euery common welthe among the degrees of men some naturall frendly and charitable men that seeketh gladly the preferment of their countrey by their vertue and wisdō so to the cōtrary there be many other also that are vnnaturall very vnfrendlye vnlouinge to the same and alwaies seeke the hynderaunce therof by their craste and subtletie Of whome we maye saie with compassion and pitie because worthilie there hāg ouer them the daunger and pricke of misfortune O vnnaturall and strange people peruerse and vntoward to the vse of vertue And vnfrendly for the comfort of your countrey before whom standeth alwaies the vrefull face of goddes iustice For yf in these or such other like thinges offence be committed shall it not then be manyfest of thee what so euer thou bee that the charitie of God abideth not in thee or that an euyl spirite possesseth thee What is this but that the deuyl preuaileth againse thee when thou art rebellious againste the wil of god or hateful to thy countrey Thou hast not sought th aduancement of Goddes glorye Thou haste not directly answered to thy vocation thou hast sought onely thyne owne wealth and commoditie Thou art disobediēt and false to the kyng thou hast craftily deceyued hym and his moste vertuouse counsaylours thou lyuest vnder hym an vnnaturall and wicked subiecte thine hert is vnsounde towardes hym thou art sclaunderous to his personne Thou careste not for hys lawes Thou dishonorest hys nobilitie neyther loueste thou hys people thou haste shutte vp thy compassyon from theym thy poore neyghboures thou haste not soughte theyr commoditye whome thou oughteste to loue as thy selfe but rather haste styrred theym vp as muche as in thee hathe lyne to dispeyre of the grace of god to disobey the wourde of god to breake withoute feare the true peace of god to hasarde in madnes both body soule to make rebellion and vproure agaynste hym theyr annoynted Kynge and naturall prince as in the dayes of darkenes or great ignorāce of god to dāger his person to put in hasarde vnder him his whole dominiō empire although of late dayes the myghtie hande of god thorough the power of his grace to his onely praise hath so stayed the hartes of the people that thy most wicked attempte hath not taken place O blessed therfore be the name of God for euer that hath wrought so mercifully in vs to the lyghtnyng of our darknes and to works in vs his reuerent feare and obedience wherby the people of god the cōmons of this realme hath bene quiete paciently in all thynges to susteyne the sharpe rodde of his iustice whiche he of late hath bitterly layde vpon vs for oure former disobedience and great vnthankfulnes in the daies of his mercyfull visitation amongest vs who in tyme accordynge to the greattenesse of his mercye in Iesus Christ and for the loues sake in hym he to his elect hath and wyll retourne againe his ioyfull countenaunce vppon vs and wourke myghtily for vs contrary to the expectation of his and our moste wicked enemies Psal 89. yea euen in such wise that thei shal se peciue it be ashamed because he our god hath mercifully leaned vnto vs blessed vs holden vs vp and cōforted vs. Thou therfore what so euer thou be the arte a maynteyner of thyne owne only state rather by corrupted auarice vntrewe dealynge or fylthy gayne then truely in the feare of god without dissimulation or doublenes accordynge to the duetie of goddes faithfull seruaunte and the kinges obedient subiect to the prayse of God to the honoure of the kyng and comfort of his people thou playnely approuest thy selfe the verye ennemy of God a disobediente rebellious subiect to the kyng and a wilfull spoyler or murtherer of his people Thou arte wourthy no better to be termed amonge the people in a common wealth before God and to the knowledge of the kyng than an open ennemy a secrete sower of sedition and a priuie worker of rebelliō wherby the kyng the appointed high minister and seruant of God thy liege lorde and soueraigne and his derely beloued people the flocke of Christ may be greatly vexed and in daunger of confusion althoughe I saye suche cursed instrumentes and workers of mischiefe as thou arte God prospereth good ententes ar oftentymes by the grace of GOD swyftely preuented and the iuste confusyon thorough thy very occasion to lyghte vppon thine owne pate Thynges that are well deuised and entended from a good hart to a good ende god prospereth theym bringeth theim well to passe but the wicked deuises and ententes of an euill hart to a wycked ende VVicked de 〈…〉 of 〈◊〉 god prenented are often of God preuented and comme not so to passe but as a stone vehemently reboūding from the rocke or hard wall doth stryke or hurte hym that threwe it to his greate perill and danger Reuoke therfore thyne euell ordre to the supportacion of thyne own state Preuēt betimes an incōuenience and beware that thou be not rightly vsed and susteyne the curse of god Feare him and honour thy kynge be obediente to his lawes and loue dearelye his people Bridle I lay thyne vnlauful attemptes least thorow the iustice of god the Kynges auctoritie also fall vpon thee for he beareth not a sword for nought but wourthily for the sharpe punishemente and cuttinge of of suche rotten membres noysome and destroyful caterpillers Roma 13. engendered in the commen wealthe of an euyll wynde and pestilent ayre of the deuil that spileth and deuoureth the louely buddes tender grene leaues faire freshe fleures and plesant frutes plentifully flourishyng ouer all the head the braunches and the beautyful renoumed stocke of this Englishe common wealth And finally what soeuer member thou be or artificer inhabiting within thy cuntrey Artificers and other that bearest the name of a christen subiect and abusest thyne honest estate vocation through corrupted auarice falseboode or subtletie not duely wayeng the true order and frendshyp in a common wealthe appointed and stablyshed by thauctoritie of god and the kynges lawes to the comsorte of the people thou shalt also manifest thy self to be void of grace not to be of Christ not to haue in thee the charitie of god nor to lyue in his feare and vnder the obedience of thy kynge and therfore as a disobedient and wylfull malefactour both to God and the kyng thou shalte wourthyly by due iustice stand in daunger of them bothe to thyne vttre ouerthrowe and destruction th one iustely condempnynge thee and the other mynystrynge his vengeaunce vpon thee For as thou art the very aduersary of god mischeuouse hard harted and euill willynge to goodnes so wyll he by some meanes Eccle. 21. sende the bitternes of his wrath vppon thee and it shall destroye the euen as the stubble Therfore O thou enemy of rightuousnes thou vncharitable vnnaturall wycked man Herken in few wourds vnto the voice of the holy ghost by the
â— A MYRROVR or cleare glasse for all estates to looke in conteinyng briefly in it the true knovvlege and loue of god and the charitie of a faithfull christian tovvardes his neyghbour Remembre the meruailouse vvorks that he hath done his vvoÌ„ders also and the iugemeÌ„tes of his mouth Psal 105. Make your freÌ„ds vvith thunrightous MaÌ„mon that vvheÌ„ you your selues shal haue nede they may receue you into the euerlasting tabernacles Lu. l. M.D.LX. 〈…〉 dernesse of this 〈…〉 the rather passe foorthe 〈…〉 hyghues name and permission into the handes of other you 〈…〉 faithefull subiectes to the shore 〈◊〉 vertue godly innocenâ—y and more 〈◊〉 strength in the true knowledge 〈…〉 of god and to bee 〈…〉 table after the wyll 〈…〉 thâ— amâ—â—ple of his sonne 〈…〉 moste lyuely and 〈…〉 bly beseche the high 〈…〉 remayne and abyde euer in 〈…〉 hart that ye may haue will and power thorow his strength to resist all â—uyll and ioyfully with peace seke his glorye in rightousnes and the prosperitie and comforte of your commons We your humble seruantes and subiectes will as we are vndoubtedlye in conscience bounde with sounde hartes and with one liuely faithe pray to god for youre highnes longe preseruation and that he wille in tyme so prepare for youre quiete contentation and ioye that the blessyng of god ouer you may apparaÌ„tly shine that all your whole dominions may also therin reioyce Thomas Paulfreyman vnto the christen Reader The maiestie of god hath alvvaies appered vnto man by his omnipotencie mercie and loue AS wee in tyme from tyme to tyme haue alwayes perceiued and felt the great and vnspeakable mercy of god in signifieng vnto vs his creatures thorow his grace his omnipotencie and power and his infinite loue and will prescribed vnto vs in his heauenly and diuine wourde to the manifestation and playne settyng oute before oure eies thexcellency of his moste glorious maiestie and for his vertue and great puissance to be an onely God aboue all goddes who straightly also respecteth the singularitie of his owne glory