THE True travail of all faithful Christians, how to escape the dangers of this wicked world. Whereunto is added a Christian exercise for private householders. HEBR. 12.1.2. Wherefore let us also seeing that we are compassed with so great a cloud of witnesses, cast away every thing that presseth down, & the sin that hangeth so fast on. Let us run with patience the race that is set before us, looking unto jesus the author and finisher of our faith. Printed at London, by john Charlewood. 1585. To the right worshipful Ma. john Thin Esquire, his very good Patron and Master. THe continual favour I have found at your hands (right worshipful) especially of late in London, as well by writing as by your personal travel, doth charge my mind with so many gnawing cogitations, that I can never express a sufficient thankfulness, nor render some token of a partepay, such is the hardness of my hap and the straightness of present time, that now I can not match wishing with will, nor sufficiency with desire. How be it, I yield myself to your accustomed acceptation, and my hope which shallbe a pledge de attica fide, do I bequeath unto future time. I hold you so firm my good friend, that notwithstanding the subtlety of interceptors, you stand ungaged, to my no small comfort, wherefore seeing I have no thankful signification of good will, I present unto your worship a portion of my profession, not as a sufficient workmanship for your worthiness, but as a token of my grateful mind It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the untimely hatching may bring forth sickly Birds. But I humbly beseech you worship that as you are already patron of my poor living, so you will friendly allow of the patronage of myself, & this my slender work, and so I shall not only be so much beholding to you as process of time cannot wear away the remembrance, but evermore bound in hearty prayers that the Lord may prosper your affairs, and daily bless yourself and all yours to whose merciful tuition I commend you. Your worships to be commanded during life most faithful W. Chub. From Zelwoode the 8. of September. To the godly Reader. IF a man should sit still but a little while and behold this present last age of the world, and view the contents of this time, Catastrophe. and pause upon it with indifferent reason. It would in a manner amaze a well settled mind to consider it. But if one should sit in an open place, where there is daily concourse to and fro of great multitudes, and should scarce see one sound and perfit man to pass by, would you not think it were a crippelled world? and that they had been among mighty enemies in a dangerous skirmish? Surely if we consider the whole parts of a man, and weigh in conscience that he should consist of godliness, reason, and virtue, and do find that either the spiritual adversary, or the worldly consort, hath so grappled & battled, that some are become Heteroclites, and some Monsters. It is a very hard thing in this last age to find a sound and perfect man, but that in one or other of these former parts he seemeth to have a defect, and that is perceived in the common society of man. For wherein we ought to communicate one with the other in godly exercises and heavenly council we jar, we vary, we disdain, we envy, backbite, and slander one an other yea of the same profession and religion, as though we were strangers to each other, and fauters to our adversaries, and I have found them most busy to speak behind a man's back, that have had never a word to his face, nay never a matter but by hearsay and surmise. I sorrow to hear it, I sigh to know it, and I desire God to amend it, for I dread me in these days in the fairest Rose is soonest found a Canker. Reason that in times past hath been taken for a ●age Coun●●●o●● in the common wealth, and a governor as well of natural as of moral yea and economical matters, and hath been distributed into divers degrees for their direction, and in all sorts of people she hath been advanced to the highest woman, and without the which, neither the body of a common wealth hath been any thing worth at all, neither with out it hath man been esteemed as a man, now she is abased like and old schoolmaster that hath taught many good scholars, in the end cometh to teach one the poor A. B. C. For whereas she hath been a public teacher of all men, both for counsel, comfort, and help, now she teacheth men to look to themselves, and if they will be wise, to love their own selves, and to care for their own selves, in so much, that all her scholars are become in a manner singular fellows, neither imparting to others, neither communicating with others, and yet it is a lamentable matter to see those whom they so council, if they follow it, they are now called snudges and pigs, that erewhile were called beggars and bankrupts. ●uo tene 〈◊〉 vultus ●●tantem ●●tea no● A pitiful world, to see such a forcible doctrine, where is the law of God, which commandeth all not one? Love God, and thy neighbour as thyself where is the Law of nature? which giveth general commandment, Fac aliis fieri quod cupis ipse tibi. Do to others as thou wouldst be done unto. Where is S. Paul's counsel? Do good unto all men, What is there become of Tully's sentence? Non nobis sed patriae nati sumus. we are not borne for ourselves but for our Country. In times past, wisdom was accounted of, at this time wealth & they that have it, be they never never so bare and base seruelinges are best esteemed, the time may come, that a man may be had in reputation, in mean time, Gods will be done, et caetera infinita. Again if we behold virtue considering her noble beauty and shape, & that she was a singular branch and member to set forth and adorn man, how she is now disfigured, & dismembered and defaced with infinite actions of vice, it is pitiful to see that her ornaments, namely justice, temperancy, chastity, equity, truth, pity, charity and such like etc. are quite cut of, and the twigs little esteemed. I fear me where the mighty boughs are so often and so unseasonably cut of, in the end, they will hazard the whole tree and stock, God of his mercy preserve his little flock. For thy better preservation (good Reader) I have here composed a small piece of work, The Argument. in the which I have briefly laid down the sufficient survey of a Christian. And first he shall see himself what he is naturally, what sin reigneth in him. How it is nourished, how many grievous enemies he hath by reason of sin, last of all the ease and remedy he hath against the force of sin. Which I have done, the rather because I see a great many travelers in opinions, and some overrech themselves, and some overlabor themselves, which is more for want of wit, then for lack of will. And for that I pity their weary & unprofitable travel, do in Christ's name invite them to this Harbour, as the best preparation I have for mine own part to entertain them, beseeching the Lord to give them knowledge, judgement, and a hungry desire. It is but shortly composed, because it shall not be loathsome and chargeable unto thee gentle Reader, a small alms is enough for this hard world. Read it over with discretion, and where thou findest any thing toothsome, take it as thankfully, as I bestow it heartily, and if thou hap with any gross or unsavoury matter, pass it over as friendly as I shall take it sorrowfully, and if thou be one of them that love me, thou wilt take it howsoever it be, in good part, but if thou be one of them that of late condemned me of Idleness, I sorrow no more to be slandered, than thou dost shame to be deceived, and yet as charity bindeth me, I will pray for thee, and bid thee heartily farewell. Autor calumniatoribus. NOn ego conticui, iacui neque desidiose, lingua licit fi●uit penna locuta fuit: Nec me delituisse putes, reticente talentum, En patet officii, cura, laborque mei Fatur, et in seculum conscriptus sermo perenne Vivit, et in longa posteritate manet. Vade liber, causa domini, damnabere forsan: Sed quos, sunt docti, consulit ille prius Inuidiat, pro me, vel si te nauseat ullus Dic, sibi quod nullum scripserat autor opus Sim licet indoctus, tibi dico perlege, disce teque monere movet me, tua causa, lege Meué alios legito si fit tibi cura salutis Sera nisi capiat te Metanaea nimis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plurima namque fluunt totum peccata per orbem et genus humanum crimine polluitur. W. Ch. What man is. SIth it is, and hath been always the desire of man, Cap. 1. to know things natural what they are, what operations, virtues, and effects proceedeth from them, and to what purpose every thing is ordained, and thereby doth best seek for those things that are necessary, and avoideth those things that are hurtful, and measureth his knowledge by times & seasons fittest for his purpose, by the which he hath looked so into the bowels of natural things, that almost no faculty wanteth that knowledge, wherein he hath a delight, either for the preservation of his body from noisome things, or his estate from poverty. He knoweth the disposition of the heavens, the yielding of the earth, the virtue of the one, and the best season of the other, neither is there a corner of the heavens, or of the earth, or of the seas left unserched, as for example. The Astronomer fleeth to heaven, and showeth his skill. The Husbandman searcheth the earth, and showeth his skill. The Marryner the Seas, and likewise showeth his skill. Every Artificer on the earth profiteth his skill, with an increasing knowledge, and as touching the estate of our bodies every man desireth that knowledge to preserve it both in health and also in prosperity, according to nature's expectation. But above all these knowledges, me think I see not man to run so near home as to know himself whereof he is made, what proceedeth naturally from him, and wherefore he is made, how he is compassed about with many calamities and miseries, and how death doth follow him step by step, whether so ever he goeth. A thing to be desired by the Heathens example, who said Nosce teipsum, Psal. 8. Psal. 144.4. Likewise by the good prophet David, who said, What is man that etc. and that he may be the better acquainted herewith, conferring it with his own estate, I will lay down the opinion of our ancestors, who with experience and knowledge, have given us a true light thereof. The Hebrews described man wholly by three proper names that were given unto him which in the Bible, especially in the Psalms are found in many places, that is Ish, Enosh, Adam, Three names given to man. which according to the true interpretation of the words, and true meaning of the writers, I will lay down, the rather that by them (as by a brief table) we may not only quickly survey our estate, but excellently Calendar in our minds, the true proportion of ourselves, and I will describe the signification of them, as they are and first with Adam. Adam is a name of signification given to our first parent Adam, not only properly to be called by it, but by signification to witness as well to himself as to all his posterity, what God meant by it, and doth signify Red earth, which name doth put us in remembrance of what substance we be of, and whereof we be created, that is, of the very brittle earth, according to Gods own saying, Earth thou art, and to earth thou shalt return again, Gen. and this change is not attributed to one man, or to one nation but unto all people in the world, of what estate or degree soever. As appeareth well by the History of Zerxes, who had a very great Army of Soldiers, and as he marched on the side of an hill looking back on his great host, did not glory in them, but received a sudden motion, and therewithal wept, his uncle Artabanus being present, and seeing so sudden a change, demanded the cause, to whom he answered, now I record in my mind, how short the life of man is, when of this great multitude after and hundred years not one of these shall remain alive. Horace saith, Quo pius Aeneas, quo Tullus dives, et Ancus, pulvis et umbra sumus. Whether are those Kings gone, the godly Aeneas, rich Tullus, and Ancus? answer is made, we are but dust and as a shadow. The prophet crying out unto all the world, doth speak unto man kind, O earth, earth, earth, now upon this true certificate of our substance, we are to learn three good considerations, 1. The frailty of our substance: Three considerations to be learned. 2. What fruit it yieldeth. 3. Thirdly what regard we should have to it. As touching the frailty of man in his natural substance; we see by the course of his time, is but sho●●, as job saith, job. 14.5. He hath but a short time to live, and cometh up like a flower, and suddenly is cut down. Likewise, in the 39 Psa. 39.6.7. Psal. Behold thou hast made my days as it were a span long, and mine age is even as nothing, in respect of thee, and verily every man living is altogether vanity, for man walketh in a vain shadow, and disquieteth himself in vain etc. Plutarch. Anaxagoras did express this frailty when news came unto him that his son was dead, he answered. Sciome mortalem eum genuisse. I know that I myself being a mortal man did beget him. So that in all ages and times we have seen, that all sorts of people have veiled their chiefest top sail unto death, & have showed that they have had no strength at all to strive against him. In consideration whereof, let us go farther & see the second point, which is, what fruit this frailness yieldeth. As we have proved the very substance of man to be but earth, 2. Consideration. so let us consider that the very earth of itself (without great travel) bringeth forth nothing but thorns and briars and weeds, according to the curse of God, which happened to it for man's disobedience, as appeareth in Genesis. Gen. 3.18. Et spinam et carduum proferat tibi. It shall bring forth thorns and thistles unto thee. Even so, if we behold the fruit of man's nature it bringeth forth unto us nothing but thorns and unprofitable weeds, as it is recorded in the Prophet ezechiel, Ezech. 2, when he was willed to go unto a stony hearted people, and such as had a harlot's face, and whether they will hear or no, go thou unto them, and be not rebellious as they are, for thou shalt go amongst thorns and Scorpions saith the Lord, now we must consider that the nature of the thorn is to choke up every good seed that is sown near him, Math. 13. as appeareth in the Gospel, where some seeds fell among thorns, and the thorns grew up and choked it, so when this ground of man's flesh is such, that can bring forth nothing but thorns, that is, worldly care, covetousness, just or any such vice, it will not only choke up the good seeds of virtue and honesty that are sown in man's ears, but when the same thorns are rooted up to be cast into the fire, then shall it draw up by the roots, such seeds as have had but small root, growing among the same thorns, and to the fire they shall both together. O woeful life, when honesty and godliness shallbe sown among such thorns as shall choke it up, and bring it to the fire of eternal damnation, such there be a great many, which have sown their godliness among thorns, of whom S. Paul maketh mention, having a taste of godliness, but denying the virtue thereof, furthermore, we see that if a man go among thorns, as he traveleth, sometimes this twig catcheth his clothes on this side, sometimes a twig on that side, that it doth not only rend his clothes but his very skin also. Even so when as we pass through the thorns of this world, sometimes our minds, sometime our conscience is tied by a twig, but eftsoons our heart is rend and defaced, in so much, that beholding some men, ●re laketh ●ogenes ●th his ●ndle at ●one day they are so defaced, that you shall scarce know a man from a monster. Besides these thorns, our corrupt nature, or rather cursed ground is such as doth bring forth so many bad weeds, (if we look into nature itself) that we cannot as much as think one good thought, but as the Evangelist saith, even from the seat of our thoughts and affections, ●ath. 15. that is from our heart proceedeth evil thoughts, adulteries, fornications, thefts, murders etc. yea such abundance, and so continually, that of ourselves we may well he called a barren ground, 〈◊〉. 4.4. not able to yield any one good fruit, unless the dew of heaven, even the manifold graces, favour, and goodness of God be powered upon us. And yet (because I will approach to the third consideration) notwithstanding, Considetion. we find our substance but frail earth, and our fruit unprofitable thoughts, we seek daily to pamper the same, as though it were made of pure nobility, or of a heavenly and immaculate substance, for we must have it cased in silks, velvets, & rich robes of divers colours and strange fashions, we must have it stuffed with tostly and delicate choises of meats and drinks, with divers confections of ●●ly dainties, we must have it preserved in huge houses, and rested on easy be●●, with all as they are appointed to man; so are they necessary for man, if man would use temperancy and not forgetfulness, which forgetfulness maketh him many times, that he neither knoweth his substance whereof it is made, nor his creator wherefore he made it, that in the one he might be humble and lowly, in the other always thankful, by reason whereof we find our understanding darkened, our conscience hardened, and our hearts translated, in so much, that if we should reason with ourselves in this our proud elevation of minds, what if the poor creatures of the world did see and know our boasting hearts? and had reason to discern it, would not the silk worm, whose web we wear, or the sheep whose fleece we put on, or the bird, on whose feathers we easily lay our carcases, rather perceiving a superfluity then a necessary use, and therewith a monstrous fashion rather than a contented mind, would they not laugh more at us then the birds did, at the Chough which did put on the peacocks feathers? yes no doubt, and tell us of our naked coming into the world and of our naked departure, ●clesi. 