clogging accusing pressing down as a heauy lump of lead shaming at condemning our own reasons and wils for giuing entertainmeÌ„t vnto sin in asmuch as sometimes ye shal find the tormeÌ„ts gréeues of conscieÌ„ce to worke greater sorrow care in our minds theÌ„ if we were either in prison or ready to goe to execution and although there bée 2. consciences the good and the bad Two consciences forasmuch as I write vnto the good people of God I will haue to doo but with the conscience of the good referring the other to his continual hardnes And although oftentimes we sée not the conscience of the good by their wickednes of sin for that they are not yet called yet if theyr consciences do not shew her force of accusation no doubt it is imprisoned and so hid in the great heape of corruptioÌ„ that though it cannot now speake in the end wil breake foorth that we sée in many disordered personnes in these daies which in the hardnesse of their hartes haue contynued in theyr sinne a long tyme vntouched or vndisclosed Yet in the ende when God wyll call them or sathan bring them to shame or wheÌ„ no man can iustly accuse them how be it suspect them of euill liuing being called to examinacion before any magistrate then who can better accuse then the conscience who doth first condemn and then strike a great feare in the ende produceth two witnesses that is eyther the stammering tongue or els the blushing face to accuse the guilty wyth hys owne mouth and make him speake although he sée eyther shame to discredite him or the magistrate to punish hym or the Gallowes to confound him Therefore is the conscience called Mille testes a thousand witnesses because it dooth more euidently know that which is hid in him then a thousand men and dooth boyle and burne in the harts of wicked men like a fire As Tully sayth Nolite putare quemadmodum in fabulis sepenumero videtis In oratione pro Roscio eos qui aliquid impie scelera te que commiserunt agitari perterreri taedis ardentibus sua quemque fraus suus terror maxime vexat suum quemque scelus exagitat amentiaque afficit suae malae cogitationes conscientiaeque animi terrent c. Thinke not as Poets haue fayned that they that haue committed something vngodly or wickedly are vexed and scourged with burning Torches it is our owne guile and our owne feare doth most trouble vs it is our owne wickednes doth torment vs and amaze vs our owne wicked thoughts and consciences that dooth affright vs c. There is a great accusation of the conscience in the hart of the sinner as when the Scribes and Pharisies had taken a woman in adultery they brought her to Christ to sée what sentence he woulde gyue against her because they hadde found in Moses Lawe that such a one should be stoned to death but they dyd it not for Iustice but to tempt him Then he writ wyth hys finger on the ground and said béeing vrged by them for his sentence Let him that is among you without sinne cast the first stone at her And when they heard it Ioh. 8.7.9 being accused by their owne consciences they went out one by one beginning at the eldest euen vnto the last It is most true that Iuuenall sayth â—â—t 13 Euasisse putes quos diri conscia facti Mens reddit attonitos et surdo verbere caedit Doost thou thinke he can escape whoÌ„ the conscience of a moste horrible facte maketh amazed and whippeth with a deafe scourge And as the same Iuuenall saith in an other place Nocte dieque suum gestat in pectore testem But day and night where that he goe or rest hee â—till doth beare a witnes in his brest Conscientia S. Paule speaking of the Gentiles sheweth that they haue the effect of the Lawe written in their harts their consciences bearing witnes Rom 2 15 and as long as we liue in this worlde God graunt that this witnes may alwayes stirre and sting vs till we be ashamed of sin vnlesse after this life it be opened as in an inditement to accuse at the iudgment seate Reu. 20 12 as Iohn maketh mention And I saw the dead both great small stand before God and the (a) That is their consciences bookes were opened and an other booke was opened which is the booke of life the dead were iudged of those thinges which were written in the bookes according to their works Thus we may sée the conscience in thys world that accuseth and the conscience in the worlde to come that condemneth God grant the we may in this worlde so behaue our selues as with Horace to say Hic murus ahaeneus esto This is a brasen wall when a man may knock his breste and say I knowe nothing héere that maketh me ashamed or a feard Miscellan prelect sepâ— time Toâ— primi He that wyll sée more of the conscience let him looke in the Bishoppe of Exceter hys booke Not in Ally though indéede he wryte of conscience at large But D. Wolton that is now Bishop who wryte larger in his booke called the Conscience dedicated to a godly zealous knight S. Iohn Gilbert mine olde good master louing fréend a fit Patrone for such a booke and title there he shal find inough touching the conscience The third enemy vâ— to sinne An other most terrible enemy vnto mankind for sinnes sake is death who by reason that our bodye is all spotted corrputed with sinne hath his lawfull accesse vnto mankind and foloweth him step by step from place to place of what estate or degrée soeuer he bée either King Prince Duke Marques Earle lord baron knight or whether he be rich or mighty wise or politike tyll at last he plucketh him downe and depriueth him of life wife children houses lands goods and all those thinges in the world wherin he setled his hart The cause of this his power is that man beeing corrupted wyth sin is rewarded with death a certaine appoyntment of God in our first parent for his sin and disobedience â—n 2.17 As appeareth in Genesis 2. In the day that thou eatest thereof thou shalt die the death In that he dyd eate he disobeyed and so sinned which sinne hath runne into all hys posterity by discent hetherto â—m 5 12 and shall vnto the worlds ende and that is the cause that Death triuÌ„pheth ouer vs in this world in ouerthrowing vs. S. Paul sayth Stipendium peccati mors â—om 6 23 The rewarde of sinne is death Likewise the Apostle Iames sayth â—m 1.15 When lust hath conceaued it bringeth forth sinne and sin wheÌ„ it is finished bringeth foorth death So that there is no doubt among men but by reason of sinne death hath taken hold in them â—om 5.12 and as sin is entred into all the worlde as the Apostle sayth euen so death
