the holy Ghost We receyue an inward féeling quickening and stirring vp of our mindes That whereas the fleshe sinne death and Sathan do séeke dayly to suppresse vs and burthen vs with manye miseries infirmities and leade vs euen vnto the gate of desperation the holye Ghost doth certifie our spirite that we are gods children he will preserue vs that the gates of hell shall not preuaile Question Why then fayth is a knowledge and an assuraunce sent from God to vs and nothing els It requireth nothing in vs Aunswere Yes It is a louing consent and embrasing of the same knowledge and assuraunce on our part yea and doth require in vs a framing of our selues agréeable to all those dueties and seruices as are expressed in the worde of God and as do become good Christians Question VVhat benefite haue you by fayth Aunswere By fayth we are iustified that is we are accepted of God as righteous because of his sonne Iesus Christe and shal be restored agayne into his fauour and haue the felowship of the blessed saintes in euerlasting ioye and blisse Question If then by faith we are iustified we neede not good workes Aunswere Fayth onely doth iustifie but this woord onelie doth not exclude good works For fayth is not a perfect faith vnlesse it be of it selfe fuller of good workes so that fayth and the workes procéeding from that fayth are not diuers but one As a trée and his twiggs or lymmes is but all a trée and such a fayth is accepted and knowen to God And yet many deceyue man For the hippocrite may do good works and yet haue no fayth so likewise fayth it selfe generally is not allowed For the Diuelles beléeue and yet they tremble that maketh their fayth to be nothing woorth Wherefore we must neither iudge nor learne faith by imagination vnlesse it procéede from the woorde of of God For that fayth which is sowen in our hearts by the holy Ghost and watred by the same spirite cannot staÌ„d as an idle and frâ—â—tlesse trée but bringeth foorth abundance of fruite for wée may not thinke that the gyftes of the holy ghost wherof faith is the chiefest are barren but fruitfull Question Then by your comparison and meaning vnlesse God water the tree which he him selfe hath graffed There is no fruit so that in him is all and he is all in all what neede heere anie thing to be required in vs Aunswere We are likened to good trées not too badde for our capacitie not for a captiousnes for in vs there is affection reason and will which are not in trées therefore we should gouerne and direct our selues according vnto the rule of fayth Euen as the ship-maister coming with his vessell on the Seas letteth not the ship to runne whether shée list but looketh to the North starre and is guided by the windes and with all diligence and care auoydeth the sandes and the Rockes and yet all this is in gods handes And so we may reason infinitely God doth sende vs abundance of Corne and victualls but we receiue it order it and vse it or els we maye starue Question What good workes be there best knowen and seene in a perfect faith Aunswere Many both spiritual temporal the spiritual works are loue prayer patieÌ„ce in affliction hearing and daylie exercising of gods holye woorde vsing the Sacraments and such lyke The temporall workes are generally to do good to all men to giue Almes to Fast to pittie the poore and helpe their necessities to do equitie and iustice to vse our selues honestly faythfully and orderly in obedience to our Prince Maiestrates Parents and superiours Question Then if we haue fayth we neede no more but to leaue of by the same Aunswere If we haue a good father it is ynough but we may not leaue of by the same for as the lyfe of man is not mayntayned by one meale and as he ought not afterward to be carelesse for his maintenaunce but to haue a care for the daylie prouision thereof Euen so should he alwayes mayntaine and strengthen fayth that it might liue vnto lyfe for in our corrupt nature it may weaken and sterue if the fleshe or the enemies reigning in the flesh shoulde haue the vpper hand A spirituall thing cannot be maintayned with a carnall thing although it be mayntained in a carnall thing fayth being a spirituall thing may not be mayntayned neyther with vs nor of vs but in vs and that thing or thinges that are agréeable to the proprietie of fayth is the sufficient maynteynaunce our nature is not agréeable to the propertie of fayth and therefore our nature cannot be the maintenance and vnlesse this fayth be maynteyned it will be ouergrowen with the wéeds of the flesh and so wil dye and then we perish with it Question What is the true maintenaunce of fayth Aunswere The exercising of gods holy word continuall prayer and vsing the Sacramentes Question How shall we exercise gods worde Aunswere Not onely by reading it but by hearing learned preachers to expounde it and not by hearing it expounded but by vnderstanding it wheÌ„ it is expounded and not onely by hearing and vnderstanding it but afterward by applying and