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
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
that not in Iudea only but in all the world sacrifise and burnt offerings shal be offered vp vnto the Lorde And that of Christe to the Woman of Samaria accordeth with this Arte thou greater then our Father Iacob that gaue vs this Well and hee himself dranke therof and his Cattell and agayne our Fathers worshipped in this Mountayne but they saye Ierusalem is the place where men doo worshippe But shee was answered by Christ Beléeue mée Woman the howre commeth and now is when you shal neither in this Mountain nor at Ierusalem worship the Father a reason is also surrendered That the howre shalbée and now is when the true worshippers shall worship the Father in spirite and truth and albeit in the Psalmes wee finde the affection of the Prophet to haue bin powred out in greater zeale for the Lorde of Hostes sake as Psalm 67. Prayse you the Lord all you nations and that in the .117 I will spread abroad and knowledge thy name among the Gentils Yet is there time and place and occasion too to vtter forth our cogitacions that wee bee not iudged of men I acknowledge and not vnwillingly that Dauid was in the Caue sometimes praying and in the feelde and in the Dennes and in the night and in his bed Ionas could praye in the belly of the Whale Daniell in the Lions Denne and his companions lifted vp their voyces in the flaming Furnace and Noe comming out of the Arke in the open ayre And Elyas on the topp of the Hill groneling with head betwixt his legges and Christ himselfe at the shoare side among the Shippes And Paull with the Elders in the sight of the people Yet this is my watchworde let no man goe beyond his skill nor draw priuate examples to generall obseruations But if death and persecution incroche vpon thée pray euery where for thou it is that shal glorify the lord But if quietnes and rest bee giuen vnto thee vse discretion and modesty in ordering thy forme of prayer For the second thing in this poynt which I noted in Paull without ceasing This is my iudgement that thou bée like minded in all thinges and remember it is the Lorde that searcheth the harte and the reynes that hee will bée worshipped in Spirite and truth But now wée haue harder matters that befall vnto vs and if so it pleased God I would like lots might happeÌ„ to vs al. For I know there is none whom God hath touched by his spirite inwardly but wisheth him selfe accursed to bringe saluation vnto all I speake it for that it is so hard a thing for the sonnes of Adam to bee agréeable to this in all poynctes namely one to praye for an other Ieam 5.16 and for thy enemyes and persecutors Math. 5.44 Lu. 6.35.23.34 Actes 7.6 And for all men 1. Tim. 2.8 I enter now on sutch a stage as that sufficient reason might bée showed to draw the ful length and whole discourse of this tragedy But it is not my minde to vnlase and ripp vp the woundes of any man For euen the vew and sight of this story may bée pitiful enough to any Christian To bringe in place the speakers hereof It were that of Atreus in Seneca and of Astiages in Iustin to bid the Father to the cating of his owne Sonne But I take an other way and not so lothesome as is that for such as bee of this Seane shall not speake I only content to vse a doÌ„me shew for it is straunge that mindes of men are so distracted as the life of any should onely consist in lyfe of thear 's and their iudgment vpon others to stand as sound iudgement to pray for none to condempne all to like of few to vpbrayd the best such iugling there is in worldlinges I know some that haue stumbled so vnluckely on sutch that their hurt hath beene more in one howre then heapes of Golde can recouer in many yéeres These I doo admonish and I charge them too in the Lord for to stay at home and pray less is better for such then to range abroade and liue worse and this is my exhortation to pray for them that curse thee to hate none to iudge the best to loue all for it sauoreth of Anabaptisme to beate downe to suppresse to throwe downe to the ground any man whom thou neuer knewest worthy the smyting to exempte any as extrauegaunts to the Lorde that couldest neuer iudge what the electe are Did Dauid neuer pray for Saull or was hee neuer in his hands that hée might haue slayn him if he would Eut hee not of the lappe of his Coate or touched hee the life of his Maister I knowe that if the soule of some were as fast clasped in the hands of them as the lay of Saulles Coate was in the hande of Dauid it had béene mangled and hewed in péeces before this This is it I giue in charge let them of this world thinke well of all and hope euen of those that bée without For though Samuell would not sée Saull vntill the day of his death yet mourned hee for him Moses will not sticke to pray for such as haue cursed him The iniuries that hee sustained in Sur and the outcryes in that Wildernes of that vnthankefull people turned not away their remembrance in his prayers to the lord Nor Ieremy so often layd in Prison and clogged with Chaynes could yet forget the anguishe of Sion and the tribulation that befell to Ierusalem but hee praied for them Now pittyfull is then the state of vs who rayseth