be of the coÌ„pany of the aungelies Iohn 1. 1. Cor. 6. 1. Cor. 11. and the sonnes of God the heyres of immortalitie the membres of his body and oure bodies the temples of the holy ghost our myndes the ymages and the secrete habitatle of the deitie 1. Cor. 1. And therfore most worthyly we acknowledge hym to be oure only sauiour and redemption our rightuousnes and sanctification our onely iustifier and reconciliation to god the father and haue therefore promysed to reuerence his glorious and most excellent name Pro. 18. Act. 4. whervnto the rightuous flieth as vnto a stronge castell for theyr strength safegard and saluation whiche is moste blessed and prayse worthy for euer Amen Thus I say yf we the spotted chyldren of our synfull father The remeÌ„braunce of the vvourhes of god leadethe vs to the knovvlege and loue of god woulde happyly remembre as we haue professed the meruaylous woorkes of GOD and the order of his dooynges in the begynnynge as haue been here but briefely touched besydes the innumerable exaumples of his omnipotencye mercy and also his Iustice signified vnto vs throughout his holy scriptures and that we also our selues haue bothe felts and seene in our daies to thexaltation of his owne glorye and to the blessyng greate comfort and reioicing of his deare obedient and most louynge freendes and to thutter ouerthrowe rooting out and destruction of his cursed and moste malicious ennemies Roma 1. we shoulde haue good cause not onely to acknowlede hym an omnipotent God and immortall holy rightuous and mercyfull and therefore in a certain maner for those his moste blessed and singuler graces a farre of with a stipper loue as dyd our father Adam to loue hym agayne but rather wee should haue good occasion to loue hym vnfeynedlye Exod. 2â— Deute 6. as obedient and constant chylderne accordynge to hys mooste holy commaundemente euen wyth all oure heartes wyth all oure soules and with all oure strengthe and power and feare to offende hym because also we know hym to be a iust god and terrible in wourking his reuengement against his enemies for their dissimulation vnthankefulnesse disobedience coldenes and slippernes Then forasmuch as we here see whereby tacknowledge God and his loue and for his loue to loue hym agayn and for his iustice to feare hym I thynke it at this present conuenient some thynge to touche particularly of our loue to God Math. 2â— Eccle. 1. whyche is the fyrste and greattest commaundement as also to ours neighbours and then of the feare of god that shoulde alwaies possesse our heartes whiche is the ryghte and true seruice of god wherby we shal the better knowe our selues oure louely obedience to god and our loue also and duetie towards our neyghbours But before herin I procede any further I make myn huÌ„ble suite vnto you my deere countrey men my neighbours louyng frendes and christen brethern that the ground of your hartes beyng well wrought moilified and softe tempered with the dewe of goddes grace ye wyll nowe paciently heare and aptly receiue this exhortation offered vnto you not from me most wretched synner but rather from hym an by his onely good motion from whom procedeth all vertue and goodnes Philip. 2. whiche also woorke the in vs bothe the wyll and also the deede euen of his good wil and fauour that the lyuely seedes or plantes of his heauenly and diuine spirite beyng fyrmly sette or deepe sowen in your hartes faste roote maye there bee taken that naturally in tyme without delay like forward impes and freshe flourishyng braunches in the gardeyn or vine yard of Christe Eâ—dr 5 Iohn 15. the quicke and liuely buddes blossomes leaues and the louely fruites of hys fatherlye encrease and blessyng may appeare wourthys hys gloriouse contentation beautifulle large and seemelye and to the senses of youre owne soules sweete in taste comfortable delicate and deyntie So that the operacion of loue that moste singuler and acceptable vertu to god shal haue power force in you wherof I wyll nowe procede groundynge myne intention onelye vppon the enemytie and malice of mankynde howe agaynste goddes wyll and the lawe of nature our hartes are cursedly bente Thorough small occasioÌ„ our hartes are â—endeled to mischiefe not onelye vppon good occasion or for great causes as we vse to term them but for euery triflinge lyght matter also we wyll quarell and fall oute one wyth an other one countrey or kyngdome agaynst another natural countreimen one against another by mutanies conspiracies ciuill warres and commotions yea natural brotherne one seeke to destroye another suporiours also and inferiours spirituall menne temporall menne Riche men poore menne familiar companions neere Neighbours and frendes And fynallye euen frome the prynce to the poore plough man or moste wretched wandring begger we are all deuided we are all fledde frome Christ the serpent hath deceiued vs for we haue all rebelled and haue broken the bonde of the peace of god Heauen and earth if we list to knowe it beare manifest witnesse agaynste vs of oure cursednes hardenes of harte and maliciousnes Whose vnnaturall and rare seene signes signyfieth vnto vs the yre of god for our chosen way of iniquitie god by his mercy sendeth them vnto vs and before our eyes to admonyshe