rente wyth wylde beastes sometimes to be boyled in leade sometimes laide on the Grydiron some their tongues plucked out some their eyes some let blood to death and some their heads cut of that it were a most lamentable matter to lay downe such a blody record It was no maruell that Saint Paule Dauid Stephen and a great many more godly desired to be wyth the Lord â—ita quasi â—ia taesa for that this lyfe séemed to bée no more but a weary trauel vnto them Iob describing the estate of man â—ob 14.1 sayth Man that is borne of a woman is of short continuaunce full of trouble and trueth it is that many troubles and chaunges doo happen vnto him now healthy suddainly sicke now rich and now poore sometimes vp quickly down neuer continuing in a peaceable stay sometimes beloued of one and sometimes hated of twenty nowe merry and suddainly sorry now a liue and to morrow dead as the wyse man saith hodie mihi cras tibi to day to mée to morrow to thée thys wee sée the inconstancie of time Besides that if wée looke into the care of our education the care for the prouision of our necessaries how to get them and how to hold them maketh many a man amazed to sée the running whéele of Fortune I myghte speake very much of the sorrowe and care of men but it were too long it shal be inough to yéeld the reader to the Map of thys present age wherein we sée parents to slyde away and children to wexe stoute fréendes to fayle charitye to growe colde trueth banished fayth féeble againe iniquity to raigne enuye and mallice to beare the sway these doo shewe the estate to be so sorrowfull that a man woulde rather wysh death with quietnes then such a life with miserye Ish An other name that the Hebrewes doo gyue vnto manne is Ish which is found in diuers places of Scripture but aboue all I note one place cited out of the second of Genesis Therefore let a man forsake Father and Mother Gen. 2. c. which by the Euangelists and the Apostell is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man some suppose thys word taketh hys roote froÌ„ the very essentiall power of man Ish and some from hys qualityes and bothe of them doo accorde with my purpose in this signification this is manifest that hée is flesh hee is earth so are the beastes of the fielde yet notwithstanding God hath made a difference in shape proportion and honor as Ouid sayth Pronaque cum spectent animantia cetera terram Os homini sublime dedit celumque videre Whyle brutish beastes doo groueling looke and downeward hang their eyes Mans countenaunce is lift aloft and looketh to the skyes Yea and though among a great many Philosophers their substaunce shall be made equall yet I finde the greater excellency in man by howe much he is made the more honourable not onely in this life wherein he is made Emperour of all Gods creatures all things are put in subiection vnder his féete but in the world to come Psal 8. where he shall be assures of immortalitie and life euerlasting whereas the beastes themselues doo lose the benefite of honour Before mans fall in the time of innocency there was no such power attributed to any creature as there was vnto man since which time though man be decayed and fallen into miserye corruption depriuation of life in this world by his disobedieÌ„ce yet by Christe hee shall haue restitution to his former beauty and state so that the true definition of Ish in my poore iudgement is a man in power decaying himselfe and therefore may iustly be called Anthropos according to the translation that is to say a subuertion or ouerthrowe which neuer happened neither by Gods appointment nor by anye meanes but by mans owne disobedience for as man béeing then in power and honour would wylfully fall and dishonour himselfe as appeareth in the 49 Psalm Psal 49.20 Man being in honour hath no vnderstanding but is compared vnto the beasts that perish Euen so wée sée in these dayes of restitution wherin Christ Iesus hath appeared perfectly in comfort in acceptation in redemption knowledge and hath crowned vs with glory and brought vs into fauour with his father againe wee not accounting thys fauour nor regarding our restoring to honour Doo wilfully and wyckedly fall vnto our olde vomit againe and in our selues doo deface the nobility that God hath giuen vs alwayes expressing our ouerthwart disposition and making it agréeable to our ouerthrowen nature which is as much to say as a nature turned vp side downe euen as one demaunding once of a Philosopher what a man was aunswered a trée turned vpside downe for sayd hée as the trée hath his roote downewarde and groweth vpwarde hath his nutriment below and spreadeth her limmes aboue euen so man hath his roote and nourishment