is like to run vpon all theÌ„ which are in the world by reason of sinne But now some will obiect Obiect that whether wée sinne much or little it is all one for we are assured of death thereby not regarding the multitude of sinnes but as it were féeding the inclination of sinne knowing that there is but to the one and to the other a death for a rewarde But I answer Resp if any man shall therevpon boldly presume on sinne and feede the humor thereof Short de terrible Deu. 30.18 he shall not only hasten death vnto him but also plucke vpon him a most terrible death as appeareth in Moses If thy hart turne away so that thou wylt not obey but shalt bée seduced and worshippe other Gods and serue them I pronounce vnto you thys day that ye shall surely perish you shal not prolong your daies in the lande S. Paule charging the Corinthians for abusing the sacrament sayd 1 Co. 11.3 For thys cause many are sicke among you and many fall on sléepe And yet it is not a generall rule that they which are cutte off that theyr dayes are shortned thorough sinne for Iohn Baptist and the Innocents that were murthered by Herode are no such examples for such the Lord dooth not onely take away because they are vnworthy of the worlde but sometimes they are arguments of condemnation vnto their oppressers again in them was not séene such manifest sin wherby they did drawe vnto theÌ„ Gods wrath to cut of their dayes but in those in whom plentifulnes of obstinate sin doth raigne vndoubtedly they shorten their dayes as on the otherside they which serue the Lord and followe hys precepts and lawes their daies shal be prolonged 〈◊〉 â—0 20 As appeareth in the commandements Honour thy father and thy mother that thy daies may be long in the land which the Lord thy God giueth thée K n 20 6 Was there not xv yeeres added to Ezechias in seruing the Lord. The prophet Dauid saith â—sal 34 12 What man is he that listeth to liue wold faine sée good daies kéepe thy tongue froÌ„ euil and thy lips that they speake no guile The very same like wordes hath the Apostle Peter also when the Lord appeared vnto Salomon in Gibeon Pet 3 10 and had giuen him the excellency of wisedom he aduised him saying â— Kin. 3 14 If thou wilt walk in my waies to keepe my ordinances and my commandements as thy father Dauid did walk I wil prolong thy daies And yet not only this blessing of prolonging of daies shal be giuen to the seruaunts of God but euen in the ende they shall die a peaceable death as happened to the good king Iosias to whom the Lord said 2 Ki 22 2â— for his good embrasing of the booke of the Law and fearing him Beholde I wyll gather thée to thy fathers thou shalt be put in thy graue in peace and thine eies shall not sée all the euil which I wyl bring vpoÌ„ this place O good God what sweeter wordes to a christian hart and what greater ioy to a good conscience then to depart in peace the neither God in vengeaunce nor the worlde in exclamatioÌ„ lay any thing to our charge neyther this length of life nor this peaceable death shal be assured to the vngodly and wicked but as I said their daies shal be cut of and their end shal be in terror feare as it appeareth in Ezechiel Ezech 14 either by famine pestilence sworde or wyld beasts Howe terrible was the death of the inhabitants of Sodom and Gomor O howe lamentable and most dreadfull was the ende of Hierusalem when it was sackt by Tytus and Vespasian Howe fearefull was the end of Iezabell being rent a sunder with dogges and deuoured by peece-meale How was the ende of rebellious Absalon which was caught from hys horse and hanged by the haire Howe odious was the ende of Antiochus which putrified and rotted where he lay that hys Chamberlaine coulde not abide his smell Most horrible was the ende of Holophernus who was beheaded in hys drunken sléepe and all these wyth a great many more abridged their daies and ended them in most terrible and fearefull manner and that for their wicked and abhominable lyuing in most detestable sinne and wickednes some in horedome some in pryde some in disobedience some in extortion some in tyranny and cruell murther c. I remember I was by the bedside of an olde preacher Hunting 〈◊〉 who diâ—n frooâ— Zelâ—â—d who lay in his death bed and sayd vnto me Euen as the water which is poysoned killeth all the multitude of fish in it so I tell thée in thys world the whole ayre is so corrupted with the sinne of man that I doubt mée it wyll bring all the world to a confusion in a short time I pray God deliuer me and giue England repentant harts The most horrible and most fearefull enemy that yet was spoken of agaynste the sinne of man is hell The last enemy to sinne a place of damnation for euer without release appointed for sathan all such as haue stoutly serued him without veyling theyr banner of repentaunce to almighty God an enemy so dreadfull as me thinkes the verye remembraunce of so terrible a place should séeme to reuoke and drawe backe a sinner although he had neuer so great a delight in his iourney A place not onely full of