vs to putte vs in feare and to remember his iustice and that wythoute spedye repentaunce his swifte vengeance by some terrible meane shall shortly ouerrunne and consume vs. Whereof the true mynysters and preachers of the wourde of God Straunge signes signifieth vnto vs the comminge of goddes vvrath hath and doo frome tyme to tyme before the imminence falle of the wrathe of god thundered in our eares our moste detestable and wycked state of lyfe and the terrour also of his most bytter reuengement duely therafter ensuyng Our consciences condemneth Of the whiche also our owne consciences beareth witnesse agaynst vs they preache vnto vs the wourme gnaweth in vs it vexeth and tourmenteth vs and describeth playnly vnto vs our most iust damnation to come And as Sathan hath seemed sleightily to compasse vs and by his craftyingins to wouÌ„d and ouerthrowe vs and leade vs captiue from the lyghtesome and lyuely waie of Christe into his moste lothesome hypathes of dackenes daunger and deathe So we thunexperte souldiors in the campe of Christe and vtterly voyde of the fencible armour of god without resistence cowardely suffer our selues to sustayne the deuyls most damnable and deadly darts and to be vsed as his bond slaues and cursed instrumentes Faynte courage in christen souldiours to wourke in all mischieues his moste noysom appointed purposes And for the probation wherof whether is this truly sayd or not VVe feare neyther god not the feuil God and his lawes we esteeme not of our othes promises we passe not of goddes kingdom we thinke not his power we regard not his only glory we seke not whiche ende go foreward we care not
in his doctrine and to make vs againste oure aduersaries wyse politike and puissant And therfore with al our possible strength and endeuour to apply our good myndes to folowe the same that althoughe our flesshe seeketh her owne and couereth with the deuil and the worlde to take parte against god to the destructioÌ„ of our soules yet will he assist vs streÌ„gthen vs with the armour of grace that his holye and diuine wil here in earth may be done by vs and amongst vs Math. â— Luc. 11. as in the presence of his glorious maiestie amonge the angels and saintes in heauen leste we be founde to the contrary very rebels in the latter daie and wilfull disobedient children vainely kickyng against the pricke whiche can neuer be aptely atteyned vnto onles the said corruption and blyndnes bee first taken from vs Ephe. â— Iohn â— Iohn 8. and our soules clean purged of the vnfruitefull workes of darknes wherwith we shuld haue no felowship that we may be light in the Lorde walke as the children of lyght by thexample of Iesus Christe the trewe lyghte of the worlde whome if we folowe we shall not walke in darkenes but shall haue the light of life wherby we may the better the more clerely discern in our profession thynges that are euyll to be refused frome thynges that are good to be accepted so to eschew the stuÌ„bling or the doubtful adueÌ„ture at the electioÌ„ of such thyngs as appertaineth in dede to the very profession tru religion of christen men we shall then fynde thereby to the confirmation of oure promise howe verye needefulle it shall be Mat. 13.16 Marc. 9. Luc. 8. Iohn 2. 1. Ioan. 5. Faithe is a liuely and quicke feling knovvlege of the mercye of our heuenly father agreed made at one and moste graciousely reconciled vnto vs by the bloude of our lord Iesus Act. 5. to haue in our hartes an assured and lyuely faithe in god our creatour and heauenly father as his chyldreÌ„ regenerate and new borne to rule vs to dwel and abide in vs And whollye to dedicate oure selues vnto hym both harte and soule our mynde and wytte and that all is within vs as vnto a god of loue mercy and righteousnes whome we euer fynde to bee oure readye helper in all necessities by whose dyuyne power also we lyue we haue oure beeinge and are moued Of whose greate mercye and goodnes towards vs the prophet wrighteth that he lyke a diligente watcheman attendeth euer more vppon his people whether they wake or sleepe and is these strength and mightye defence not onlye against Sathan that olde and maliciouse enemye of mankinde but also againste all other oure aduersaries so that thorow his great mercy and godlye power we be harmeles preserued and are deliuered frome the power of darknes hath translated vs into the kingedome of his deare sonne whose eyes contynuallye respecteth theym that loue hym for their loue agayne is largely required he is their myghty protection and stronge grounde a defence for the heate and a refuge for the hot noone day a succour for stumvlyng Eccle. 34. and an healpe for fallynge He lyfteth vp the soule he lyghteneth the eies he geueth lyfe health strengthe and blessyng And the cause also why the said prophete who alwaies beholdeth the mercies of God in Christe brefely declareth vnto vs that is for our faithfulnes mekenesse and humblenes of spirite for our hartes contrition Psal 1 9.15.25.33.34 37.40.41.84.91.101.103.107.112.116.119 128.145.147 for our constancy in loue and obedience to his commandementes And sainct Paule also saieth That he hath blessed vs with all maner of spirituall blessynges in heauenlye thynges by Christ accordyng as he had chosen vs in hym before the foundations of the worlde were layde that we should be holy and blamelesse before hym thorowe loue Wherby also he hath ordeined vs to be heires vnto hymselfe accordynge to the good pleasure of his will and to thexaltation of his glorye for his grace wherwith thorowe oure Lord Christ he hath made vs accepted c. For these his abundant mercies innumerable benefites and blessyngs poured vpoÌ„ vs most wretched sinners we owe duely vnto hym by the direction of sound clere consciences euen froÌ„ the very depth of our harts soules Deute 10. Eccle. 