Christian praiers and holie medtations as wel for priuate as publique exercise: gathered out of the most godly learned in our time, by Henrie Bull. Wherevnto are added the praiers, commonly called Lidleys praiers.

¶ A GODLY INSTRV∣ction, conteining the summe of all the diuinitie necessarie for a Christian conscience:

Made by Iohn Bradford.

A MAN that is regene∣rate and borne of God (the which thing that e∣uerie one of vs bee, our Baptisme the sacrament of regeneration doth require vnder paine of damnation, and therefore let euerie one of vs with the virgin Marie say: Be it vnto me▪ O Lorde ac∣cording to thy word, according to the sacrament of Baptisme, wherin thou hast declared our adoption, and let vs lament the doubting hereof in vs, striuing against it as we shalbe made able of the Lord) a man (I say) that is regenerate, consisteth of two men

(as a man may say) namely of the old man, and of the newe man. The olde man is like to a mightie giant, such a one as was Golyah, for his birth is nowe perfecte: but the newe man is like vnto a little child, such a one as was Dauid, for his birth is not yet perfect, vntill the day of his generall resurrection.

The olde man therefore is more stronger, lustie and stirring then is the newe man, because the birth of the newe man is but begun now, and the olde man is perfectly borne. And as the olde man is more stirring, lu∣stie, and stronger then the newe man: so is the nature of him cleane con∣trarie to the nature of the newe man, as being earthly and corrupt with Sathans seede, the nature of the new man beinge heauenlye and blessed with the celestiall seede of God. So that one man, in as much as he is

corrupt with the seede of the serpent, is an old man: and in as much as he is blessed with the seede of God from aboue, he is a newe man. And as, in as much as he is an old man, he is a sinner and an enimie to God: so in as much as he is regenerate, he is righteous and holy, and a friende to God, the seede of God preseruing him from sinne, so that he cannot sin, as the seede of the serpent, where∣with he is corrupt euen from his con∣ception, inclineth him, yea, infor∣ceth him to sinne, and nothing else but to sinne. So that the best parte in man before regeneration, in Gods sighte is not onely an enimie, but e∣nimitie it selfe.

One man therefore which is rege∣nerate, well may be called alwayes iust and alwayes sinnefull: iust in re∣spect of Gods seede and his regene∣ration: sinfull in respect of Sathans

seede and his first birth. Betwixt these two men therefore, there is con∣tinuall conflict and war most dead∣ly. The fleshe and the olde man by reason of his birth that is perfecte, doth often for a time preuaile against the newe man (being but a childe in comparison) and that in such sort, as not onely other, but euen the chil∣dren of God themselues thinke that they be nothing else but old, and that the spirite and seede of God is lost & gone away, where yet notwithstan∣ding the trueth is otherwise, the spi∣rite & the seede of God, at the length appearing againe, and dispelling a∣waye the cloudes which couer the Sunne of Gods seede from shining, as the cloudes in the ayre do the cor∣porall Sunne: so that sometimes a man cannot tell by any sense, y^t there is any sunne, the cloudes and windes so hiding it from our sight: Euen so

our cecitie or blindenes, and corrupt affections doe often shadow the sight of Gods seede in Gods children, as though they were plaine reprobates. Whereof it commeth, that they pray∣ing according to their sense, but not according to the truth, desire of God to giue them againe his spirite, as though they had lost it, and he had taken it away. Which thing GOD neuer doth indeede although he make vs to thinke so for a time: for alwaies he holdeth his hand vnder his chil∣dren in their falles, y^t they lie not stil as other doe which are not regene∣rate. And this is the difference be∣twixt Gods children, which are re∣generate and electe before al times in Christ, and the wicked castawayes: that the elect lye not still continually in their sin, as doe the wicked, but at the length do returne againe by rea∣son of Gods seede, which is in them

hid as a sparkle of fire in the ashes: as we may see in Peter, Dauid, Paul, Ma∣rie Magdalen, and others. For these (I meane Gods children) God hath made all thinges in Christ Iesu: to whom he hath giuen this dignitie, that they should be his inheritance and spouses. This our inheritour Christ Iesus, God with God, light of light, coeternall & consubstantiall with the father and with the holy Ghost, to the ende that he might be∣come our husband (because the hus∣band and the wife must be one body and flesh) hath taken our nature vp∣on him, communicating with it and by it in his owne person, to vs all his children, his diuine maiestie, (as Peter sayth) and so is become fleshe of our flesh, and bone of our bones substantially, as we are become flesh of his fleshe, and bone of his bones spiritually: al that euer we haue per∣teining

to him, yea euen our sinnes, as all that euer he hath, perteining vnto vs, euen his whole glorie. So that if sathan should summon vs to answere in our debtes, and sinnes, in that the wife is no sutable person, but the husbande, we may well bid him euer his action against our hus∣band Christ, and he will make him a sufficient answere.