vp him that is afflicted who windeth vp his sores and powreth in Oyle â— and remooueth the stâ—ipâ— from the hart of a truth the sinne of Iudah is written with a pen of Iron the poynt of a Diamond hath ingraueÌ„ in this people so sore a hatred that life to death and flesh to earth and Golde to drosse is chaunged as soone as their lips from leasing or their mindes from strife If you had bin at the death of Steauen when the stones rushed so about him and the states of Ierusalem clapped their hands to drye vp his blood I am affrayd the question might haue béene asked to what end hee suffered so many blowes and these fellowes can not abide so few wordes I aunswere litle herein That which foloweth shall sufficiently approoue it For beside the breach of brotherhoode in the worlde which is common there is many thinges to bée consithered in prayer Onely vnderstande that I wright not as a teacher to reforme that I sée amisse that pertayneth to the aged and the hoary heades I speake now to younglinges and to Babes sutch as bée of greater grothe whose manners I haue glaunsed at whose life and welth I neuer touched to them I leaue the whip and the heauier iudgement my lesson it is to young Schollers whom I teach after this manner Thy peticion made to God hauing clensed thy vessels from dregges and thy hart
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
his wife And why Moses that spake vnto the Lorde face to face had not the power nor wisedome at that instant to sanctifie the Lorde at the waters of Merebath I could not a long time disgest that same of Saul that though he had grace most plentifull yet fell be from it Nor of Achitophell that was so often times in the tabernacle of the Lord and in the ende strangled him selfe so villenously with a halter Or why Iudas that was among the twelue and I doubt not but he did myracles preached to yet fell so strangely in the end And hardly was I satisūed when I found a doubt of a number in the booke of God whose dealinges were somtimes commended whose liues at length so altered whose endes were feared and despised of many The first sorte were good and are saide to haue pleased the Lorde God and I knowe and I am assured that they had the spirite of the Lorde aboundantly yet did they fall verie grossely The seconde forte that I reckoned vp had the Spirite of the Lorde for a season and it was taken away from them for it was abused by them and they had their portion whiche was condemnation The thirde sort that I finde are such as fell and did rise and yet in the ende howe they ended and dyed for that they are not condemned we haue lefte it to the Lorde Three sortes of men I synde and three sortes of workinge and thrée manners of operations by the Spirite The first from death vnto life and saued dayly by renouation The second from life vnto death that fell continually by reprobation The thirde betwixt them bothe that lined sinned and offended and were strengthened I doubt not but saued but by imputation by grace through Christe The Creature cannot bee as is the Creator neyther Adam as was God that made him But hee that hath the fulnesse of the Spirite of the holye Ghoste in ample and full measure dwelling in him remaining in deitie in godhead in diuinitie hath that which is proper to God and Christo Then neyther man neither creature neyther any thing on earth can haue this propertie to winde the Spirite as he listeth for it is proper onely to the Lorde Elias prayed for rayne God heard him When he fled from Iezabell he was nourished by the Angell of god Elias deuideth the waters and is taken vp into heauen in a flerie Charriot If hée prayed he had it not of himselfe he acknowleged the gift there of from God. If the Angell was sent from God he did not commaunde it nor trust in his owne might he confessed one that sent him He deuided the waters for the spirite of God did moue him yet stayed he his time for the spirite of God did leade him And he was taken vp not of himselfe but at the commaundement and will of God that called him Are they better then Elyas I neuer sawe it yet Are they stronger then Moses that made Aegypt to quake Then shewe me thy myracles and commaund the waters the Sea the ayre the heauens to obey thée Yet shalt thou be but a man and be ruled by the Lorde Are they more perfect and vpright then Samuel Hardly is it to be credited And yet worke what thou canst worke it is not of thy selfe The spirite it is not thine Thy déedes and dealings be not thine owne Thy cogitations and thoughts if they be good I say with Paul and with the prophets They be the giftes of God. Will the Sunne and the Moone rule the heauens or be they not ruled of the Lord Can the clouds scatter their droppes abroade Or the horie frostes lie on the grasse Or the caterpiller eate vp the hearbes Or drought consume them on the earth Or the pestilence ransake the kinges Pallaces Or death do his mesage in aresting thée If the Lore send them not No more canst thou doe any good if he guide thée not The gould is digged in the earth the cloddes be broken the drosse is purged the fine mettaile is laid vp for store And so is man by the Lorde altered renewed strengthened and clensed and kept against the day of righteousnesse Can