2.14 Iohn 14. Roma 8. 1. Iohn 4. Iohn 3 Roma 2. 2. Cor. 5. Collos 1. all thankes geuyng praise and glory and with no lesse efficacie force and vertue to loue hym again in wourd deede to loue him feruently aboue all thynges and to keepe his commandementes Whose greate loue apered vnto vs first in that he sent his only begotteÌ„ sonne into the world that we the children of death might haue life and liue thorowe hym Herein appeared the great loue of god to vs ward not that wee loued hym but bycause he loued vs and gaue his onely sonne to make agrement for our sinnes God is loue and he that dwelleth in loue dwelleth in god and God in hym And hereby knowe we that we divelle in hym and he in vs because he hathe geuen vs of his spirite And we knowe and beleue the loue that God hathe to vs. If god so loued vs thenne oughte we also to loue one an other If we loue one an nother God dwellethe in vs and his loue is perfecte in vs. And the perfecte loue of God seekethe not it selfe but frankelye appeareth for all others necessitye It is alwayes charitable and frendelye paciente 1. Cor. 8. and longe sufferynge If a mannne saye I loue God and yet hate hys brother he is a lyar Leuit. 19. Iohn 13. For howe camme he that loueth not his brother whome he hath sâ—ene loue God whome he hathe not seene And this commandement haue we of hom that he which loueth god shoulde loue hys neighbour also Wherby saieth Christe all men shall knowe that ye are my disciples yf ye loue one an other If my wourdes abyde in you then are ye my right disciples and ye shall knowe the truthe and the truth shall make you free and delyuer you You shal be cleane rydde from all bondage of vnrightuousnes ye shall bee possessed with the good spirite of GOD Iohn â— and where the spirite of God is there is freedome And therefore abyde you in Loue Obeye my preceptes and commandementes And this coÌ„mandement geue I vnto you Iohn 15. that ye loue togyther as I haue loued you As ye haue found me to be vnto you a God of mercy and louyng kyndnes and haue alwaies trained ye vp by example and doctrine to thexcercise of godly coÌ„passion and charitie so I requite you and geue coÌ„maundemente vnto you that ye obedientely walke in my waus inseparably to knitte your hartes in vnitie and â—â—saynedly to loue one an other And howe to continue in loue Christe in fewe wordes signifieth vnto vs that is 〈…〉 the preceptes of god 1. Cor. 14. by
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
meanynge howe the diuel the sower of sedition and worker of all mischief hath meruailousely preualled agaynst vs and howe he hathe made diuision amongest vs to the rentyng and tearyng in peces the straight bonde of our peace to God I haue noted also our loue duetie towardes our neighbours and howe greatly therein we haue disobeyd the wyll of God declaryng also certain impediments presently raignyng emongest vs that hindereth muche the true charitie of God c. And wherein soeuer in this woorke of godlynes I haue seemed to swarue frome due order not vsynge and temperynge the matter in suche wyse as wysedom experience and greate learnyng wold require to theedifyeng and godly profytynge of the diligente and faithfull reader A requeste to the reder I humbly beseeche the charitable and louyng frende that arte zelous to vertue and godlynes to beare with my faultes to take in good parte the vertue of my good will and contentedly ioyn thy wyl to the gracious good wyll of god from whom all vertue procedeth who chargeth and strayghtlye commaundeth thee that in whatsoeuer thyng thy conscience shal herein iudge vnto thee to bee good agreable to hys wourde thou do in no wise contemne it hauyng respecte to persones but imbrace it and preferre it for his glorye prayse sake It is the ende of my trauail and thouly straight marke wherevnto tendeth the effecte of my good wyll If it shall please thee of thy goodnesse to ioyne with me in that behalfe seyng that nothynge is more expedient in the the life of a christian man Nothing is more expedieÌ„t in the life of a christen maÌ„ than to be mindful of god agreable to to his profession or the more beautifieth his honest estimation then in al his doynges to be myndfull of God in such wyse to vse them that God therby may bee alwayes contented and his name woorthyly praised and magnified So that suche simplicitie and faithful plainnesse dedicated frome our hart to God and agreablye amonge oure selues to beare one with an other respectynge contynuallye the rewarde of the ende there shall not then bee seene in vs any spotte of reproche or any blemysshe of deformitie whether of scornefulnesse contempte Fruites froÌ„ aÌ„ vvicked hart or