For this end (I meane y^t we might be coupled & maried thus to Christ, and so be certaine of saluation, & at peace with God in our consciences) God hath giuen his holye worde, which hath two partes (as now the children of God doe consist of two men:) the one part of Gods word being proper to the old man, and the other parte of Gods worde being proper to the newe man. The parte properly perteining to the olde man is the lawe: the part properly pertei∣ning

to the newe man, is the gospell.

The law is a doctrine which com∣maundeth and forbiddeth, requiring doing, and auoiding. Under it there∣fore are contained al precepts, threat∣nings, promises vpon conditions of our doing and auoiding▪ &c.

The Gospel is a doctrine which alwaies offereth and giueth, requi∣ring on our behalf, not as of worthi∣nesse or as a cause, but as a certificate vnto vs, and therefore vnder it are contained all the free and sweete pro∣mises of God: as I am the Lorde thy God, &c.

In those that be of yeares of dis∣cretion it requireth faith, not as a cause, but as an instrument whereby we our selues may be certaine of our good husband Christ, and of his glo∣rie: and therefore when the consci∣ence feeleth it selfe disquieted for feare of Gods iudgement against sin,

she may in no wise looke vpon the doctrine perteining to the olde man, but to the doctrine onely that per∣teineth to the newe man, in it not looking for that which it requireth, that is, faith, because we neuer be∣leeue as we should: but onely on it which it offereth, and which it giueth, that is, on Gods grace and eternall mercie and peace in Christe. So shall she be in quiet when she looketh for it altogether out of her selfe in gods mercy in Christ Iesu: in whose lap if she lay her head with S. Iohn, then is she happie, and shall finde quietnesse indeede. When she feeleth her selfe quiet, then (in Gods name) let her looke on the lawe, and vpon such thinges as it requireth, thereby to bridle and keepe downe the olde Adam, to stay the Goliah: from whō she must needes keepe the sweete pro∣mises, being the bedde wherein her

spouse & she meete & lie together. For as the wife will keepe her bed onely for her husband, although in other things she is contented to haue fel∣lowship with others, as to speake, sit, eate, drinke, go, &c. so our consciences which ar Christs wiues, must needs keepe the bed, that is gods sweet pro∣mises al onely for our selues and our husband, there to meete together, to imbrace and laugh together, and to be ioyfull together. If sinne, the law, the diuell, or any thing else woulde creepe into the bedde and lie there, then complaine to thy husbande Christ, & forthwith thou shalt see him play Phinees part. Thus my dear∣ly beloued, I haue giuen you in fewe wordes, a summe of all the Di∣uinitie which a Christi∣an conscience can∣not want.

FINIS.

Notes

• The olde man.
• The new man.
• Why the olde man is strōger then the new.
• In what respect one mā is both an old man, & also a new mā.
• How one man may be called alwaies sinnefull & alwais iust.
• Why the olde man often∣times pre¦uaileth a∣gainst the new mā.
• The olde man so mightily preuai∣leth som∣times a∣gainst the new man in the children of God, that the spirit and seede of God see∣meth to be vtter∣ly taken frō them, whereas in deede it is not so, as af∣terward. to their great cō∣fort they finde and feele.
• 2. Pet. 1.
• The law pertai∣neth to the olde man: and the Gos∣pel to the new man.
• What the lawe is.
• What the Gos∣pel is.
• The con∣science feared & beaten downe with the terror of Gods iudgmēt against sin, may not look vpon the lawe, but fle to the Gospel for relief & cōfort.
• Iohn. 13. Whē the consci∣ence is quiet & at peace with God, the law ser∣ueth on∣ly to kepe downe the olde man
• Num. 25.