vsing it vnto the honour of God and our euerlasting comfort and reformation Question How shall we praye Aunswere Not with the lipps but with our hart not ignorauntly 1. Co. 14.15 but with vnderstanding hauing alwayes in the very bottome of our harte the sorrofulnesse of our sinne and the ioyfulnesse of Gods mercy shaking of the one with defiance neuer to put it on agayne and embracing the other with affiaunce alwayes to holde it fast Psal 25.1.2 lifting vpp our hartes chéerefully and beléeuing verely that the Lord doth heare vs when we call vnto hym and wyll helpe vs. Question vvhy should we pray continually Aunswere Luke 21.36 Ro. 12.11.12 Eph. 6.18.19 Mat. 26.41 1. Pet 5.8 Because we are so commaunded and for that our enimies do coÌ„tinually hang about vs and tempt vs and séeke euery day and euery houre to bring vs to destruction both of body and soule Question Should we pray but for our selues onelye and for none els Aunswere Yes we ought to pray one for an other Acts. 7.60 Ex. 23.11 Acts. 12.5 Nu. 47.48 aswel our enimies as our fréends that the vertue and force of the prayer which shall procéede from the mouth of the godly may extend aswell vnto the vngodly for their amendement as also to the oppressed for their ease and also to the néedefull for their helpe Question Ought we to pray for the deade Aunswere No. Question vvhye Aunswere Their estate is not such as néedeth our prayers for God in his secret wisedome hath elected whom he wyll and his determination will he not alter wherefore those which are appoynted to saluation cannot be in better state by our praiers and those that are damned can we not redéeme by our praiers vnlesse we will make our praiers of greater
hath my mother conceaued me Likewise S. Paul doth say By nature we are the Children of wrath Hence we gather in the verye generation of man when by the Lawe of nature the issue is conceaued and framed then the spotte of sinne dooth passe into them begotten and so from age to age and from one to another passeth sin euen with the framing and conception of nature and then as the Prophet sayth in an ther place who can make that clean which is conceaued of an vncleane seede If that séede then be vncleane néedes must the fruites be agrée able which doo appeare in order as in a séede first there is the very graine from thence the stalke last the very same fruite so in man first the dokled nature by discent euen from Adam then his thoughts lastly his actions déedes Now touching the first we receiue our contamination in generation from the defiled generator then our thoughtes begin to frame a consent and shape of sinne and it is working in our hartes and mindes when it is sayd we cannot as much as thinke one good thought as appeareth in the Gospell â—th 15.19 Out of the hart come euill thoughs murders adulteries fornications thefts false testimonies slaunders So that first in the harte is the séede then from thence procéedeth the thought or imagination which in the 8. 〈◊〉 8. of Gen. is called Gezer a cogitation or cuspicence which doth shape a delight a pleasure a wyll and desire to sinne and last of all appeareth in the same workmanship of nature the very fruites of our corruptnes which sheweth the which is called Atoxia which is a confusion of order not framing our selues according to the Law of God forasmuch as in our selues we behold not that which is necessary for our selues or required in our selues as the Apostle saith The naturall man beholdeth not those thynges that are of the spirite of God 1. Cor. 2.1 for thys cause are we called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked and lewde for when we haue doone of our selues what we can yet we are vnprofitable in respecte of our owne abilitye and power which I speake not to dismay the weaker sort to signifie vnto theÌ„ their valure before God and the world to be nothing worth and so to bee reiected and not regarded but rather to their great comfort that being so vile and wicked in their kinde and generation it pleaseth almighty God to beautifye them wyth the spyrite of knowledge and allowe of them in hys fauourable acceptation and to blesse them with his continuall mercye and loue in his sonne Iesus CHRIST especially those that féele the heauye burden of the flesh and wyll hearken to the louing call of the Lord and come vnto him but such as wyll not hearken and returne when they are called but perseuer and continue in the hardnes of their hart in such this hroode of sinne is nourished and encreased two manner of wayes â—wo wayes â—ne nouriâ—ed 1. By the dilligence of sathaÌ„ secondly by the pleasure of the flesh As touching the dilligence of sathan when ye shall perceiue manne to goe astraye from God which is his preseruer and shéepeheard and from the comfortable flocke of the Church and company of the godly then as a straying shéepe is he the sooner taken by the Woolfe and so deuoured of him for sathan diligently goeth about as a roaring Lyon séekeing whom