disdaynefulnesse one agaynst an other whiche are approued euylles spryngynge from wycked hartes frome whens proceede the defamation rashe iudgemente sclaunder detraction and euyll reporte to the great hynderyng pluckyng backe and discouragyng of faythfull and willyng hartes that are at all tymes aptly bent to bee seruisable for the praise of god to the commoditie or coumforte of his people for whose sakes and godly edifyeng the fruites of righteousnes appereth frome the ryghtuous as god shall plant in theim the plentyfulnesse of his grace the distribution wherof appeareth not vppon all men alyke If God therefore christen reader haue poured vpon thee more abundantly the giftes of his grace that thou seest and knowest to his praise that which I or many others neyther yet haue seene or knowen whether by great wysedome profounde learnynge or holynes of lyuyng with a mortified or subdued body wherby the lyght also of thy lyfe more clerely shineth before the worlde to the commendation of God and man and that thou passest forth thy tyme apointed of God with inward ioy of thy conscience as one that were conuersaunt with god in heauen wholly neglocting the fugitiue pleasures of this lyfe whiche seemeth to be of myghtie force and annexed to ioyes incomparable consider then I humbly beseeche thee wyth thyne accustomed thankfulnes to god the dewe office of these sayde vertues nowe abiding in thee and the heauenly operation of them which at no tyme or in any thynge who soeuer haue them in possession Neyther vvisedome learninge nor holienesse of liuing slepe in priuate idlenes sleepe in priuate ydlenesse or properlye serue for one onelye mannes strength and commoditye to staye hym or wourke force in hym to his contentation and purpose or to the well lykynge onelye of hym selfe in all thinges and scornefully reprouinge others whyche shoulde seeme to bee the fruites of a vaine and vnfrendly spirit and greatelye dissentinge from the spyrite of grace but to beare charitablye with others Ignoraunce basenesse of knowledge or imperfection of holines tenderly taking in good part their present appointed talente whych god hath geuen vnto theun after the measure of his grace The charitie of the vvise and godlie learned for therby truly thy lernyng thy wysedom and thy verruous liuyng shall be the rather approued to thvse of god and for the great comfort and good encouragemente of me and suche other like to be diligent by the helpe of God and to growe to further strengthe and godlye perfection to the prayse of God And in the meane while where this my presente doynge shall in deede seeme vnto thee to be but grosse vnpleasant dull and vnwitty voyde of good order and barrayne of eloquencye whyche are reprochefull impedimentes in the skylful and learned wrighter as I contentedly herein by thy vertue and wisedome beare thy pacyente and learned iudgemeÌ„t thys coÌ„modytie thereby shal redounde towardes thee that thorowe suche vnseemelines disorder and rudenesse of thys my sleightie and sleander doynges the excellencie of thy lyuelye diligence and profounde wysedome in thy learned trauayles shall appeare muche more beautyfull and seemelye and more clearelye to shyne to thy glorye and immortall fame beynge nowe so rychelye possessed adourned and beautified wyth so precious and pearelesse treasures planted in thee from the God aboue Who gentlye at all tymes of hys mooste mylde nature taketh in good parte suche retourned fruites as he beefore hathe bee gonne and sette in oure heartes accordynge to the depth of hys grace by whose heauenlye and diuyne influence hys faste sette roote of ryghteousnesse he mercyfullye preserueth nourisheth watâ—reth and prospereth with his celestiall distillyng moysture or dewe of life that to one or other from the highest to the lawest from the moste perfecte taster to the moste insensible creature choyse shall styll reygne to chose that at the least some swetenes or good repast may ioyfully fal to som This consydered I for my parte am the rather encouraged or by Goddes good motion enforced I am bolde so to terme it for as much as no goodnes procedeth from the harte of man without his assistence and greate strengthe thereby to spende in this behalfe some pâ—rcell of my tyme to shewe forthe the prayse of god in the works of his grace thorough the increace of vertue by the power of his holye spirite that the deuils moste vyolent and damnable dartes woundyng our consciences to euer lastyng death beyng putte by and vanquished the lyfe of righteousnes maye flowe in vs to the knowledge and loue of god and that we may in the feare of God seke his peace and vnitie to loue one an other and not to be in any wyse deuided but to bee charitable pitifull
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