and seketh therein the onely ioye comforte strengthe and saluation of vs his people The loue of god tovvardes his people vnto whom he commendeth his lawes his truth this promises in whom he only delighteth and vpon whom he gladly pretendeth to synisshe his moste beautifull wourke begun as hereafter shall more largely appeare whereby we should be the rather more aptely enforced and lyuely encouraged The loue of God requireth the knovvlege of god and to be loued againe obeied and folovved worthyly to acknowledge hym euen as he is in his maiestie most dearely to loue him to honour hym to attend alwais vpon hym and reuerently in all thynges to folowe and obey hym as vertue requireth in all good thynges to bee with goodnes agayne requighted So to the contrarye of oure owne rebellious nature and apte Inclination to sinfulnes beyng but bryckle and fraile earth and not thorowly well handled instructed chastised tamed or rightly ruled by the diligence of our almighty creatour our Lorde our maister and ruler but suffre vs withoute regarde punishemente oâ— or sharpe bandes wyth stretched ou ts neckes to vse the reane at lybertye Men of his ovvne nature vvithout goddes gouernement is vvilde vvithout 〈◊〉 son and vntractable or raunge wythoute restranytie we are wilde wanton and skyttishe very brutishe and be astlyke without reason we will appeare vnskylfull and to wante perseuerauÌ„ce and good vnderstaÌ„dyng we wyll forget by whome we lyue we wyll not acknowledge our maker nor remembre oure maister that gentelye speaketh to vs that is carefull for vs that feedethe vs that comfortablye nourisheth vs The fruites that precedeth onely of mans nature and taketh payne about vs we wyll neither regarde hym nor feare hym that is of power to strike destroy vs we will not in any thyng be ruled by hym nor yelde to obeye hym but vnreuerently striue with hym run from hym The hartes of the obstinâ—te and â—â—ylful people are 〈…〉 â—â—uffe at hym or tourne our heeles against hym as experience with wo hath taught throughout all generations from the beginnyng vntyl this present day specially the headstronge and wylfulle obstinate people of this worlde that holde their onely felicitie vpon the pleasures of this lyfe whose hartes are hardened agaynst God their maker maliciousely in blyndenesse to repugne his wyll and flye from hym no diligence wyll wynne them no doctrine reforme theim nor no correction amend them so damnable is their state and great stoutenes of will to wickednes whereby the myghty and horrible plagues of god hath fallen for their sakes vpon the earthe to the destruction of whole nations countreis and kyngdoms as the scriptures and other stories mencioneth playnely to vs to put vs in feare of his omnipotency sharpnes of iustice and to tourne vs backs from our vayn and beastly foolishnes The exceedinge mer-of God at our return to god whose fast folowynge fountaines also of mercy at oure retourne so farre haboundeth the iniquitie of man when it is at the very rypest or hyghest that he then continually calleth and as it were painfully trauaileth by certain means to th ende he may wynne vs and safely delyuer vs frome she daunger of disobedience if we wyl yelde to his mercy who will ioyfully receaue vs clearely remit vs reward vs with euerlasting felicitie The order wherof and thexcellency of his works is signified vnto vs at large in the booke of lyfe Of the whiche gentil reader I haue at the begyunyng of this my sclender laboure made brefe relation takyng it for a conuenient and moste certayn grounde to plante on my foundation seeyng that chiefly and aboue all thynges the vertue of christianitie and holynes consisteth by diuine influence in the knowledge of the maiestie of God whyche can bee by no meanes so directe as to note well the meruaylous order of the workes of God whiche are greate and meruallous woorthy to bee praised and had in honour and to bee sought out of all theym that loue them and haue pleasure in them by the whiche also we see his omnipotente state and power the gentlenes of his most gracious and diuine nature the myldnes of his mercy and the sharpenes of his iustice wherby we labour with reuerence not only for the true knowledge of his wyl how to honour hym or in what maner we shall lyue before hym Our ovvne feeblenes driueth vs to god for strength to the vvorkinge of rightuousnesse but also feelyng in oure selues our owne great frailtie and feeblenes we sue for his assistence and strength that our faith loue and obedience may euer be liuely constant and perfect before hym and so foorthe in other vertues that the seruice of rightousnes may ioyntly appere right from rightuous men in such rightuous and moste pure profession before so rightuous and holye a God And so I passe forthe declaryng the grounde of myne entent and
springeth wyth beautie the comfortable free lyuely fruites of compassion christen charity and frendly liberality and vnto whom aboue all others most wourthilie doo appertayne such thinges as hereafter foloweth accordinge to their right reuerend estate and dignitie In whome goddes people reioiceth vnto whom they owe due honor harty prayse and dayly praier amongest whome also I meane nothinge lesse then arragantely to kendle herein offence against theÌ„ or against any godlye man of anye degree but charitablie with humblenes do touche in fewe wourdes this familiar abuse which is whereof it coÌ„meth that among the riche and wealthy meÌ„ of this world we se for their pleasures wythoute numbre their fatte fed dogges of euery kind their pampered horses their fair mules gay glisteriÌ„g Genettes And to the contrary is many starned forlorn creatures christeÌ„ soules miserablie passing by theÌ„ lyenge in the stretes before theÌ„ or standing at their gates to try them with pituouse cries in their necessitie through sorenes huÌ„gre and nakednes and rather receiue succour of the dogges then of them selues if in their kyndes their toungues licking wyll ease asswage these griefes so pitiles are they and colde of charitye to the comforte or mankynde in his necessitie And to aunswer truelye the question what other cause is there then that they are more affected vnto them their hartes are bente towardes them they glory in theÌ„ haue their felicity and pleasure in them as they are in deede in their kynde and creation for their good gyftes of nature wourthie to bee beloued and estemed to be prepared for and nourisshed but how much more shoulde manne that noble and most excellent creature aboue all other his creatures be looked vnto be beloued prepared for and nourished if we thinke it conuenient to make preparation for the nourishement of beastes that are seruiseable to vs earthely mortall creatures how muche more one man for an other after thensample of Christ that hath entred the bondes of christen amitie and are sworne seruantes to the celestiall and euerlyuyng god What lefull let is there to the contrarye Beastes in their kinde ought to be beloued but that we maye and oughte by natures good consente to loue euerye creature of God in their kynde and be carefull for them specially for those by whom we fele not only to haue great pastime and pleasure but suche also as bryngeth vs muche profite and welfare whether it bee by laborious tillyng the earth by payneful trauailing in iourneis by greuous caryeng of burdeyns by couragious reâ—iâ—tynge enemyes VVe maye not be so affected to fantasies that vve leaue the people of god vnprouided for or such as also serueth to feede our bealies All whiche are louelye necessarye and wourthye due preparation with thanks geuyng to god yet we maye not so loue theim and haue theym in price nor seeke so with excesse to fufyll our affectes that we forget or neglecte our high charge and duetie towardes our poore neighbours and christen brothern whervnto we are bounde by goddes will and the lawe of nature And whome god aboue all other hys creatures so dearely loueth and whome he hath so beautifullye adourned wyth reason with wytte wysedome and vnderstanding by whose vertue also and deuine state of life Psalm 9. the glory of god doth shine In whome through Chryst he is well pleased he sheweth his ioyfull countenance vpon vs he plucketh hys wrath from vs he blesseth vs and hathe also mercy vppon vs. And although we in our health wealth vain felicitie thorough the hardenes of oure hartes bee vnmindeful of them regarde them not nor passe anye thinge of them in theyr greate extreme agony and misery beatinge alwayes oure heades to the supportation of our owne state to the encreace of our owne felicitie and vayne pleasure and to stablishe our posterity in the estimation glory of the worlde as though oure doynges therein were sure and founded vpoÌ„ an immouable rock yet god that is omnipotent rightuouse and mercifull who iustly waieth the true ordre and meanynge of all oure carnall ententes will accordinglye preuent vs and with the vehement storme of his furye beate downe ouer throw and destroy our sandy and stubble foundatioÌ„ And at the day or houre when he shall make inquisâ—tion for the bloude of hys saynctes and call to remembraunce the complayntes of the poore and how wyckedlye we haue in this life abused theym he will bee aduenged of them for the euerlastinge loue that he hathe towardes theym he will haue mercy vpon them he will be perpetuallye myndfull of them he wil regarde and visite theym and not forsake them in such tyme of trial psalm 14. psal 106. psal 138. psal 140. but geueth them the comfort and strength of his spirite pacientlye a shorte tyme to beare the crosse of Christ and the extremitie of their great payne and pouertie through the vnkyndnes of vnnaturall and pitiles people and that their ioyes eternallye shal be afterwardes with him in heaueÌ„ For he is alwayes the comforte preseruation strength and defence of all suche as pacientlye beare the hande of GOD abyde hys wyl and walke alwaies innocentlye beefore hym He is attendannte vpon theim he guideth theim he keepeth them in the right pathe and preserueth the waie of his sainctes vnto whom he gyueth thunderstandyng of rightuousnes Psal 9.14 Prouer. 