in the higher parte and spreadeth hys twigs downewarde for behold his brayne which féedeth euerye artery downewarde and beholde euery limme bone heayre arme legge c. and you shall finde them all to growe downewarde not as though nature were an autor or president of ouerthwartnes but rather that it should bée a remembrance and signification of our growing downeward to the earth concerning our flesh froÌ„ wheÌ„ce wee came and that our roote béeing fedd aboue the earth did looke vp into heauen in the which he hath hys perfit féeding and assured life and although the workes of God are so wonderfull in theyr kynde that we are not able to searche out the déepenes of them nor to reason why it should be made thys way or that yet we may haue an honest godly gesse in the framing of our ouerthwart nature when wée suruey iudge our dispositions agréeable to the same to bee fit fruits for such a trée and the better to vnderstand this doo we not sée that we account least of that thing which is best for vs and best of that which is worst for vs doo wee not breake that which is commaunded vs and followe that which is not commaunded vs doo we not in stéede of godly exercises delight in fleshly pleasures in steede of charity put on enuy in steede of pitty vse stony harts doo wee not for patience vse vengeaunce for loue hatred for humility pryde for liberality couetousnes for vertue vice for honesty vngodlines as the Poet sayth Nitimur in veticum semper cupimusque negata we endeuour our selues in things vnlawfull and alwayes desire thinges forbidden we find the like in Adam who delighted in the Apple that was forbidden him and likewise in Lots wyfe that looked backe to Sodome which was forbidden her and so we sée and find in all men their vntowardly disposition wilfully to lose the nobilitie and power of their image and creation and to caste theyr honour in the dust manne may very well be compared in all his actions vnto the
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
Ierusalem which yet is called Ben-hinnom which is asmuch to say by interpretation as the sonne of Hinnom afterward for the filthy abuse of the place for the conteÌ„pt therof Iosiah caused dead carions to be cast there Nowe Topheth taketh his deriuation froÌ„ Toph which signifieth TimphanuÌ„ a Tabret Psa 81 or dromslade which they vsed as I said in this vally to take away the pittiful cry of the child frying in this Images hote hollow place And in our owne capacities we sée a certaine description of hell by this figure a place full of torments in the which the tormented shall suffer such paines Mat 13 42 as shall prouoke wéeping and gnashing of teeth yea such as are intollerable on the otherside the children of God shall not be moued to compassion to behold them no although they sée their father mother children kinsfolke or such like for as the Tabret and timbrell tooke away the childs cry in the Idol Moloch so shall the ioy and swéete melody of heauen stop their pittye or compassion of them which shall dwell in heauen And although this similitude holdeth not in all parts to the reason of them that would discourse vpon it yet so farre it holdeth as we must conceiue the matter although we omit the manner As the vally of Hinnom was a place néere Ierusalem wherein afterward Iosiah caused all the filth and carions of the citty to be layd as fit for no better thing because of the horrible abuse and Idolatry therin sometimes doone Euen so the heauenly Ierusalem doth purge it selfe of all those filthy carions I meane the reprobate that stincke of their sinne before the face of God and are ordayned to bee caste out into thys Topheth as a place fitte for such a receypt Nowe as there is a damnable place wherin the fire is neuer quenched and the worme neuer dyeth Euen so there are some men whose sinnes are so many offences so greate that neuer séeketh the grace and fauour of almightye God neuer repent them of their sins these I say shal be possessors and inheritours of thys place of torments Math. 13.41 42 as our sauiour Christ sayth The sonne of man shall sende foorth hys Angels and they shall gather out of his kingdome all thinges that offend and them which doo iniquity and shall cast them into a Fornace of fire there shal be wayling and gnashing of téeth Lykewise Saint Paule to the Hebrewes If we sinne wyllingly Heb 10 26 27 after that we haue receiued the knowledge of the trueth there remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and violent fire which shal deuoure the aduersaries Also it is sayd in the seconde Epistle of Peter 2 Pe 2 9. The Lorde knoweth to deliuer the godly out of temptation and to reserue the vniust vnto the daye