as yet did knowe the same Also where is Abraham Isaak and Iacob which neuer prayed thus There is then many things to be wayed before wee presume to ground any Religion and health vppon man for repeating this prayer Then this order and manner of praying we must haue it of some other not of our selues therefore hee whiche hath taught it vs and instructed vs in his Spirite graunt vnto vs the true vse hereof in his bloud Trueth it is in Crisostome his Homily that Maximus speaketh Euery one when he prayeth let him pray vnto the Lorde Wherefore my procéeding into this so great a matter maketh mée in doubt but that the Lorde is where he alwayes was to take in hande so great a mysterie But I am content as hetherto I haue to vse my countrie speeche and I knowe that all alike vnto the Lorde is that man accepted that goeth cottered and torne in his ragges as he that is stuffed and pampered vp in veluets and it is a common fashion in the worlde in those our dayes for euery one to vse his libertie of spéeche and lasciniousnesse of tongue in this point Hee that is poore why shoulde I praye saith he for I haue nothing The ritche man he standeth in little néede he hath enough The strong man hee knoweth his portion hée séeketh for no more so valiant and puissant is he in this life The proude man he is in his ruffe hee noddeth with his head and beckeneth with the hande hee setteth saile to all things The incestious person what can he aske he liueth in pleasure The merchaunt what hath he to do with God the winde and weather serueth him And in commeth the student and he maketh his reckoning he casteth and he tumbleth ouer his bookes he looketh and hopeth for nothing for his witt helpeth him So that the whole worlde it is deuided euery one thinketh he hath little to do with god Then my firste note is that this prayer in generall appertaineth to all For from the tabernacle to the tente from him that sitteth in the gate to the poore man in the fielde from Tirus euen from those that go to Tharsis to the thresher the corne flower from him that giueth wages to him that receiueth hire from him that putteth on silke and softe clothing euen vnto Lazarus that lyeth at the doores seuerally from the toppe of Sion to the poore cottage From the Cedar trées of Libanon vnto the man remaining among the fennes and flagges it is his duetie he is bounde he ought to remember that he should praye For hée that sendeth his Cammels for spieerie and aduentureth to Corinthum for Iewels that prouideth into Arabia to get the purest golde and so gréedely searcheth for the riches of Damascus nay though he tarrie at home and abideth the Sunne all the dayes of his life and suffereth the bitter frostes in Winter though hee be created to tende cattell and to kéepe the wilde Coalte and the Asse in the Wildernesse though his handes be wearied with the plough and his arme withered vp with holding of the rake though he sit at the threshholde and haue not wherewithall to féede him yet hath he his soule to looke vnto that in my iudgement it is time to séeke narrowly abroade to recken with our selues to giue attendaunce to waite on God for euery one that liueth hath néede of prayer But to ransake euery thing more narrowly let vs knowe what it is is contained herein for wée dispute not for ritches or for wealth or for honour that vanisheth away but for the Lorde for Christ the firste thing that is mentioned is this that wee call on God and we saye O our father In the scriptures God is called the Lorde of Hostes the iudge of the whole earth the King of Kinges a consuminge fire the founteine of life that sitteth vppon the Cherubynnes that ruleth the worlde And here we call him by the name of father I am not purposed to runne paraphrastically on this if it please you to staye on my simple iudgement this I thinke If in our prayers we make vnto God we should call him Lorde wee spake vnto one that wee thinke shoulde haue dominion ouer vs If as to a Iudge we ought to stande at the barre and holde vp our handes and pleade for our selues then shoulde he sit with his twentie foure elders and giue sentence vppon vs If as to
once named among you as becommeth sainctes If in the reuelation The Lord had some thing to say vnto the church of Pargamos although that in the heat and percecution and slaughter of the Martyrs of God they continued steadily Yet had some among them where as sathan dwelt that mainteined the doctrine of Balaam that taught Balaac to put a stumbling block before the children of Israel to sacrifice vnto Idols and commit fornication If hee had something to say vnto them for that they mainteined the doctrine of the Nicolitans which thing he hateth It is most certeine and true that the family of loue hath erred If God taught vs a right commit not adulterie If Moses said that very truely ioyne not your selues to the maner or custome of the nations If Samuel checked them for that they weÌ„t a whoring after straunge wiues If Esaias for that Israel rose vp early and went astray And as the vntamed and vnbridled Colt went a neighing after other mens wiues if Ieremie that confusion shall come on them and baldnesse on their pates for defiling their owne coutche It is vndoubted it is most true that the famelie of loue hath erred If the fatheâ—â— haue iudged rightly if Nazianzen in his funerall laste talke vnto his sister To ioyne vs together in one flesh cannot seperate vs from the spirite If Ambrose in his speach he hath of virgens was wont to commende Sara and Rebecca and Rachell as Matrons of chastitie Their husbande 's as Lordes to direct them in integritie If Epiphanius in his second booke agréeth with the church as vnspotted cleane hauing honest comly mariages therin If Ierome vpon Timothie the 4. condempneth suche as thinke not reuerenly of Matrimonie If Basill in his Examero calleth it the chaine and bonde of nature If Athanasius accuseth Miluius of this heresie and in iudging not honourably of mariage setteth forth Adam and Eue ioyned together in Paradice If all the fathers haue agreed and set themselues against the adulterer If Christ committed them to death And Paul that incestuous man to Sathanas If they in the prematiue Church haue consented all in one and our lawes agree in the same at this day What néede we to striue any more for this The case is open the thing is knowen It is vndoubted it is most true that the famelie of loue hath erred To confute them perticulerly as it were by treatise that I leaue to them whose priuate charge requireth it To you I speake this to giue a warning that all such detestable vnto the Lorde are reserued against the great day the day of wrath he will iudge them Partely to awake you out of that slumber wherein you be that this beginning and enteraunce which I nowe perceiue to be grounded a little in smaller trifles burst not out into greater heresies But I returne to the next and that is of frée will men And yet a little I am inforsed to serch out this which is verie comon and it smelleth of the Donatist that thinke the Church is no where but where suche as they be are Your prayer that the will of God may be done in earthe willeth not thée to iudge so rashly of thy brother And that byworde so common in the woride Do all thinges to the glorie of God tasteth of those runninge heades