he may deuoure and when he hath taken him euen as the fleshe of the shéepe is digested in the stomacke of the Woolfe euen so is this wicked maÌ„ resolued into the inticements suggestions of sathan so that where as the motions of the flesh doo prick and stirre there is sathan ready to sette forwarde and egge man vnto the accomplishing of euery sinnefull desire vntill it be performed and then followeth the resolution consumption of the whole man eyther in shame or confusion thys happeneth chéefest in those that goe firste astray and forsake theyr louing GOD Strayers to whom he hath louingly called and offered himselfe and then afterward shal followe the wandring of their owne wyll as appeared in Iudas who fyrste forsooke hys God followed hys owne wyll and then was taken of sathan and so consumed And now to conclude in thys poynt there is no roote or séede of sinne in the hart of man but sathan is alwayes watring it and attending it to make it growe and waxe rype and being so it is reapt either with shame or rewarded with confusion as the Apostle sayth What profite had yee in those thinges whereof yée are nowe ashamed Dauid to auoyd it sayd in hys prayer to God Psal 25.2 All they that hope in thee shall not be ashamed so likewise after the continuaunce of sin commeth confusion as we haue séene by experience many whoremongers haue béene brought to extreame pouerty or to most horrible diseases the drunkard vnto the dropsie and extreame palâ—yes and séeblenes the tyrant vnto vtter ruine hatrâ—â— and corruption 〈◊〉 7. as appeared by Antiochus who did so rotte where hee laye that his Chamberlayne could not abide the smell of him The couetous God doth abhorre as the Prophet sayth the Rebel is rewarded as woorthely with the losse of his life besides their temporall punishments layd vpon some of the vngodly The Apostle sayth vnto all the vngodly Neyther fornicators nor Idolaters Co. 6.9 10. nor wantons nor adulterers nor theeues nor couetous nor drunkerdes nor raylers nor extortioners shall inherite the kingdome of God this séemeth to be gréeuous and terrible sentence and all these sinnes are styrring in our flesh but vrged and sette on by sathan who séeketh as I sayd nothing but shame and confusion Now there resteth an other sort of nourishing of this sin in our fleshly nature when we giue ouer our selues as seruants to vncleannes and iniquity â—om 6.19 to commit iniquity bée ouercome either with pleasure or with idlenes or with aboundaunce if any of these take hold in our fleshly mindes and we anker our wylles therevnto then that sin which stirreth in hidden nature appeareth in open actions as for example the man that is giuen to pleasure whether it be the pleasure of the minde or of the flesh as Herode was giuen to both the effect of them was murther against his owne conscience and if you giue scope vnto the wandring mind to haue his delights wherein he wil as we sée many delights in the world as hawking hunting dycing carding pyping dauncing bare-bayting and many other such pastimes sometimes they are taken for recreations but that is among the graue that knoweth howe to rule not to be ruled but giue the carnal minde an inche and it desireth an Ell and hardly it can be remooued or appeased because it is in league lincked to the flesh which alwaies desireth contrary to the spirite and that is the cause we sée greater flocking more delight in any these pleasures
hys sake Amen How we shall in Christ Iesu take away the force and accusation of sin and remooue the siege of those enemies aforesayde and howe we shall become good Christians THe meane howe we shall reforme our selues Cap 4 take away the force of sinne and to cause almightye God to become our good and merciâ—ull father protector omitting the sacrifice of Christ which is all in all and shewing our owne duety I wyll lay downe in these sixe poynts 1. 6 Thinges learned maketh vs new creatures in a christian shape We must looke into our creation and sée what we are and what we should bée 2. We must heare the word of God and what is to be gathered out of it 3. Wée must vse harty prayer 4. Wée must suffer affliction 5. Forsake the world and the flesh 6. We must looke in to the swéetenes of the second life and all these béeing wel looked into as they are and as I purpose by Gods grace effectually briefely to lay them down shall bee inough for a christian man to learne for his office and duety The first thing that we ought to looke into and the first lesson that we shoulde learne is to knowe our creation and forme not our quallities and disposition that by the view thereof we should in all behauiour shewe that neither in mind or in action which is agréeable to our title name calling and kinde that as we are the image of God so wee should frame our selues to that shape of godlines and as wee are reasonable creatures so we should vse our knowledge with vnderstanding and as wée haue the dominion ouer all other creatures so we should kéepe our