all but vnto such as doo acknowledge it with thankes gyuing accept it with ioyfulnesse and become his seruauntes in newe obedyence and then they are called iuste or ryghteous by imputation and therefore it is sayde The iuste shall lyue by fayth Nowe because God is knowen to be mercifull Rom. 1.17 there be that follow their owne lustes and appetites and put of from day to day their returning vnto God buylding neyther on fayth nor yet on Godes mercye but on their owne lustye wylles and desires and that buylding cannot stande neyther can that be a sufficient pleasing of God that is done without fayth Yea Iames. and yet fayth of it selfe in some poyntes fayleth that is where it doth trouble or is inconstant Mat. 7.21 as for example The Diuels beleeue but they tremble Agayne Not euery one that sayth vnto mee Lorde Lorde shall enter into the kingdome of heauen but he that doth the will of my father which is in heauen But this fayth fayleth Howe ye shall know true fayth because it tasteth of weakenesse feare and synne The true fayth is tryed by constancie in Trybulation as appeareth in Saint Paul to the Thessalonians 1. Thes 3.5 and by perfecte Loue as appeareth in Saint Paull to Timothye where he sayth The ende of the commaundement is loue 1. Tim. 1.5 out of a pure hart and of a good conscience and of fayth vnfayned The true fayth hath a frée accesse vnto God with boldnesse Eph. 3.12 By true fayth we resist the Diuell and ouercome the world 1. Iohn 5.4 as S. Iohn saith This is the victory that ouercommeth the worlde euen our fayth And Peter saith 1. Pet. 58.9 your aduersary the Diuell goeth about like a roring Lion séeking whom he may deuour whom resist stedfast in fayth by true fayth we are preserued vnto saluatiō as Peter saith Which are kept by the power of God through fayth vnto saluation 1. Pet. 1.5 After all this we must consider that as knowledge goeth before fayth so perseuerance and stedfast continuance followeth after fayth which stedfast continuance hath béen founde in all the godlye Patriarches Perseuerāce Prophets and Apostles vnremooueable and which is so necessary in a christian man and so muche required in a Christian man as fruit is expected of the trée without the which the trée is not estéemed for it is the tryall of a man in temptation or affliction For the Diuell will séeke to remooue hym the world will séeke to shake him the flesh wil seke to weigh his Anker then if he be vnstedfast or if he be not founde to be the good fighting souldier of Christ what auayleth all his christian doctrine yea wat auaileth his sworde and buckler if he run away from his aduersarie as Demostenes Demostenes hauing written in his Target 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good fortune as who woulde say fortune was his guide yet in the face of his enemie he ranne away so that whether it be in prosperitie to hold fast the Lord and not to be vainely puffed vp in the worlde nor to settle his heart in the world nor to turne his eies away from his poore brethren not to oppresse nor couet or desire an other mans goods This is stedfast abiding in the Lorde in prosperitie Or whether it be in aduersitie to be patient in all tribulations to be thankefull for all crosses and to tarrie the Lordes leasure to suffer euery burden that is layde vpon hym whether it be sickenesse pouertie imprisonment slander or whatsoeuer Christ sayde He that wyll be my disciple must take vp his crosse and follow me He sayd not take his crosse and stande styll or goe backe but to followe hym this is stedfast fayth in aduersity As touching his persecution which is that we shoulde not slyde backe from almightie God there are many notable examples in scripture of it Iosu 1.8 Iosuah sayth Let not this booke of the lawe depart out of thy mouth but meditate therein day and night that thou mayest obserue and do according to all that is written in it The Prophet Dauid sayth in his fyrst Psalme Psal 1.12 Blessed is the man that hath not walked in the counsell of the vngodly c. But his delight is in the lawe of the Lord and in his lawe will he exercise hym selfe day and night Iob sayth Although he kyll me I will not forsake hym Our Sauiour Christ sayth happie is he that continueth vnto the ende By the lawe of reason we ought so long to be the Lordes Heb. 8.13 as the Lord is ours but Christ Iesus is ours yesterday and to day and for euer he findeth vs euery day comforteth vs