1. yea and say that all is but vain vanity, better than we ourselves do express in ourselves. Thus much for the first name of man, wherein I have set forth his substance with the fruits thereof, now to the second man. Enosh. This word Enosh, which in English signifieth a man, ●osh. ●sterus. cometh from the Radical Anash, which betokeneth a person or a thing so overcome with evil, that it is in a manner desperate or void of any hope of safety, even so mankind after his fall did first see his substance, whereof he was made, as I have said before, than he felt the reward of his disobedience, which is signified by this word Enosh, which is as much to say, as a miserable man, mortal, and desperately lost, and although the name was first given by Seth unto his son 3727. years before Christ, and after Adam 236. years, yet so was the invocasion of Seth unto God; and likewise the will of God unto man, Ally. as to signify unto Seth (being not only a member, but a head of the generation of the godly) that in the whole members of the Church should be seen among the elect as long as they lived in this world, nothing but misery, affliction, trouble, calamity, and persecution, according to the saying of the Apostle, As many as will live godly in Christ jesus, 2. Tim. 3. shall suffer persecution. Since which time the godly have very well seen, not only the disobedience of Adam, but tasted the inheritance and lot of his fall for many miseries, persecutions, troubles, and changes, have been so heavy and burdensome to the godly, Phil. 1, that they have wished themselves to be released of this life, for to be with God, some have suffered such imprisonment, such bonds, such banishment, such torments, sometimes to be rent with wild beasts, sometimes to be boiled in lead, sometimes laid on the gridiron some their tongues plucked out, some their eyes, some let blood to death, and some their heads cut of, that it were a most lamentable matter to lay down such a bloody record. It was no marvel that Saint Paul, David, Stephen, and a great many more godly, desired to be with the Lord, ●ita quasi ●ia taesa. for that this life seemed to be no more but a weary travel unto them. job describing the estate of man, ●ob. 14.1. saith, Man that is borne of a woman is of short continuance, & full of trouble, and truth it is, that many troubles and changes do happen unto him, now healthy, suddenly sick, now rich, and now poor, sometimes up, & quickly down, & never continuing in a peaceable stay, sometimes beloved of one, and sometimes hated of twenty, now merry, and suddenly sorry, now a live, and to morrow dead, as the wise man saith, hody mihi cras tibi, to day to me, to morrow to thee, this we see the inconstancy of time. Besides that, if we look into the care of our education, the care for the provision of our necessaries how to get them, and how to hold them maketh many a man amazed, to see the running wheel of Fortune. I might speak very much of the sorrow and care of men, but it were too long, it shall be enough to yield the reader to the Map of this present age, wherein we see parents to slide away, and children to wax stout, friends to fail, charity to grow cold, truth banished, faith feeble, again, iniquity to reign, envy and malice to bear the sway, & these do show the estate to be so sorrowful, that a man would rather wish death with quietness, than such a life with misery. Ish, another name that the Hebrews do give unto man is Ish, which is found in divers places of Scripture, but above all, I note one place cited out of the second of Genesis, Therefore let a man forsake Father and Mother, Gen. 2. etc. which by the Evangelists and the apostle is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man, some suppose this word taketh his root from the very essential power of man, Ish. and some from his qualities, and both of them do accord with my purpose in this signification: this is manifest, that he is flesh, he is earth, so are the beasts of the field, yet notwithstanding, God hath made a difference in shape, proportion and honour, as Ovid saith: Pronaque cum spectent animantia cetera terram Os homini sublime dedit celumque videre, While brutish beasts do groveling look, and downward hang their eyes: Man's countenance is lift aloft, and looketh to the skies. Yea and though among a great many Philosophers, their substance shall be made equal, yet I find the greater excellency in man, by how much he is made the more honourable, not only in this life, wherein he is made Emperor of all God's creatures, & all things are put in subjection under his feet, but in the world to come, Psal. 8. where he shall be assures of immortality and life everlasting, whereas the beasts themselves do lose the benefit of honour. Before man's fall, in the time of innocency, there was no such power attributed to any creature, as there was unto man, since which time, though man be decayed and fallen into misery corruption & deprivation of life in this world, by his disobedience, yet by Christ he shall have restitution to his former beauty and state, so that the true definition of Ish, in my poor judgement, is a man in power, decaying himself, and therefore may justly be called Anthropos according to the translation that is to say, a subversion or overthrow, which never happened neither by God's appointment, nor by any means, but by man's own disobedience, for as man being then in power and honour, would wilfully fall and dishonour himself, as appeareth in the 49 Psalm. Psal. 49.20. Man being in honour hath no understanding, but is compared unto the beasts that perish. Even so we see in these days of restitution, wherein Christ jesus hath appeared perfectly in comfort, in acceptation, in redemption & knowledge, and hath crowned us with glory, and brought us into favour with his father again, we not accounting this favour nor regarding our restoring to honour. Do wilfully and wickedly, fall unto our old vomit again, and in ourselves do deface the nobility that God hath given us, always expressing our overthwart disposition, and making it agreeable to our overthrown nature, which is as much to say as a nature turned up side down, even as one demanding once of a Philosopher what a man was, answered, a tree turned upside down, for said he, as the tree hath his root downward, and groweth upward, hath his nutriment below, and spreadeth her limbs above, even so man hath his root and nourishment in the higher part, and spreadeth his twigs downward, for behold his brain which feedeth every artery downward, and behold every limb, bone, hair, arm, leg, etc. and you shall find them all to grow downward, not as though nature were an author or precedent of overthwartness, but rather that it should be a remembrance and signification of our growing downward to the earth (concerning our flesh) from whence we came, and that our root being fed above the earth, did look up into heaven, in the which he hath his perfect feeding, and assured life, and although the works of God are so wonderful in their kind, that we are not able to search out the deepness of them, nor to reason why it should be made this way or that, yet we may have an honest & godly guess in the framing of our overthwart nature when we survey & judge our dispositions agreeable to the same, to be fit fruits for such a tree, and the better to understand this, do we not see that we account least of that thing which is best for us? and best of that which is worst for us? do we not break that which is commanded us, and follow that which is not commanded us, do we not in steed of godly exercises, delight in fleshly pleasures, in steed of charity put on envy? in steed of pity, use stony hearts? do we not for patience use vengeance? for love hatred, for humility pride, for liberality covetousness, for virtue vice, for honesty ungodliness, as the Poet saith, Nitimur in veticum semper cupimusque negata, we endeavour ourselves in things unlawful, and always desire things forbidden, we find the like in Adam, who delighted in the Apple that was forbidden him, and likewise in Lot's wife, that looked back to Sodom which was forbidden her, and so we see and find in all men their untowardly disposition, wilfully to lose the nobility and power of their image and creation, and to cast their honour in the dust, man may very well be compared in all his actions unto the Snail, Man compared to a Snail. who in his nature hath these three properties, he is slow in going, blind in sight, & defileth the way that he goeth in, for commonly you shall see his trace. Even so mankind, in going any the ways that a man should travel in, namely the way of godliness, of truth, of faith, of honesty, of mercy, of love, of equity, which are the only ways we should tread in this world, we find him wholly to be very slow and slack in his pace, and touching his sight, even as he hath lame legs to tread his paths (even a snails pace) so hath he blind eyes to see the same paths as they ought to be seen, and behold, but rather in his slow and blind travel, defileth his passage, either with ignorance, pride, whoredom, envy, theft, murder, or some one filthy sin or other. In so much, that if man do but account the wandering motions of his mind, the willing consents of his heart, and the wicked actions of his body, he shall in himself behold such a filthy account, as if with a conscience and consideration, he look back and be hold but the travel of a few days (I will not say many years) peradventure he shall be ashamed to behold his defiled paths, and the steps that he hath left behind him so filthy. O Lord how many desires arise in the concupiscence of man's flesh, how many wicked wishes spring out from the bad affection of his heart, how many vanities have taken possession in his eyes, and how many felons are written in his bloody hands, how many bright days he hath occupied in drowsy sleep, to wander in the dark night, how he hath obeyed sathan, & refused his sweet saviour. How he hath followed fables, and refused the comfortable counsel of the Gospel, how he hath turned his eyes from his poor afflicted brethren, and followed the wicked crew of infidels, how he hath shut up his compassion from the poor, and opened his liberality to drunkards, wantoness, and light persons, what greater loss of nobility can there be, then to refuse the glorious company of heaven, yea even that sweet Christ himself, and to be conversant with sathan & his crew, what greater deformity, then to flee from the protection of the almighty, to be subiecto either to the flesh or to the world, and what greater shame, then to cast of the jewels of honesty and godliness, and to be bankrupt with the infidels of this world, not able to boast of one good work, no not so much as delighted with one godly thought. God himself hath proclaimed all his service to be done in the open light, and open places, and in all congregations, namely faith, love, charity, pity, patience, equity, the preaching of his word, the using of his Sacraments, insomuch, that he that is his servant, in these things may boldly knock his breast and say, Hic murus aheneus esto nil conscere sibi, Horace E●isto. 1. nulla impallescere culpa. To know no guiltiness, and to blush at no offence, is a brazen wall, on the otherside, sathan shutteth up all his works in hugger munger, he will have none of the come in light, as for example, the thief, the whoremonger, the drunkard, and every evil doer will not be known of his action, neither commit any of these wicked offences in the sight of the world, but secretly and in fear of danger, yet notwithstanding, such is the folly of this world, and the perverseness of man's nature, that notwithstanding that light be come into the world, john 3.19 yet men love darkness more than light, because their deeds are evil. Thus you see the whole state of man described, and his life to consist of a weak substance, his estate in misery, and his honour cast down to the ground. A prayer. O Eternal God and most merciful father, who of thine own goodness haste vouchsafed to frame us of a vile substance & made us to thine own similitude, and likeness, and didst set our first parents Adam and Eve in the pleasant Paradise and didst crown them with innocency & immortality which they lost by their disobedience, plucking upon themselves & their posterity thy just curse, by the which we always in this transitory world, savour of sin, sorrow & death, yet thou of thy goodness O Lord, forgetting thy wrath, and remembering thy mercy, didst give us thy son jesus Christ to restore us again to our estate, and bring us again into thy favour, who hath already entered the gates, & taken possession for us in thy heavenly Paradise, where we shall be assured of everlasting comfort, joy and blessedness. Vouchsafe (O Lord) we humbly beseech thee, to comfort our hearts with thy holy spirit, and open our understandings with the continual preaching of thy holy word, that we may truly acknowledge thee to be our only creator, preserver and redeemer, and that we may so view and behold our own lamentable estate, and having our own insufficiency always b●fore our eyes, may always flee to thee for succour, grant O Lord that we may so acknowledge our own weakness, that we be not carried away with vain pomp, nor fed with filthy pleasure and lust, nor drawn away by the allurements of the world, but may always settle a firm confidence in thee, which art the only stay & gauge of our frail and casual estate, for thy son jesus Christ his sake, our only mediator and advocate. Amen. ¶ How Sin doth always bud forth and grow in our nature, and how it is nourished and increased in our flesh. ●p. 2. SIthence the fall of Adam, there is a certain defect, and corruption of nature in man, by the which he is prone and ready to commit sin, and never able fully to satisfy the Law of God, this corruptness lieth hidden and taketh root in that nature of ours, which proceeded from Adam, and buddeth or breaketh forth by the thoughts and will of the heart, being inclined unto evil, even in the whole course of our life, en. 8.21. as God himself said, The imagination of man's heart is evil, even from his youth. Although we see in youth no such apparent show of sin, as we do in riper years, yet that evil which is called original or inhabiting, doth assuredly so remain, that sometime is seen anger, revenge & untruth in them, and then concupiscence, which sticketh in nature from the beginning, and aptness to sin doth appear every day more and more, even as age doth increase, and then as S. james faith, ja. 1. 14.1● He is drawn away by his own concupiscence, and is enticed, then when lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death. Sin itself is found in our corrupt nature, but the order and increasing thereof, is seen in the maturity and ripeness of years. Touching the first sin and simple sin, which is called Original. The prophet speaketh, Psal. 51.5. Behold I was shapen in wickedness, and in sin hath my mother conceived me. Likewise S. Paul doth say, By nature we are the Children of wrath. Hence we gather in the very generation of man, when by the Law of nature the issue is conceived and framed, than the spot of sin doth pass into them begotten, and so from age to age, and from one to another passeth sin even with the framing and conception of nature, and then (as the Prophet saith) in an their place, who can make that clean which is conceived of an unclean seed. If that seed then be unclean, needs must the fruits be agree able which do appear in order as in a seed, first there is the very grain, from thence the stalk, last, the very same fruit: so in man, first the dokled nature by descent even from Adam, than his thoughts, lastly his actions & deeds. Now touching the first, we receive our contamination in generation, from the defiled generator, than our thoughts begin to frame a consent and shape of sin, and it is working in our hearts and minds when it is said, we cannot as much as think one good thought, as appeareth in the Gospel. ●th. 15.19. Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders. So that first in the heart is the seed, then from thence proceedeth 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 will and desire to sin, and last of all appeareth in the same workmanship of nature, the very fruits of our corruptness which showeth the which is called Atoxia, which is a confusion of order, not framing ourselves according to the Law of God, forasmuch as in ourselves, we behold not that which is necessary for ourselves, or required in ourselves, as the Apostle saith: The natural man beholdeth not those things that are of the spirit of God, 1. Cor. 2.1. & for this cause are we called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked, and lewd, for when we have done of ourselves what we can, yet we are unprofitable in respect of our own ability and power, which I speak not to dismay the weaker sort, to signify unto them their valour before God and the world, to be nothing worth, and so to be rejected and not regarded, but rather to their great comfort, that being so vile and wicked in their kind and generation, it pleaseth almighty God to beautify them with the spirit of knowledge: and allow of them in his favourable acceptation, and to bless them with his continual mercy and love in his son jesus CHRIST, especially those that feel the heavy burden of the flesh and will hearken to the loving call of the Lord, and come unto him, but such as will not hearken and return when they are called, but persever and continue in the hardness of their heart, in such this hroode of sin is nourished and increased two manner of ways. too ways ●ne nouri●ed. 1. By the diligence of sathan, secondly by the pleasure of the flesh. As touching the diligence of sathan, when ye shall perceive man to go astray from God, which is his preserver and shepherd, and from the comfortable flock of the Church, and company of the godly, then as a straying sheep is, he the sooner taken by the Wolf, and so devoured of him, for sathan diligently goeth about as a roaring Lion, séekeing whom he may devour, and when he hath taken him, even as the flesh of the sheep is digested in the stomach of the Wolf, even so is this wicked man resolved into the enticements & suggestions of sathan, so that where as the motions of the flesh do prick and stir, there is sathan ready to set forward and egg man unto the accomplishing of every sinful desire, until it be performed, and then followeth the resolution & consumption of the whole man, either in shame or confusion, this happeneth chiefest in those that go first astray and forsake their loving GOD, Strayers. to whom he hath lovingly called and offered himself, and then afterward shall follow the wandering of their own will, as appeared in judas, who first forsook his God, followed his own will, and then was taken of sathan, and so consumed. And now to conclude in this point, there is no root or seed of sin in the heart of man, but sathan is always watering it, and attending it, to make it grow and wax ripe, and being so, it is reaped either with shame, or rewarded with confusion, as the Apostle saith, What profit had ye in those things whereof ye are now ashamed. David to avoid it, said in his prayer to God, Psal. 25.2. All they that hope in thee shall not be ashamed. so likewise after the continuance of sin cometh confusion, as we have seen by experience, many whoremongers, have been brought to extreme poverty or to most horrible diseases, the drunkard unto the dropsy, and extreme pal●yes and séeblenes, the tyrant unto utter ruin hatred and corruption, 〈◊〉. 7. as appeared by Antiochus, who did so rot where he lay, that his Chamberlain could not abide the smell of him. The covetous, God doth abhor, as the Prophet saith, the Rebel is rewarded, (as worthily) with the loss of his life, besides their temporal punishments laid upon some of the ungodly. The Apostle saith unto all the ungodly, Neither fornicators, nor Idolaters, Co. 6.9, 10. nor wantoness, nor adulterers, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God, this seemeth to be grievous and terrible sentence, and all these sins are stirring in our flesh, but urged and set on by sathan, who seeketh (as I said) nothing but shame and confusion. Now there resteth an other sort of nourishing of this sin in our fleshly nature, when we give over ourselves as servants to uncleanness and iniquity, ●om 6.19 to commit iniquity, & be overcome either with pleasure or with idleness, or with abundance, if any of these take hold in our fleshly minds, and we anchor our wills thereunto, than that sin which stirreth in hidden nature, appeareth in open actions, as for example, the man that is given to pleasure, whether it be the pleasure of the mind, or of the flesh, as Herode was given to both, the effect of them was murder against his own conscience, and if you give scope unto the wandering mind to have his delights wherein he will, as we see many delights in the world, as hawking, hunting, dicing, carding, piping, dancing, bare-bayting, and many other such pastimes, sometimes they are taken for recreations, but that is among the grave, that knoweth how to rule (not to be ruled) but give the carnal mind an inch, and it desireth an Ell, and hardly it can be removed or appeased because it is in league & linked to the flesh, which always desireth contrary to the spirit, and that is the cause we see greater flocking, & more delight in any these pleasures among the greater company, then in resorting to Sermons, or to the Church, hence groweth the great abuse of the Sabaoth day, in bousing, drinking, gaming and pastime. The heathen Poet did give good counsel, Animum rege, qui nisi paret imparat hunc frenis hunc tu compesce cataena. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rule thy mind, unless thy mind rule thee, bridle him, and fetter him fast with chains. For this cause did the Apostle give counsel, that we should mortify our earthly members, that is to say, Kill our carnal affections and delights. But do we go about to kill them when we water them? and allow of them? nay rather prefer them before godly meditations. I will not condemn pleasures (as I say) that are used of the wise and well settled for their recreations, nor yet our English music, unless it be among wanton minds or light brains, for if it be used among them, Effect of Music. you shall see what a monstrous effect it useth, it maketh their thoughts and minds to run astray a great way of, and fall into divers and sundry desires and unlawful wishes, and ambitious appetites, besides that, it shapeth a thousand fantasies and imaginations in their conceits making themselves in their fantasies to be of great valour, and estimation, whereas they are nothing toward, to what proportion either of behaviour, ambition, or desire they frame themselves that be lovers of Music, they can best judge that have delighted it, but this I am sure, though preferred in many houses before the preaching of the Gospel, yet I know the Gospel delighteth the godly so much, as they utterly refuse music, in respect of the greater, for in the Gospel we find this sweet harmony, joh. 14. the gates of heaven are open, mercy and love is sent unto us, everlasting life is prepared for us, in the kingdom of heaven, and what better melody. The other yieldeth but uncertain sounds, not distinct, lightly heard and quickly gone, and therefore fit rather for an unsensible flesh then for a reasonable spirit, and this pleasure of the mind being first grown strong and ripe in the mind, doth work in the flesh so mightily, that all good order being excluded, these are placed. First idleness, than the delight of evil company, thirdly evil and filthy words, and last, immoderate diet, and what proceedeth from all these 4. you shall judge by the sequel. As for the first, which is Idleness, the Poet saith, Otia si tollas periere Cupidinis ercus, Idleness. Take away Idleness, and thou dost break Cupid's bow, again. Queritur Aegistus quare sit factus adulter? In promptu causa est, desidiosus erat. Why was Aegistus an adulterer? because he was Idle. King David came from his fluggish bed at noon day, and walked on the roof of his house, when he beheld from thence, Bath-sheba the wife of Vriah, 2, Sam, 11.2. and did by his idleness engender his adulterous practise. The wise man saith, Idleness bringeth much evil. Eccl. 33, 26 Likewise S. Paul speaketh of young widows to Timothy: Being idle they learn to go from house to house. 1, Tim. 5, 13. Now to the next vice, which is evil company, which is a great occasion to translate a good disposition, and make it become very bad, Evil company. as the wise man saith Ex malo consortio malus eris, by company of the wicked, thou shalt learn wickedness. Gen. 6.2. The children of God being in the company of the daughters of wicked men, descending of the stock of Cain, were ravished with their beauty, and took them against the will of God, insomuch as he beholding the wickedness of their hearts, said: It repenteth me that I made man, Eccl. 13.1. It is said in Ecclesiasticus, He that toucheth Pitch shall be defiled with it. Also in the Revelation it is said, by the whore of Babylon: Go put of her my people that ye be not partakers in her sins. Reu. 18.4 If a Lamb stand by a Wolf, or tow near the fire, the one shallbe in hazard to be devoured, the other to be burned. If a man go among briars, he shallbe plucked, scratched and defaced in every side, evil company hath wholly consumed many a man, discredited his house, blotted out his good name, impoverished his estate, and consumed the body in most horrible diseases. The Prodigal child, that fell into bad company, is a good example to many prodigal children in England, to make them avoid that thing that bringeth shame, diseases, poverty, hanging, or some other bad death, there is no man so unreasonable, but he will avoid the plague, leprosy and such contagious diseases, and shun and detest such as are infected with them, but those spiritual diseases, as do infect both body & soul, are never avoided nor detested, nor the company of them that have them: the horrible punishment whereof, is expressed in many places of Scripture, especially if you read the Homily against adultery, there is a most terrible punishment ordained of God in all ages, against adulterous persons, of all estates and degrees, yet we have a great many stony hearts, having vysardes of impudence on their faces, that do know God, have heard his word & his threats against such horrible sin, and yet notwithstanding will delight in that filthy and damnable sin, and will build (presumptuously) on the mercy of God, but this let them be warned, and in the bowels of Christ I charge them take heed, that they build not their pleasure and lust, but their faith upon the mercy of God, if they do, the building will fall even as Sampsons' house did upon their own pates, and crush them to pieces, for the servant that knoweth his Master's will, and will not do it, shall be whipped with many scourges, If such adulterers will not be terrified with the temporal punishments of which before are laid down, yet let them look to the day of judgement, where the upright judge Christ sitteth who hath pronounced the sweet sentence already in Matthew. Math. 19 Verily I say unto you, that when the son of man shall sit in the throne of his majesty, ye which followed me in the regeneration shall sit also upon the xii. thrones and judge the twelve tribes of Israel. And whosoever shall forsake house or brethren, or sisters, or father or mother or wife or children or lands for my name's sake, he shall receive an hundred fold more, and shall inherit everlasting life. Let them look into this sentence, and they shall find a promised pleasure, which shall drown all carnal and filthy delights, if at least wise he have any desire to be the child of God, and do expect and look for the life to come. The third vice, which corrupteth a man is filthy talk, 3. Vice filthy talk which indeed doth set our nature so at liberty, that we shame not to fall in the sands and shore of filthy pleasure, for if the tongue, as the Apostle saith, ●m. 3.4. be the helm and guide of the ship of our body, needs must the ship run at large, whose guide is unruly. ●. Cor, 15. S. Paul recording the words of Menander, said: Evil words corrupt good manners. Likewise David describing the ungodly, among other things saith: Under his tongue is ungodliness and vanity. ●am. 3.6 Yea james saith, The tongue set among our members, defileth the whole body, and setteth on fire the course of nature, and especially you shall note it in those whose inclination is to evil, and in whom there is found a towardness, and a willing readiness to a wanton, wicked, and filthy life, wherefore I friendly admonish with S. Paul Fornication, ●ph. 5.34.5. and all uncleanness, and covetousness, let it not be once named among you, as it becometh saints, Neither filthiness nor foolish talking, neither jesting, which are things not comely, but rather giving of thanks. Last of all, there remaineth an other sustenance to carnal pleasure which is immoderate diet, Immoderate diet, an ●●im●●d to all temperancy, an overthrow of knowledge a r●fer out of reason, a disfigurer of shape, and a murderer of virtue. Likewise, a fréede unto vice, a maintainer of appetite, and a copartner with ●●●●lines, for if you behold the man in ●●ned either to gluttony or drunkenness, you behold him that doth so stuff the flesh, as he seemeth to be willing to feed the effects and desires thereof, which appeared shamefully both in Lot and in Holophernus, to their confusion. And as Marcinus saith, Tu ganea indulges Cyprian sectare nefandam, So thou dost favour gluttony, that in the end, thou dost nourish venery. The wise man saith, Ecc. 31.30 Drunkenness increaseth the courage of a fool, till he offend, it dimisheth his strength, and maketh wounds? Also in the proverbs of Solomon. Pro. 23, 31, 32, 33. Look not thou upon the wine when it is red, and when it showeth his colour in the cup, or goeth down pleasantly, in the end thereof it will bite like a serpent, & hurt like a Cockatrice, thine eyes shall look upon strange women, and thy heart shall speak lewd things. Herein you may see the lewd forces of excessive wine, it maintaineth venery, giveth courage to offend, diminisheth strength, woundeth, stingeth as a serpent, hurteth like a Cockatrice, turneth the eyes to strange women, and maketh the heart speak lewd things, what greater overthrow can there be to the honour and dignity of a man. Now behold what God pronounceth against such. In the Prophet Esay he saith? ●sa. 5, 11 Woe unto them that rise up early to follow drunkenness, & to them that continue until night, till the wine do inflame them. And a little after, in the same Chapter. ●rse, 22, Woe unto them that are mighty to drink wine, and to them that are strong to power in strong drink. ●el, 1, 5, Likewise, the Prophet joel crieth out at them. Awake ye drunkards, and weep and howl, all ye drinkers of wine, because of the new wine, for it shallbe pulled from your mouth. Now because man's nature is apt and prone hereunto, God did not only give a threatening to this reason to be terrified but an order to his body to be mortified, and therefore ordained and proclaimed fasting, Fasting. as a most godly and commendable constitution of the body in temperancy, and that we should so order our diet, that we should be feeders of nature, and not relevers of appetite, neither should this fasting superstitiously consist in the choice of meats and drinks, as the Manichees did, August. d●moribus. Manich, l● 2, cap, 13, which refrained flesh, and yet in other dainties were distenti & crepantes, but rather that we should take to relieve nature, and no more. To this end saith Calvin, was fasting ordained, Institu, li, cap, 12. sec● 15, first to supprosse the flesh, lest that it should were wanton. Secondly they should be the better given to prayer, and thirdly it should be a testimony unto humility, in those that did use fasting orderly, that is to say, in refraining overmuch stuffing and pampering of the belly, the Lord God grant it speedily in all good Christians for his Christ's sake. Amen. A prayer. O Merciful God, forasmuch as we see that we are but very dust and ashes, and though we grow up gloriously as the flower of the field, yet we are cut down quickly and wither as the grass, and forasmuch as out of this corruptible nature of ours, proceedeth no good thing, but wicked thoughts, devilish inventions and most damnable actions. We humbly beseech thee, give us grace that we may so behold our vile nature and wicked inclination that we may be ashamed at the fruits thereof, that by shame we may be ●●uen to shun the wickedness of sin, and forced to shadow ourselves under the wings of thy protection, and learn to put on the beauty of thy son jesus Christ, that in him we may be restored to the shape and form of virtue and godliness, to the honour and glory of thy holy name, through jesus Christ our Lord. Amen. How many grievous enemies we have by reason of sin. COnsidering how ugly and monstrous sin is in the mind & flesh of man, Chap. 3. and how diverse it is in his will, as it is a thing impossible to proportionate it, so is it a thing so detestable, that by reason thereof, (I mean sin only) we have many most grievous and intolerable enemies. As for example, God's vengeance and wrath, our own conscience, death and damnation, of the which, some of them are enemies unto our sin & friends unto us, as are, God's vengeance, and our own conscience: and some of them are friends unto sin, and enemies unto us, as are, death and damnation, but by reason that sin reigneth in us, and we favour it, and water it, and cannot nor will not separate ourselves from the hazard of it, but keep a society with it. We are like the Corn that is is found among the chaff, which is gathered up & cast into the fire, and so they perish together: Even so, when sin is found to exceed in our mortal bodies, and that we overmuch defile the house of the Lord, (I mean his Temple) he shall come with his Fan in his hand, and purge his flower, and that seed which is not seen, but covered with the Chaff, and dust of the flower, shall be cast away, and that man whose multitude of sins do cover him so, that neither repentance, nor any good conversation doth discover, undoubtedly either the broom of God's vengeance shall sweep him away, or else the worm of his conscience shall gnaw him, or the sting of death shall confound him, or else the fire of hell shall consume him, for all these are enemies unto us for sins sake. Now therefore, lest sin might reign among us too abundantly, without the cutting off of the buddings and blossoms of it, either with amendment, with grace or with fear, I will lay down what the force of all those enemies is, that we may see how that daily by the entertainment of sin, we provoke grievous enemies against us. And touching the first, which is the vengeance of God upon sinners. Vengeance of God. I will begin with the History of the Isralites expressed in the Books of Exodus and Numery, where the people for their murmuring, wishing of their fleshpots for worshipping the Golden Calf, Exo, 15, 16, 17, 19, 32, Chapters. and many other sins, had the plague, leprosy and grievous diseases among them, and many of the Idolaters were slain. And in Numery, such as rebelled were swallowed up in the earth, Chapters, 16, 21, 25, such as murmured, had fiery Serpents sent among them, and such as commitmitted fornication among them, had the plague, in so much, as there died in the plague twenty four thousand. We read also that for the sins of the people, the world was drowned, and for the sin of Sodom and Gomor, Gen, 6, 13, those Cities were consumed with fire and brimstone. Horosius reporteth, Gen, 19, 24, that for sin the two great Cities in Asia, Colossa and Hierapolis, sunk into the earth, and were swallowed up. jericho was besieged by josua, and the City was taken, josu, 6, 21, and all the inhabitants (saving Rahab, and they that were with her) both old and young were put to the sword, and the City burnt, but of all lamentable plagues sent from God, the destruction of jerusalem by Titus and Vespasian, may be a terrible example unto us, for they had the Law, Prophets, Math, 11. yea Christ himself, who bitterly wept over them, and yet they would not turn from their wicked sin, but hardened their hearts, and cared not for the Lords sweet warning, and comfortable calling, nor yet for their own harm and confusion, which was so near at hand, but ever they thought that the Lord would not destroy his Temple among them, nor yet that they should be spoiled for their Temple's sake, and besides that they were so many, they boasted of their multitude and strength, and thought all the world could not overcome, but all the world cannot prevail, where God himself dost set against, as appeared by this great and populous jerusalem. Whereof josephus maketh mention, that they were besieged so long, that a bushel of Corn, was worth a talon, yea they were so hungry, that they did eat the Leather of their Targets and shoes, Anno salutus. 