2 iudgement and equitie yea and euery good pathe and deliuereth the poore when he crieth the nedy and hym that hath no helper for he shall be fauourable and frendly to the simple and nedy and shall preserue also the soules of the poore Of whome in their great agony and bytternes of paine he torneth forth other whiles with out numbre before our eies and in suche misery to th ende we shuld beholde in theim as in a glasse the face of Iesus Christe his greate pouertie and moste greuous afflictions and tourmentes Vnto whome as vnto Christ hymselfe in their hungre thieste and nakednes we ought chariâ—ably to minister breade drynke and cloathe as also in their sycknes to confort theim Math. 25. and in their bands and imprisonment to visite theim They are the price and redemption of Christe they beare before oure eyes the Image of Christe and also in whome we partely doo se the great anguysh dolour of Christe And what so euer we be hold in theim we beholde in Chryste and what so euer we geue vnto them we geue vnto Christe Math. 25. And what so euer wee wythdrawe from them we withdraw from Christ for those are they whoÌ„ Christe spake of to be lefte alwayes amongest vs his beloued poore membres representinge his most deare personne and vpon whome we shoulde for hys sake and in the remembrance of him haue compassion vpon them vse frendly familiaritie amongest them and dispose our godlye charitie to the vpholdynge of their lyues and the asswagynge of their most wofull payne and miserye
to his lawes and testimonies whiche shall euer rise vp againste vs for our condemnation byeause we haue in theim so greatly disobeyed the will of god obstinately flyenge frome hym in the true faith and conuersation of his soonne Iesus the heade corner stone whiche the buylders refused and moste shamefully contemned and abused whome he onely appoynted to bee the foundation of our reste and perpetuall mansion Against whiche in any one parte therof we may not spurne to breake God handleth al thinges according to hye vvil among the povvers in heauen and among the inhabitours of the â—â—â—the and therâ—â—nonâ— that may resist his had 〈◊〉 say what doest thouâ— Daniel 4 nor seeke by any meanes to spot and deface but thankefully embrace and be ioyfull of goddes disposed wyll consideryng it is his owne doyng euen for his glories sake although it appere neuer so meruailous in our eies he wil haue it knowen that it is the onely power of his right hand that he himself hath don it Psal 10â— His works ar meruailous his right haÌ„d bringeth mighty thinges to passe yea the right hand of the Lord hath the preemineÌ„ce for the helth saluacion of his people he myghtily preuaileth in al his enteÌ„ts Ps 118. Therfore to coÌ„clude without long depeÌ„ding in admiration seing that Goddes determinatioÌ„s in rightousnes as he himself is a God of rightousnes must most certaynly appere in brightnes and of necessitie be accomplished a mongest vs againste whose will in his woorkes no man may without daunger rebel let vs examine wel our selues and trie our saluacion in truthe by the assistence of the spirite of truthe and therby know our assured leanynge staye and which way we shall rightly walke and not stand so fast in assuraunce to our aunciente termed customes and bycause the greate parte of christendome thorow simple or wilfull ignoraunce reeleth blindelye that waies nor remembryng the smalnesse and myld trade of Christes stable flocke howe pacientely they beare the crosse of Christ and suffer rather to bee persecuted then persecute vnto whome god promised strength and to be amongest theim for their coumforte euen in the middest of the tire although we wickedly iudge of them to dye obstinately vayne gloriouselye desperately most beastly VVicked vvourkers iudge vvickedly like a sort of dogs or very helhouÌ„des with such other malicious rashe and most cursed railynge iudgemente contrarye to god and the heartes of all godly men neither regarde we the example and steppes of their conuersacion The coÌ„uersation of the vvicked through shamelesse pride ambition stoughtnes couetousnes outwarde holynes vnclennesse maliciousnes cruel murther with suche lyke wickednesse spronge vp in the churche of Christe whiche are the fruites of the dyuel and thincensementes of a wicked spirit and therfore refused of the perfect and rightuous christians because they bee contrary to thexample of Christ and his holye Apostles who teacheth vs to trye spirites and to knowe the tree by the fruite but to yelde vs wyth all humblenes bothe bodye and soule Hovve to attaine the grace of god into the handes of god and referre wyth reuerence in suche tyme of controuersie theffect of our whole faith and saluacion to the wourkynge of his grace by the power of his holy spirite to the lyghtnyng of our vnderstanding and to put by doubtfulnes all controuersies sectes and diuisions One God that as we haue but one onely God god our heauenly Father Christ our onelye sauiour and the holy spirite our comforter all thre in glory equall all one in substaunce and in vnitie also all one and vndeuided One faith So we the professours of his name may haue but one onely quicke and lyuely faith in one religion the true rule of christ to the knit tyng of oure hartes in christen vnitie and to bee vndeuided The vertue of christen vnitie to the feclyng in our selues the true peace of God and thexercise of goddes heauenly charitie wherby our eyes shall ber opened to see and receyue his very perfecte and louely obedience reuerently to submytie our selues to all his holy and most godly ordinaunces and with a thankefull and mylde christen spirite accordyng to our most bounden duetie to pray for the Queenes moste excellent maiestie that God for the greatnes sake of his mercy wyll hencefoorth blesse hir preserue her and prepare so for her that her reigne maye bee longe and prosperous amongest vs with muche ioy honour wealthe strengthe and victorie ouer her ennemies that she maye the more quietely in the feare of God seke aboue all thynges the glory of God in rightuousnes accordyng to the truthe of his wourde and that his ministers also vnder her may bee endued with the spirite of truthe that his truthe in rightousnesse maye beautyfully and cleerely shyne thoroughout her graces dominions to his euerlastynge prayse and that we beeynge also blessed vnder her higâ—es hande with ready prepared hartes for the grace of God may haue sufficient of all thynges to the sustentation of oure earthely bodyes subduynge alwayes the enemies of the common wealthe that we her humble and louynge subiectes maye reioyce thorowe hir highnesse in the greate mercies of God and be thankefull louyng more perfectly one another and applye oure selues with more pitifull and tender heartes to see oure poore neyghbours and christen brotherne better relieued and prouyded for that God in Iesus Christe maye styll vnto the ende holde his mercyfull hande ouer vs and finishe his good wourke vpon vs newly agayne begunne to the exaltation prayse and glorye of his moste blessed holy name whiche alone is worthy all honour and glory Amen The peace of God the father through our lord Iesus Christ by the workyng of his holy spirite in you abyde in all your harts and kendle in you the fyre of his loue Amen IF we the chyldren of Adam depely wold consyder and ponder diligently from the beginnyng the maiestie of thimmortall God In beholdyng symply and with all humblenes both externely and with our inward senses his omnipotent power and workemanship in heauen and in erth the merueilouse order of his doynges Gene. 1. and his most happy entent towardes mankind in the same what greate appearaunce there was of his moste deere and syngular loue that after the creation first of heauen and earth as also the depe and bottomlesse seas and all thynges innumerable in theym conteyned and by hys blessynge tencreace and multiply for the redy vse seruyce and pleasure of man howe he then in tyme made man a creature amonge all other his louelye creatures moste glorious beautyfull and semely yea and after his owne ymage and symilitude a liuyng soule breathyng into him the breath of life Gene. 2. Eccle. 32. 1. Cor. 15. how he made him lorde and ruler and to haue dominion ouer all gaue names vnto all maner of cattall fowles of th aire and beastes of the fielde how he planted a gardeyn of pleasure and there