all paynes torments but also continuing and enduring for euer and euer a place voyde of release or mitigation of paynes thether commeth neyther mercy nor bayle compassion nor pittye The lamentable out cryes and scriches of them that are tormented doo neuer come from thence vnto the eares of helpe or vnto the compassion of pitty Esa 30 33 It is described in the Prophet Esay Topheth is prepared of olde it is euen prepared for the King hée hath made it déepe and large the burning thereof is fire much woode the breath of the Lorde like a fire of Brimstone doth kindle it He speaketh figuratiuely that as the state of heauen in many places of the new Testament is set forth by similituds because other wise we cannot conceiue of it euen so hell in this place is called Topheth Topheth which was a vallye of the children of Hinnom néere Ierusalem 2 Ki 23 10 where the childreÌ„ were sacrificed to Moloch which was a great Image of brasse Lyra. proportioned like vnto a man and being holow within it should first be made fire redde hote and when the child shoulde be put into it and closed vp then the priestes would make such a noise with Targets and timbrels that the parents should not heare the voice of the infant whereby they myght be moued to coÌ„passioÌ„ but beléeue that the infant died peaceably with out paine and that the Gods did presently receiue the soule of the infant this was their abhominable Idolatrye in thys vally néere
force then the blood of Christ The Apostle would not haue vs to praye for them that be a liue 1. Io. 5.16 which do sinne vnto death much lesse for them that be deade For whose sinnes sake they are rewarded with vnbaylable death Question But some in saying Lord haue mercie vppon him or God take him to his mercie when their freind is deade do say that it hurteth not but is a word of charitie Aunswere It hurteth in that it continueth ignorance in the speaker giueth a boldnes yl example to the weaker who in their ignorāce taketh euery thing for a president that is agréeable to their owne mind neyther can it be a woord of charity because it is fruitlesse for charitie ought to haue eyther pittie remorse ayde or good assistant action as féeding the hungrie clothing the naked assisting them that want or such lyke but this worde helpeth not neyther assisteth any thyng at all therefore no charitie Question How shall we vse the Sacraments Aunswere Reuerently penitently and faythfully according to gods institution set foorth in his holy word Question vvhat is a Sacrament Aunswere A Sacrament is the pledge of gods mercy and loue towards vs which being receyued and vsed of vs reuerently and worthely is as a comely and decent ornament to fashion and shape vs to the forme of Christ Iesus Question How many Sacraments be there Aunswere Two Question vvhich be they Aunswere Baptisme and the Lords Supper Question vvhat is Baptisme Aunswere It is a signe of our newe byrth and regeneration that as we were conceyued and borne in sinne by Adam and continue the course of our nature vnto the full age of man so are we new shaped in Christ and continue to growe vnto the full age of Christ in righteousnesse and holynesse not that the water in Baptisme hath the force to do it but as with water we wash away the spots and filth of our garment so by the holy Ghost whose figure the water is we washe our inwarde man from all the corruption of Adam as appartayning to death and put on the fresh and cleane garment of holinesse and newe conuersation by the which as God hath made a perpetuall league and couenaunt of his mercy with man vnder the figure of Circumsition which represented Baptisme so is there a couenaunt in man in the which is required fayth newe obedience and newe conuersation and the putting off of the olde man and putting on of the newe which is shaped in true holinesse and righteousnesse Question vvhat benefite haue we by Baptisme Aunswere First remission of our sinnes secondly the planting of gods grace and all good vertues in vs thirdely the vniting of vs into Christ and fourthly our saluation as appeareth by these testimonies of scripture following Acts. 2.38 Amend your liues and be Baptized euery one of you in the name of Iesus Christ for the remission of sinnes and ye shall receyue the gift of the holye Ghost Rom. 5.2 By whome also wee haue accesse through fayth vnto this grace wherein we stand By one spirite are we all Baptized into one bodie 1. Cor. 12.13 whether we be Iewes or Grecians Goe ye into all the worlde Mark 1.6.6 and preach the Gospell to euery creature and he that shall beleeue and be Baptized shall be saued Question Is there nothing required of vs in baptisme Aunswere Yes fayth for it is sayde whosoeuer beléeueth and is baptized shal be saued and agayne Saint Paul sayth Knowe that a man is not iustified by the works of the lawe Gal. 2.16 but by fayth in Iesus Christ Question vvhie then are Infants Baptized in whom there can be no faith because they haue not heard the word of God Aunswere It is necessary that Infants shoulde be Baptised assoone as they are borne because at their first entrance they shoulde take possession of the Lordes couenaunte which he graunted to our forefathers and to all the posteritie yet vnborne when he gaue the signe of Circumsition Deut. 29.13 which is the signe of Baptisme vnder which league and couenaunt all Infantes are enclined and as they dyd in circumsition circumcise Infantes So in Baptisme ought we to Baptize Infantes To whome as vnto the posteritie of our forefathers this couenaunt extended And as touching their fayth Saint Paul calleth the same the seake of righteousnesse of fayth The fayth of Infants which is as muche to say that the same signe of Circumsition which was a