of iudgement to be punished Also in S. Iohn hys Reuelation Reu. 20 15 And who soeuer was not found in the Booke of life was cast into the Lake of fire Howe woefull and terrible shall the dreadfull day of iudgement bee vnto the wycked and reprobates when Christ Iesus shall sit and make diuision the Goates from the Shéepe when he shall say to the shéepe Come yee blessed receyue the kingdome prepared for you c. Math 25 34 And to the Goats that is to say the wicked he shal say Verse 41 Depart from me ye cursed into euerlasting fire which is prepared for the deuill and his aungells Wherfore while we are héere in thys worlde let vs with terror beholde the dreadfull sentence of damnation with all diligence and care call our selues to account Eph 5 redéeming and purchasing againe the time which we haue wickedly spent and become not onely new but stedfast members and then if thy hand or eye cause thée to offend cut them off and cast them from thée Mat 18 8 9 It is better for thée to enter into life halt maymed or blind then hauing two handes two féete or two eyes to be cast into hell fire And because sathan goeth on styll so busily with his worke and all the world in a manner séemeth wyllinglye to be his workmanship It is necessary that now euen nowe we reclaime our selues according to the caueat of the Euangelist Nowe is the axe layde to the roote of the trées Luk. 3.9 therefore euery trée which bringeth not foorth good fruit shal be hewen downe and cast into the fire Thus haue I bréefely layde downe the most gréeuous enimies to mankind which preuaile the more against him by reason of the sinne which he séemeth to nourish and make ripe in his ready wyll and wylling inclination I would it mought be so surueyed that it may be lothed and so lothed that it may bée thâ—oughly mortified wherby these enemies may not so lay siege vnto the soule of man that in the ende he may be taken captiue and led to an vnbailable gaole the Lord grant it for his Christes sake The prayer O Lord God full of all pittie compassion looke downe vppon vs miserable wretches and sinners who are not onely laden ouerladen with the multitude of sinnes and wickednes but are ready to be swallowed vp and vtterly destroyed vnles thou of thy pitty and mercy which haue beene euer of olde vouchsafe to gard and defend vs for the enimies are at hand ready to ouerthrow vs thy vengeaunce hangeth ouer our heads ready to fall vpon vs our conscience burneth in vs ready to consume vs. Death wayteth daylie vpon vs and calleth vs hel gate is open and we shall be vtterly consumed If thou O most mercifull God extend not thine accustomed fauoure Although we haue sinned O Lord and that most greeuous in thy sight wee are hartely sorry for it and forasmuche as thou requirest a humble harte and a penitent minde accept O Lord the repentaunt teares of thy humble seruaunts and vouchsafe to restore thy Israell agayne which hath gone a a stray and though we bee wylling to cast away our selues yet O Lorde bee thou our guyde and director we see not the deepenes of our owne sinne not yet the sweetenes of thy mercy nor yet the bitternes of the scourges which thou hast ordeyned for sinne open our eyes O Lord and giue vs thy holy spirite to mollifie our harts that we may wholy become thine saue vs for thy mercy sake at the last for syn is so rype and the time so corrupted that vengeaunce is at hand and when it is ready to fall we are not able to abide it wherefore O Lord call thy whole flock speedily and deliuer them out of Sodome as thou diddest thy seruaunt Lot that they may not be partakers with the infidels which know not thy name nor come when thou callest but are gon to the worlde and followed the concupiscence of their owne harts Graunt vnto vs O Lorde the sweete consolation of thy spirite for Iesus Christ
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
THE True trauaile of all faithfull Christians howe to escape the daungers of this vvicked vvorld VVhereunto is added a Christian exercise for priuate housholders HEBR. 12.1.2 Wherefore let vs also seeing that we are compassed with so great a clowde of witnesses cast away euery thing that presseth downe the sinne that hangeth so fast on Let vs run with patience the race that is set before vs looking vnto Iesus the autor and finisher of our faith Printed at London by Iohn Charlewood 1585. To the right worshipfull Ma. Iohn Thinne Esquier his very good Patrone and Master THe continuall fauoure I haue found at your handes right worshipfull especially of late in London as well hy writing as by your personall trauel doth charge my minde with so many gnawing cogitations that I can neuer expresse a sufficient