agaynst those whom god most dearely loued But what gette they at any time therby Are they not therfore with blouddy Cayne most wourthitie accursed And for this their hurtful rebellion wrathfulnes the breach of goddes peace knowen where so euer they be scattered or intermedled in the true church of god to be the right synagoge of Sathan the serpentes most poysoned and noysome seede only rooted in the rotten hartes and stinkyng soyle of the wycked growynge vp and spreadynge ouer the whole face of the earth euen verye duste and drosse the ofscourynge and fylthe of the earthe the venemous slynkynge weedes and moste fylthy rotten dunge spoylyng spottynge and poysonynge where yt maye the pure and holsome ayre the beautifull and goodlye groundes the louelye greene pastures the sweete smellynge herbes and the moste faire flourysshynge flowers fruictes and trees enclosed with glorye in the most amiable seemelye and precious gardeine of Christ yea and that by his only power also this moste pestilent and infectuous fylthy dunge shall bee in time as myre in the streates throwne out euen by that most iust most pure most puissaunt and almyghty prynce of peace and shall for euer susteyne wyth the dyuell and cursed Cayne the violence of his wrathe the weightye stampe of confusion vnder hys feete and his most fearse furious spourne into the botomles pitte stinking lake of helle God shall recompence oure wyckednes and destroy vs in our malice yea I say euen the Lorde god he it is that shal destroye vs he watcheth ouer vs and when we in our vngodlynes least feare hym and beare our selues agaynste hym and agaynste the peace healthe and lyfe of his people when we are greene as the grasse and at the ripest and that all oure workes of wickednes doo moste abounde and florishe thenne shall we bee destroied and euerlastynglye perishe wyth oure workes of wickednes euē by the same Lorde that is most high and lyueth in glory for euer We are called vnto by the mylde voyce of god to attayne to the knowledge and vnderstandyng of god to loue hym to seeke after hym to be a ryght folower of hym to keepe holy his lawes and ordinances to acknowledge our wickednes co confesse our weakenes to calle for strengthe to tourne from euyll and to doo good to shewe obedience to be humble and full of humilitie to be mercyfull charitable and frendly Heb. 13. Iohn 12. to embrace loue to seeke peace also and ensewe it He cryeth vnto vs Peace peace peace bee with you and peace bee amongest you peace within and peace without yea haue ioyfulnes and peace in your consciences be charitable and folowe peace with all men and holynes without the whiche no man shall see the Lorde got who onely of hymselfe is a god of al puritie and holynes and seeketh accordynge to his nature the ouelye peaceable and pure harte of man vnto whome as vnto the faithfull louers of his testimonies lyke a mercyfull and louyng GOD yeldeth vnto theym the bountyfulnesse of his grace and to bee theyr readye healpe in all necessities And it is sygnyfyed vnto vs by the spirite of god that greate is the peace of the ryghtuouse and suche as feare God and that they neuer be offended at it It behoueth you then to be wyse peaceable and louynge and that ye also take good heede leaste ye be destitute of the knowledge and grace of God neyther that ye refuse that God offereth his grace frely vnto al me whyche he so freelye and largelye offerethe vnto all men that ye also in his holye peace maye not be hurtfull but fauourable plentuouse and bountyful in all good woorkes to thexaltation of his name that is ryche of grace and plentyfull Vse freely therfore the grace of god in the waye of peace neither respect persones therein And knowe that the peace of god maye not be patched or colorably disguysed for all as we that bee of Christe euen from the hyghest to the lowest haue receyued but one onely waye thoroughe the power of his spirite to enter the bonde of peace so muste wee all and euery of vs indifferently haue peace with all men Rom. 12. Concorde must be kepte we may not breake vnitie 1 Cor. 1. Rom. 12. we muste be all of one mynde there may bee no discention amongest vs we may not recompēce vnto any man euyll for euyll neyther may we wickedly spende our tyme in vaine talkynge Iacob 4. foolysshe babblynge vile detractyng or rashe iudgyng one an other for by suche thynges are broken our true faithe fidelitie and promise and our perfecte loue and peace that we owe to God And he that is a backe byter also and iudger of his brother as a most wicked and rebellious membre backebiteth and iudgeth the lawe which is holy and good deepely grauē in the hartes of the rightous If true loue and charitie by the good lawe of God to his praise and to the prosyte of our neighbour onely belongeth vnto vs then nothynge at all verily of our vayne talkyng VVe may not be rash in Iudgemente or othervvise to the hurt of our neighbome detraction rashe and blynde foolyshe iudgement or otherwise wherbye we may hurte our neighboures belongeth vnto vs. For the peace of god and vnitie is our profession and the vertue of charitie true frendship and godly loue should shoulde be alwayes oure very hungre and luste for our honest preferment to the estimation of God yea it is the fulfyllyng of his lawe But to vse folishe babblyng detraction or vndirect iudgement to the hurt of our neyghbour belongeth not to vs for we are corrupted in our vnderstandyng we ar carnall our iudgementes are vnperfect we are wilful and effectionate Because vve are affectionat◠and vvilful our iudgementes are vnperfect we are eyther foolyshe blynde or full of maliciousnes by whiche meanes we rather before God seke his offence and displeasure then the increace