honour and estimation not communicating with them So long we be men and so long we kéepe the honour of our kinde as we vse our selues not only after the Lawe of God but at least wise according to the Law of nature for we are endued with a reasonable soule and spirite Heb 4 12 not to affect wicked sinfull and deuilish thinges nor yet to will desire thinges that are against the glorye of God for if God be glorified in his creatures euen so much the more we oughte to set forth his glory by how much hée hath exalted vs aboue all other creatures with true holines with perfecte charity with sound knowledge with continuall deuotion with thankes gyuing with equity with mercy and so foorth as it becommeth a man endued with a reasonable soule againe forasmuch as he hath sette vs aboue all hys handy workes and hath set all thinges in subiection vnder our féete let vs not loose that honor and dignity and become brute beastes our selues in our behauiour but rather as I sayd be like men as we are created and kéepe the image of God in perfect knowledge iustice and temperance sanctification and holines according as the Apostle sayth This is the wyll of God 1 Thessa 3 4 eueÌ„ your sanctification and that we should abstayne from fornication that euery one of you should knowe howe to possesse his vessell in holines and honour but assoone as we giue ouer a holye conuersation a reasonable spirite a chast minde and a good behauiour then wee fall into beastly behauiour and brutish maners and from men quickly become beastes and called by the name of beastes because then from reason wée fall euen to the corruption of nature and lustes thereof and doo not sée the violation of Gods commandement defacing of our image nor the ouerthrow of our honor Therefore is it â—e 2.12 that the Apostle calleth vs beasts saying But these as brute beastes led with sensuality and made to be taken and destroyed speake euill of those thinges which they know not and shall perrish through their own corruption 〈◊〉 10 14 Likewise the Prophet Ieremy sayth Euery man is a beast by hys owne knowledge Horace in his tyme called the people of Rome for their inconstancy and vnstablenes and changable desires Episto Bellua multorum capitum A beast of many heads there are many which for their affections and qualities in scripture are called beasts some by the name of a Lyon for his tyranny â—on â—anny Of such the prophet Dauid spake wheÌ„ he did flée to the Lord for succor saying O my God 〈◊〉 7 1 2 in thée haue I put my trust saue me from all them that persecute me and deliuer my soule least he deuoure my soule like a Lyon and teare it in péeces while there is none to help Such we haue not a small store in Englande which through tyranny and oppression haue deuoured many a poore soule and eate them out of house liuing and all and may well be called Lyons for in their tyranny as they haue no coÌ„passion nor pitty Scorpion flattery so who dare of all the beasts in the field to take the Lambe out of the lions clawes and what man dare speake or controll some of our lyons for their pray Some are called Scorpions for stinging vnder the shew of faire flattering as the prophet Ezechiel Ezech 2 â— béeing wylled to speake vnto a stout harted nation should not feare them as it is written And thou son of man feare theÌ„ not neither be afraid of their wordes although rebels thornes be with thee thou remainest with scorpions feare not their lookes c. The nature of the scorpion is thus described Plini et Barth Aâ— Blandiuntur facie sed cauda pungunt acute they flattet with their face but they sting wyth their tayle many a faire word and many a faire shew hath deceiued many an honest English hart swéetely pypeth the fowler when the poore byrd goeth to wrack many a faire promise louing looke and bidding to bankets hath deceiued many a one of his liuing depriued many a one of his life burdened many a one with cares I wyl not say that in causes of marriage by faire wordes many a one hath béene deceiued but especially the poore old widdowes 〈◊〉 race Sunt qui frustis et pomis viduas venentur auaras â—yne for â—hines Some are called Swine for their filthines and sluttish wallowing in the dunghill of lust and for that they estéeme not their owne clenlines as appeareth in Mathew â—at 7 6 Cast not pearles before swyne And as S. Peter sayth The sowe that was washed Pe 2 22 is returned to the wallowing in the myre and wee that haue béene washed in the fountain of Christianity are returned into the puddell of adultery and filthy fornication if this deformed shape were séene in forme as it is knowne in desire in all the worlde there be a great many magistrates and Officers yea and such as be shepheardes myght be ashamed to sée that nowe they are swyneheards Brybery affection and negligence hath the more pitty engendred to manye swyne in these dayes Some are called by the name of Bulls â—s Oxen 〈◊〉 Kine theyr â—ression Oxen
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