the potte pleade with his maister Be it of brasse or clay of Copper or Siluer or of Gould Or the plante that is set in the earth be it peare or aple or what fruite else soeuer may it reason with him that graffed it for that it might haue ben made one of a better tast Why then shoulde we murmur at the Lorde that ruleth vs and giueth a boundaunce of his spirite and vprightnesse of life according to his will and secrete purpose Not as man thinketh at his owne pleasure to vse or abuse as him listeth It is very true that the holy ghost appeared visiblie by signes on the apostles like clouen tongues and is saide to come in fyre But it is no argument God sheweth his powre visiblie by his spirite Ergo God is in vs really in spirite For I knowe that the Apostles were not deisted in that place made so perfect that they could not sinne For Paul resisted Peter to his face in the Gallathians For that when he was in Antiochia before certeine came from Iames he eate with the Gentiles But when they were come he withdrewe him and seperated himselfe fearing them whiche were of the Circumcision In like manner Barnabas So that it is no argument They receiued the holy ghost Ergo they sinned not But euen God in his elect wil be glorified in that they falling downe rise againe so gloriously In déede the Persians doe reason here that therfore the fire is God because the holy ghost appeered as fire And these heritickes that they be as God because God is saide to dwell in them Truth it is that the spirite of God is the earnest of our inheritaunce and that we are the temples of the holy ghost yet but by a way of comparison For wee finde it in the lawe get you out from among them O my people And seperate your selues from them saith the Lorde And touch not him that is vncleane the one expresseth the other As the Temple is kepte and consecrated to god so ought our bodies and soules to be hallowed sanctified and kept cleane vnto the Lorde As touching the beasty and lasciuious life wherevnto they be giuen no heart can suffer it and my pen it shaketh to report it But if that be true that is in Paul. Let not sinne reigne in your mortall bodies to obey the lustes thereof If that be so in the Galathians Fornicatours idolaters adulterers wantones buggerers théeues dronkerds extortioners raylers shall nót inherite the kingdome of God If it be true to the Corinthians to avoide Fornication let euery man haue his wife let euery woman haue her owne husbande If vnto the Ephesians beware of fornication vncleanesse coueteousnesse let it not be
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
his beames runneth to the heapes of snowe and abideth in chillie frost and is benommed with the blastes of the winde and houereth ouer a fewe chippes at the end of his labour And féedeth chearely on browne breade Yet euen this fame poore creature dandeleth his little one in his armes and hauing so grosse a father and so homely a Nurse this fame little babe it looketh as pertely in face as comely and sheweth it selfe I waraunt you in gesture so neatly as if it had neuer knowen so base a parentage Yet that which is more strippe it of the poore ragges he weareth and apparell him with purple and fine silke set him at thy table and pamper him vp with thine own delicacies he wil leaue al thy meate thy table thy bed he wil bluther til the death and pine away in sorowe he will acknowledge his father he will call and run to the poore herdwoman he will not exchaunge that same thatcht house for the gorgiousnesse brauerie of the court This is a blessing of God the prospereth-him that tilleth in the fielde and increaseth the labour of his handes aswell as that man that is of the city or in the pauilion or in the houses of great men And it is euen the same thing that I vnderstande here when as we pray giue vs this day our dayly bread Euen that God would blesse vs and protect vs and giue vs of his benifites and inlarge our stoore and permit vs to enioy the welth he lendeth vs And sanctifie himselfe in our actions and féede vs in his mercie helpe vs in extréemitie nourishe vs by his creatures guide vs in our labouring in our going in in our going out in the field in the house in our sitting downe in our rising vp at meate at table at borde at bed euen at all times his grace woulde be with vs to defende vs. It is well knowen that man consisteth of soule bodie we shoulde doe iniurie to our selues and detract from the power of God If in our prayer wee vnderstoode those things onely that bee transitorie and apperteine to this life and left the care and foresight of thinges to come that may last and remaine with vs foreuer in heauen Then let the same be in vs the is in the skilfull Mariner and let vs repose no lesse trust in our selues then the Chirurga doth that in daunger or in perill or in rest or in quietnesse omitteth no one thing that is appertinent It is my wishe also in those that are the Lordes to regard this life as though they liued not and to enioy these terrestical benifits as though they had theÌ„ not for their dealings in this life to deale as though they knewe them not For the life to come to be launchers and fearers of such corrupt and putrified members as shall hinder them And to bee