set man whom he had fourmed to dresse it to keepe it and to enioye all the louely pleasures therof onely one thynge excepted from the which because he wolde ther shuld be signified vnto hym wyth reuerence lowe submission as vnto God his maker and his duetie in obedience he streyghtned the reane of his freely vertie and layed the burdeyne of his greuous commandement vpon his shoulders sayeng vnto him Gene. 5. Eccle. 11. Of al the trees of the gardeyn thou shalt eate and vse at libertie for the accomplisshement of thy full delight and pleasure but of the tree of Knowledge of good and euyll thou shalte not eate and gaue hym further a sharpe and mooste bitter threate saying Take hede and be well ware of this my commandement for the same day thou eatest of that tree thou shalte die the death It is here then to be noted after this straight precept of God what greate daunger through disobedience man stoode in and howe the most subtil and malicious serpent the deuyl and onnemye to mankynde who alwaies and by al meanes possible despightfully seeketh his destruction watched his time and immediatly deuysed to worke his present coÌ„fusion through his sleigh tie sweete sugred tale vnto the weake fraile woman Gene. 3. 2. Cor. 11. tellyng her they should be as goddes and know both good and euyll not withstandyng the commandement of god if they wold eate of that fruite wherby without fearyng god forgetfull of his former loue towardes theim of theyr most blyssefull and high estate and of the place of great plesure where he had planted them neither yet remembryng his straight commandement and most terrible threatenyng of death theyr heartes were sore blynded they were vtterly deceyued they receaued the foule spotte of the serpent they were desyled with disobedience pride and hastened to leaue God theyr maker theyr dere and most louyng fronde and folowed the dyuell and his moste cursed suggestions beeyng theyr mortall and deadly ennemie and to tast of that moste bytter and forbydden fruicte of deathe and euerlastynge dampnation whiche by the iustyce of God and accordyng to the doome of theyr own consciences through theyr most wretched disobedience they had duely deserued Gene 2. for their faultes were thenne opened vnto theym they knewe assuredly they had doone amisse and therfore they sled and ran into corners to couer and hide theÌ„selues with leaues and amonge the trees from the face and presence of god as in themselues already condemned moste disobedient to the voyce of god and wretched synners and durste not appeare nor shewe their faces so lothesome and foule was their spotte apparant in their owne eies And God that created theÌ„ not yet forsaking them Esay 40. Iere. 30. but stil bearyng his tender coÌ„passion mercy towardê maÌ„ wold not yet leaue him but sought him out where he had hidde himselfe he called vnto him he gently talked with him herd the grounde of that most hainous great offence And so consequently according to his diuine wille and iustyce rewarded euery of theim the malicious serpente for his part the fraile woman for hir part Gene. 3. and lykewise the vnhappy manne with the malediction of god vpon th earth and for his parte also depriued from his former most blisseful estate cast out of the gardeyne of pleasure and constrained to labour and to tylle the earthe frome whence he was taken and so myserably with great trauayle and sorow and wyth the sweat of his owne browes to get his breade So that vnto man that sorowful reiected creature ther apered then no hope of redresse in that his present distresse and moste wofull misery but rather vtter desperacion and encreace of all forowe continuall tribulation and trauayle paine and anguish in bodye and soule corporall death and eternall damnation tyll God still renuyng his loue whiche is vnspeakable and infinite made promise vnto man that Christ the seconde Adam Rom. 5. Colos 1. Luc. 11. the seede of the woman and sauior of the world shoulde in time be raysed vppe to ouâ—â— come synne and lyke a valyant most puissaunt conqueror to destroye the anuyll deathe hell and damnation 〈◊〉 that also by hym shal be restorâ—◠〈◊〉 through a liuelye faith the graâ—◠〈…〉 heauenly father peace and 〈…〉 conscience Esay 53. Iohn 3. Act. 10. and eternall saluation 〈◊〉 che he vndoubtedly did then 〈…〉 therfore obteined grace whole 〈◊〉 also we are and spotted impes spryngyng out frome that olde crooked and stoupyng tree a stocke vnstable waueryng and alwaies leanynge and ready with euery storme and tempest of tentation to fall suche is the feblenes therof and corrupted nature whose fruictes continually are none other but rotten and vnsauery wourkes as blynde ignoraÌ„ce disobedience pride stoughtnes mistrust contempt of god and godlie thinges feruent lusting after carnal thynges scornefulnes hatred and malice selfe loue with innumerable suche other odible stuffe and stinkynge store and therefore most worthye the banishmente of all pleasure and the presence of god to wander the earth in misery and to susteyn as rotten braunches the stroke of the axe Math. 7. Luke 3. and to be cast for euer into hell fyre For the which and frome the daunger wherof we also know non other remedy yf we desyre the fauoure of God to be his faithfull seruauntes his obedient children and heires of his kyngdome but to seke our pourgation in Iesus Christe whose name we haue professed whome we acknowledge to come frome aboue the sonne of God Esay 7. and verye God and to be incarnate in the wombe of the virgin Esay 7. Luke 20. Iohn â— Rom. 8. Philip. 2. that he here lyned perfecte man amongest vs in the fleshe immaculate and vnspotted and suffred al kind of affliction in the fleshe yea euen very death and that the most cruell and shameful death of the crosse for the redemption and freedome of vs disobediente and wretched synners to pourge vs Esay 54 and with the effusion of his bloud to wash and make cleane our spotted and moste fylthy soules and so to restore vs agayne to the grace of our heauenly father from whom with our synneful father lyke frayle and vnthaÌ„kful creatures we were sled and through our instabilitie and lightnes lyke ruÌ„nagates rebellious and presumptuous chyldren Esay 23. Psal 119 wandrynge a strate lyke loste shepe falne eueÌ„ into the lap or mouth of the roryng and deuouryng lyon the deuyll whose tearyng teethe and insaciable throte is alwaies wyde strained and firmely fixed impituously to rente deforme and deuoure the beautie of goddes creation vnto whom we were in most bytter thraldom his seruile and very bond slaues the children of sinne and deathe and for euer thunquenchable tyrebrandes of hell From the whiche he hath mercifully delyuered vs restored vs vnto strength peace and quietnes of mynde he hath fylled vs full of ioye he hath made vs to