figure of Baptisme Rom. 4.11 and nowe Baptisme it selfe was that couenaunt wherein was sealed the righteousnesse of fayth which in déede worketh from the beginning by grace In the electe secretely and in ryper yéeres apparauntly otherwise it should be thought that fayth sprang from our selues whiche cannot be least there myght followe an error that we Iustifie our selues because fayth iustifieth Howe be it in our selues we take the better holde thereof because it is the better strength of lyfe like good children which estéeme the best thinges and leaue the worst and direct our selues according vnto the same Besides all this in the innocencie of our infancie we must beléeue touching the very ceremonie it selfe that the beléeuing parent sanctifieth the childe which is as much to say that God hath blessed the posteritie of the faythfull with fayth 1. Pet. 3.21 by giuing that figure of saluatiō which to all the godly generation 1. Cor. 12.15 is called the figure of fayth and if among them any be reprobated as some of the godly affirmeth that is not vnto vs but we must leaue it vnto God who hath reserued his secret iudgemēt to him selfe not acquainting man with it and yet hath left Christ to be the swéete sauour of life to them that are saued Rom. 3.22 and the sauour of death vnto death For as in the elected Christ hym selfe is for them faythfull and by his fayth God hath shewed his righteousnesse vnto all and vpon all so is he vnto the reprobate and wicked the sauour and taste of death vnto death Question Then Baptisme is nothing worth but vnto the faithfull Aunswere No for Symon the sorcerer was Baptised Acts. 8.21 but because he receiued not the holy Ghost which was for lacke of fayth he was damned Question VVhat is the Lordes Supper Aunswere It is a gage of our resurrection and a mainteynaunce of that lyfe which is begun in Baptisme whereby we féeding by fayth on the bodie and bloud of Christe receyue a strong nourishment to eternill lyfe Or it is the sound ioyning togeather of the Churche into the body of Christ spiritually whereby the head and members may be knit togeather in vnitie And this supper of the Lorde cannot be a perfect Sacrament without two speciall meanes whereof the one is the holy Ghost working in vs effectually and opening our mindes to sée the trueth and féele the consolatiō of the participation of Christ his death and passion The other is the
Snayle Man compared to a Snayle who in his nature hath these thrée properties hee is slowe in going blinde in sight defileth the way that he goeth in for commonly you shall sée hys trace Euen so mankind in going any the wayes that a maÌ„ should trauell in namely the way of godlines of truth of fayth of honesty of mercy of loue of equity which are the onely wayes we shoulde treade in thys world we finde him wholly to bée very slowe and slacke in his pace and touching his sight euen as he hath lame legs to tread his pathes euen a snailes pace so hath hee blinde eyes to see the same pathes as they ought to bee séene and behold but rather in hys slowe and blind trauell defileth his passage either with ignoraunce pride whoredome enuye theft murther or some one filthye sinne or other In so much that if man doo but account the wandring motions of hys mynde the wylling consents of his hart and the wicked actions of hys body hée shall in himselfe beholde such a filthy account as if with a conscience and consideration he looke backe and be hold but the trauell of a fewe dayes I wyll not say many yéeres peraduenture he shall be ashamed to beholde hys defiled pathes and the steppes that hée hath left behind him so filthy O Lorde howe many desires arise in the concupisence of mans flesh howe many wicked wyshes spring out from the bad affection of his hart howe many vanities haue taken possession in his eyes and howe many felons are written in hys bloddy handes how many bright daies hée hath occupyed in drousie sléepe to wander in the darke night howe hée hath obeyed sathan refused his swéete sauiour Howe he hath followed fables and refused the comfortable counsell of the Gospell howe he hath turned hys eyes from hys poore afflicted brethren and followed the wicked crewe of infidells how he hath shut vp his compassion from the poore and opened his liberality to drunkards wantons and light persons what greater losse of nobilitie cane there be then to refuse the glorious company of heauen yea euen that swéete Christ himselfe and to be conuersant with sathan hys crew what greater deformity then to flee from the protection of the almighty to be subiecto eyther to the flesh or to the world and what greater shame then to cast of the iewels of honesty and godlines and to be bankerupt with the infidels of thys worlde not able to boast of one good work no not so much as delighted with one godly thought God himselfe hath proclaimed all his seruice to be doone in the open light and open places and in all congregations namely faith loue charity pitty patience equity the preaching of hys word the vsing of his Sacraments insomuch that he that is hys seruaunt in these thinges may boldly knocke his breast and say Hic murus aheneus esto nil conscere sibi Horace Eâ—isto 1. nulla impallescere culpa To know no guiltines and to blush at no offence is a brasen wall on the otherside sathan shutteth vp all hys workes in hugger munger he wyll haue none of the come in light as for example the théefe the whoremonger the drunkard and euery euill dooer wyl not be knowne of his action neyther committe any of these wycked offences in the sight of the worlde but secretelie and in feare of daunger yet notwithstanding such is the folly of thys world and the peruersnes of mans nature that notwithstanding that light