of vertue or the godlye reformation of oure neyghbours abuse whereof we wyll talke and vaynely waste oure breathe If we will seeme to busye oure selues in cases of iudgement or to looke narowly vpon other mens matters lette vs fyrst paynfully and with dilygente trauayle If we first examine a our selues vve shall the better liscerne the doinges of other examyne and iudge of oure selues what reprochefull wickednes our owne hartes possesseth what venomous fylthe lyeth lurkyng therin and the greate blyndenes also that is in our own eies that we may then the better discerne the doyng of other and so with cōpassion to ordre all thynges for our neyghbors comfort cōmoditie We are firste required to the triall and examination of our owne state VVhen our eyes and hartes are cleare and vnspotted vve shall shevv forth the fruites of a good spirite to the exaumple of other But to the contrary if our eies be wicked and oure hartes corrupted vve shevve forthe the fruites of an euil
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
concorde and vnitie kyng Dauid the seruant and beloued prophâ—â— of God had experience and hath signified vnto vs the excellencye and noblenes of the same vertue to the enoâ— we should euen from the depth of ouâ— hartes be thervnto affected and delite to trade our selues therin ioyfully all the daies of our loued bâ—yng all brotherne and sisierne and haue one father euen our heuenly father by whoÌ„ also we haue Christe our sauioure to be our lorde and brother And by hym we are the sonnes and heyres of god Româ— 8. yea and felowe heyred with hym of eternall glory how requisite therefore is it seing we haue but one father the God of heauen and Christe to be one brother and are all brotherne and sisterne in Iesus Christe to be all of one mynde because there is nothyng that more garnisheth and becommeth better the name of brothern thaÌ„ brotherly loue true peace quietnes mekenes and amiable concorde It must needes picase well God and be an excellente treasure in any coÌ„mon welthe seynge the prophet so hyghly extolleth it and compareth it to a moste precious ointment Psal 〈◊〉 and most pleasant dewe whose swete smelles can not be expressed Beholde saieth he howe good and ioyfull a thynge it is bretherne to dwell togyther in vnite so forsh as in the psalme Thexperience wherof VVhere peace and 〈◊〉 abideth ther 's is the blessinge of God we also our selues ar able som thing to declare by perfect knowledge what benefites innumerable by the blessing of god hath heÌ„ poured vppon those countreyes and commen wealthes where it hath raigned as also amonge faythfull and vnfeyned frendes or honest familiar coÌ„panions And to the contrary where the sayde vertue betwixt theÌ„ hath byn broken and not flouryshed but rather diuision murmuryng maliciousnes warre VVher vvar and discenâ—â—oÌ„ is there is the curse of God and discention there by the curse of god hath appeared amongest theim innumerable other plagues to to their great griefe in conscience to the confusion of their owne bodyes losse of their goodes spoylyng of their frendes defylynge their wyues Euery king dome diuided muste come to desolation rauishyng their daughters and maydens destruction of insantes and fynallye the vtter decaye and subuersion of the whole common wealthe whether by diuision or ciuill warres among them selues or by anye other vyle nation whome aboue all others their hartes doth most abhorte If our hartes therfore be presentely yrefull or poysoned with rancoure and malice and suffer the continuaunce thereof in vs withoute fearynge daunger or seekynge rem dy It is not possible to the contrarye but beeynge wylfulle possessours of wrathe whereby we shewe oure selues to bee the very chylderne of wrathe but also that the iuste anger and wrathe of GOD shall therfore agayn consume and destray vs. By our sedition and wrathe wee deuyse and seke all maner of myscheues Prou. Oree 10. but violente and cruelle messangers shall therfore be sent agaynst vs. Suche fruites as we plante we shall plucke and taste If we sowe iniquitie we shall reape sorow Iob. 1. Gala. 6. But forasmuch as we vs all of Christ and liuely membres also incorporate into the body of Christ and are al one with Christ and in Christ and Christ in no wise may amongest vs bee diuided of whome also VVe mustâ— liue in loue 〈…〉 a 〈◊〉 of Christe we receyued example of loue and vnitie we muste all lyue in the same loue we must stil continue in the same loue we musse seeke the peace of god and as muche as in vs shall lye neuer to breake the bonde of vnitie And yf through frayltie we other whiles slip from it and therby breake the peace of Christe yet bycause he woulde in no wyse haue any continuance therof amongest vs beyng a pestilente malady and an infection of the soule he calleth vnto vs sayeng Let not the son go downe vpon your wrathe Christe vnderstandyng this cursed euyl to be a foule spotte and deforinitie in the soule of man that thervpon also did depende great distruction mischiefe geueth vs this shorte and swete lesson to auoyde the continuaunce thereof that the rather our lyues maye be perfect and holye accordyng to the excellencye of our christen confession Eccle. 