spirite to others decay to iudge of our selues leste we bee in dede iudged of the lorde whose iudgementes are infallible and ryghtuous altogither WheÌ„ our own eies ar opened cleere vnspotted and pure oure hartes cleane purged of all impuritie then it shall beautifully appeare in suche thynges as we shall haue to dooe that we possesse a good spirit by whose power and holynesse all our dooinges shal be comely and well doon euen accordyng to the diuine nature thereof But to the coÌ„trary if our eies be wicked or our owne hartes foule and corrupted we shall shew forth the fruites of an euil and wicked spirite whether it be by hasty iudgemeÌ„t lyeng detraction fals accusation c. which ar notable euils not beloÌ„ging to vs that haue professed Christe who by his wourde hath coÌ„manded vs to seke peace quietnes to loue one another and to kepe our selues froÌ„ murmuring which profiteth nothing to spare our tongs froÌ„ sclaunderouse reportes and backbyghtynges for an ydle worde shal not passe in vayne and the mouthe that speaketh lyes sleeth his own soule Sapi. 1. who art thou saith saint Paul that iudgest another mannes seruaunt Rom. 1â— He standeth or talleth vnto his Lorde yea he maye well stande for god is able to make him staÌ„d There is one lawe geuer iudge Iacob 5. whyche is onely able to saue and to destroy What arte thou then that iudgest another Eccle. 18. Iudge firste thy selfe beefore the iudgement com so shalt thou be sure to fynde grace in the syght of God Ephe. 4. Iudge not therfore I require the that thou be not iudged agayne Walke as it becommeth your callynge wherein ye ar called Ezechi 18 Gal. 〈◊〉 wyth al humblenes of mynd mekenes and longe sufferynge forbearinge one another in loue and be diligente to keepe the vnitie of the spirite thorough the bonde of peace for euery man shall beare his own burthen and receiue his rewarde accordingly Therfore spende your tymes in the conteplacion of beueÌ„ly thinges be frendly loue togyther wyth pacyence and praye one for an other that ye maye all bee saues In loue and peace the good sowle reioyceth Iacob 5. Rom. 16. Ephe. 2. and oure hartes by loue and peace are vnited to the god of peace In whome peace abydethe there the grace of God aboundantly floweth And the possessours thereof purchase vnto theim selfes to be called the sonnes of God Math. 5. Whose godly and diuine myndes are alwaies bent to doo well and not to consente to any euyll they are paciente there is in them no desire of reuengement no murmuryng no rebellion no discorde no discention or variance abydyng Among many vertues that god gyueth vnto menne his faythfull and speciall good frendes in whom through Christe he delighteth are chiefely knowen in this lyfe by hauyng in them these thre principall vertues Thre vertues .. that is loue peace and pacience Whiche comfortablye shyneth frome the hartes of the righteous in greate beautie and clearenesse before the face of god to the reioycyng and comforte of his people and to the greate laude and prayse of his name Wherby also the world for alyght and example vnto it may well see whome they do possesse what good spirite guideth them and to what godly ende they are so guided For by their sayd vertue of loue Loue. they ioyefully passe foorth their tyme and spende their lyues with inwarde trauayle or outewarde payne in the fleshe not proprely in any thyng touchynge them selues or for their owne singular gayne and commoditie but fyrst respectynge the knowen wyll of God they obedientely to his praise in all poyntes easily performe the onely straight named bond of charite They are so lyuely possessed with the good spirite of God that touchyng theyr inwarde man they freely with ioye sette foorthe thacceptable good wourkes of god And as loue in all cases of necessitie is presentely apte to succour and comforte without respect of persons Peace so peace also adioyned to loue bothe deriued from the loue of god sorcibly ioyne them selues togither to preuent dangers that inwardely bredeth in the conscience through thinfirmite of the flesshe or suche also as hyndereth the continuance of our naturall lyues in the fleshe â—acience And touchyng pacience in thapproued man of God 3. Reg. 21. 4. Reg. 14. Esdras 18. Psal 44. Roma 8. what frende or enemy by word or dede can plucke him backe froÌ„ the bond of loue frendeship or amitie What vexation or forment in the flesshe suffereth god to bee layde vppon hym but he will contentedly beare it and that for the loue of God so deepely in suche hath he planted his grace But we coÌ„monly from whem as it semeth god for our greate wickednes sake hath withdrawne his grace are so pufte vp with the poysoned venym of the serpent and our hartes so strained with thanguishe of syn that health is taken frome vs our soules are sicke we ar fled from the helthfull and sweete foode of lise VVe haue refused the grace of god vnto the noisom and most tart tast of death In steds of goddes heuenly loue and charitie our harts are wickedly possessed with willful malice enmite for peace warre discention for pacience in aduersitie murmuringe detraction lyeng spightful reuengemeÌ„t slippyng frome god or in steade of frendly familiaritie vayne contempt strangenes O the subtiltie of the moste sleighty and malicious serpent the great soly frailtye or blindenes in our flesshe Euell are those seedes by appeeraunce and of poysoned nature Esdras 4. that hath ben sowne frome the begynnynge in the hart of man whose estate doubtles ys moste miserable whenne thorowe the wante of vertue and the lighte of gods grace he forsaketh the plesant plaine pathe way of pietie which is that reuereÌ„t seruice honour and obedience Math 7. Luke 13. Psal 10. due vnto god falleth into the daÌ„gerous stonye harde bestubbed way of iniquitye the very bonde slauery and dirtye drudgerye of the dyuell I onsure you louyng brotherne oure ease is to manifeste that onles Sathan the prince of darkenes had thorowly bewitched vs blynded oure eyes darkened oure vnderstaÌ„ding as it were to distaine the stoughtnes couragious estate of christeÌ„ souldiours robbing vs of oure memory and to tourne and winde vs like a sort of effemmate feeble light persons at his pleasure where he lusteth to our vtter derogation shame and dishonor we wold not be so strongly deluded ouerrun blindely seduced in suche snarlyng and impious pathes that leadeth vnto the lake of perpetuall payn and pardition whervnto the very order truely and continuance of our stiffenecked wickednes VVe vvilfully vvalke the vvay of vvickednes declareth playnely what pathes we treade and whose steppes to the deathe we wylle seeme frankely and very wylfully folowe For the auoydyng wherof we cannot saye to excuse our selues of ignoraunce or that we knowe
kepyng his preceptes and commandementes Moste precious in the sight of God are these three vertues Faythe Hope and Charitie and of theim all the laste excelleth and hath the souerayntie Miche 6. Micheas the prophet of god cryeth vnto vs sayeng I wyll shewe thee O man what is good and what the Lorde requireth of thee namely that thou trade thy selfe in rightousnes that thou be humble and lowly that thou haue pleasure in mercy ionyng kyndnes to walke with the Lorde thy God O the heauenly voyce and counsayle of God that soundeth vnto vs for our sauynge healthe and wherein is comprehended the wholle summe of our duetie Whiche with all humblenes we oughte to receyue whervnto we shuld with reuerence be obedient and to exalte therefore at all tymes his moste glorious name and beyng myndefull of his mercy to bee hartily thankefull as well in all kyndes of aduersitie and dolour as otherwise in any manner of prosperitie or pleasure and then for his greate mercy and loues sake to loue hym agayn Whiche can bee by no better meane To 〈◊〉 god ready is 〈◊〉 be 〈◊〉 a 〈…〉 then to showe our selues frendely and charitable vnto all men what soeuer they be without exception bicause thei are of his creation and image and preciousely redemed also by Christ as we our selues hope to be Whom the charitable heart imbraceth indifferently yea euen the whole kynde of manne whose state whether it standeth highe or low right or wrong wel or euill al must be referred to the good wil disposition grace of god we must therfore respecting herein the will of God and the stoughtenes of our bonde and promise deuise with our selues how and by what meane we myght happily do good vnto all men to the vttermost of oure power VVe muste haue feruent loue amōg oure selues for the saide loue shall couer the multitude of oure sinnes 1. Pet. 4. and by no meanes no not by thoughte yf it were possible for the clearenesse of oure owne conscience sake to hurte anye manne For as the bande of charitye is to loue god wyth all oure heartes wyth all oure lyues and wyth all oure power and strength so charitie also in Chryst doeth further extend to the loue of euery man poore or ryche good or badde holye or vnrightuouse protestante or catholyke frenche manne or spaniard chrysten or heathen faythefull or vntrue bonde or free kynsefolkes or straungers no personne excepted And as the fygure of GOD is perfecte and equall in all so lykewyse vncorruptelye wythoute affection indyfferentelye to fauoure all Whyche is agreable to the example of Chryste who woulde all menne indifferentlye without any respecte of personnes to haue the benefytte of hys holye lyfe and passion and to bee saued thorowe faythe in his bloude so great was his loue towardes vs by whose exaumple he woulde haue vs in lyke maner indifferently gladdely and with good wyll to spreade foorthe oure affections to all man after the free and most liberall distribution of charitie And what soeuer cause be geuen to the contrary yet neuerthelesse accordyng to the will of God and thorowe the vertue of pacience to beare good harte and wyll vnto euery man to vse oure selues well and to be fauourable vnto theym not onely in cherefull wordes Rom. 12. and by outward familiaritie and countenaunce whereof otherwhyles we make very nyce and straunge but also in other oure actes and deedes euen frome oure veraye hartes If they bee good menne to loue theym in Christe and yf they be euyll men to loue theim also for Christes sake And whenne they haue deserued hurt or disfauoure or that occasyon be geuen by theym of reuengemente and displeasure yet we shoulde not withdrawe oure frendeshyp frome theym and to hurte or hynder theim but to doo good vnto them Rom. 12. though they haue not deserued it For to ouercome euyll with goodnes and malice with kindnes is truely to counterfayte the perfect charitie of Iesus Christ the sonne of God the sauiour of the worlde and patron of all pietie Esa 53. Math. 26. Act. 8. Eccle. 