euery day sendeth to vs his grace euery day encreaseth his blessinges on the earth for vs euery day Euen so euery day we should be faythfull and stedfast seruauntes vnto hym Psal 116.33 The Prophete Dauid desireth the Lord to teach hym the waye of his statutes and he would kéepe it vnto the ende Besides these benefites knowledge New birth Phil. 1. faith and perseueraunce which we gather out of the word of God we fynde the regeneratiō the new byrth or new shaping of our selues for that in déede we were disfigured by reasō of Adams fall and lost the shape of righteousnes true obedience which now in Christ are accepted and nowe we shoulde fashion our selues not according to Adā in disobedience the lust of the flesh but according to the children of God and like our forerunner Christ Iesu as Saint Paul saith 1. Pe. 1.23 Let the same mind be in you that was in Christ Iesu Of this newe birth the Apostle speaketh Being borne a newe not of mortall séede but of immortall by the worde of GOD who lyueth and endureth for euer O what great comforte do the decayed members of Adam receyue by the word of God when by reading or hearing it they sée their restitution in Christ Iesu how muche we are bound to almightie God for his worde Peace Also in the worde of God we finde peace euen that peace which is concluded by God to vs ward Which as the Apostle sayth Ep. 2.13.14 Passeth all vnderstanding for as much as he was to stoute an enemie to be set agaynst vs great was our ouerthrowe where he was an aduersary and there our Citie was like to be sackte and we confounded in our dwellinges Where the Lorde besieged it but nowe in Christ Iesus ye which were once farre of are made néere by the blood of Christ For he is our peace which hath made of both one and hath broken the stop of the partition wall And he hath commaunded his disciples that into what Cittie Mat. 10.13 towne or house so euer that is worthie that they came into their peace shoulde cōe vpon it This peace if it be well weied and well considered what the value of it is it shal be
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
downe what the force of all those enemies is that we may sée how that dayly by the entertainement of sinne wée prouoke gréeuous enimies against vs. And touching the first which is the vengeaunce of God vpon sinners Vengeance of God I wyll begin with the Hystory of the Isralites expressed in the Bookes of Exodus and Numery where the people for theyr murmuring wyshing of their fleshpots for worshipping the Golden Calfe Exo 15 16 17 19 32 Chapters and many other sinnes had the plague leprosie and gréeuous diseases among them and many of the Idolaters were slayne And in Numery such as rebelled were swallowed vppe in the earth Chapters 16 21 25 such as murmured had firye Serpents sent among them and such as commitmitted fornication among them hadde the plague in so much as there dyed in the plague twentye foure thousande We reade also that for the sinnes of the people the world was drowned and for the sinne of Sodome and Gomor Gen 6 13 those Citties were consumed with fire and brimstone Horosius reporteth Gen 19 24 that for sinne the two great Citties in Asia Colossa and Hierapolis suncke into the earth and were swallowed vp Iericho was besiged by Iosua and the Cittye was taken Iosu 6 21 and all the inhabitants sauing Rahab and they that were wyth her bothe olde and young were put to the sworde and the Citty burnt but of all lamentable plagues sent from God the destruction of Ierusalem by Titus and Vespasian may be a terrible example vnto vs for they hadde the Lawe Prophets Math 11. yea Christ himselfe who bitterly wept ouer them and yet they would not turne from theyr wicked sinne but hardned theyr harts and cared not for the Lords swéete warning and comfortable calling nor yet for their owne harme and confusion which was so néere at hande but euer they thought that the Lorde woulde not destory hys Temple among them nor yet that they shoulde bee spoyled for their Temples sake and besides that they were so many they boasted of their multitude and strength and thought all the worlde could not ouercome but all the world cannot preuayle where God him selfe dost sette against as appeared by this great and populous Ierusalem Whereof Iosephus maketh mention that they were besieged so long that a bushell of Corne was worth a talent yea they were so hungry that they dyd eate the Leather