thankfulnes nor render some token of a partepay such is the hardnes of my happe and the straightnes of present time that nowe I can not match wishing with wyll nor sufficiency with desire How be it I yeelde my selfe to your accustomed acceptation and my hope which shal be a pledge de attica fide do I bequeath vnto future time I holde you so firme my good freende that notwithstanding the subtiltye of interceptors you stand vngaged to my no small comfort wherefore seeing I haue no thankfull signification of good wyll I present vnto your worship a portion of my profession not as a sufficient workmanship for your worthines but as a token of my grateful mind It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the vntimely hatching may bring foorth sickly Byrds But I humbly beseech you worship that as you are already patrone of my poore liuing so you will freendly allowe of the patronage of my selfe this my slender worke and so I shall not onely be so much beholding to you as processe of time cannot weare away the remembrance but euermore bound in harty prayers that the Lorde may prosper your affayres and daily blesse your selfe and all yours to whose mercifull tuition I commend you Your worships to be commanded during life most faithfull W. Chub. From Zelwoode the 8. of September To the godly Reader IF a man shoulde sit stil but a litle while and behold this present last age of the worlde and viewe the contents of this time Catastrophe and pawse vpon it with indifferent reason It would in a maner amaze a well setled minde to consider it But if one shold sit in an open place wher there is daily concourse to and froe of great multitudes and should scarse see one sound and perfite man to passe by would you not thinke it were a crippelled worlde and that they hadde beene among mighty enimies in a daungerous skyrmish Surely if we consider the whole parts of a man and weigh in conscience that he should consist of godlines reason and vertue and do find that either the spirituall aduersary or the worldly consort hath so grappled battelled that some are become Heteroclites and some Monsters It is a very hard thing in this last age to finde a sound and perfit man but that in one or other of these former partes hee seemeth to haue a defect and that is perceiued in the common society of man For wherin wee ought to communicate one with the other in godly exercises and heauenly councell we iarre we vary we disdaine we enuy backbite and slaunder one an other yea of the same profession and religion as though we were straungers to each other and fauters to our aduersaries and I haue founde them most busie to speake behinde a mans backe that haue had neuer a worde to his face nay neuer a matter but by heeresay and surmise I sorrow to heare it I sigh to knowe it and I desire God to amend it for I dreade me in these daies in the fairest Rose is sonest found a Canker Reason that in times past hath beene taken for a â—age Counâ—â—â—oâ—â— in the common wealth and a gouernour as well of naturall as of morall yea and oeconomicall matters and hath beene distributed into diuers degrees for their direction and in all sortes of people she hath beene aduaunced to the highest woman and without the which neither the body of a common wealth hath beene any thing worth at all neither with out it hath man beene esteemed as a man now she is abased like and old schoolemaster that hath taught many good schollers in the ende commeth to teache one the poore A. B. C. For whereas shee hath beene a publique teacher of all men both for counsell comfort and helpe nowe she teacheth men to looke to themselues and if they will be wise to loue their owne selues and to care for their owne selues in so much that all her schollers are become in a manner singular fellowes neither imparting to others neither communicating with others and yet it is a lamentable matter to see those whom they so councell if they followe it they are nowe called snudges and pigges that erewhile were called beggers and bankrupts â—uo tene 〈◊〉 vultus â—â—tantem â—â—tea noâ— A pittifull worlde to see such a forcible doctrine where is the lawe of God which commaundeth all not one Loue God and thy neighbour as thy self where is the Law of nature which giueth generall commaundement Fac aliis fieri quod cupis ipse tibi Doe to others as thou wouldest be done vnto Where is S. Paules counsel Doo good vnto all men VVhat is there become of Tullies sentence Non nobis sed patriae nati sumus wee are not borne for our selues but for our Country In times past wisedome was accounted of at this time wealth they that haue it be they neuer neuer so bare and base seruelinges are best esteemed