phisitions in there dyet and sparing in their life that the cares of this worlde chooke them not But aswell to seeke for the breade that came down from heauen and the spiritual Manna As they be readie to enquire and serch out for there pelfe in this life For as the bodie is fed to encrease it so hath also the spirite of man his preseruatiues to kéepe it And the nourishement hereof is the worde of God euen Iesus Christe the expresse image and liuelines of his father that came downe from heauen and dyed for vs that suffered on the crosse and by his merits and bloude sheading redemed vs our soules bodies and hath made vs inheritors with him in the kingdome of his father Whereunto Paul alludeth Where hee calleth him the spirituall foode that oure fathers fedde on and that selfe same rocke that they stande on and maketh them to bee baptised with the same baptisme that wee are All which I could liuely set forth to haue bene accomplished vnder the ceremonyes in the lawe But that the houre warneth me to make hast And to this interpretation maister Gualter hath alluded in Luke Whose saying I cannot but reuerence that wrote so learnedly Cum homo duabus partibus conslet anima corpore duplici cibo opus est quo totus ali atque conseruari possit Therefore it is our petion that we may haue the knowledge of his sonne Christ reuealed the only salnation of our soules the we may enioy the merites of his death be led confirmed by the working of his spirite very well and truely vnderstoode in this Giue vs this day our dayly breade And here for the acknowledging and full vnderstanding of this verse I haue at this present alluded vnto our temporall benifits and that the force and eâ—â—casie may appeare collected a certeine simile or congruence which I finde mistically to bee comprised in that it is said our dayly bread He that feedeth vs is Christ Our breade is his bodie Our drinke is his bloud Our vessell from whence we drawe it is the Lorde Our feeding is in spirite The corne or graine it is glad tidings of the Gospel The mill or he that grindeth and fashioneth it is god the father and the spirite The bag or vessell it is put into is our bodies The workemen it is deliuered vnto bee his ministers They that eate and feede hereof be his faithfull and olect in Christ This bread is deliuered by preaching It is receiued by hearing We enioy it or feede thereon by following The manner or condition of this breade is sutch It is pure and perfect wheate the sauour whereof is to life It is vnleuened for it is wrought like sweete cakes with holinesse and puritie It is not rawe like dough but seasoned in the fire the furnace of the spirite It is not Mislin It is without blemishe vnspotted kned with sinceritie It is pleasaunt in taste and operation for it saueth vs. It is of many graines made one bodie to knit vs together in one Christe It is not for a season to our bodies it is for euer to our soules in heauen Last of all wee chawe it and consume it by faith This breade hée that tasteth of and vomiteth it vp no more is sure to receiue the right vse thereof And hee may speake boldly with Paul That hée hath a crowne of glorie layde vp for him Hée néede not repent him of his labour or bee forrowfull for his payne taken on the earth For his commendation shal be with the Prophets that are gone before and with the good men of God that are translated from this earthly mantion and sit aboue with GOD in glorie The Spirituall foode I haue touched and made serche for our heauenly meate Let vs nowe procéede to ransacke out that whiche is the bread of our bodye For in this woorde Bread taken alone for corporall and bodyly sustenaunce I comprehende all kynde of foode of the greate and sumptuous Table aswell as the base and homely banquet Thy clothe thy garment thy
our brethren as vvel as our ovvne selues the vvhole church as our priuate familie * In Israel god permited none to beg but vvith vs the number of them is so great their miserie such and our harts so stonie and our dealings so harde that scarce a peece of bread can be aforded them Such is the condition of man that the same thing vvhich hee hath this day the verie same hee misseth on the morrovv If vve had no thing but of our ovvn vve might vvell enough bee stript naked and seeke corners againe to hide our shame from the Lorde The abuse of Englande in feastings and banquetting is a byvvorde to all the nations on the earth All that the dayes of man is labour and tediousnes in the ende his substance is not great he carrieth nothing vvith him to the graue * The portion of the sinner is death his vvayes is perdition his glorie is shame his children bee beggers and his name is buryed in dishonour Rara auis in teris nigrosiue simillima signo The description of a vvorldely man. London is vvitnes hereof the proportiâ— on stature height of vvhome vvas dravven out this last yere 1577. giuen of God an example for euer to shevv hovve men should bestovve their riches and a hosiar dvvelling in Burch yarde lane If the riche man haue no thing he curseth if hee haue a littell hee desireth if hee haue much hee svvelleth but if hee haue honour then he forgetteth God thus the vngodly haue neither beginning or ending of their vvicked nesse As