73. and glad were some of them to eat the dung of Oxen, the mother killed her own child to eat if, which was a most lamentable & unnatural thing, there were x●. C.M. besides Ga●●leans slain 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 devoured of wild beasts, ●●ll●es that, xxv. M. jews were sold, all this gr●● multitude, (which man 〈◊〉 ha●● thought could have conquered the whole 〈◊〉) the Lord 〈◊〉 their sins, and for the contemning of his word and truth, delivered up to the bloody hands of their enemies. What har● is so hard that will not tremble to he●●e this lamentable vengeance and wrath 〈◊〉 God, with so sharp punishment upon his own people, which before he loved so well, and among all other nations of the world, chose for his peculiar flock. Besides this, the hail, thunder, lightning, storms, tempest, floods, mists, palpable darkness, frogs, caterpillars, and fiery serpents, which the Lord hath sent unto his people for sin. The Prophet saith that for the sins of the people, the Lord will send a dearth upon them, not of bread and oil only, but of his holy word, and therefore for their Idolatry and iniquity, Eze. 14, the Lord sent false Prophets among them, and the Lord sent word unto the people by the Prophet ezechiel. That if they did sin by committing any trespass against him, he would stretch forth his hand and break the staff of bread, and send such a famine upon it, that man and beast should be destroyed, likewise be would send ●●●so●e beasts into the land to spoil it, a sword to destroy them, or a pestilence to overthrow man and beast, and their if Noab, Daniel, and job were among them, they should deliver but their own souls, but their sons and daughters should not be delivered. How bitterly were the offences of A●hab and jezabel punished for the taking away of a little piece of land. I would to God it were seen in England, by them that taketh away great livings and manors, and sendeth a whole household it begging, if the sons of those men were so used as Achabs' sons, their heads cut of all in one day, and likewise their hungry Iezabels, were used as Ahab'S. jezabel devoured of dogs, and fowls of the air, they would (I think) consider what a a God there is, that seeth into the hearts of wicked offenders, and doth behold the multitude of their sins, not only entertained in corrupt nature, but allowed in corrupt will. Good Lord considering the ripeness of sins in these days, it is to be lamented, that we fear not the vengeance of God. Eze, 16, 19 The Prophet David could say, If thy wrath be kindled O Lord, who may abide it. ezechiel doth show how greatly the Lord cried out against jerusalem, showing the offences of Sodom, for the which they were destroyed, which were, pride, fullness of bread, Idleness and contemning the poor. But alas we have not only this, but an infinite more of most horrible sins reigning amongst us. As disobedience, murder, envy, covetousness, whoredom, extortion, usury, false accusation, drunkenness, lying, dissimulation and perjury, from the just judgement of which sins now ripe among us, I beseech God of his mercy defend us, and be favourable unto us. Truly our own sins of England being so many, and so boldly and openly used, do blind vale a great many that they neither behold the majesty and authority of God, not yet the justice he may lay upon us, as barrenness, dearth, famine, and pestilence, and in steed of our great plenty, to send us scarcity, in steed of our peace to send us war, and for the quietness of our habitations and families, to banish us from our own houses, and to scatter our families before our faces, and to deliver them and us into our adversaries hand as a pray. This God can do, and unless we speedily repent, undoubtedly this first enemy to sin, which is God's vengeance, will be powered upon us. The second enemy unto sin, is our own conscience, Second enemy to sin. which forasmuch as it hath an inward taste of the law of nature & a knowledge of our deformed conversation & a sight of our going a stray from the image of our good creator, doth always at the rebellion of sin (especially when we join our wills thereto) stir in our bodies as though we had the feeling of some living thing there, crawling, Synteresis gnawing, clogging, accusing, pressing down as a heavy lump of lead, shaming at, & condemning our own reasons, and wills for giving entertainment unto sin, in as much as sometimes ye shall find the torments, & grieves of conscience to work greater sorrow & care in our minds, them if we were either in prison or ready to go to execution, and although there be 2. consciences, the good and the bad, Two consciences. forasmuch as I writ unto the good people of God, I will have to do but with the conscience of the good, referring the other to his continual hardness. And although oftentimes we see not the conscience of the good, by their wickedness of sin, for that they are not yet called, yet if their consciences do not show her force of accusation, no doubt it is imprisoned, and so hid in the great heap of corruption that though it cannot now speak in the end will break forth, & that we see in many disordered persons in these days which in the hardness of their hearts have continued in their sin a long time, untouched or undisclosed. Yet in the end, when God will call them, or sathan bring them to shame, or when no man can justly accuse them, (how be it suspect them of evil living) being called to examination before any magistrate, than who can better accuse then the conscience, (who doth first condemn and then strike a great fear) in the end produceth two witnesses, that is either the stammering tongue, or else the blushing face to accuse the guilty with his own mouth, and make him speak although he see either shame to discredit him, or the magistrate to punish him or the Gallows to confound him. Therefore is the conscience called mill testes, a thousand witnesses, because it doth more evidently know that which is hid in him, than a thousand men, and doth boil and burn in the hearts of wicked men like a fire. As Tully saith, Nolite putare (quemadmodum in fabulis sepenumero videtis, In oratione pro Roscio eos qui aliquid impie, scelera te que commiserunt agitari & perterreri taedis ardentibus sua quemque fraus suus terror maxime vexat, suum quemque scelus exagitat, amentiaque afficit, suae malae cogitationes, conscientiaeque animi terrent etc. Think not as Poets have feigned, that they that have committed something ungodly or wickedly, are vexed and scourged with burning Torches, it is our own guile, and our own fear doth most trouble us, it is our own wickedness doth torment us and amaze us, our own wicked thoughts and consciences that doth affright us etc. There is a great accusation of the conscience in the heart of the sinner, as when the Scribes and pharisees had taken a woman in adultery, they brought her to Christ to see what sentence he would give against her, because they had found in Moses Law, that such a one should be stoned to death, but they did it not for justice, but to tempt him. Then he writ with his finger on the ground, and said: (being urged by them for his sentence) Let him that is among you without sin cast the first stone at her. And when they heard it, joh. 8.7.9 being accused by their own consciences, they went out one by one, beginning at the eldest even unto the last, It is most true that Juvenal saith: ●●t, 13, Euasisse putes quos diri conscia facti Mens reddit attonitos, et surdo verbere caedit. Dost thou think he can escape, whom the conscience of a most horrible fact maketh amazed, and whippeth with a deaf scourge. And as the same juvenal saith in an other place. Nocte dieque suum gestat in pectore testem. But day and night, where that he go or rest, he ●till doth bear a witness in his breast. Conscientia S. Paul speaking of the Gentiles, showeth that they have the effect of the Law, written in their hearts, their consciences bearing witness, Rom, 2, 15, and as long as we live in this world, God grant that this witness may always stir and sting us, till we be ashamed of sin unless after this life, it be opened as in an indictment to accuse at the judgement seat, Reu. 20, 12 as john maketh mention. And I saw the dead both great & small stand before God, and the (a) That is their consciences. books were opened, and an other book was opened, which is the book of life, & the dead were judged of those things which were written in the books according to their works. Thus we may see the conscience in this world that accuseth, and the conscience in the world to come that condemneth. God grant the we may in this world so behave ourselves, as with Horace to say. Hic murus ahaeneus esto. This is a brazen wall when a man may knock his breast and say, I know nothing here that maketh me ashamed or a feared. Miscellan prelect sep● time, To● primi. He that will see more of the conscience, let him look in the Bishop of Exeter his book Not in Ally, though indeed he write of conscience at large. But D. Wolton that is now Bishop, who write larger in his book called the Conscience, dedicated to a godly zealous knight, S. john Gilbert, mine old good master & loving friend a fit Patron for such a book and title, there he shall find enough, touching the conscience. The third enemy v● to sin, another most terrible enemy unto mankind for sins sake, is death, who by reason that our body is all spotted & corrputed with sin, hath his lawful access unto mankind, and followeth him step by step, from place to place, of what estate or degree soever he be, either King, Prince, Duke, marquess, Earl, lord, baron, knight, or whether he be rich or mighty, wise or politic, till at last he plucketh him down, and depriveth him of life, wife, children, houses, lands, goods, and all those things in the world, wherein he settled his heart. The cause of this his power is, that man being corrupted with sin, is rewarded with death: a certain appointment of God in our first parent for his sin and disobedience. ●n, 2.17, As appeareth in Genesis, 2. In the day that thou eatest thereof, thou shalt die the death. In that he did eat, he disobeyed, and so sinned, which sin hath run into all his posterity by descent hitherto, ●m. 5, 12 and shall unto the world's end, and that is the cause that Death triumpheth over us in this world in overthrowing us. S. Paul saith: Stipendium peccati mors, ●om. 6, 23 The reward of sin is death. Likewise the Apostle james saith: ●m. 1.15. When lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death. So that there is no doubt among men, but by reason of sin death hath taken hold in them, ●om, 5.12, and as sin is entered into all the world, as the Apostle saith: even so death is like to run upon all them which are in the world by reason of sin. But now some will object, Object that whether we sin much or little, it is all one, for we are assured of death thereby, not regarding the multitude of sins, but (as it were) feeding the inclination of sin, knowing that there is but to the one and to the other, a death for a reward. But I answer, Resp. if any man shall thereupon boldly presume on sin, and feed the humour thereof, Short de terrible. Deu. 30.18. he shall not only hasten death unto him, but also pluck upon him a most terrible death, as appeareth in Moses. If thy heart turn away so that thou wilt not obey, but shalt be seduced, and worship other Gods and serve them, I pronounce unto you this day, that ye shall surely perish, you shall not prolong your days in the land. S. Paul charging the Corinthians for abusing the sacrament, said: 1, Co. 11.3 For this cause many are sick among you, and many fall on sleep. And yet it is not a general rule, that they which are cut off, that their days are shortened through sin, for john Baptist, and the Innocents that were murdered by Herode are no such examples, for such the Lord doth not only take away because they are unworthy of the world, but sometimes they are arguments of condemnation unto their oppressers, again in them was not seen such manifest sin whereby they did draw unto them God's wrath to cut of their days, but in those in whom plentifulness of obstinate sin doth reign, undoubtedly they shorten their days, as on the otherside, they which serve the Lord, and follow his precepts and laws, their days shallbe prolonged. 〈◊〉 ●0, 20, As appeareth in the commandments. Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. K n, 20, 6, Was there not xv. years added to Ezechias in serving the Lord. The prophet David saith. ●sal, 34, 12 What man is he that listeth to live, & would feign see good days: keep thy tongue from evil, and thy lips that they speak no guile. The very same & like words hath the Apostle Peter, also when the Lord appeared unto Solomon in Gibeon, Pet, 3, 10, and had given him the excellency of wisdom, he advised him saying, ● Kin. 3, 14 If thou wilt walk in my ways to keep my ordinances and my commandments, as thy father David did walk. I will prolong thy days. And yet not only this blessing of prolonging of days shallbe given to the servants of God, but even in the end, they shall die a peaceable death, as happened to the good king josias, to whom the Lord said, 2, Ki, 22, 2● for his good embracing of the book of the Law, and fearing him. Behold I will gather thee to thy fathers, & thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place. O good God, what sweeter words to a christian heart, and what greater joy to a good conscience then to departed in peace, the neither God in vengeance, nor the world in exclamation lay any thing to our charge, neither this length of life, nor this peaceable death shallbe assured to the ungodly and wicked, but as I said, their days shallbe cut of, and their end shallbe in terror & fear, as it appeareth in Ezechiel, Ezech, 14 either by famine, pestilence, sword, or wild beasts. How terrible was the death of the inhabitants of Sodom and Gomor, O how lamentable and most dreadful was the end of Jerusalem when it was sacked by Tytus and Vespasian. How fearful was the end of jezabel, being rend a sunder with dogs, and devoured by piece-meal. How was the end of rebellious Absalon, which was caught from his horse, and hanged by the hair. How odious was the end of Antiochus, which putrefied and rotten where he lay, that his Chamberlain could not abide his smell. Most horrible was the end of Holophernus, who was beheaded in his drunken sleep, and all these with a great many more abridged their days, and ended them in most terrible and fearful manner, and that for their wicked and abominable living, in most detestable sin and wickedness, some in whoredom, some in pride, some in disobedience, some in extortion, some in tyranny and cruel murder, etc. I remember I was by the bedside of an old preacher, Hunting 〈◊〉 who di●n froo● Zel●●d. who lay in his death bed, and said unto me. Even as the water which is poisoned, killeth all the multitude of fish in it, so I tell thee in this world, the whole air is so corrupted with the sin of man, that I doubt me it will bring all the world to a confusion in a short time. I pray God deliver me, and give England repentant hearts. The most horrible and most fearful enemy that yet was spoken of against the sin of man, is hell, The last enemy to sin. a place of damnation for ever, without