be come into the worlde Iohn 3.19 yet men loue darknes more then light because theyr déedes are euill Thus you sée the whole state of man described and his lyfe to consist of a weake substaunce his estate in mysery and his honour cast downe to the grounde A prayer O Eternall God and most mercifull father who of thine owne goodnes haste vouchsafed to frame vs of a vile substance made vs to thine owne similitude and likenes and didst set our first parents Adam and Eue in the pleasant Paradise and didst crown them with innocency immortality which they lost by their disobedience plucking vpoÌ„ theÌ„selues their posterity thy iust curse by the which wee alwayes in this transitorye world sauour of sin sorrowe death yet thou of thy goodnes O Lord forgetting thy wrath and remembring thy mercy didst giue vs thy sonne Iesus Christ to restore vs againe to our estate and bring vs againe into thy fauour who hath already entred the gates taken possession for vs in thy heauenly Paradise where wee shall bee assured of euerlasting comfort ioy and blessednes Vouchsafe O Lorde wee humbly beseech thee to comfort our harts with thy holy spirite and open our vnderstandings with the continuall preaching of thy holy worde that we may truely acknowledge thee to be our onely creator preseruer and redeemer and that we may so viewe and behold our owne lamentable estate and hauing our owne insufficiencie alwaies bâ—fore our eyes may alwayes flee to thee for succour graunt O Lord that wee may so acknowledge our owne weakenes that we bee not caryed away with vaine pompe nor fed with filthy pleasure and lust nor drawen away by the allurements of the world but may alwaies settle a firme confideÌ„ce in thee which art the only stay gage of our frayle and casuall estate for thy sonne Iesus Christ his sake our onely mediatour and aduocate Amen ¶ Howe Sinne doth alwayes budde forth and grow in our nature and how it is nourished and encreased in our flesh â—p 2. SIthence the fall of Adam there is a certaine defect and corruption of nature in man by the which hée is prone and ready to commit sin and neuer able fully to satisfie the Lawe of God this corruptnes lieth hidden and taketh roote in that nature of ours which procéeded from Adam and buddeth or breaketh foorth by the thoughts and wyll of the hart béeing enclined vnto euill euen in the whole course of our life en 8.21 as God himselfe sayd The imagination of mans hart is euill euen from hys youth Although we sée in youth no such apparant showe of sin as wée doo in ryper yéeres yet that euil which is called originall or inhabiting dooth assuredly so remaine that sometime is séene anger reuenge vntruth in them and then concupiscence which sticketh in nature from the beginning and aptnes to sin dooth appeare euerye day more and more euen as age dooth encrease and then as S. Iames fayth Ia. 1 14.1â— He is drawen away by his owne concupiscence and is enticed then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth foorth death Sinne it selfe is found in our corrupt nature but the order and encreasing thereof is séene in the maturitye and ripenes of yéeres Touching the first sinne and simple sin which is called Originall The prophet speaketh Psal 51.5 Behold I was shapen in wickednes and in sinne
â—m 3.4 be the helme and guyde of the shyp of our body néedes must the ship run at large whose guyde is vnrulie â— Cor 15. S. Paule recording the wordes of Menander sayd Euill words corrupt good manners Likewise Dauid describing the vngodly among other things sayth Vnder his tongue is vngodlines and vanitie â—am 3.6 Yea Iames sayth The tongue set among our members defileth the whole body and setteth on fire the course of nature and especially you shall note it in those whose inclination is to euill and in whom there is founde a towardnes and a wylling readines to a wanton wicked and filthy life wherfore I fréendly admonish with S. Paul Fornication â—ph 5.34.5 and all vncleannes and couetousnes let it not be once named among you as it becommeth Saintes Neyther filthynes nor foolish talking neyther iesting which are thinges not comelye but rather gyuing of thankes Last of all there remaineth an other sustenaunce to carnall pleasure which is immoderate diet Immoderate dyet an â—â—imâ—â—d to all temperancy an ouerthrowe of knowledge a râ—fer out of reason a disfigurer of shape and a murtherer of vertue Likewise a fréede vnto vice a maintainer of appetite and a copartner with â—â—â—â—lines for if you behold the man in â—â—ned eyther to gluttony or drunkennes you beholde him that dooth so stuffe the flesh as he séemeth to be wylling to féede the effectes and desires thereof whych appeared shamefully bothe in Lot and in Holophernus to their confusion And as Marcinus sayth Tu ganea indulges Ciprian sectare nefandam So thou doost fauour gluttony that in the ende thou doost nourish venerye The wise man sayth Ecc. 31.30 Drunkennes encreaseth the courage of a foole till he offende it dimisheth his strength and maketh wounds Also in the Prouerbes of Salomon Pro. 23 31 32 33. Looke not thou vpon the wyne when it is red and when it sheweth hys colour in the cuppe or goeth downe pleasantlie in the end therof it wil bite like a serpent hurt like a Cockatrice thine eyes shall looke vpon strange women and thy hart shall speake lewde thinges Héerein you may sée the lewde forces of excessiue wine it maintaineth venery gyueth courage to offende diminisheth strength woundeth stingeth as a serpent hurteth like a Cockatrice turneth the eyes to straunge women and maketh the hart speake lewde thinges what greater ouerthrow can there be to the honour and dignity of a man Now beholde what God pronounceth against such In the Prophet Esay hée