17. who hath taught the very same doctrine for our erudition and learnyng that haue earnestlye professed his name whiche also to our example in his owne persone performed in very deede although the malicious and proude people of this world that vainly boast of Christe and hath their whole felicitie onely fixed vppon earthly vanities are the sworne seruātes of Sathan who was a dissembler proude malicious and a murtherer from the beginning by whose corruption and malice is engendred in oure hartes priuie hatred open contempt secrete murmuryng selaunder detraction sedition false accusation and finally wylfull consent to murther Suche among many other are the woorkes of the deuil and of his malignāt bloudy membres from the beginning vpon the earth And lyke as is the minister suche are the seruauntes If 〈◊〉 therfore be in deede of Christ and 〈◊〉 vnfeyned professours of his name we are also the true seruauntes of Christ and beloued of hym whome we take to be our Lorde maister our marke and perfect exaumple of lyuynge and whome we ought alwaies to haue before our eies as the only patrone of all holy conuersacion and godlye state of lyfe that euen as he hath geuen vs exaumple so we shoulde also doo Iohn 3. Ephe. 5. 1. Pet. 2. Vnto whome and beefore whose presence oure myndes shulde wholly and at all tymes appeare vncorrupted and oure soules contynuallye occupied in the meditation of celestyall or heauenlye thynges reiectynge frome vs violentlye as drosse all vayne and vnfruitful studies al hatred enmity and malice or other kyndes of fylthynes and to direct onely vnto hym all our enforcements al our pastymes and pleasures all our ententes and purposes all our rest and quietnes and finally also all the whole summe of our busines For touching proprely the perfectiō of the saide loue and charitie that we ought to haue amonge our selues and eche to other in this maner sayenge Ye haue hearde it taught in tymes paste thou shalte loue thy frende Math. 5. and hate thine enmy But I say vnto you Loue your enemy Speake well of theym that defame you Rom. 12. and speake euyll of you Blesse them that curse you doo well to theim that hate you praye for theym that vexe and persecute you that ye maye be the chyldren of your father whyche is in heauen For he maketh his Sunne to ryse bothe vppon the good and badde and sendeth raine to the iuste and vniuste For yf ye do but loue theym that loue you what rewarde shall ye haue Dooe not the Publicanes lykewyse And yf that ye speake well of theym that bee youre bretherne and dearely beeloued frendes what greatte mattier is that Do not the Heathen the same also Math. 6. Agayne If you forgeue menne theyr faultes your heauenlye father shall also forgeue you youre faultes For if our fautes shoulde trouble
our consciences thenne we in this thynge thoroughe Faythe oughte to knowe as by a sure and a moost certayn token of comforte that oure trespasses he forgeuen vs of GOD yf we firste forgeue oure Neyghbours their tresspasses wherein so euer they haue offended vs howe greate so euer the trespasse bee and muche moore for tryfelynge cases or as I maye say for womannelye quarellynges I doo speake wythoute offence to he wyse And we in oure daylye prayer require of GOD to bee forgeuen of hym of oure dayelye and contynuall wyckednesse as wee forgeue other their faultes commytted agaynste vs. So that beefore we praye Prayer whyche we are alwayes bounce to doo and of all thynges moste needefull and that not tediouselye stoughtlye faynedlye doubtiullye neyther yet maliciouselye but cheerefully reuerentlye heartylye faythfullye and charitablye wyth a freendelye and louynge hearte oure prayers I saye when we doo praye must either with the charitie of God in suche wyse bee tempered that we can frely forgeue if offence be committed agaynst vs Math. 21. Iohn 15. 1. Iohn 3. Iacob 1. or elles wourthyly secke for our malyce sake and stiffenecked wickednesse not onely to susteyne the losse of our present suite and desyre but also encreace of the vengeaÌ„ce and wrath of god the more abundantly to fal vppon vs. For onelesse we forgeue vnto others theyr offences Math. 6.11.18 god our heauenly father wil not forgyue vs our offences And whe ther we haue offended theym or they haue offended vs we must seeke the vnitie and peace of Christ yea I say agayn we must seeke it except we will seeme wylfully to runne headlonge to the deuill and damnation we may not be deuided we may not breake the boÌ„d of the felowshyp of Christe we are all membres incorporate into the body of Christe we must thruste backe stately courage and thestimation of wealth we muste herein laye our malice and pride aparte we may not bee quoy or nyce in these straighte cases of god nor vaynelys shamefaste wee maye not daly wyth GOD we may not thynke of oure paynted sheathe but all peenyshe fantasies worldlye vanities and flesshely affectes set asyde wee must symplye and wyllynglye wyth at diligence prosecute the good work whiche God describeth vnto vs and oure owne consciences also most plainly directeth Beefore thou prayeâ—â— therfore Ecclesiastic 18. prepare thy soule in anye wyse to contence well god and dalye not with him as one that tempteth hym but simplye or reuerentlye looke to thy charge Humble thy selfe bee obedience to hys voyce imprint or engraue in thine hart his most fruitful and diuyne sentences We are taught to bee of lyke affection Rom. 12. one towardes another and not to bee hygh minded proude and stought but humblye abasinge our selues to bee equall wyth them of the lower sort We may not be wyse in our own opinions neither recoÌ„pence vnto any man euyll for euell we may not by double minded for our loue must be perfecte and sound without dissimulation We must be feruente in the spirite applye to the tyme and lyue peaceably wyth all menne And yf we wyll take Christ for our patrone and exaumple of lyse we must reuerence him and obey hym also in his wourde who saieth vnto vs also in this wyse Beholde I am the lyghte of the worlde c. Take me for youre guyde Learne of me for I am not proude Math. 11. I am not haute mynded disdaynfull nor scornefull but gentyll lowely and meeke in hearte And yf we that are the folowers of Christe wyll seeke or desyre any thynge at the hande of God the father for Christes sake we must reuerently seeke to content his will we must tast and sauour of hym in goodnes we muste manyfest oure selues to bee the folowers in deede of his glorious and most beautifuile steppes we muste rente frome our hartes and treade with force vnder foote these our moste poisoned ragyng euylles namely the deadly and venomous prickyng priuy lukynge secrete annoyeng inwarde fretrynge outward defacing disteinyng swelliÌ„g disgracyng reÌ„ting tearing choking thornes thistles braÌ„bles burres briers such other shameles endles noisom shrubs of our monstrous beastly pride cancred maliciouines moste vain foolishe stoutnes which are thincensementes of Sathan and his only vehement motioÌ„s in vs to the stirring vp of disobedience and stryfe of which more shall hereafter be somme thinge touched and seeke him simplie that is simple and lowely wyth al simplenes lowlynes and mekenes of harte Prou. 28. For he appeareth and is onelye founde of them that tempteth him not Sapi. 1. but reuerentelye feareth hym and beleueth in hym that reioyceth to please him and loth to offend him And if we think it a great thyng to remit thoffences coÌ„mitted againste vs by others respectings this or that offeÌ„ce or the basenes of the party that offendeth vs thinking therby that our estimatioÌ„ or honesty shuld be greatly diâ—â—eined if we dydde seks to coÌ„ferrs with him If vve consider the darkenes and vvickednes of our ovvne liues other mennes liues shal be fore God seeme vnto vs so much the purer although for concord charities sake how much more ought we rather to coÌ„sider remeÌ„bre our owne notable most vile state of life that heapes of offences which we daily coÌ„mit against god and in the presence of his mooste glorious and excellente maiestie who respecteth no