release, appointed for sathan, & all such as have stoutly served him, without veiling their banner of repentance to almighty God: an enemy so dreadful, as me thinks the very remembrance of so terrible a place, should seem to revoke and draw back a sinner, although he had never so great a delight in his journey. A place not only full of all pains & torments, but also continuing and enduring for ever, and ever, a place void of release, or mitigation of pains, thither cometh neither mercy nor bail, compassion nor pity. The lamentable out cries and scriches of them that are tormented, do never come from thence unto the ears of help, or unto the compassion of pity. Esa. 30, 33 It is described in the Prophet Esay, Topheth is prepared of old, it is even prepared for the King, he hath made it deep and large, the burning thereof is fire & much wood, the breath of the Lord like a fire of Brimstone doth kindle it. He speaketh figuratively, that as the state of heaven in many places of the new Testament is set forth by similitudes, because other wise we cannot conceive of it, even so hell in this place is called Topheth, Topheth which was a valley of the children of Hinnom near jerusalem, 2, Ki, 23, 10 where the children were sacrificed to Moloch which was a great Image of brass, Lyra. proportioned like unto a man, and being hollow within, it should first be made fire red hot, and when the child should be put into it and closed up, than the priests would make such a noise with Targets and timbrels, that the parents should not hear the voice of the infant, whereby they might be moved to compassion, but believe that the infant died peaceably with out pain, and that the Gods did presently receive the soul of the infant: this was their abominable idolatry, in this valley near jerusalem, which yet is called Ben-hinnom, which is as much to say by interpretation as the son of Hinnom, afterward for the filthy abuse of the place, & for the contempt thereof josiah caused dead carrions to be cast there. Now Topheth taketh his derivation from Toph which signifieth Timphanun a Tabret, Psa. 81, or dromslade which they used as I said, in this valley, to take away the pitiful cry of the child, frying in this Images hot hollow place. And in our own capacities we see a certain description of hell by this figure, a place full of torments, in the which the tormented shall suffer such pains, Mat, 13, 42 as shall provoke weeping and gnashing of teeth, yea such as are intolerable, on the otherside, the children of God, shall not be moved to compassion to behold them, no although they see their father, mother, children, kinsfolk or such like, for as the Tabret, and timbrel took away the child's cry in the Idol Moloch, so shall the joy and sweet melody of heaven, stop their pity or compassion of them which shall dwell in heaven. And although this similitude holdeth not in all parts to the reason of them, that would discourse upon it, yet so far it holdeth, as we must conceive the matter, although we omit the manner. As the valley of Hinnom was a place near jerusalem, wherein afterward josiah caused all the filth and carrions of the city to be laid, as fit for no better thing, because of the horrible abuse and Idolatry therein sometimes done. Even so the heavenly jerusalem doth purge itself of all those filthy carrions, I mean the reprobate that stink of their sin, before the face of God, and are ordained to be cast out into this Topheth as a place fit for such a receipt. Now as there is a damnable place, wherein the fire is never quenched, and the worm never dieth. Even so there are some men, whose sins are so many, & offences so great, that never seeketh the grace and favour of almighty God, never repent them of their sins, these (I say) shallbe possessors and inheritors of this place of torments, Math. 13.41, 42, as our saviour Christ saith: The son of man shall send forth his Angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a Furnace of fire, there shallbe wailing and gnashing of teeth. Likewise Saint Paul to the Hebrews. If we sin willingly, Heb, 10, 26, 27, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for of judgement and violent fire, which shall devour the adversaries. Also it is said in the second Epistle of Peter. 2, Pe, 2, 9 The Lord knoweth to deliver the godly out of temptation, and to reserve the unjust unto the day of judgement to be punished. Also in S. john his Revelation. Reu. 20, 15, And who soever was not found in the Book of life, was cast into the Lake of fire. How woeful and terrible shall the dreadful day of judgement be unto the wicked and reprobates, when Christ jesus shall sit and make division the Goats from the Sheep, when he shall say to the sheep. Come ye blessed, receive the kingdom prepared for you etc. Math, 25 34 And to the Goats, that is to say, the wicked, he shall say, Verse, 41, Depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels. Wherefore while we are here in this world, let us with terror behold the dreadful sentence of damnation, & with all diligence and care, call ourselves to account, Eph, 5, redeeming and purchasing again, the time which we have wickedly spent, and become not only new, but steadfast members, and then, if thy hand or eye cause thee to offend, cut them off, and cast them from thee. Mat, 18, 8, 9, It is better for thee to enter into life halt, maimed, or blind, then having two hands, two feet, or two eyes, to be cast into hell fire. And because sathan goeth on still so busily with his work, and all the world in a manner seemeth willingly to be his workmanship. It is necessary that now, even now, we reclaim ourselves, according to the caveat of the Evangelist. Now is the axe laid to the root of the trees, Luk. 3.9, therefore every tree which bringeth not forth good fruit shallbe hewn down, and cast into the fire. Thus have I briefly laid down the most grievous enemies to mankind which prevail the more against him, by reason of the sin which he seemeth to nourish, and make ripe in his ready will, and willing inclination. I would it mought be so surveyed, that it may be loathed, and so loathed, that it may be thoroughly mortified, whereby these enemies may not so lay siege unto the soul of man, that in the end, he may be taken captive, and led to an unbailable jail, the Lord grant it for his Christ's sake. The prayer. O Lord God, full of all pity & compassion, look down upon us miserable wretches and sinners, who are not only laden & overladen with the multitude of sins and wickedness but are ready to be swallowed up and utterly destroyed, unless thou of thy pity and mercy, which have been ever of old, vouchsafe to guard and defend us, for the enemies are at hand ready to overthrow us, thy vengeance hangeth over our heads, ready to fall upon us, our conscience burneth in us, ready to consume us. Death waiteth daily upon us, and calleth us, hell gate is open, and we shall be utterly consumed. If thou O most merciful God extend not thine accustomed favour. Although we have sinned O Lord, and that most grievous in thy sight, we are heartily sorry for it, and forasmuch as thou requirest a humble heart, and a penitent mind, accept O Lord, the repentant tears of thy humble servants, and vouchsafe to restore thy Israel again which hath gone a a stray and though we be willing to cast away ourselves, yet O Lord be thou our guide and director, we see not the deepness of our own sin, not yet the sweetness of thy mercy, nor yet the bitterness of the scourges, which thou hast ordained for sin, open our eyes O Lord and give us thy holy spirit to mollify our hearts that we may wholly become thine, & save us for thy mercy sake at the last, for sin is so ripe, and the time so corrupted, that vengeance 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 deliver them out of Sodom, as thou didst thy servant Lot, that they may not be partakers with the infidels, which know not thy name, nor come when thou callest, but are gone to the world, and followed the concupiscence of their own hearts. Grant unto us O Lord, the sweet consolation of thy spirit, for jesus Christ his sake. Amen. How we shall in Christ jesus, take away the force and accusation of sin, and remove the siege of those enemies aforesaid, and how we shall become good Christians. THe mean how we shall reform ourselves, Cap, 4, take away the force of sin, and to cause almighty God to become our good and merciful father & protector, omitting the sacrifice of Christ, which is all in all, and showing our own duty. I will lay down in these six points. 1. 6, Things learned maketh us new creatures in a christian shape. We must look into our creation and see what we are, and what we should be. 2. We must hear the word of God, and what is to be gathered out of it. 3. We must use hearty prayer. 4. We must suffer affliction. 5. Forsake the world and the flesh. 6. We must look in to the sweetness of the second life: and all these being well looked into as they are, and as I purpose by God's grace effectually & briefly to lay them down shall be enough for a christian man to learn for his office and duty. The first thing that we ought to look into, and the first lesson that we should learn is, to know our creation and form, not our qualities and disposition, that by the view thereof, we should in all behaviour show, that neither in mind or in action, which is agreeable to our title, name, calling and kind, that as we are the image of God, so we should frame ourselves to that shape of godliness, and as we are reasonable creatures, so we should use our knowledge with understanding, and as we have the dominion over all other creatures, so we should keep our honour and estimation, not communicating with them. So long we be men, and so long we keep the honour of our kind, as we use ourselves not only after the Law of God, but at least wise according to the Law of nature, for we are endued with a reasonable soul and spirit, Heb, 4, 12 not to affect wicked, sinful, and devilish things, nor yet to will & desire things that are against the glory of God, for if God be glorified in his creatures, even so much the more we ought to set forth his glory, by how much he hath exalted us above all other creatures with true holiness, with perfect charity, with sound knowledge, with continual devotion, with thanks giving, with equity, with mercy, and so forth, as it becometh a man endued with a reasonable soul, again, forasmuch as he hath set us above all his handy works, and hath set all things in subjection under our feet, let us not lose that honour and dignity, and become brute beasts ourselves in our behaviour, but rather as I said be like men, as we are created, and keep the image of God in perfect knowledge, justice and temperance, sanctification and holiness, according as the Apostle saith. This is the will of God, 1, Thessa. 3, 4 even your sanctification, and that we should abstain from fornication, that every one of you should know how to possess his vessel in holiness and honour, but assoon as we give over a holy conversation, a reasonable spirit, a chaste mind, and a good behaviour, than we fall into beastly behaviour, and brutish manners, and from men quickly become beasts, and called by the name of beasts, because then from reason we fall even to the corruption of nature and lusts thereof, and do not see the violation of God's commandment, defacing of our image, nor the overthrow of our honour. Therefore is it, ●e, 2.12 that the Apostle calleth us beasts, saying: But these as brute beasts, led with sensuality, and made to be taken and destroyed, speak evil of those things which they know not, and shall perish through their own corruption. 〈◊〉, 10, 14 Likewise the Prophet jeremy saith. Every man is a beast by his own knowledge. Horace in his time called the people of Rome for their inconstancy, and unstableness, and changeable 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 Lion for his tyranny. ●on. ●anny. Of such the prophet David spoke, when he did flee to the Lord for succour, saying: O my God, 〈◊〉. 7, 1, 2, in thee have I put my trust save me from all them that persecute me, and deliver my soul, lest he devour my soul like a Lion, and tear it in pieces while there is none to help. Such we have not a small store in England, which through tyranny and oppression have devoured many a poor soul, and eat them out of house, living and all, and may well be called Lions, for in their tyranny as they have no compassion nor pity, Scorpion flattery so who dare of all the beasts in the field, to take the Lamb out of the lions claws, and what man dare speak or control some of our lions for their prey. Some are called Scorpions for stinging under the show of fair flattering, as the prophet Ezechiel, Ezech, 2, ● being willed to speak unto a stout hearted nation, should not fear them, as it is written. And thou son of man, fear them not, neither be afraid of their words, although rebels & thorns be with thee, & thou remainest with scorpions, fear not their looks etc. The nature of the scorpion is thus described, Plini et Barth, A● Blandiuntur facie sed cauda pungunt acute, they flattet with their face, but they sting with their tail, many a fair word, and many a fair show hath deceived many an honest English heart, sweetly pypeth the fowler, when the poor bird goeth to wrack, many a fair promise, loving look, and bidding to banquets, hath deceived many a one of his living, deprived many a one of his life burdened many a one with cares, I will not say, that in causes of marriage by fair words many a one hath been deceived, but especially the poor old widows, 〈◊〉 race, Sunt qui frustis et pomis viduas venentur avaras. ●yne for ●hines, Some are called Swine for their filthiness, and sluttish wallowing in the dunghill of lust, and for that they esteem not their own cleanliness, as appeareth in Matthew. ●at, 7, 6 Cast not pearls before swine. And as S. Peter saith. The sow that was washed, Pe, 2, 22 is returned to the wallowing in the mire, and we that have been washed in the fountain of Christianity, are returned into the puddle of adultery and filthy fornication, if this deformed shape, were seen in form, as it is known in desire in all the world, there be a great many magistrates and Officers, yea and such as be shepherds might be ashamed to see that now they are swyneheards. Brybery affection and negligence hath (the more pity) engendered to many swine in these days. Some are called by the name of Bulls, ●s Oxen 〈◊〉 Kine their pression Oxen, and Kine, for their oppression and cruelty, & they are said to be of Bashan, which was an hill of excellent pasture in the Country near jordan, where Og was King. A signification in those whose bellies being full, are most cruel & fierce against the poorer sort. Psal, 22, The Prophet David crieth out against them saying, Many Oxen are come about me, fat Bulls of Bashan close me in on every side. Likewise the Lord himself crieth out against them in the prophesy of Amos. Amos 4 Hear this word ye Kine of Bashan, that are in the Mountains of Samaria, which oppress the poor and destroy the needy. Fox fo● subtlety. Some are called by the name of a Fox, for their subtlety, which is naturally in the Fox. As appeareth in the Prophet ezechiel. Ezech. 1 where the Lord himself crieth out against the subtlety of the prophets of Israel, saying. O Israel, thy prophets are like the foxes in the waste places. Also in the Gospel of Luke, Our saviour Christ calleth Herode by the name, when the pharisees came and willed him to departed, lest that he would kill him, saying to them. Go and tell that fox, Luke. 1 behold I cast out devils, etc. We have a great many foxes in England, (God help us) which keep their holes a day time, & go about mischief in the night season, many subtle practices, they imagine in their idle lurking dens, some to destroy the estate, & some to alter religion, and some to make a confusion of order, the Lord turn their hearts, or speedily confound them. We have besides them a great many hungry foxes that go about to spoil the poor Lambs of the country, as the buyer & seller under the colour of swearing, lying, facing, etc., deceiveth many a simple needy man, especially he that buyeth upon lend, and cannot forbear, he that buyeth of such foxes, shall assuredly have the worst, and pay well for the best. But we have worse foxes than these, that is, our usurers, for they bite not only but devour up quite, and their subtlety is to beguile God almighty, and to cousin the law, for they have no money of their own, but can borrow of a friend, and yet he shall have none of that, but if he will take ware, (beware the fox) he will fleece you and skin you also, and make you pay seven. score for the hundred, before the year be out, for he saith, it is lawful to buy and sell. And yet we have worse foxes than these, which are some of our Lawyers (God forbidden I should say all) they will so draw men and win men, with their warranting of good and sufficient matter, till they have sucked out all the blood in his purse, than they care neither for him nor his matter. I remember Isope speaketh of such a beast, which saw the Raven having a piece of cheese in his mouth on a tree, to whom this fox said. O what a fair bird you are, and how bravely you can sing, I marvel men say you are a fowl bird, and a bad singer, I promise you I like your singing of all the birds in the world, with that the Raven offered to sing, and opened his mouth, and down fell the cheese, which the fox took, and ran away with it laughing, and had no more to do afterward with his beauty or commendation: neither have our Foxes to do any more with men's matters when they have the cheese. Some are called by the name of dogs for their disdainefullnes and envy, Dog for disdainfulness & envy for that the nature of a dog is always to disdain and envy his own kind, as the old saying is Dum canis os rodit sociari pluribus edit. While the dog doth gnaw the bone, He doth desire to eat alone. For this cause he doth show his surfaiting nature, which is rather than he will impart to an other, we will over charge his own stomach with eating, to his own annoyance. Therefore it is that Peter saith. 