the time may come that a man may bee had in reputation in meane tyme Gods wyll be doone et caetera infinita Againe if wee beholde vertue considering her noble beauty and shape that she was a singuler braunch and member to sette foorth and adorne man howe she is now disfigured dismembred and defaced with infinite actions of vice it is pittifull to see that her ornaments namely Iustice temperancy chastity equity trueth pitty charity and such like c. are quite cut of and the twigges little esteemed I feare me where the mighty boughes are so often and so vnseasonably cut of in the ende they will hazard the whole tree and stocke God of his mercye preserue his little flocke For thy better preseruation good Reader I haue heere composed a small peece of worke The Argument in the which I haue breefely layd downe the sufficient suruey of a Christian And first he shall see himselfe what he is naturally what sin reigneth in him How it is nourished howe many greeuous enimies he hath by reason of sin last of all the ease and remedy he hath against the force of sinne VVhich I haue doone the rather because I see a great
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
obedience because it procéedeth from so good a fountaine Also the prophet Dauid called it a Lanterne A Lanterne or Lyght Psa 119 105 saying Thy word O Lorde is a Lanterne vnto my feete and a light vnto my pathes that forasmuch as wee walke in a darke sinfull world by the word of God we should be directed how to goe and which waies least we knock our selues in euery blocke of sinne our sauiour Christ by the same light giueth light to them that sit in darknes Luk 2 and in the shadowe of death and to guyde our féete into the way of peace What greater comfort vnto trauellers then the day light and what greater discomforte to wayfaring men then the darke night God be thanked that hath giuen vs the light of hys holy worde therefore while it is day let vs not harden our hartes as in the prouocation Power of GOD. Rom 1 16 and in the day of temtation Likewise S. Paule dooth call the word of God the power of God to saluation to euery one that beléeueth hée saith not that it is a secrete reuelation or the Hystorye of prophane matters but that it is the same wherein the vertue and power of God is hidden to helpe succoure defende and comforte the beléeuers Also it is called a mighty worker as S. Paule sayth A mighty worker Hebr. 4 12 The worde of God is louely and mighty in operation and sharper then any two edged sworde and entereth through euen to the deuiding a sunder of the soule and the spirite and of the ioynts and the marowe and is a discerner of the thoughtes and the intentes of the hart so that as we haue many maladies sores byles aches and inwarde diseases Euen so God hath ordeined such an excellent oyntment euen the oyntment of his holy word to pearce through euery artery ioynt sinewe and bone to purge vs ease vs and cure vs. So that nowe what greater comfort then wysedome to our knowledges light vnto our darke pathes defence for our poore vnshielded bodies and health for our sicke soules which the Lord of his mercy hath imparted vnto vs by in his holy word Now it reasteth howe we heare the word of God and vse it First we must consider that we vse all diligence and humility in hearing the word of God and put of all phantasies cares heauines and worldly imaginations and that wée put on true vnderstandinge and knowledge as it is sayde Hée that receyueth the séede which is Gods worde in good ground Mat 13 23 is hée that heareth the word and vnderstandeth it Otherwise if we endeuour not to vnderstand if the Trumpet sounde an vncertaine sounde 1 Cor. 14 ◠who can prepare himselfe to the battell there may be a fault in the Trumpettor there may be a fault in the hearer therefore let the one be diligent to teache truly and sincerely let the other heare attentiuely and vnderstand fruitfully and when we haue so doone it is not inough to learne and to leaue off but to followe the rule of Moses in Deutronomy who sayth These wordes which I commaund thée thys day Deu. 6 6 shal be in thy hart thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thy house and as thou walkest by the way and when thou lyest downe and when thou rysest vppe and thou shalt bynde them for a signe vppon thyne hande and they shall bée as frontlets betwéene thyne eyes also thou shalt write them vppon the postes of thy house and vppon thy gates It is not inough to heare the worde of GOD but to exercise it to the building vppe of the menne of GOD and for the preseruation of hys Temple in safety The Euangelist saith Whosoeuer heareth the worde of God Math. 7 24 and doth the same I