sayth â—sa 5 11 Woe vnto them that rise vppe earely to folow drunkennes to them that continue vntill night till the wine doo enflame them And a little after in the same Chapter â—rse 22 Woe vnto them that are mighty to drinke wine and to them that are strong to powre in strong drinke â—el 1 5 Likewise the Prophet Ioel cryeth out at them Awake ye drunkardes and wéepe and howle all yée drinkers of wyne because of the newe wyne for it shal be pulled from your mouth Nowe because mans nature is apt and prone héerevnto God did not onely gyue a threatning to this reason to be terrified but an order to his bodye to be mortified and therefore ordeyned and proclaimed fasting Fasting as a most godly and commendable constitution of the body in temperancye and that wee shold so order our dyet that we shoulde be féeders of nature and not releuers of appetite neyther should this fasting supersticiously consist in the choyse of meates and drinkes as the Maniches did August dâ—moribus Manich lâ— 2 cap 13 which refrayned flesh and yet in other dainties were distenti crepantes but rather that we shoulde take to relieue nature and no more To this ende sayth Caluin was fasting ordeyned Institu li cap 12. secâ— 15 first to supprosse the flesh least that it shoulde were wanton Secondly they should be the better gyuen to prayer and thirdly it should be a testimony vnto humility in those that did vse fasting orderly that is to saye in refraining ouermuch stuffing and pampering of the bellye the Lord God graunt it spéedily in all good Christians for his Christs sake Amen A prayer O Mercifull God forasmuch as wee see that we are but very dust and ashes and though wee growe vp gloriously as the flower of the fielde yet we are cut downe quickly and wyther as the grasse and forasmuch as out of this corruptible nature of ours proceedeth no good thing but wicked thoughtes deuilish inuentions and moste damnable actions VVe humbly beseech thee gyue vs grace that wee may so beholde our vile nature and wicked inclination that we may be ashamed at the fruites thereof that by shame we may be â—â—uen to shun the wickednes of sin and forced to shadow our selues vnder the winges of thy protection and learne to put on the beautye of thy sonne Iesus Christ that in him wee may bee restored to the shape and forme of vertue and godlines to the honour and glory of thy holy name through Iesus Christ our Lord. Amen Howe many greeuous enemies we haue by reason of sinne COnsidering howe ouglye and monstrous sinne is in the mind fleshe of man Chap. 3. and howe diuerse it is in hys wyll as it is a thinge impossible to proportionate it so is it a thing so detestable that by reason therof I meane sinne onely we haue many most gréeuous and intollerable enemies As for example Gods vengance and wrath our owne conscience death and damnation of the which some of theÌ„ are enemies vnto our sin fréends vnto vs as are Gods vengeaunce and our owne conscience and some of them are fréends vnto sinne and enemies vnto vs as are death and damnation but by reason that sinne raigneth in vs and we fauour it and water it and cannot nor wyll not seperate our selues froÌ„ the hazarde of it but kéepe a society wyth it Wée are like the Corne that is is found among the chaffe which is gathered vp cast into the fire and so they perish togeather Euen so when sinne is founde to excéede in our mortall bodies and that we ouermuch defile the house of the Lorde I meane his Temple he shal come with his Fanne in his hand and purge hys flower and that séede which is not séene but couered with the Chaffe and dust of the flowre shall be cast away and that man whose multitude of sinnes doo couer him so that neyther repentaunce nor any good conuersation doth discouer vndoubtedly eyther the broome of Gods vengance shall swéepe him away or els the worme of his conscience shall gnaw him or the sting of death shall confound him or els the fire of hell shall consume him for all these are enimies vnto vs for sins sake Nowe therefore least sinne myght raigne among vs too aboundantly without the cutting off of the buddings and blossomes of it either with amendmeÌ„t with grace or with feare I wyll laye
estéemed the most precious iewel that can be hid in our mind and the swéetest ambassage that euer was sent vnto mankinde for the great accusation that was layde agaynst vs is nowe pacified and God is at peace with vs. An other benefite we gather out of the word of God which is consolation Consolation that is to say the comforte ioye and delight of the minde and the lifting vp of the heart from the oppressing cares the burden of sinne and tormentes of this miserable lyfe The Prophet Dauid being plunged in many miseries and broyles sayde In the woorde of the Lorde will I reioyce in the worde of the Lord will I comforte mée Psal 119.92 Also in the .119 Psalm Except thy law had been my delight I should nowe haue perished in mine afliction And againe in the same Psalme .111 verse Thy testimonies haue I taken as an heritage for euer for they are the ioy of my heart And so vndoubtedly in our extreame miserie in our banishment in our sicknes and article of death when affection is quite deade and naturall appetite and digestion gone yet the worde of God being reade or hearde is a great comforte and consolation vnto the minde The third meane in Christ to vanquish the force of sinne 3. Meane Prayer The thirde meane to vanquish the force of sinne is humble hartie prayers not such as procéedeth a primoribus laboris From the téeth forward but suche as commeth from the very heart stringes and féeling of the conscience which is the same that pearceth the gates of heauen and knocketh in the eares of the Lord and wheras some haue called it