persones but knoweth reproueth thiniquitie and frailtie of all fleshe notyng by his iustyce what is dewe vnto theym and that he not withstandynge of his 〈◊〉 â—lemency and mercye beholdeth 〈…〉 Christe and dooeth forgeue vs 〈…〉 with repentaÌ„ce we praye 〈…〉 vnto hym Let vs therfore in 〈◊〉 callyng examyne well our selues 〈◊〉 men in anctoritie he so vvill the people bee Orce 4. and consider the great mercye of god and his exaumple to charitie and the greater we be of byrth among many others in estimacion of men in anctoritie or welthy that the prayse of god may shyne amongest vs so much the more to consider our estate to god-warde we oughte to submytte our selues to hys wyll and in charitye to apply our selues to the good exaumple of all men that the peace of god and godly amitie maye bountifully flourishe and abounde lyuelye amongest vs. Whose mynde in hys diuyne wourde and manifest exaumples of hys mercy he hath thus as before sygnified vnto vs touchynge oure loue and charitie that we owe to oure neyghbours And there vnto saint Paule counsaileth vs satenge 〈…〉 Bee ye therefore folowers of God as deare children and walke in loue eueÌ„ as Christ loued vs and gaue hymselfe for vs an offerynge and a sacrifice of a swete sauour to god Heâ— â—â— Iacob â—â— Let brotherlye loue and peace continue amongest you for the fruites of rightuousnes are sowen in loue and peace of theim that are the louers and maiâ—â—â—eâ—ers of peace Of which peace brotherly
and pastures geueth thee greate encreace of corne and all maner of cattaile for the assuraunce firste of thyne owne welfare that thou wyth a reioycyng hart and thankes geuing to him for his bountifulnesse shouldest accordingly as a good seruaunte and faythful stewarde of hys benefites not onelye to receyue theym preserue theym and in due tyme distribute theym as thine habilitie shall requyre either free lye with a charitable hart to thy poore couÌ„treymen in their necessitie for the deare loues sake thou hast to God but also at the least for a sufficiet and competent gayne to make sale that the coÌ„men wealth of thy countreye may the rather through moderacion and good order of thy prises lyuelye flourysihe and the poore membres of Christ wel contented and nourished which is the ground of thy vocation dutye that the name of god in thine obedience may bee lyfted vp and magnified If thou woldest in this behalfe obiect for thy selfe the raisinge of rentes to be an impedimeÌ„t the thou canst not as thou woldest vse thy vocation duly for the welth of thy couÌ„trey I passe ouer with silence the auaricious most notable euil coÌ„mendyng it to the deuil from whense it camme humblye beseching almyghty god for the greatnes of his mercies sake for the loue that he hath to his people in Iesus Chryste so to wourke the confusion thereof that al thinges in time to hys prayse maye be broughto to their pristinate and former state onelye requirynge of thee that arte a manne of god the vertu of thy good wil and charity to bewaile vnfainedlye this great wyckednes crept in amongest vs and to plucae it downe as much as in thee shall lye and not to vphold it to the coÌ„forte of the people whyche shal be thy sufficient discharge before God to his praise to the quietenes of thyne owne conscience to the good encouragemeÌ„t of others and to the purchasyng vnto thy selfe praier frendly report and all honest and good mens fauours But yf thyne harte be otherwise corruptly fixed vpon fylthy auarice onely without the feare of God regardynge the state of thyne owne welfare and to enriche thy selfe with craftye abuse in withholdynge VVho so hoâ—deth or hideth vp corne shal be cursed among the people but the blessing of god shal light vpon his heade that selleth it Prouer. 11 secrete hoordynge hydyng buryeng wilfull spoylyng raisynge of prices or vncharitable denyeng not to haue that whiche in deede thou haste or to withhold thy diligent good will from labouryng tyllynge temperyng and sowyng the erth And so foorthe to seeke as muche as in thee shall lye good encreace and frendely furtherance of all thynges vnder thyn hande ioynynge thy good wyll to the wyll of god to put by dearthes and further a common wealth in thy countreye to the comforte spectally of the poore people and that they maye happilye lyue by thee or elles that thou of a naughtys and euyll conscience onely for priuate wealthes sake flatteringly thoroughe the coloure of necessitie or fallynge into pouertie Deceiptful enemies of the commeÌ„ vvealth by chargeable seruyce in marciall affaires or otherwyse thou suest to the vertuouse and noble couÌ„saylours and other thy frendes to be frendelye vnto thee and to bee thy gracious good lordes and medyatours in thy beehalfe vnto the kynges maiestie for the graunt of a lycence in recompence of thy seruyce to carye ouer beyonde the seas a certayne suÌ„me of grayne peraduenture by requeste one thousande quarters c to make thy market or otherwyse certayne dyckers of leather or suche lyke commodities of the realm whereby thou shouldest bee relieued sygnifienge vnto theyr honoures formallye forgyng a false tale not wayeng the vertues of suche godlye actes and lawes as hath bene from tyme to tyme for suche purpose appointed and stablished neyther charitably considerynge in deede the present scarcitie of thy countrey to the increace of famin and destruction of the people neither yet regardyng the wrathe of God the indignation of thy prince nor heauys displeasure of hys nobilitye doest declare I saye what superâ—luous store is thorougheoute the realme and that there is largely and more thenne sufficiente bothe for the countreye and also to serue thy tourne yf yt would please their honours to graunt thee thy requeste doubtynge also the lesse to obtayne thy sute because thou sayeste it is not chargeable to the Kynge wherebye thou shouldest bee welle recompenced and the Kynge not charged And the rather binding theym to creditte thee because thou knowest their honours to be both wise vertuouse and faithful to their countreye and that they will not in anye wyse as nere as they canne graunt any thinge corruptlye that shoulde bee preiudiciall or hurtefull to the coÌ„men wealthe forasmuche as they be honourable pityfull and sworne fathers to the same thou craftily vndermyneste theym thou diligentlye pliest theÌ„ and art euer before their faces and rounding in their eares bringinge in before their honours certaine wytnesses peraduenture one at the least of whome they haue some knowledge to testifye of thyne honestye of thy good seruice of thy pouerty and so forthe and that thy suite maye not bee hurtefull to the commen wealthe for all thynges are true that thou sayest they beare the face of honestye of good estimation or peraduenture lyke gentlemenne althoughe in verye deede nother so nor so but by due probation thoroughe suche vnnnaturall and vngentle sutes playnelye tryed menne lyke vnto thy selfe and approued enemies of the commeÌ„ wealth if men should creditte the whole voyce of thy countreye for that ye are all partakers or one commoditie And whenne thou hast thus by this meanes or such lyke simple preteÌ„ce obtained thine vnsemelye sute and caryest wyth thee thy coÌ„mission into the countreye fullye to serue and satisfye there thy hungey or gredy turne thou abusest also the vertue of thy commission thou art vnreuerent thou art vnquiet troublesome an outefacer of the people thou rangest at libertye thou ouer reacheste and straynest thy conscience tylle it cracke agayne for thou art entred into the sweete thy luste muste be satisfied and thou art fully fixed to haue thorowly at the least thy full fraighte for thy vyage how so euer in what order the pryses be made or the moneye to the sellers disbursed and payed These doings I say louing brothern or such seke out of order wher or wheÌ„ so euer they be committed and done in any common wealth are truely very villanous and vnsemely base shiftes of reprochefull and lewd shifters and not meete for the degree of honestie whether of gentlemen men of wourship seruisable souldiours landed meÌ„ scruyng men or such also as only and insufficiently lyue by arte by seruice by office frendship or fee for they may vndoubtedly by the grace of god seke manye other waies honestely and in good order according to vertue to the augmentation of their well wisshed and wourthy honeste lyuyng But as there bee in