18. thinkyng alwayes vpon the couenaunt of the rightuouse and most high god and so charitably to shewe our selues freÌ„dlye and to forgeue oure Neighboures their offences and ignoraunces not leauynge in no pointe to stryfe or variaunce wherby god shall be wel contented and our sinnes also diminished For suche as be yrefull busye and vnquiet they are wycked wourkers of mischief kendelers of variaunce and sowers of discorde among theim that be at peace Ecclesiastic 25 to the encrease of iniquitie and heaping vpon them selues the yre of god The more woodds there is the more vehemente is the fyre and the longer that strife endureth the more wyckedlye it dourneth And therefore for thauoydyng of euyl and that good may come vnto vs saint Paule counfaileth vs sayenge Let all bitternes Ephâ— 5. fearcenes wrathe roryng and cursed speakyng be put away from you with all maliciousnes Be curteous one to another be charitable lowly and mercyfull forgeuynge one another euen as god for Chrystes sake Phil. 2. hathe forgeuen you Be ye lyke mynded vnto me hauynge one loue beynge of one accorde and of one mynde that nothing be done through stryfe or of vaine glorye but in mekenes of mynde And let euery man esteme another better theÌ„ hym selfe Phil. 4. Agayne let your softnes be knowne vnto all men For the Lorde is euen at hande remembre therefore these diuyne counsayles of Christ and hys Apostles sleepe not before thine harte be pour god of maliciousnesse of the pride and stoughtnes And thynke that yt cannot be only perfourmed of thee wyth thoughts For soo mayest thou styll keepe the serpente of maliciousnes lurkynge wythin thy breaste but let it in deede be manifeste in the spight of the diuell vnto those against whoÌ„ thou bearest thy malice stoutenes of stomack For in that mean while that this rule is not thus by the obserued truely greate is thy daunger and present peril by the hand of god O what knowst thou thou grosse luÌ„p of erth what soeuer thou be the liuest vpoÌ„ the earth that gloriest so much vpon thy selfe that couchest downe thy selfe at nyght vpon thy soft bedde with a mischeuous and cancred stomacke what shal chaunce vpon thy soule before the daye returne Or after thou risest in the mornynge what state thou shalt be in er nyght He that gaue vnto thee thy life can also take away frome thee thy life and is able to caste both thy body and soule into hell fyre Math. 10. Luc. 12. Why dooth thyn hert then maâ—e thee so proude Why standest thou to greatly in thyn own conceipt Whervnto looketh thy eies that thy mind is so puft vp againste god
from my verye hearte with all my power and strength and loue my neyghbour as my selfe to thy glory O god all the daies of my lyfe and for euer in the world to come Thus I say O thou erthly creature dere christen brother that hasardly by due iustice abidest the hard hande of God let daily sorow fasten vppon thee and continuall sadnes poâ—â—eâ—fe thyne hart Offre vnto God the acceptable sacrifice of a troubled spirite of a brokeÌ„ sore vexed and contrite heart till grace bee planted againe in thee and thy synnes thorowe faithe cleane purged and taken from thee And alwaies remembre if thou loue god bicause of his mercy if thou feare hym for his iustice sake or if thou beare any good hart towardes the counsailes or voice of god harden not thy hart as in the day of temptation keÌ„dle not vpon thy self the wrath of god flee from the vengeaÌ„ce to com for otherwise the iustice of God wylle fall faste vppon thee And yf thou as before wilfully dost desire to be mindfull of wrath reuengement or displeasure either of speking or of doing wickedly vse fyrste thy cogitation in this maner folowyng whiche shall bee rather to a godly entent and purpose accordyng to the counsayle of the preacher which is not to be yreful against thy neyghbour to wourke reuengemente agaynst hym for any matter or to wythhold thy charitie from him but to thinke vpon the moste terrible bitter day when thou among the rest shalt be called vppon by the trompe of god Eccle. 18. to appere before his wrathfull indignacion and to remembre the bitternes of his vengeaÌ„ce wheÌ„ he shal turne his face away from thee yea euen froÌ„ thee thou wrathfull and dampnable reiected creature if thou abyde in thy wrath and yf thou with the rest shalte be partaker of thys terrible and moste bytter sentence Awaye ye wicked to the deuell and to hell fyre for euer Yf thou otherwyse haue pleasure to think vpon wrath and to wourke or deuyse mischiefe thereby to the hurte of thy neighboure be thou certaine hereof well assured that suche a matche shall be ioined vnto thee as wyll cruellye in his wrath vexe thee quickly consume thee and violentlye twyne thee euen lyke a rysshe Psal 49. to the sodaine and shorte confusion Euen God hym selfe it is that shal recompence thee thy wickednesse shal destroy thee in thine owne wycked malyce yea it is the Lorde God hym selfe I say that shall vtterlye destroye thee As hatrede enemitie reuengement with suche other are wyeked euils forbidden thee and thervppon agreed with thyne owne consent and promise to a blessed and most happie ende so if thou contemnynge this prohibition dooest swarue frome thy promyse and fidelitie and cleaue vnto suche iniquitie they wyll kendle the wrathe of God