1, Pe, 2, 22, The Dog returneth again to his vomit, to seek physic for his surfeit, when his belly is overcharged, for that carrying an envious mind, and a disdainful to others, he would rather hurt himself, then leave any thing to pleasure others, and for that cause they were called also dogs by Christ, to whom holiness was not imparted, partly because they would make a surfaiting meal of it, keeping all to themselves, and yet doing no good to themselves, and partly because they would not impart to others, when he said, Math, 7, 6 give not holy things unto dogs. for that indeed things ought to be bestowed on them that benefit themselves, and do good with it unto others. Many more such beasts there be in men's shape, as the slothful man is called an Ass, the devourer is called a Wolf, the scornful, as Ecclesiasticus saith: Eccl. 33, 6 is like an horse, that neigheth. Pitiful it is, that Circe reigneth to bewitch such men, and to transform them from their honourable estate and shape of mankind, into the disfigured show of brute beasts, but this happeneth, when men fall from God, and obey their own appetites, and lusts, than they become bruit beasts, that have no understanding, and God giveth them up unto their own vile affections. Woe be unto that people whom God hath forsaken, but double woe unto them that fall from their estate, Rom, 1, 26 and lose their shape of reason virtue, and godliness, and become bruit beasts in their doings, they are so disfigured, that he will not know them at the day of judgement, from the shape of beasts. The second mean to take away the force, of sin, 2. Point is that we must hear the word of God, and learn what is to be gathered out of it, and herein we must take this order. 1. What the word of God is. 2 How we must hear it, and use it. 3 What we must gather out of it. First, What the word of God is. because I will not stand upon the large definitions & interpretations of learned men. I will deliver out of the scripture what the reward of God is. first in deuteronomy it is called wisdom, Deu, 4, 6, where it is said, Keep them therefore and do them, for that is your wisdom, and your understanding in the sight of the people, which shall hear all these ordinances, and shall say, only this people is wise, and of understanding, and a great nation. Therefore it is necessary that Magistrates, counsellors, and officers, (who are chosen for their wisdom) should learn their wisdom and knowledge out of the word of God, Psal, 2, 10 as David said. Be wise now therefore O ye kings, be learned ye that are judges of the earth, that their knowledge, policy, and government might, proceed from a godly direction, & from the rule of God's word, which would not only terrify the people the more from their folly, but inflame than a great deal the sooner with obedience, because it proceedeth from so good a fountain. Also the prophet David called it a Lantern, A Lantern or Light. Psa, 119, 105, saying: Thy word O Lord is a Lantern unto my feet, and a light unto my paths. that forasmuch as we walk in a dark sinful world, by the word of God we should be directed how to go, and which ways, lest we knock ourselves in every block of sin, our saviour Christ by the same light, giveth light to them that sit in darkness, Luke, 2, and in the shadow of death, and to guide our feet into the way of peace. What greater comfort unto travelers then the day light, and what greater discomfort to wayfaring men than the dark night, God be thanked that hath given us the light of his holy word, therefore while it is day let us not harden our hearts, as in the provocation, Power of GOD. Rom, 1, 16 and in the day of temptation. Likewise S. Paul doth call the word of God the power of God to salvation, to every one that believeth, he saith not that it is a secret revelation, or the History of profane matters, but that it is the same wherein the virtue and power of God is hidden, to help succour, defend and comfort the believers. Also it is called a mighty worker as S. Paul saith: A mighty worker. Hebr. 4, 12, The word of God is lovely and mighty in operation, and sharper than any two edged sword, and entereth through, even to the dividing a sunder of the soul and the spirit, and of the joints and the marrow, and is a discerner of the thoughts, and the intentes of the heart, so that as we have many maladies, sores, biles, aches, and inward diseases. Even so God hath ordained such an excellent ointment, even the ointment of his holy word, to pierce through every artery, joint, sinew and bone, to purge us, ease us, and cure us. So that now what greater comfort than wisdom to our knowledges, light unto our dark paths, defence for our poor unshielded bodies, and health for our sick souls, which the Lord of his mercy hath imparted unto us, by & in his holy word. Now it resteth how we hear the word of God and use it. First we must consider that we use all diligence and humility in hearing the word of God, and put of all fantasies, cares, heaviness, and worldly imaginations, and that we put on true understanding and knowledge, as it is said: He that receiveth the seed (which is God's word) in good ground, Mat, 13, 23 is he that heareth the word, and understandeth it. Otherwise if we endeavour not to understand, if the Trumpet sound an uncertain sound, 1, Cor. 14, ● who can prepare himself to the battle, there may be a fault in the trumpeter, there may be a fault in the hearer, therefore, let the one be diligent to teach truly and sincerely, let the other hear attentively, and understand fruitfully, and when we have so done, it is not enough to learn and to leave off, but to follow the rule of Moses in deuteronomy, who saith: These words which I command thee this day, Deu. 6, 6, shallbe in thy heart thou shalt rehearse them continually unto thy children, and shalt talk of them when thou tarriest in thy house, and as thou walkest by the way, and when thou liest down, and when thou risest up, and thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes, also thou shalt write them upon the posts of thy house, and upon thy gates. It is not enough to hear the word of GOD, but to exercise it, to the building up of the men of GOD, and for the preservation of his Temple in safety. The Evangelist saith, Whosoever heareth the word of God, Math. 7, 24 and doth the same, I will liken him to a wise man, which hath builded his house on a rock. But now because there are many doubts and repugnances in scripture that it seemeth to be hard and obscure, which will loath many a man to the reading or hearing of it. It followeth not that therefore he should be weary or shrink back, for he is willed to seek and shall find, to knock and it shall be opened, and again on the other side, the Lord will not leave his church desolate and comfortless, for he willed Philip to join unto the Eunuch that was doubtful, he caused all his Apostles to go preach in all the world, and saith that he will raise up prophets unto his people, yea and hath truly said himself Ero vobiscum, I will be with you unto the world's end. Last of all we must consider what is to be gathered out of the word of GOD, which is the fruit, and benefit that we receive by it. Whereof the first is knowledge by the which we may discern things and know our creator, Knowledge and what he hath and doth for us, and also our own duty how we should behave ourselves in his service, this knowledge did Saint Paul wish, and pray to be increased, in the Collosians. Col. 1.10. When he said. 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 wisdom and spiritual understanding. Likewise the prophet Hosea saith. I desired mercy, Hos. 6 6. and not sacrifice, and the knowledge of God more than burned offering. The second benefit, is faith, by the which we are assured of the promises of God, faith. and eternal salvation in his son Christ jesus, Heb. 11.1. Saint Paul doth call it the ground of things which are hoped for, and the evidence of things which are not seen, which is as much to say, as the certainty of those things to come. That is, acceptation, redemption, sanctification, everlasting life, and the kingdom of heaven, which things we do expect, and it is the writing or evidence of the same hold, and we are persuaded, that though we are unworthy of ourselves, of those heavenly riches, and graces to be bestowed upon us, yet by the death of Christ jesus, and by his only sacrifice we shall enjoy them, which writing an evidence of faith he hath written in our hearts, and sealed with his own blood, so that as in every evidence or indenture hold the tenant oweth due loyalty unto his Lord, and consenteth unto, and obeyeth all covenants comprised in the same writings, so we should obey, serve, and assent unto the Lord, and his statutes, and covenants. For so is the nature of faith, according unto the Greek word, to assent unto the word of God, and to have a sure trust in God, that he will of his own mercy perform all those things that are written in the word of God, so that to have faith, or to be faithful, is spoken by correlation, that is, that God simply and absolutely offereth not his mercy and grace unto all, but unto such as do acknowledge it with thanks giving, accept it with joyfulness, and become his servants in new obedience, and then they are called just or righteous, by imputation, and therefore it is said. The just shall live by faith. Now because God is known to be merciful, Rom. 1.17. there be that follow their own lusts and appetites, and put of from day to day their returning unto God, building neither on faith, nor yet on Gods mercy, but on their own lusty wills and desires, and that building cannot stand, neither can that be a sufficient pleasing of God, that is done without faith. Yea, james. and yet faith of itself in some points faileth, that is, where it doth trouble, or is inconstant, Mat. 7.21. as for example. The Devils believe but they tremble. Again. Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. But this faith faileth, How ye shall know true faith. because it tasteth of weakness, fear, and sin. The true faith is tried by constancy in Tribulation, as appeareth in Saint Paul to the Thessalonians, 1. Thes. 3.5 and by perfect Love as appeareth in Saint Paul to timothy, where he saith. The end of the commandment is love, 1. Tim. 1.5. out of a pure heart, and of a good conscience, and of faith unfeigned. The true faith hath a free access unto God with boldness. Eph. 3.12. By true faith we resist the Devil, and overcome the world, 1. john. 5.4. as S. john saith. This is the victory that overcometh the world, even our faith: And Peter saith, 1. Pet. 58.9. your adversary the Devil goeth about like a roaring Lion, seeking whom he may devour, whom resist steadfast in faith, by true faith we are preserved unto salvation, as Peter saith. Which are kept by the power of God through faith unto salvation. 1. Pet. 1.5. After all this we must consider that as knowledge goeth before faith, so perseverance and steadfast continuance, followeth after faith, which steadfast continuance hath been found in all the godly patriarchs, Perseverance Prophets, and Apostles, unremovable, and which is so necessary in a christian man, and so much required in a Christian man, as fruit is expected of the tree, without the which the tree is not esteemed, for it is the trial of a man in temptation, or affliction. For the Devil will seek to remove him, the world will seek to shake him, the flesh will seek to weigh his Anchor, then if he be unsteadfast, or if he be not found to be the good fight soldier of Christ, what availeth all his christian doctrine, yea what availeth his sword and buckler, if he run away from his adversary, as Demostenes Demostenes. having written in his Target. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good fortune, as who would say, fortune was his guide, yet in the face of his enemy he ran away, so that whether it be in prosperity to hold fast the Lord, and not to be vainly puffed up in the world, nor to settle his heart in the world, nor to turn his eyes away from his poor brethren, not to oppress, nor covet or desire an other man's goods, This is steadfast abiding in the Lord in prosperity. Or whether it be in adversity to be patiented in all tribulations to be thankful for all crosses, and to tarry the lords leisure, to suffer every burden that is laid upon him, whether it be sickness, poverty, imprisonment, slander, or whatsoever. Christ said, He that will be my disciple, must take up his cross and follow me. He said not take his cross and stand still, or go back, but to follow him, this is steadfast faith in adversity. As touching his persecution which is, that we should not slide back from almighty God, there are many notable examples in scripture of it. josu. 1.8 josuah saith. Let not this book of the law depart out of thy mouth, but meditate therein day and night, that thou mayest observe and do according to all that is written in it. The Prophet David saith, in his first Psalm. Psal. 1.12 Blessed is the man that hath not walked in the counsel of the ungodly. etc. But his delight is in the law of the Lord, and in his law will he exercise himself day and night. job saith. Although he kill me I will not forsake him. Our Saviour Christ saith, happy is he that continueth unto the end. By the law of reason we ought so long to be the Lords, Heb. 8.13 as the Lord is ours, but Christ jesus is ours yesterday, and to day, and for ever, he findeth us every day, comforteth us every day, sendeth to us his grace every day, increaseth his blessings on the earth for us every day. Even so every day we should be faithful and steadfast servants unto him. Psal. 116.33 The Prophet David desireth the Lord to teach him the way of his statutes, and he would keep it unto the end. Besides these benefits, knowledge, New birth Phil. 1. faith, and perseverance, which we gather out of the word of God, we find the regeneration, the new birth or new shaping of ourselves, for that in deed we were disfigured by reason of Adam's fall, and lost the shape of righteousness, & true obedience, which now in Christ are accepted, and now we should fashion ourselves not according to Adam in disobedience, & the lust of the flesh, but according to the children of God, and like our forerunner Christ jesus, as Saint Paul saith. 1. Pe. 1.23. Let the same mind be in you, that was in Christ jesus. Of this new birth the Apostle speaketh. Being borne a new not of mortal seed, but of immortal, by the word of GOD who liveth and endureth for ever. O what great comfort do the decayed members of Adam receive by the word of God, when by reading or hearing it, they see their restitution in Christ jesus, how much we are bound to almighty God for his word. Peace. Also in the word of God we find peace, even that peace which is concluded by God to us ward. Which as the Apostle saith. Ep. 2.13.14, Passeth all understanding, for as much as he was to stout an enemy to be set against us, & great was our overthrow where he was an adversary, and there our City was like to be sack, and we confounded in our dwellings. Where the Lord besieged it, but now in Christ jesus, ye which were once far of, are made near 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 commanded his disciples that into what City, Mat. 10.13. town, or house so ever that is worthy that they came into, their peace should come upon it. This peace if it be well weighed and well considered, what the value of it is, it shallbe esteemed the most precious jewel that can be hid in our mind, and the sweetest embassage that ever was sent unto mankind, for the great accusation that was laid against us, is now pacified, and God is at peace with us. another benefit we gather out of the word of God, which is consolation, Consolation. that is to say, the comfort, joy, and delight of the mind, and the lifting up of the heart from the oppressing cares, the burden of sin, and torments of this miserable life. The Prophet David being plunged in many miseries, and broils, said. In the word of the Lord will I rejoice, in the word of the Lord will I comfort me. Psal. 119.92 Also in the .119. Psalm. Except thy law had been my delight, I should now have perished in mine affliction. And again in the same Psalm .111. verse. Thy testimonies have I taken as an heritage for ever, for they are the joy of my heart. And so undoubtedly in our extreme misery, in our banishment, in our sickness, and article of death, when affection is quite dead, and natural appetite and digestion gone, yet the word of God being read or heard is a great comfort and consolation unto the mind. The third mean in Christ to vanquish the force of sin. 3. Mean. Prayer. The third mean to vanquish the force of sin, is humble & hearty prayers, not such as proceedeth a primoribus laboris. From the teeth forward, but such as cometh from the very heart strings, and feeling of the conscience, which is the same that pierceth the gates of heaven, and knocketh in the ears of the Lord, and whereas some have called it the messenger between God and man, Ang. see. 26 de tempore. Chris, sup. 22. Nath. some the key of heaven, and some the strength of man. Yet for mine own experience, I acknowledge this definition. Prayer is the acknowledging of sin, the feeling of the burden of conscience, the virtue of man's helpless trust, & the appealing to gods mercy. By the which I see mine own weakness. I confess mine own necessity, and I fly unto him that is the only help, but the manner how we all should flee unto him, is, that as he is a spirit himself, so in spirit we should come unto him, we use not to have a Clown of the Country, or an Husbandman to be our attorney in the common laws of this realm, but a Lawyer, and such a one as may lawfully have access to the pleading place, even so in spirit and soul, which is the seat of knowledge, we should come unto the Lord, for the soul is that part of man that seeth, knoweth, and affecteth the best. Psal. 25.1 David when he prayed unto the Lord said, Unto thee O Lord will will I life up my soul. and the Virgin Mary said. My soul doth magnify the Lord, and my spirit hath rejoiced in God my saviour. So that the spirit must labour, the conscience must feel, and the heart must flee unto the almighty, and none other. A good example was showed in David when he said. Psal. 86.4 Comfort the soul of thy servant, for unto thee (O Lord) do I lift up up my soul. Likewise in an other place he saith. O let me hear thy loving kindness betimes in the morning, for in thee is my trust, show thou me the way that I should walk in, for I lift up my soul unto thee, and this is not to be used only for necessities sake, when any occasion or extremity doth urge us, but continually as our Saviour Christ doth warn us, Luke. 21, 36 saying. Watch therefore, and pray continually, that ye may be accounted worthy to escape all these things that shall come to pass. Rom. 12.12. Likewise Saint Paul to the Romans saith. Rejoicing in hope, patiented in tribulation, continuing in prayer. Ephe. 6.18. Also in the vi to the Ephesians. Pray always with all manner prayer, and supplication in the spirit, by reason whereof, as long as we are in the flesh, subject to misery and sin, and as long as Satan and the flesh continueth always to stir, or provoke us to sin, so long should we be careful, and diligent to continue in prayer. So that now to know what prayer is, is necessary and how to use it is more requisite, and what is got by it, and what effect it worketh. We may see by good examples in many places in scripture. The effect of prayer. The Lord saith by the Prophet David, Psal. 50.15. 