of temptation prepare vs awaye to escape Numc 23 1. Cor. 1.10 1. Thes 5. 2. Pet. 2. he wyl so strengtheÌ„ vs that when his grace is offered vnto vs wee shall not receyne it in vayne hys good spirite shall poisesse vs cleanse oure hartes of the deuelles infections he wyll not suffce vs to be ouercomme or drowned in theym for he wyll sowe in oure hartes the lyuely seedes of his grace and fill vs full of the wisedome of Chryst By thereare of god sin is eschevved he will putte his feare into oure heartes whyche the proude and scornefull people of thys worlde and they that maliciousely meddle against god do want Iob. 18. his grace is taken from such for they dwell without his feare he will so knitte our hartes in vnitie that hauynge but one harte and one waie we shall feare his name all the daies of our lyues that we and oure children after vs Iere. 32. Psal 118. maie bee blessed and prosper the will delyuer vs frome all daungers and misfortune he wil take warre and discention frome vs he will geeue vs victorye ouer our ennemyes he will prepare vs quietlye toâ— inioie oure wynuyngs he wyll not suffre vs to be confouÌ„ded our children destroied our goodes spoiled nor our wyues our daughters our maydens to be rauished and defyled he wyll be our mighty protection at all assaies geeue vs longe life Iob. 8. he will blesse oure posteritie he wil fil our mouthes with laughter and our lippes wyth gladdenesse he wyll blesse the lande wherein we dwel take from vs famine pestilence all strange dyseases specially of the mynde that oure soules beynge fouÌ„d we may behold him with a pure saythe and serue hym ioyfullye wyth a cleane harte he wyll bee vnto vs a GOD of ryghtuousnesse truthe and mercye he wyll be faithfull to fulfill and keepe hys promises He will sette vppe an euerlastynge couenaunt with vs namely that he wil neuer ceasse to doo vs good and that he wyll put his feare into oure hartes Iere. 32. so that hensefoorthe wee shall not runne nor goe astraye frome hym hee wyll make vs walke in the good and perfecte waye and to keepe the pathes of rightuousenes Yea Prou 2. he wyll haue a luste to do vs good and faythfullye to plante vs in the lande of the lyuynge wyth hys whole harte and with all hys soule For lyke as he hathe broughte vppon vs Iere. 32. great and diuers plages so will he also of hys mercye take theym againe frome vs and in steade of hys greate vengeaunce yet to come he will bring vpon vs all the good that he hath promised vnto vs. I foure hartes haue in possession thys precious and lyuelye vertue the feare of God the grace and fauoure of God shall abundauntly be poured vppon vs. Neyther shall we at anye tyme in suche wyse offende him that his wrath shal be kendled ageynst vs. There shall nothinge be wantyng in vs or neadefull for vs that shal bee to the comforte of soule and bodye yf we haue in vs the sayde vertue It is the begynnyng of wisedome Prouer. 1. It is the verye entrye to attayne the fauoure and blessyng of god Iere. 31. psal 24. In whom so euer it abydeth the secretes of our lord god are euer vnlocked vnto theym layed foorthe and spredde amongest theym and sheweth also vnto them Psal 25. Act. 13. psal 23. psal 147. Psal 34. Psal 102. his comfortable and most ioiefull couenaunt Vnto theim also as vnto the faithfull seede of Abraham is the wourd of saluation sente They that feare him and putte their truste in his mercye beholde hys mercyfull eyes are euer fixed towardes theym his delyghtes in theym hys aungell pitcheth his tente round aboute theÌ„ He is their strength and delyuereth theym his saluacion is nygh vnto them And looke how hygh the heauens are in comparison of the â—arth so great is his mercy towardes them that feare him Looke how wide â—he East is from the west so far hathe â—e sette oure synnes from vs yea and like as a father pitieth hys owne chyldren euen so is he merciful vnto them that feare hym psal 103. The mercyfull goodnes of the lorde endureth for euer and euer vppon theym that feare him and his ryghtuousenes vpoÌ„ their childres children psal 111. psal 112.182 He geeueth meate to theym that feare hym and towardes theym he is euer myndefull of hys couenant They are blessed that feare the Lorde The feare of the lorde maketh a longe lyfe Prou. 10. Prou. 14. The feare of the lorde is a well of lyfe to escape the daungers of deathe The feare of the Lord preserueth life yea it geueth plentuousnes withoute the visitation of any plage We are sure it shall goe well wyth theym that feare the lorde because they haue him before their eyes Prou 19. Ecclesi 8. Ecclesi 1. The feare of the lord is wourshyppe and triumphe gladdenes and a ioyfull crowne it maketh a mery hart and it driueth out synne The feare of the lorde is in the hart of the wyse whereby he departeth from euell and walketh in the pathe way of ryghtuonsenes The feare of the lorde is wyth the wyse manne in all hys doynges Prou. 14. Eccle. 28. and in the dayes of transgression he kepeth him self from sinne Eccle. 25. The feare of the lorde setteth it selfe aboue al things It is the beginning of loue and the beginning of faith is to cleaue fast vnto the feare of god The feare of the Lorde wanteth nothyng Eccle. 40 and neadeth no helpe The feare of the lorde is a pleasaunte gardeine of blessing and nothynge is so beautyfull as it is Eccle. 25. psal 128. O blessed therfore is the maÌ„ vnto whom it is graunted to haue the feare of god For as Esay saith it is the power of goddes holy spirite whereby we reuerence god by auoidinge euell and embracynge good accordyng to this sayenge The wyseman feareth god and auoydeth from euell And Iob sayeth Beholde the feare of the lorde is euen verye wisedome it selfe and is wholly coÌ„tinuyng for euer for it is the streÌ„gth of the diuine spirit to the reuerencing and wourshypynge of God whyche strength is not in vs the wourke of nature but the grace of god bath planted not the wil of maÌ„ but the purpose of god towardes his beloued chosen people vnto whom in Iesus Christe pertaineth the great strength myghtys wourkyng of hys graceÌ„ to the renewing of their mindes that through a reuereÌ„t life in rightuousnes the promises of god maye in this lyfe be atrayned vnto and felte And after thys lyfe Math 25. Iohn 5. to haue a ioyfull resurrection into euerlastynge lyfe thorough the onlye merited and death of hys dearelye beloued sonne Iesus Christ our lorde and sauiour who liueth and raigneth wyth hym in the vnitye of the holys ghost most blessed for euer and euer Amen The grace of god O dearelye beloued abounde in oure hartes to the shewing forth of hys glorye in rightuousnes that all we knowynge our duties and obedience to hys dyuyne and most gloriouse maiestie may be ryche and plentyfull in all good wourkes to the pleasynge of oure neighbours for their wealth and coâ—yeng Roma 15. Gala. 15. accordyng to the exaumple of Iesus Chryste the true patrone comforter and sauioure of the worlde who for the tendernesse of compassion that he had to hys people and to saue them from destructioÌ„ sought not to please hym selfe but beeyng innocent and a lambe vnspotted suffered as a wicked offendour moste shamefull reproche bitter tormentes and paynes in the flesh as also bodilye death as it was written of hym by the prophet The rebukes of them wihche rebuked thee sel on me psal 69. Roma 4. What so euer thynges are wrytten aforetyme they are written for our learning that thorough pacience comfort of the scriptures we myght haue hope The god of hope pacience and consolatioÌ„ fil vs wyth all ioye and peace in beleuynge that we may be ryche in hope thorow the power of the holy ghost Leuit. 19. and be like mynded one towardes another after the ensaumple of Christ that we al together agreeyng in vnitye may wyth one mouthe praise God the father of our lorde Iesus Amen The God of peace treade Sathan shortelye vnder our feete Roma 6. FINIS Fautes escaped in pryntyng ¶ In the leaf of A. the .xii. page the .xi. lyne of the Queenes epistle for into reade vnto In the leafe of B. the iii. page the xvii line or to muche In the leafe of B. the iii. page the .xx. line reade for restranitie restraint In the leafe of D. the .x. page the .xv. line for his pathes reade bypathes In the leafe of D. the .xi. page the .ix. line much to muche And in the xxv line for wrathe reade wroth In the leafe of D. the xiiii page the vii line for co reade to In the leaf of d. the xv page the xxii line for al as reade as all Note also the x. page of F the iii. lyne for in thys maner reade he teacheth vs in thys maner In the leafe of G. the v. page the â— liue for confession reade profession In the leafe of G. the xv page the xxiii line for thy reade the. In the leafe of H. the xii page the xxv line the 〈◊〉 or is to much And in the xi lyne before in the same for yf reade that In the leafe of L. the iii. page the .xix. lyne for he to hys electe reade he hath to hys electe In the leafe of N. the 14. page the .v. line for a glorious reade glorious FINIS ⧠Imprinted at London by Henrye Sutton at the costes and charges of Myghell Lobley and Ihon Waley The .vii. daye of Maye in the yeare of our Lorde a thousande v. hundred and syxtye And also perused and allovved accordynge to the Queenes maiesties iniunctions