will liken him to a wise man which hath builded his house on a rocke But now because there are many doubtes and repugnances in scripture that it séemeth to be harde and obscure which wyll lothe many a man to the reading or hearing of it It followeth not that therefore he should be wearie or shrinke backe for he is wylled to séeke and shall find to knocke and it shall be opened and againe on the other side the Lord wyll not leaue his church desolate and comfortles for he willed Phillip to ioyne vnto the Eunuch that was doubtfull he caused all his Apostles to goe preach in all the worlde and sayth that he wyll rayse vp prophets vnto hys people yea and hath truely sayde him selfe Ero vobiscum I wyll be wyth you vnto the worlds ende Last of all we must consider what is to be gathered out of the worde of GOD which is the fruite and benefite that wée receiue by it Whereof the firste is knowledge by the which wee may discerne thynges and knowe our creator Knowledge and what he hath and dooth for vs and also our owne duty how we should behaue our selues in his seruice this knowledge did Saint Paul wishe and pray to be increased in the Collosians Col. 1.10 When he sayd For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled which knowledge of his will in all wisedome and spirituall vnderstanding Likewise the prophete Hosea sayth I desired mercy Hos 6 6. and not sacrifice and the knowledge of God more then burnt offeringe The second benefite is fayth by the which we are assured of the promises of God Fayth and eternall saluation in his sonne Christ Iesus Heb. 11.1 Saint Paul dooth call it the ground of thinges which are hoped for and the euidence of thinges which are not séene which is as muche to say as the certaintie of those things to come That is acceptation redemption sanctification euerlasting life and the kingdome of heauen which things we do expecte and it is the writing or euidence of the same hold and we are perswaded that though we are vnworthie of our selues of those heauenly riches and graces to be bestowed vpon vs yet by the death of Christe Iesus and by his onely sacrifice we shall enioy them which writing an euidence of fayth he hath written in our hearts and sealed with his owne blood so that as in euery euidence or indenture hold the tenant oweth due loyalty vnto his Lorde and consenteth vnto and obeyeth all couenaunts comprised in the same writinges so we should obeye serue and assent vnto the Lorde and his statutes and couenauntes For so is the nature of fayth according vnto the Gréeke word to assent vnto the word of God and to haue a sure truste in God that he will of his owne mercy perfourme all those thinges that are written in the word of God so that to haue fayth or to be faythfull is spoken by correlation that is that God simply and absolutely offereth not his mercy and grace vnto
of the flesh I will nowe onely speake of the world as one of the mightiest enimies that man hath in these dayes for by it the worde of God is little regarded and for the loue of it the Sabbaoth is the more prophaned by reason wherof iustice is corrupted truth is banished charitie is colde pittie is remoued from mens harts frēdship faynteth and naturall affection is quit altered agayne by it blindnes ruleth lyes are vsed periury is suffered honors are desired offices are bought blynd bayard is a good horse a slowe Iade is a good Gelding by it manhoode is not regarded chastitie is not estéemed worldly mariags vnfit matches are not gainsaid vertue had in small price trust is had in litle estimation and learning in no accompt we sée that for the wordes sake naturall loue betwixt the father and the childe is altered For the father that is a worldling accompteth not of that childe that is liberall no although his liberalitie be godly and commendable bestowed on the poore and howe many do preferre their children to learning for the ministrie sake or to the law for iustice sake or to any faculty for the same faculties sake but rather because they shall liue and beare a countenance in the world On the other side we sée the good nature of the childe chaunged for whome the father hath taken great paynes trauelled much watched often to procure liuinges vnto hym he thinketh to long the father doth lyue euery daye wisheth his death to haue his goodes and liuing besides that what going to lawe and mortal hatred betwixt frēds of néerest kinrede all for the world A freend chaungeth his frendship in respect of the worlde and so long as the other hath he is a freend and when he hath nothing then is he gone and his frendship beginneth to dissemble wisemen tal men honest men trusty men such as haue good qualities not