of their Targets and shooes Anno salutus 73. and glad were some of them to eate the dunge of Oxen the mother killed her owne child to eate if which was a most lamentable vnnaturall thing there were xâ— C.M. besides Gaâ—â—leans slayne by Vespasian xvii M. sent to Alexandria by Titus to be kept 〈◊〉 vile bondage Two thousand to be brought 〈◊〉 Rome for a triumph which afterward were deuoured of wylde beastes â—â—llâ—es that xxv M. Iewes were sold all this grâ—â— multitude which man 〈◊〉 haâ—â— thought could haue conquered the whole 〈◊〉 the Lord 〈◊〉 their sinnes and for the contemning of hys word and trueth deliuered vppe to the bloddy hands of their enimies What harâ— is so hard that wyll not tremble to heâ—â—e this lamentable vengeaunce and wrath 〈◊〉 God with so sharpe punishment vpon his owne people which before he loued so well and among all other nations of the worlde chose for his peculiar flocke Besides this the hayle thunder lightning stormes tempest fluds mists palpable darknes frogges caterpillers and firye serpents which the Lorde hath sent vnto hys people for sin The Prophet saith that for the sinnes of the people the Lord wil send a dearth vpon theÌ„ not of bread and oyle onely but of hys holye worde and therfore for their Idolatry and iniquity Eze. 14 the Lorde sent false Prophets among them and the Lord sent word vnto the people by the Prophet Ezechiell That if they did sinne by committing any trespasse against him he woulde stretch foorth hys hande and break the staffe of bread and sende such a famine vpon it that man and beaste shoulde bée destroyed likewise be would sende â—â—â—soâ—e beastes into the lande to spoyle it a sword to destroy them or a pestilence to ouerthrowe man and beast and their if Noab Daniell and Iob were among them they shold deliuer but theyr owne soules but their sonnes and daughters should not be deliuered How bitterly were the offences of Aâ—hab and Iezabel punished for the taking away of a little péece of land I would to God it were séene in England by them that taketh away great liuings and manours and sendeth a whole housholde it begging if the sonnes of those menne were so vsed as Achabs sonnes theyr heads cut of all in one day and likewyse theyr hungrye Iezabels were vsed as Achabs Iezabel deuoured of dogs and foules of the aire they would I thinke consider what a a God there is that séeeth into the harts of wicked offenders and dooth beholde the multitude of their sinnes not onely entertained in corrupt nature but allowed in corrupt wyll Good Lord considering the ripenes of sinns in these dayes it is to be lamented that wee feare not the vengeaunce of God Eze 16 19 The Prophet Dauid could say If thy wrath be kindled O Lord who may abide it Ezechiell doth shewe howe greatly the Lorde cryed out against Ierusalem shewing the offences of Sodome for the which they were destroyed whych were pryde fulnes of bread Idlenes and contemning the poore But alas we haue not onely thys but an infinite more of most horrible sins raigning amongst vs. As disobedience murther enuy couetousnes horedome extortion vsury false accusation drunkennes lying dissimulation and periury from the iust iudgement of which sins nowe ripe among vs I beséeche God of hys mercy defend vs and be fauourable vnto vs. Truely our owne sins of EnglaÌ„d béeing so many and so boldly and openlye vsed doo blind vale a great many that they neither beholde the maiestye and authority of God not yet the iustice he may lay vpon vs as barrennes dearth famine and pestilence and in stéede of our great plenty to sende vs scarcity in stéede of our peace to send vs warre and for the quietnes of our habitations and families to banish vs froÌ„ our owne houses and to scatter our families before our faces and to deliuer them and vs into our aduersaries hand as a pray This God can doo and vnles we spéedily repent vndoubtedly this first enemy to sin which is Gods vengeaunce wyll be powred vpon vs. The second enemy vnto sinne is our owne conscience Second enemy to sin which forasmuch as it hath an inward taste of the law of nature a knowledge of our deformed conuersation a sight of our going a stray from the image of our good creator doth alwaies at the rebellion of sin especially when we ioyne our wils therto stir in our bodies as though we had the féeling of some liuing thing there crawling Synteresis gnawing
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