the messenger betwéene God and man Ang. see 26 de tempore Chris sup 22. Nath. some the keye of heauen and some the strength of man Yet for mine owne experience I acknowledge this definition Prayer is the acknowledging of sin the feeling of the burthen of conscience the vertue of mās helples trust the appealing to gods mercy By the which I sée myne owne weakenesse I confesse myne owne necessitie and I flye vnto hym that is the onely helpe but the manner howe we all shoulde flée vnto hym is that as he is a spirite him selfe so in spirite we should come vnto him we vse not to haue a Clowne of the Countrie or an Husbandmā to be our atturney in the common lawes of this realme but a Lawyer and such a one as may lawfully haue accesse to the pleading place euen so in spirite and soule which is the seate of knowledge we shoulde come vnto the Lorde for the soule is that part of man that séeth knoweth and affecteth the best Psal 25.1 Dauid when he prayed vnto the Lorde sayde Vnto thee O Lorde will will I lyft vp my soule and the Virgin Mary sayde My soule doth magnifie the Lord and my spirite hath reioysed in God my sauiour So that the spirite must labor the conscience must feele and the heart must flée vnto the almighty and none other A good example was shewed in Dauid whē he sayd Psal 86.4 Comfort the soule of thy seruaunt for vnto thée O Lord do I lift vp vp my soule Likewyse in an other place he sayth O let me heare thy louing kindnesse betymes in the morning for in thee is my trust shewe thou me the way that I shoulde walke in for I lift vp my soule vnto thée and this is not to be vsed only for necessities sake when any occasion or extremitie doth vrge vs but continually as our Sauiour Christ doth warne vs Luke 21 36 saying Watche therefore and pray continually that ye may be accompted worthie to escape all these thinges that shall come to passe Rom. 12.12 Likewyse Saint Paul to the Romans sayth Reioycing in hope patient in tribulation continuing in praier Ephe. 6.18 Also in the .vi. to the Ephesians Pray alwaies with all maner prayer and supplication in the spirite by reason whereof as long as we are in the fleshe subiect to miserie and sinne and as longe as Sathan and the flesh continueth alwaies to stirre or prouoke vs to sin so long should we be carefull and diligent to continue in prayer So that nowe to knowe what prayer is is necessary and howe to vse it is more requisite and what is got by it and what effect it worketh We may sée by good examples in many places in scripture The effect of prayer The Lorde sayth by the Prophete Dauid Psal 50.15 1. Kin. 18.45 1. Sam. 1.20 Call vpon me in the dayes of thy trouble and I will deliuer thée Eliah prayed for rayne and it was obtayned Hannah being barren prayed vnto the Lorde for a child and she conceiued and bare a sonne whom she named Samuell Iehoahaz being deliuered into the hands of the Sirians for his wickednesse was by prayer deliuered agayne from the King of Aram. Salomon prayed 2. Kin. 13.4 and obtayned wisedome When all Bethulia with the elders therein coulde by no meanes remooue the siege of Holophernes with his mightie host By Iudithes prayer her hand was strengthened and obtained the victory Nu. 16.14.18 Aaron in the time of Plague prayed for the people and the Plague seased When Iosua fought agayng the Amellekites he did vanquish them not so much by his owne might and policy as by the continuall prayer of Moses Exo. 12. who as long as he helde vp his handes vnto god so long did Israel preuaile but whē he faynted let downe his hands then did Ameleck and his people preuaile In so much that Aron and Hur stayed vp his handes till the going downe of the sonne otherwise they had béen put to flight discōfited Iosua 10. Iosua caused the sonne to staye hys course one whole day At the beséeging of Gibeon when he made his prayer to almightie God Thus we sée prayer to be a messenger from man vnto God and worketh most effectually in the faythfull and humble minded man 4. meane To forsake the world the flesh as it hath appeared in these places and in manye moe expressed in the holy scriptures The fourth meane in Christ to vanquish the force of sinne An other meane for vs to vse that sinne may with lesse force take hold in vs is to forsake the worlde the flesh and the Diuell according vnto our first promise made vnto God in Baptisme for so mightie are those enimies in mans inclination that they remoue his good affections and leade hym to a kinde of vayne delite wicked affection so mightie is this world especially with his contentes and the fleshe with her desires that hardly can a man looke vpward whose eyes are fixed downeward and scarce can a man bée of God whose felicitie is set eyther in the flesh or in the world An innumerable offences it doth cause to be prouoked and many vertues and honest actions therby are quite extinguished and because I haue spoken heretofore of Sathan and