estéemed if they haue no worldly shewe with all many a one haue shut vp his compassion from the poore putting on vngodlynesse lying and swearing that these things and these they haue giuen alredie diuers waies they are charged which is very oftentimes an vntruth many vnder the pretence of Christian profession hid their wicked actions and are lyke Cleophas they go with Christe but they knowe hym not It is not without cause that Esdras sayde that the world was ful of vnrighteousnesse and wickednes 2. Esd ◠27 and because of the sin and wickednesse of the world the Lord hath Prophesied vnto the world a mighty curse in Esa the prophet And therefore as the Apostle sayth Esa 24.1 Loue not the world neyther the thinges that are in the worlde if any man loue the world the loue of the father is not in hym for all that is in the world as the lust of the flesh the lust of the eyes and the pride of lyfe is not of the father 1. Io. 2.15 6. but is of the world There is an olde saying Vide homo ne sic hereas vt cum mundo pereas Take héede man Augustine that thou sticke not so to the world that thou perish with the world The young man in the gospel had fulfilled all the commaundementes Mat. 19.21 and was desirous of the kingdome of heauen but when Christ bid hym go sell all that he had and giue it to the poore it touched his delight wherefore Saint Barnard sayth Durus est hic sermo c. This saying séemeth very harde Sel all that thou hast c. But yet it is a hard saying whē Christ shall say Goe ye wicked into euerlasting fire The great loue of the worlde as I haue sayde is the cause of much sinne as couetousnesse oppression extortion vsury wresting of iustice and putting poore men from their right and their thirst is so great that a great many will breake their bellies then leaue or moderate their lust they be lyke the flye in a Tarre-barrell the more he stirres the faster he is They are not lyke the Dogges of Egipt which running by the ryuer Nilus and being thirsty will but lappe and begone for feare the Crocodiles take them but these worldlinges wil so long lap tyl the Diuel hath wrapped them vp they force neyther for the feare of Sathan nor the fauour of God Saint Iames sayth Iames. 4.4 Who so euer wil be a fréend of the world maketh hym selfe an enimie of God we daylie sée how lyttle mē wil be at charges for gods glory in mayntaining preaching or in bringing vp schollers nay they will rather take away both preachers and schollers liuinges from them then adde any thing to it It is a pittiful matter to sée the hardnes of the rusticke worldlinges for some murmure at charitie some grudge at substance some strayne at the charges of souldiers not looking into the commoditie and ease of it but thinke they haue a gut drawen out of their body when they haue a pennie taken out of their purses For these purposes and I thinke they haue cause to grudge sometimes because their charge is the greatest burthen though they be the poorest iades The .v. meane in Christ to vanquish the force of sinne When two valued thinges of like quantitie shal be layde together that are of estimation as gold and siluer The sweetnes and estimation of the second lyfe will not euery man make choyse rather of the gold then of the siluer Nay rather if somthing and nothing or good and bad were set together would there not be an easie choyse I make no lesse differēce betwixt heauen and earth this lyfe and the lyfe to come For in the one there is misery sorow afflictiō tribulation disdayne contempt malice slaunder infamie enuie pouertie nakednesse sickenes and death In the other there is ioy felicitie acceptation helth sufficiencie company amōg the whole felowship of heauen euerlasting lyfe Psal 84.1.2 touching the description of the place of ioy Dauid sayth O howe amiable are thy dwellinges thou Lorde of hostes My soule hath a desire and longing to enter into the courts of the Lord. Esa 35 10 Likewise the Prophet Esay sayth The redéemed of the Lord shall come to Zion with prayse and euerlasting ioye shal be vpon their heades Esa 51.3 they shall obtayne ioy and gladnesse The same Prophet also sayth Surely the Lorde shall comforte Zion he shal comfort al her desolations and he shall make her desert like Eden and her wildernes like the garden of the Lorde ioye and gladnesse shal be founde therein Iohn 16.22 prayse and the voyce of singing Our sauiour Christ hym selfe sayth And ye nowe therefore are in sorrow but I wil sée you agayne your harts shall reioyce your ioy shall no man take from you O most comfortable reléefe euen the very deade may be raysed vp to heare these great and comfortable ioyes that are prouided for the Lordes beloued 1. Cor. 2.9