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
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
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
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
among the greater company then in resorting to Sermons or to the Churche hence groweth the greate abuse of the Sabaoth day in bowsing drinking gaming and pastime The heathen Poet did gyue good counsell Animum rege qui nisi paret imparat hunc frenis hunc tu compesce cataena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rule thy minde vnles thy minde rule thée bridle him and fetter him fast with chaynes For this cause did the Apostle gyue counsell that wée should mortify our earthly members that is to say Kyll our carnall affections and delights But doo we goe about to kyll them when wee water them and allowe of them nay rather prefer them before godly meditations I wyll not condemne pleasures as I say that are vsed of the wise and well setled for their recreations nor yet our Englishe musicke vnles it be among wanton mindes or light braynes for if it be vsed among them Effect of Musicke you shall sée what a monstrous effecte it vseth it maketh theyr thoughts and mindes to runne astray a great waye of and fall into dyuers and sundry desires and vnlawfull wishes and ambitious appetites besides that it shapeth a thousande fantasies and imaginations in theyr conceits making themselues in their fantasies to be of great valure and estimation whereas they are nothing towarde to what proportion eyther of behauiour ambition or desire they frame themselues that be louers of Musicke they can best iudge that haue delighted it but this I am sure though preferred in many houses before the preaching of the Gospell yet I knowe the Gospell delighteth the godly so much as they vtterly refuse musicke in respect of the greater for in the Gospell we finde this swéete harmony Ioh. 14. the gates of heauē are open mercy and loue is sent vnto vs euerlasting life is prepared for vs in the kingdome of heauen and what better melody The other yéeldeth but vncertaine soundes not distinct lightlye heard and quickly gon and therefore fitter rather for an vnsensible flesh then for a reasonable spirite and thys pleasure of the minde beeing first growen strong and ripe in the minde dooth worke in the flesh so mightily that all good order being excluded these are placed First idlenes then the delight of euill company thirdly euill and filthy words and last immoderate dyet and what procéedeth from all these 4. you shall iudge by the sequell As for the first which is Idlenes the Poete sayth Otia si tollas periere Cupidinis ercus Idlenes Take away Idlenes and thou doost breake Cupides bowe againe Queritur Aegistus quare sit factus adulter In promptu causa est desidiosus erat Why was Aegistus an adulterer because he was Idle King Dauid came from hys fluggish bed at noone day and walked on the roofe of hys house when he beheld from thence Bath-sheba the wyfe of Vriah 2 Sam 11.2 and did by hys idlenes engender hys adulterous practize The wise man saith Idlenes bringeth much euill Eccl. 33 26 Likewise S. Paul speaketh of young wyddowes to Timothy Being idle they learn to goe frō house to house 1 Tim. 5 13. Now to the next vice which is euill company which is a great occasion to translate a good disposition and make it become very bad Euill companye as the wyse man saith Ex malo consortio malus eris by company of the wicked thou shalt learne wickednes Gen. 6.2 The children of God being in the company of the daughters of wycked men discending of the stocke of Cain were rauished with their beautye and tooke them agaynst the wyll of God insomuch as he beholding the wickednes of their harts sayd It repenteth me that I made man Eccl. 13.1 It is sayd in Ecclesiasticus He that toucheth Pitch shal be defiled with it Also in the Reuelation it is sayd by the whore of Babilon Goe put of her my people that ye be not partakers in her sinnes Reu. 18.4 If a Lambe stand by a Woolfe or towe néere the fire the one shal be in hazard to be deuoured the other to be burned If a mā goe among bryers he shal be plucked scratched and defaced in euery side euill company hath wholy consumed many a man discredited his house blotted out his good name impouerished his estate and consumed the body in most horrible diseases The Prodigall childe that fell into bad company is a good example to many prodigall children in Englande to make them auoyd that thing that bringeth shame diseases pouerty hanging or some other bad death there is no mā so vnreasonable but he will auoyde the plague leprosie and such contagious diseases and shun and detest such as are infected with them but those spirituall diseases as doo infect both body soule are neuer auoyded nor detested nor the company of them that haue them the horrible punishment whereof is expressed in many places of Scripture especially if you reade the Homily againste adultery there is a most terrible punishment ordeyned of God in all ages against adulterous personnes of all estates and degrées yet we haue a great many stony harts hauing vysardes of impudency on their faces that do know God haue heard his word his threats against such horrible sinne and yet notwithstanding wyll delight in that filthy and damnable sinne and wyll buylde presumptuously on the mercy of God but this let them be warned and in the bowels of Christ I charge them take héede that they build not theyr pleasure and lust but theyr fayth vpon the mercy of God if they doo the building wyll fall euen as Sampsons house did vpon theyr owne pates and crush them to péeces for the seruaunt that knoweth hys Masters wyll and wyll not doo it shall be whypped with many scourges If such adulterers wyll not bee terrified with the temporall punishments of which before are layd downe yet lette them looke to the day of iudgement where the vpright Iudge Christ sitteth who hath pronounced the swéete sentence already in Mathew Math. 19. Verily I say vnto you that when the sonne of man shall sit in the throne of hys maiestye ye which followed me in the regeneration shall syt also vpon the xii thrones and iudge the twelue tribes of Israell And whosoeuer shall forsake house or brethren or sisters or father or mother or wyfe or children or landes for my names sake he shall receiue an hundred fold more and shall inherite euerlasting life Let them looke into thys sentence and they shall find a promised pleasure which shall drowne all carnall and filthy delights if at least wise hée haue any desire to be the child of God and doo expect and looke for the lyfe to come The thyrd vice which corrupteth a man is filthy talke 3. Vice filthy talke which indéede dooth set our nature so at liberty that we shame not to fall in the sandes and shore of filthy pleasure for if the tongue as the Apostle sayth
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
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