the smoake from the fier so should our prayers asceÌ„d vp altogether to the Lord. The vvilling minde the ready hart hee that is thankful vnto God is hee that is accepted of the Lorde We ought not to sease at any time froÌ„ prayer but the remembrance thereof ought to be as the devv of the morning or as the frosts in Win ter that faleth not As bare vvordes edifie not so a rehersall of Gods commaundemeÌ„ts profite not vvithout beleefe steadily fixed in him If Poets haue put religion in vamties vvoundred at follies vvee may be amazed in handeling matterâ— of faith The humble spirited man is better then Sacrifice and lovvlinesse of heart and contrition is the burnt of fering As poyson to the bodie so is vngodlines to the soule as corruption to the fore and the vvounde so is sinne and iniquirie to the mind of man. If God pardoned not no flesh coulde be sauid the pardones of the pope vanish avvay here for vvee haue remission and our debtes is paid in one Christ After the fall of man vvee had an eternall couenant giuen vs otnervvise vve had been past hope of recouerie Praescitians Nisenesse ioâ—ned to open vvickednes causeth blind nesse If God helpe not vaine is the hope of man and in our fall if he raise vs not vve lye still By our debts vve are put in mind of gods iudgements vvhich in our selues vve can neuer paye or aunsvvere for them sufficiently This puritie in this your securitie is plainly shevven to be in fidelitie Weakenes is ours as for strength it is the Lordes The protestation of his fayth that vvilbe saued Lactantius a lactaeo fiuâ—mine Gregorius Nazianzen Ambrose Bound vvee are and thrall euery one of vs and chayned to the infirmities and feeblenes of the fleshe in this terrestriall tabernacle Esay 4 4. Math. 18. The paymeÌ„t of man for that he ovveth is a liuely confession of his sinnes that are vvyped avvay in the bloud of Christ M. Gualter Arnobius Epiphanius Hylary The Ladder to reache to heauen vvith all and to attaine to God is faith Esay 53. â— Pet. 1. Tytus 2. 1. Timo. 3. Crisostome Augustine Theodoret. Thalassius Isychius Christ vvas oftered vppe once for all neither needeth man dayly sacrifice but in this vvorde the fathers shevve hovv much vve are bounde to the Lord in that Christ vvas layd on thealter to be slayne fovs Paulâ—nus This for giue nes of oure sinnes as vves for giue others is an assured pledge and certeine token that vvee bee the Lordes That vvhicht is of duety can not haue any revvard that vvee are bounde vnto can not be of our selues that vvhich is not freely vvithout compulsion can not purchase redemption then our life vvherin vve are led your vvorks vvhich are bettred by the spirit take vvipe avvay al hope and saluation that coÌ„meth of them for vve haue all by the spirit of god Ciptian I marueile hovve they can excuse them selues that put so great religioÌ„ in a surples and a cap or in orders motes in respect of that vvickednesse lieth vvithin them but can goe to lavve for euery trifle and take many poundes for a vvorde speking and be at continuall strife and debate vvith their neighbour that death may sooner parte them then Christianitie rule them Magistracie is the ordinance gifte of god They be also called Gods on earth sitting as Iudges in the person of god to iudge righteously The manner of our priuate magistracie by priuate excommunicating â–ª vvithout the consent of them in authoritie the vsual custome in discerning the state of offenders and taking priuate matters to their handes is here cut of it is not to be allovved Iud. 16. Peter Martir Augustine Inanslayers condemned hearâ— Priuate excuses for priuate reuenge can not excuse vs. Our English â—uflars in steade of Courtiars vaunt it abroade The gentlenes of the father marteth the good nature of the sonne crueltie is good often times in steade of lenitee Hovv is England altered of late the russet coate is turned in to silkes and faithfulnes in covvardlines the stout maÌ„ is the murthering man â–ª All thinges are turned altered into pride Quietnes is the great blessing of God but the quarreller is accursed of the Lord. Roffeanlike Ministers Bloud is paid againe by bloud The priuate enimie and the dissembler is much vvorste then he that professeth enimitie The diuell the author of difcention hatred Desire of euil successe to his brother Euery man hath a cloke and a corner for his malice Praecisenes of life and vngodlines in vvorkes bee common things in the vvorld God can not be dishonored more theÌ„ in the shamlesse man that professeth him yet in harte hateth him for he neuer folovveth him Bretheren of onchoushold verie conscionable and of great presise nesse that knovv noâ— this Outragious dealing in dissemblers No lying permitted for any cause Periurie and forsvvearing though it be for such as do professe the Gospell it is detestable thou arte accursed that vsest it Gregor us Augustine This purenes is blindnes your precisenes filthines before God Thou thy brethren you haue your revvard for no vvickednes is to be concealed Augustine Examples that it is not lavvfull to lye in any case The experyence in all this hath bin â—â—ene of late and it is to be taken that it spread not farther A perilous kinde of Hereticke What happened to the vvriter