in the Primatiue church in Affrica The Circumcelions that thought all thinges which were not done and liked by them they coulde neuer be done to Gods glorie Againe for I will neuer spare the wicked It is not the will of God that any as a man franticke and without wit shoulde scourge and whip them selues as the Iewes and Italian fashion was and renued amonge them in Italy of late that remaine as the Iewes do in the olde ceremonies I touche them vppon good occasion for I haue knowen of these Iewish rites renued of late And it is a wicked and moste heynous â—fence against the rule prescript commaundement of god To kéepe trueth in thy heart and to lye vnto thy neighbour for aduauntage or for the Gospell to sweare to an vntrueth to honest him that professeth religion And it tooke the beginning from the Maniches and from the Gnostiches and renued in Priscillian which thinge I thinke it is but of a blinde affection and ignoraunt zeale and not knowen vnto some Let warninge therefore bee taken in time I finde that vnder Gratian and Valentinian the assembly of the Priscilianistes were verie greate suche as were defiled with filthines with whoredom with euill dealing with any vice whatsoeuer If they came vnto their secte they kepte it close If they ioyned with them they concealed it All others they estéemed as castawayes There was a verse among them Iura periura secretum prodere noli Sweare and forsweare kéepe secrete thy secret déedes bewray them not I accuse no man I wish amendment for I sée that which is amisse God which knoweth the hearte and the secretes and searcheth the raines will search out and examine and iudge it to Let this be a remembraunce in prayer His will be done in earth and it will take away thy wil from this wilfulnesse And nowe I come to the frée will men I am longer then hitherto I was wont but the matter and the weightinesse of the cause compelleth mée Thy will be done in earth as it is in heauen This order in prayer taketh away the will of man it taketh away workes it taketh away all power the is in vs it referreth vs only to the will of god Fleshe and bloud hath in this place a great combate with the Spirite that seeing he is lorde in earth and maister of the fishes in the Sea and guyde and ruler ouer the creatures in the earth yet shoulde be so debarred of his libertie and so tyed vnto thraldome that hee hath not so muche as power ouer his owne soule nor discretion to iudge of that should bring him life The fishe that swimmeth in the riuer The birde that flickereth in the ayre the worme that créepeth on the earth may séeme to be happier then man is For euery one hath an ende and appointed time giuen him to iudge of that whiche bringeth life and avoide that which is euill As for man he is so tyed that the sworde the Ieobet the Axe the water the fire cannot bee auoided if it bee determined by the Lorde But vnhappie is man that cannot sée the goodnes of our god For séeing all things happen by the Lorde what is it shall trouble mée God hath appointed the heauens the earth the clowdes and all shall be obedient to them that feareth him For it is our comfortes we are weake and we be not able to helpe our selues But one there is that sitteth aboue and it is hee that shall prouide for vs. Ierome vnto Tesiphon complayneth of Pelagius by sirname Bryto according as Prosperus
vnto them that hazarde and aduenture their liues for their sake And the sauedge and vntamed Colte turneth backe with his salutation gréeteth them w 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 purchasâ—d a raunsome when we were captiues and cheaned vnder Sathan and that by so greate a price the price of bloude 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 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 the 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 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 the 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 we must vnderstande herein the will of the Lorde 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 and sitteth in maiestie and power with his father so we may also be tamed and crucified as touching the flesh the 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 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 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 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 sunne very gloriously runneth forth and doth knowe his cabbon to abide in 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 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 the 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 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 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 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
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 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 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 Wherfore the wicked shal be cut off from the earth and the trangressours shal be 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 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 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 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 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 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 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 Whose feete are briberie rewarde to spoyle the
not the Aucthor of sinne Hée that sendeth his Prophettes to reclayme them And his Preachers to winne them And his word to bring them And his Christ to serue them is not the Aucthor of sinne 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 lyâ—â— of vs all to bring vs to eternall life Then God is not the Aucthor of sinne 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 The Maniches with the Martianistes that are dependant hereon haue small inheritaunce with the Lorde that haue deuided his kingeâ—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 the 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 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 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 visible or inuisible Whether they be Maiesties or Lordships eyther rules 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 the 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 God willeth none iniquitie 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. 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 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 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 the papists in more things then this But for my owne part I teach thus this doctrin not in my owne name but in the Lords as hauing glened it by corne and corne from the 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 Out of whose life I confesse my self to haue borowed much if ought the it be I possesse And Zwinglius and Oecolampadius the two lights very starres of their time are witnesse here Martinus Luther 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 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 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 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 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