1. Kin. 18.45 1. Sam. 1.20 Call upon me in the days of thy trouble, and I will deliver thee. Eliah prayed for rain, and it was obtained. Hannah being barren, prayed unto the Lord for a child, and she conceived, and bore a son, whom she named Samuel. jehoahaz being delivered into the hands of the Syrians, for his wickedness, was by prayer delivered again from the King of Aram. Solomon prayed, 2. Kin. 13.4. and obtained wisdom. When all Bethulia with the elders therein, could by no means remove the siege of Holophernes, with his mighty host. By judith's 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 seized. When josua fought against the Amellekites, he did vanquish them, not so much by his own might and policy, as by the continual prayer of Moses, Exo. 12. who as long as he held up his hands unto god, so long did Israel prevail, but when he fainted & let down his hands, than did Ameleck, and his people prevail. In so much that Aron and Hur, stayed up his hands till the going down of the son, otherwise they had been put to flight & discomfited. josua. 10. josua caused the son to stay his course one whole day. At the besieging of Gibeon, when he made his prayer to almighty God. Thus we see prayer to be a messenger from man unto God, and worketh most effectually in the faithful and humble minded man, 4. mean. To forsake the world & the flesh. as it hath appeared in these places, and in many more expressed in the holy scriptures. The fourth mean in Christ, to vanquish the force of sin. another mean for us to use that sin may with less force take hold in us, is to forsake the world, & the flesh, and the Devil, according unto our first promise made unto God in Baptism, for so mighty are those enemies in man's inclination, that they remove his good affections, and lead him to a kind of vain delight & wicked affection, so mighty is this world, especially with his contents, and the flesh with her desires, that hardly can a man look upward, whose eyes are fixed downward, and scarce can a man be of God, whose felicity is set either in the flesh, or in the world. An innumerable offences it doth cause to be provoked, and many virtues and honest actions thereby are quite extinguished, and because I have spoken heretofore of Satan and of the flesh, I will now only speak of the world, as one of the mightiest enemies that man hath in these days, for by it the word of God is little regarded, and for the love of it the Sabbaoth is the more profaned, by reason whereof justice is corrupted, truth is banished, charity is cold, pity is removed from men's hearts, friendship fainteth, and natural affection is quit altered, again by it, blindness ruleth, lies are used, perjury is suffered, honours are desired, offices are bought, blind bayard is a good horse, & a slow jade is a good Gelding, by it manhood is not regarded, chastity is not esteemed, worldly mariags, & unfit matches are not gainsaid, virtue had in small price, trust is had in little estimation, and learning in no account, we see that for the words sake, natural love betwixt the father and the child is altered. For the father that is a worldling accounteth not of that child that is liberal, no although his liberality be godly and commendable bestowed on the poor, and how many do prefer their children to learning for the ministry sake, or to the law for justice sake, or to any faculty for the same faculties sake, but rather because they shall live, and bear a countenance in the world. On the other side, we see the good nature of the child changed, for whom the father hath taken great pains, traveled much, watched often, to procure livings unto him, he thinketh to long the father doth live, every day wisheth his death, to have his goods and living, besides that, what going to law, and mortal hatred betwixt friends of nearest kindred, & all for the world. A friend changeth his friendship in respect of the world, and so long as the other hath, he is a friend, and when he hath nothing, then is he gone, and his friendship beginneth to dissemble, wisemen, tall men, honest men, trusty men, & such as have good qualities not esteemed, if they have no worldly show with all, many a one have shut up his compassion from the poor, putting on ungodliness, lying and swearing, that these things and these they have given already, & divers ways they are charged, which is very oftentimes an untruth, many under the pretence of Christian profession, hid their wicked actions, and are like Cleophas they go with Christ but they know him not. It is not without cause that Esdras said that the world was full of unrighteousness and wickedness, 2. Esd, ●. 27 and because of the sin and wickedness of the world, the Lord hath Prophesied unto the world a mighty curse in Esa the prophet. And therefore as the Apostle saith. Esa. 24.1 Love not the world, neither the things that are in the world, if any man love the world, the love of the father is not in him, for all that is in the world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the father, 1. Io. 2.15 6. but is of the world. There is an old saying, Vide homo ne sic hereas, ut cum mundo pereas. Take heed man, Augustine. that thou stick not so to the world that thou perish with the world. The young man in the gospel had fulfilled all the commandments, Mat. 19.21. and was desirous of the kingdom of heaven, but when Christ bid him go sell all that he had, and give it to the poor, it touched his delight, wherefore Saint Barnard saith. Durus est hic sermo. etc. This saying seemeth very hard. Sel all that thou hast. etc. But yet it is a hard saying when Christ shall say. Go ye wicked into everlasting fire. The great love of the world as I have said, is the cause of much sin, as covetousness, oppression, extortion, usury, wresting of justice, and putting poor men from their right, and their thirst is so great, that a great many will break their bellies, then leave or moderate their lust, they be like the fly in a Tarre-barrell, the more he stirs, the faster he is. They are not like the Dogs of Egypt, which running by the river Nilus, and being thirsty, will but lap, and begun for fear the Crocodiles take them, but these worldlings will so long lap, till the Devil hath wrapped them up, they force neither for the fear of Satan, nor the favour of God. Saint james saith. james. 4.4 Who so ever will be a friend of the world, maketh himself an enemy of God, we daily see how little men will be at charges for gods glory, in maintaining preaching, or in bringing up scholars, nay, they will rather take away both preachers and scholars livings from them, then add any thing to it. It is a pitiful matter to see the hardness of the rustic worldlings, for some murmur at charity, some grudge at substance, some strain at the charges of soldiers, not looking into the commodity and ease of it, but think they have a gut drawn out of their body, when they have a penny taken out of their purses. For these purposes, and I think they have cause to grudge sometimes, because their charge is the greatest burden, though they be the poorest jades. The .v. mean in Christ, to vanquish the force of sin. When two valued things of like quantity shallbe laid together that are of estimation, as gold and silver, The sweetness and estimation of the second life, will not every man make choice rather of the gold then of the silver? Nay rather if something and nothing, or good and bad were set together, would there not be an easy choice: I make no less difference betwixt heaven and earth, this life, and the life to come. For in the one there is misery, sorrow affliction, tribulation, disdain, contempt, malice, slander, infamy, envy, poverty, nakedness, sickness, and death. In the other there is joy, felicity, acceptation, health, sufficiency, company among the whole fellowship of heaven, & everlasting life, Psal. 84.1.2 touching the description of the place of joy, David saith. O how amiable are thy dwellings thou Lord of hosts, My soul hath a desire and longing to enter into the courts of the lord Esa. 35 10 Likewise the Prophet Esay saith. The redeemed of the Lord, shall come to Zion with praise, and everlasting joy shallbe upon their heads, Esa, 51.3. they shall obtain joy and gladness. The same Prophet also saith. Surely the Lord shall comfort Zion, he shall comfort all her desolations. and he shall make her desert like Eden, and her wilderness like the garden of the Lord, joy and gladness shallbe found therein, john. 16.22. praise, and the voice of singing. Our saviour Christ himself saith. And ye now therefore are in sorrow, but I will see you again, & your hearts shall rejoice, & your joy shall no man take from you. O most comfortable relief, even the very dead may be raised up to hear these great and comfortable joys that are provided for the Lords beloved. 1. Cor. 2.9. Which joys as. S. Paul sayeth, although our hearts cannot conceive, yet let our hearts believe those unspeakable joys, and although the worthiness and excellency of the place be such as we may despair of, in our own judgement, because of our great unworthiness, and the multitude of sins: yet if we believe that Christ is that son of the living God, and that he hath paid the ransom for our sins, and that he hath nailed our sins to his cross, & also if we turn unto him, love him, and obey him with all our heart, with all our mind, and with all our soul, then will he assuredly bring us unto that place of consolation, as he sayeth in john. And though I go to prepare a place for you, john, 14 3 I will come again and receive you unto myself, that where I am, there might ye be also. Ma. 19.28.29. Also the Evangelist matthew saith. And jesus said unto them, verily I say unto you, that when the son of man shall sit in the throne of his majesty, ye which followed me in the regeneration, shall sit also upon the twelve thrones and judge the twelve tribes of Israel. And who so ever shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, he shall receive an hundred fold more, and shall inherit everlasting life. These words are not spoken by a mortal man, who may lie, and deceive, but they are spoken by the very son of God himself, whose word shall stand and endure for ever, time shall not change it, nor age shall not wear it out. And furthermore forasmuch as the nature of man is desirous to be resolved, whether we shall know one another after this life. I thought good to answer briefly, that as our state shallbe far better, so shall also our knowledge be far clearer, for in this world we are the more ignorant, & our senses deceived by reason of a corruption. But in the world to come, when we shallbe changed into an incorruptible estate, than our senses shallbe much more clearer, and we shall know far the better, and let us be thus persuaded, that that world is a world of knowledge not of ignorance, as our saviour Christ himself saith unto the chief priest that would know whether he were Christ the son of God or no? He answered, thou haste said it, nevertheless I say unto you hereafter shall ye see the son of man sitting at the right hand of the power of God, Mat. 26, 24. and coming in the clouds of heaven, which is to no purpose that they see his sitting, and his coming, unless they know it, and yet he speaketh this unto the wicked jews that did crucify him, that they should see it, & know it. Much more assuredly shall the righteous, see him and know him. The Apostle Paul touching this matter saith. 1. Cor. 13.12. Now we see through a glass darkly, but then shall we see face to face, Now I know in part, but then shall I know even as I am known. So that now what remaineth more comfortable to the godly, and to them that thirst after Christ jesus, then to go to a place after this life replenished with all joy, comfort, consolation, and everlasting life, unto the which also our saviour christ jesus shall conduct us by his mighty power, and in the which is all fullness of knowledge & perfection of a blessed state. The God of all blessing and comfort for his son Christ jesus his sake, speedily bring us unto that celestial joy, & peaceable estate. To whom both with the holy ghost, be all glory, dominion and power, now and for ever. So be it. A Prayer. O Merciful God, the king of all creatures, and governor of all things, which of thy mercy and goodness diddest bring thy people out of Egypt from the bondage of Pharo, and diddest conduct them through the red sea, into the comfortable land of Canaan, we beseech thee of thy accustomed mercy, deliver us from the bondage of sin, the tyranny of Satan, and the persecution of the world, and conduct us unto the heavenly jerusalem, the only Canaan of our everlasting inheritance, where we may reign in eternal felicity, with thee and the son jesus Christ, to whom, both with the holy Ghost be all honour and glory now and for ever. Amen. FINIS. A Christian exercise for private Householders. Question. WHat do you chiefly profess. Answer. Christianity. Question. What is the badge of a Christian. Answer. faith. Question. What is faith. Answer. The very same thing that cannot plainly be expressed in words, for it is above the reach of man, and therefore not under the reason of man. How beit, we may give each to other intelligence of it by words out of the Scripture, and by the deeds of the godly, which is, that it is the seed of assured reconciliation, sown by God in our hearts, for his son jesus Christ his sake, to stir us to comfort, and to bind us to obedience, to give us a true certificate in our consciences, that we are called again to be the children of God, and that we are engraffed into the body of his son jesus Christ, and to be his members. So that although faith be such a thing as is given ●●om above, as a seal of god's mercy. Yet it is required here be low of us as a talon of assurance and knowledge, Luke. 19 received of him to be increased by us. Question. What doth faith work in us? Answer. The knowledge of God, the assurance of our redemption, and the consolation of conscience, through the holy Ghost. Question. Let me understand at large your meaning by this. Answer. By the knowledge of God, we learn that he is our creator, our governor, and defender in all necessities & dangers. And as he hath a special care daily to provide for our bodies, in giving the plentifulness of the earth, so are we persuaded that he hath a more care for our souls, to preserve them to be honourable ornaments in his heavenly mansion. Furthermore, by this knowledge, we confess him to be the Almighty God, to whom all honour ought to be attributed, of things in heaven, and things in earth, whereby we abandon all Idolatry and superstition, as mere invention of man, and as persuasions of Satan to delude men, and deface the knowledge of the high and mighty God, whom we worship, as our maker, and acknowledge to be our defender, in all evils, ghostly and bodily. By the assurance of our redemption, we are persuaded that Christ jesus hath paid the ransom of our sins, and is the sufficient sacrifice to appease gods wrath, and hath for all the church fulfilled the whole law, hath vanquished death, sin, and hell, and