Which ioyes as S. Paul sayeth although our hartes cannot conceiue yet let our harts beléeue those vnspeakeable ioyes and although the worthinesse and excellency of the place be such as we may dispayre of in our owne iudgement because of our great vnworthines and the multitude of sinnes yet if we beléeue that Christ is that sonne of the liuing God and that he hath payed the ransome for our sinnes and that he hath nayled our sinnes to his crosse also if we turne vnto him loue him and obey him with all our hart with all our minde and with all our soule then will he assuredly bring vs vnto that place of consolation as he sayeth in Iohn And though I goe to prepare a place for you Iohn 14 3 I will come agayne and receyue you vnto my selfe that where I am there might ye be also Ma. 19.28.29 Also the Euangelist Mathewe sayth And Iesus sayde vnto them verely I say vnto you that when the sonne of man shal sit in the throne of his maiesty ye which followed me in the regeneration shall sit also vpon the twelue thrones and iudge the twelue tribes of Israell And who so euer shall forsake houses or brethren or sisters or father or mother or wife or childreÌ„ or laÌ„ds for my names sake he shall receiue an hundred folde more and shall inherite euerlasting life These wordes are not spoken by a mortall man who may lye and deceyue but they are spoken by the very sonne of God hym selfe whose word shal stand and endure for euer tyme shall not chaunge it nor age shall not weare it out And furthermore forasmuch as the nature of maÌ„ is desirous to be resolued whether wée shall know one another after this lyfe I thought good to answere briefely that as our state shal be farre better so shall also our knowledge be farre clearer for in this world we are the more ignoraunt our sences deceyued by reasoÌ„ of a corruption But in the world to come when we shal be chaunged into an incorruptible estate then our sences shal be much more clearer and we shall know farre the better and let vs be thus perswaded that that worlde is a world of knowledge not of ignoraunce as our sauiour Christ him selfe sayth vnto the chiefe priest that would knowe whether he were Christ the soÌ„ne of God or no He answeared thou haste sayde it neuerthelesse I say vnto you hereafter shall ye sée the sonne of man sitting at the right hand of the power of God Mat. 26 24. and comming in the cloudes of heauen which is to no purpose that they sée his sitting and his comming vnlesse they know it and yet he speaketh this vnto the wicked Iewes that did crucifie him that they should sée it know it Much more assuredly shall the righteous sée him and knowe him The Apostle Paul touching this matter sayth 1. Cor. 13.12 Nowe we sée through a glasse darkely but then shal we sée face to face Now I knowe in part but then shall I know euen as I am knowen So that now what remayneth more comfortable to the godly and to them that thirst after Christ Iesu then to go to a place after this life replenished with all ioye comforte consolation and euerlasting lyfe vnto the which also our sauiour christ Iesus shall conducte vs by his mightie power and in the which is all fulnes of knowledge perfection of a blessed state The God of all blessing and comforte for his sonne Christ Iesus his sake spéedely bring vs vnto that celestiall ioye peaceable estate To whome both with the holy ghost be all glory dominion and power now and for euer So be it A Prayer O Mercifull God the king of all creatures and gouernour of all thinges which of thy mercy and goodnes didest bring thy people out of Egipt from the bondage of Pharo and didest conducte them through the red sea into the comfortable land of CanaaÌ„ we beseech thee of thy accustomed mercy deliuer vs froÌ„ the bondage of sinne the tiranny of Sathan and the persecution of the world and conduct vs vnto the heauenly Ierusalem the onely Canaan of our euerlasting inheritaunce where we may raigne in eternall felicitie with thee and the sonne Iesus Christ to whome both with the holy Ghost be all honour and glory now and for euer Amen FINIS A Christian exercise for priuate Housholders Question WHat doo you chiefely professe Aunswere Christianitie Question What is the badge of a Christian Aunswere Fayth Question VVhat is fayth Aunswere The verye same thing that cannot playnely be expressed in wordes for it is aboue the reach of man and therfore not vnder the reason of man Howe beit we may giue eche to other intelligence of it by wordes out of the Scripture and by the deedes of the godly which is that it is the séede of assured reconciliation sowen by God in our heartes for his sonne Iesus Christ his sake to stirre vs to comfort and to bind vs to obedience to giue vs a true certificate in our consciences that we are called againe to be the children of God and that we are ingraffed into the body of his sonne Iesus Christ and to be his members So that although fayth be such a thing as is giuen â—â—om aboue as a seale of gods mercy Yet it is required here be low of vs as a talent of assuraunce and knowledge Luke 19. receiued of him to be increased by vs. Question What doth fayth woorke in vs Aunswere The knowledge of God the assuraunce of our redemption and the consolation of conscience through the holy Ghost Question Let me vnderstand at large your meaning by this Aunswere By the knowledge of God we learne that he is our creator our gouernour and defender in all necessities daungers And as he hath a speciall care daylie to prouide for our bodies in giuing the plentifulnesse of the earth so are we perswaded that he hath a more care for our soules to preserue them to be honorable ornaments in his heauenly mansion Furthermore by this knowledge we confesse hym to be the Almightie God to whom all honour ought to be attributed of thinges in heauen and thinges in earth whereby we abandon all Idolatrie and superstition as meere inuention of man and as perswasions of Sathan to delude men and deface the knowledge of the high and mightie God whom we worship as our maker and acknowledge to be our defendour in all euilles ghostly and bodyly By the assuraunce of our redemption we are perswaded that Christ Iesus hath payed the ransome of our sins and is the sufficient sacrifice to appease gods wrath and hath for all the church fulfilled the whole lawe hath vanquished death sinne and hel and hath don all that for vs which is required of vs so that in hym God is well pleased and by hym the gats of heauen are opened and euerlasting life is promised By the consolation of the conscience through