hath done all that for us, which is required of us, so that in him, God is well pleased, and by him the gats of heaven are opened, and everlasting life is promised. By the consolation of the conscience through the holy Ghost. We receive an inward feeling, quickening, and stirring up of our minds. That whereas the flesh, sin, death, and Satan, do seek daily to suppress us, and burden us with many miseries & infirmities, and lead us even unto the gate of desperation, the holy Ghost doth certify our spirit, that we are gods children, he will preserve us, that the gates of hell shall not prevail. Question. Why then, faith is a knowledge and an assurance sent from God to us, and nothing else? It requireth nothing in us? Answer. Yes. It is a loving consent and embracing of the same knowledge, and assurance on our part, yea and doth require in us a framing of ourselves agreeable to all those duties, and services as are expressed in the word of God, and as do become good Christians. Question. What benefit have you by faith. Answer. By faith we are justified, that is, we are accepted of God as righteous, because of his son jesus Christ, and shallbe restored again into his favour, and have the fellowship of the blessed saints, in everlasting joy, and bliss. Question. If then by faith we are justified, we need not good works. Answer faith only doth justify, but this word (only) doth not exclude good works. For faith is not a perfect faith, unless it be of itself fuller of good works, so that faith, and the works proceeding from that faith, are not divers but one. As a tree and his twigs, or limbs, is but (all) a tree, and such a faith is accepted, and known to God. And yet many deceive man. For the hippocrite may do good works, and yet have no faith, so likewise faith itself, generally is not allowed. For the devils believe, and yet they tremble, & that maketh their faith to be nothing worth. Wherefore we must neither judge nor learn faith by imagination, unless it proceed from the word of of God. For that faith which is sown in our hearts by the holy Ghost, and watered by the same spirit, cannot stand as an idle and fr●●tlesse tree, but bringeth forth abundance of fruit, for we may not think that the gifts of the holy ghost, (whereof faith is the chiefest) are barren, but fruitful. Question. Then by your comparison and meaning, unless God water the tree which he himself hath graffed. There is no fruit, so that in him is all, and he is all in all, what need here any thing to be required in us? Answer. We are likened to good trees, not too bad, for our capacity, not for a captiousness, for in us there is affection, reason, and will, which are not in trees, & therefore we should govern and direct ourselves according unto the rule of faith. Even as the ship-maister coming with his vessel on the Seas; letteth not the ship to run whether she list, but looketh to the North star, and is guided by the winds, and with all diligence and care avoideth the sands, and the Rocks, and yet all this is in gods hands. And so we may reason infinitely. God doth send us abundance of Corn and victuals, but we receive it, order it, and use it, or else we may starve. Question. What good works be there best known, and seen in a perfect faith. Answer. Many, both spiritual & temporal, the spiritual works, are love, prayer, patience in affliction, hearing and daily exercising of gods holy word, using the Sacraments, and such like. The temporal works are generally to do good to all men, to give Alms, to Fast, to pity the poor, and help their necessities, to do equity and justice, to use ourselves honestly, faithfully, and orderly: in obedience to our Prince, Magistrates, Parents, and superiors. Question. Then if we have faith, we need no more but to leave of by the same. Answer. If we have a good father, it is enough, but we may not leave of by the same, for as the life of man is not maintained by one meal, and as he ought not afterward to be careless for his maintenance, but to have a care for the daily provision thereof. Even so should he always maintain and strengthen faith, that it might live unto life, for in our corrupt nature, it may weaken and starve, if the flesh, or the enemies reigning in the flesh, should have the upper hand. A spiritual thing cannot be maintained with a carnal thing, although it be maintained in a carnal thing, faith being a spiritual thing, may not be maintained, neither with us, nor of us, but in us, and that thing or things that are agreeable to the propriety of faith, is the sufficient maintenance, our nature is not agreeable to the property of faith, and therefore our nature cannot be the maintenance, and unless this faith be maintained, it will be overgrown, with the weeds of the flesh, and so will die, and then we perish with it. Question. What is the true maintenance of faith. Answer. The exercising of gods holy word, continual prayer, and using the Sacraments. Question. How shall we exercise gods word? Answer. Not only by reading it, but by hearing learned preachers to expound it, and not by hearing it expounded, but by understanding it, when it is expounded, and not only by hearing and understanding it, but afterward by applying and using it unto the honour of God, and our everlasting comfort and reformation. Question. How shall we pray? Answer. Not with the lips, but with our heart, not ignorantly, 1. Co. 14.15 but with understanding, having always in the very bottom of our heart, the sorrofulnesse of our sin, and the joyfulness of God's mercy, shaking of the one with defiance, never to put it on again, and embracing the other with affiance, always to hold it fast, Psal. 25.1.2. lifting up our hearts cheerfully, and believing verily that the Lord doth hear us when we call unto him, and will help us. Question. why should we pray continually. Answer. Luke. 21.36 Ro. 12.11.12 Eph. 6.18.19 Mat. 26.41. 1. Pet 5.8. Because we are so commanded, and for that our enemies do continually hang about us, and tempt us, and seek every day, and every hour, to bring us to destruction both of body and soul. Question. Should we pray but for ourselves only, and for none else. Answer. Yes, we ought to pray one for an other, Acts. 7.60. Ex. 23.11. Acts. 12.5. Nu. 47.48. aswell our enemies as our friends, that the virtue and force of the prayer which shall proceed from the mouth of the godly, may extend aswell unto the ungodly for their amendment, as also to the oppressed, for their ease, and also to the needful for their help. Question. Ought we to pray for the dead. Answer. No. Question. why? Answer. Their estate is not such as needeth our prayers, for God in his secret wisdom, hath elected whom he will, and his determination will he not alter, wherefore those which are appointed to salvation, cannot be in better state by our prayers, and those that are damned, can we not redeem by our prayers, unless we will make our prayers of greater force than the blood of Christ. The Apostle would not have us to pray for them that be a live; 1. Io. 5.16. which do sin unto death, much less for them that be dead. For whose sins sake, they are rewarded with unbaylable death, Question. But some in saying. Lord have mercy upon him, or God take him to his mercy, when their friend is dead, do say that it hurteth not, but is a word of charity. Answer. It hurteth, in that it continueth ignorance in the speaker, & giveth a boldness & ill example to the weaker who in their ignorance, taketh every thing for a precedent that is agreeable to their own mind, neither can it be a word of charity, because it is fruitless, for charity ought to have either pity, remorse, aid, or good assistant action, as feeding the hungry, clothing the naked, assisting them that want, or such like, but this word helpeth not, neither assisteth any thing at all, therefore no charity. Question. How shall we use the Sacraments? Answer. Reverently, penitently, and faithfully: according to gods institution set forth in his holy word. Question. what is a Sacrament? Answer. A Sacrament is the pledge of god's mercy and love towards us, which being received and used of us reverently and worthily, is as a comely and decent ornament, to fashion and shape us to the form of Christ jesus. Question. How many Sacraments be there? Answer. Two. Question. which be they? Answer. Baptism, and the Lords Supper. Question. what is Baptism? Answer. It is a sign of our new birth, and regeneration, that as we were conceived and borne in sin by Adam, and continue the course of our nature unto the full age of man, so are we new shaped in Christ, and continue to grow unto the full age of Christ in righteousness and holiness, not that the water in Baptism 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 wash our inward man from all the corruption of Adam, as appertaining to death, and put on the fresh and clean garment of holiness, and new conversation, by the which as God hath made a perpetual league and covenant of his mercy, with man under the figure of Circumsition, which represented Baptism, so is there a covenant in man, in the which is required faith, new obedience, and new conversation, and the putting off, of the old man, and putting on of the new, which is shaped in true holiness and righteousness. Question. what benefit have we by Baptism? Answer. First remission of our sins, secondly, the planting of gods grace and all good virtues in us, thirdly, the uniting of us into Christ, and four our salvation, as appeareth by these testimonies of scripture following. Acts. 2.38. Amend your lives, and be Baptized every one of you, in the name of jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost. Rom. 5.2. By whom also we have access through faith, unto this grace wherein we stand. By one spirit are we all Baptized into one body, 1. Cor. 12.13 whether we be jews or Grecians. Go ye into all the world, Mark. 1.6.6 and preach the Gospel to every creature, and he that shall believe and be Baptized, shall be saved. Question. Is there nothing required of us in baptism? Answer. Yes, faith, for it is said, whosoever believeth and is baptised, shallbe saved, and again Saint Paul saith. Know that a man is not justified by the works of the law, Gal. 2.16. but by faith in jesus Christ. Question. why then, are Infants Baptized in whom there can be no faith, because they have not heard the word of God. Answer. It is necessary that Infants should be baptized assoon as they are borne, because at their first entrance, they should take possession of the lords covenant which he granted to our forefathers, and to all the posterity yet unborn, when he gave the sign of Circumsition, Deut. 29.13 which is the sign of Baptism, under which league and covenant, all Infants are inclined, and as they did in circumsition, circumcise Infants. So in Baptism ought we to Baptize Infants. To whom (as unto the posterity of our forefathers) this covenant extended. And as touching their faith, Saint Paul calleth the same the seek of righteousness of faith, The faith of Infants. which is as much to say that the same sign of Circumsition which was a figure of Baptism, Rom. 4.11. and now Baptism itself, was that covenant wherein was sealed the righteousness of faith, which in deed worketh from the beginning by grace. In the elect secretly, and in riper years apparently, otherwise it should be thought, that faith sprang from ourselves, which cannot be, lest there might follow an error, that we justify ourselves, because faith justifieth. How be it in ourselves we take the better hold thereof, because it is the better strength of life, like good children which esteem the best things, and leave the worst, and direct ourselves according unto the same. Besides all this in the innocency of our infancy, we must believe touching the very ceremony itself, that the believing parent sanctifieth the child, which is as much to say, that God hath blessed the posterity of the faithful, with faith, 1. Pet. 3.21. by giving that figure of salvation, which to all the godly generation, 1. Cor. 12.15 is called the figure of faith, and if among them any be reprobated as some of the godly affirmeth, that is not unto us, but we must leave it unto God, who hath reserved his secret judgement to himself, not acquainting man with it, and yet hath left Christ to be the sweet savour of life, to them that are saved, Rom. 3.22. and the savour of death, unto death. For as in the elected, Christ himself, is for them faithful, and by his faith, God hath showed his righteousness unto all and upon all, so is he unto the reprobate and wicked, the savour and taste of death, unto death. Question. Then Baptism is nothing worth, but unto the faithful. Answer. No, for Simon the sorcerer was baptized, Acts. 8.21. but because he received not the holy Ghost (which was for lack of faith) he was damned Question. What is the lords Supper? Answer. It is a gage of our resurrection, and a maintenance of that life which is begun in Baptism, whereby we feeding by faith, on the body and blood of Christ, receive a strong nourishment to eternal life. Or it is the sound joining together of the Church into the body of Christ spiritually: whereby the head and members may be knit together in unity. And this supper of the Lord cannot be a perfect Sacrament, without two special means, whereof the one is the holy Ghost working in us effectually, and opening our minds to see the truth, and feel the consolation of the participation of Christ his death and passion. The other is the godly affection in us, Faith cannot be separated from a godly affection. Cal. institu. Lib. 3. Cap. 2. Sect, 8. sanctified by the same spirit, and directed by a perfect faith, which worketh thankfully, charitably, and penitently, stirring in us a new continual conversation, which maketh a worthy receiving. And unto this two means, is added a figure, which is bread and wine, and unto the bread and wine are added similitudes, and then it is a full Sacrament. And the similitudes, as divers writers saith, do import these operations, namely Nourishment, Unity, and Conversation; whereof the first, which is Nourishment is this, that as bread & wine do nourish and comfort our bodies, so the body and blood of Christ, do nourish and comfort our souls. The similitude of unity is, that as many seeds make one loaf, and many Grapes, one Cup of wine, so we being many, are united as one in Christ, and Christ in us, he is our head, and he our members. The third similitude, which is conversation is this, that as the bread and wine are digested and turned into the substance of our bodies, so are we one flesh in Christ, and Christ in us, as the Apostle saith. Now ye are the body of Christ, and members for your part. Question. Have you any more to say? Answer. That which is spoken, is spoken briefly, 1. Cor. 12. how be it Christianly, wherefore we conclude with this counsel, that for as much as the sacraments are ordained of God, and their dignity consisteth of the word of God, we ought to have them in high estimation and reverence. And for as much as we are promoted (from a low) to an high estate, and esteemed greatly in the favour of God, by using them, we ought with all carefulness and diligence, to embrace them. Which to do, the Lord give us grace, for his son Christ his sake. Amen. A Prayer. WE see and behold our own estate (O most merciful father) to be very miserable and lamentable, and we are compassed about with many forcible enemies, which do seek to make it worse and worse, & to bring us to the utter overthrow of ourselves, our souls and bodies, and to heap a curse upon our posterity. We are so secure, that we are made as the fat Bulls of Basan, and as the wild Boars of the wood, so that we fall into all filthy conversation, lewd lust, abominable sin, and devilish desires, in so much that our conscience is putrefied, our hearts are hardened, and our souls do faint, thy word is not esteemed, thy messengers not regarded, godly exercises neglected, and we are like to perish, unless thou O Lord come speedily with thine acquainted mercy, & help, for vain is the help of man, feigned is the love of man, man is quit gone from man, truth is banished, & iniquity raineth, justice is perjured, and falsehood hath taken the regal seat. The sceptre of righteousness is broken, & our honour is cast down to the ground, the gates of hell are opened, and the floods of Satan hath overflown the whole world. We feel no comfort in the society of man, no joy in the life of nature, no recreation in the time, for the longer it continueth, the more it is corrupted O Lord, the very infernal hell flasheth and disperseth his flames, in all the world, the hearts of men are taken prisoners, and their consciences seared. Let us not O Lord be partakers with the Infideles lest we perish with them. Strengthen us for our trust is in thee, and under the wings of thy mercy is our refuge, O the comfort of jacob, & the strength of Israel, be merciful unto thy poor stock of japhets, thou hast not locked up thy favour in Canaan, but dispersed it in all the world. Let not the multitude of our sins draw thy vengeance unto our confusion, but let the plentifulness of thy mercy, draw our speedy reconciliation unto thee, stop our wilful race O Lord betimes lest we run headlong to confusion, beat down the force of Satan that he may not have a dominion over us. And establish us in thy truth, that we may have a comfort in thy word, and Sacrament, and joyfully travel to the meeting of thy sweet son jesus Christ, to receive with him the immortal crown of glory, in the everlasting kingdom of heaven. To the which we humbly beseech thee to send us all. Amen. FINIS.