agaynste thee Eccle. â—â— to the increace of affliction to the wour kyng of an euyl death and euerlastyng destruction Thou shalte worthily be compted among the numbre of the cursed and vngodly people Vpon whom god in this lyfe shall rayne snares fyre brymstone storme and tempeste whiche shall be their dewe portion to drynke Psal 1â— And suche as be scornefull despisers withoute a cause they shall bee put to confusion Psal 5. Psal 68. Psal 75. neyther shall suche as be mercylesse and cruell stande in the syghte of God For lyke as ware melteth at the greate heate of the fyreâ— so shal â—hun godly perishe at the preseÌ„ce of god come to a terrible and feareful end Fire haile wind earthquake tempest and whirlewind hungre and thirst pestilence murrayn burninge feuers incurable botches swellyngs madnes and suche straunge diseases sodayn fearefulnes strise vnquietnes rigour oppression sworde bloudsheddyng death sodayn death destruction and punishment the teeth also of wild and noysome beastes the scorpions Eccle. 39. serpentes and all suche poisoned and venomous wourmes are created for vengeaunce to the destruction of suche malicious and wicked people If thou wylt not therfore do obserue the will of God and feare to offende the fearefull name of the Lorde thy God Deut. 28. Psal 39. he will sende vpon thee yea and vpon thy seede after thee these foresaid greuous and moste terrible plagues and curses O chaunge therfore thy copy and tourne in tyme. Leaue of frome wrathe what soeuer thou be and lette go displeasure feare god be charitable kepe peace abyde in loue styppe not from it consider it wel and thinke what theron dependeth so shalte thou knowe it yea thou shalt gladly also exeresse it and enioy for euer the delectable fruites of it And if thou wilte further knowe of loue what it is note saint Paule Loue saith he is pacient and curteous 1. Cor. 4. it enuieth not it dooth not frowardly it is not pufte vp it dealeth not dishonestly it seeketh not her own it is not prouoked to anger it thiÌ„keth none euil it reioiceth not ouer iniquitie but in rightuousnes truthe it beareth al thinges 1. Tim. 1. beleueth al things hopethe all thynges and suffere the all thynges And this loue is the whole summe and ende of the lawe that shineth from a pure harte and good conscience and out of an vnfayned faith Rom. 13. For they that loue one an other fulfilleth the law So that the dedes theÌ„ of that fleshe beynge mortitied Gala. 2. we shall haue our conuersation in the spirit and not lyue vnder the lawe These are the fruites of the spirite Gala. 5. loue ioy peace longe sufferynge gentylnesse goodnesse faithefulnesse meekenesse and temperaunce These I saye bee the fruictes of the spirite And those that possesseth them are free and lyue not vnder the law wherby our soules are in rest at peace with god we coÌ„tent well god we reioyce to worke his will to the helpynge and edifyenge of oure neyghboure and to compte of our selues to be as before al membres of one bodye to thinke that we be all but one in Christ Charitie to reioice in our neighbours helth welth coÌ„fort eueÌ„ as we would do of our own to remedy his incoÌ„modities to lameÌ„t hys distresse mysery to aide him and comforte hym or if he erre or go oute of the right way to bewayle frome oure hartes hys greate blyndnes errour to geue him frendlye counsayle and warnynge to admonish him gently to tel him of his faultes soberlye and courteousely to geue hym instructions for his learning according to the veritie of goddes worde wherby oure hartes are illumined yâ— will of the flesh confouÌ„ded finally as the redemed iewel of Christ decely beloued of him to succour him in al necessities Thus if we hereby wel regard the mynde of god hys great loue and mercy towardes vs our obediece vnto hym and oure dueties towardes our neighbours we shal perceiue and easely finde out what heaueÌ„ly doctrin and counsailes among many others these are to be attayned vnto to be beloued embraced
deceyued brotherne God requireth the very hart For it is not the outwarde shew onely and the name or title of Christ that came dyscharge vs and satisfie rightlye a God of ryghtuousenesse who requireth the very harte the whole suÌ„me of faythefull fruites therein conteyned For as the law is boly and our profession of al other most pure so the puritie of oure liues must in suche wise appeare that the law of god and our profession may shyne aboue all other In vayne to the contrary shall we bost of our holynes of god and Chryste and of their moste holy and vndefiled lawes how so euer in accustom we vse to commend them to beare them in oure handes to haÌ„dle theym to carye theym at our gyrdles in our bosomes talke of them here theÌ„ reuerentlye preached of preachers or at any tyme elles read of our selues For the booke or holye table wherein the law of god shoulde be imprinted or depely grauen are the hartes of men and such as he hath chosen to him self which is according to this sayenge of Dauid Psal 36. The law of god is in their hartes From whense procedeth the very perfection and true meaning of the holy law of god to the good exaumple of the heathen or such as know not god for their coÌ„uersion to that praise of god whereunto we are couÌ„sailed of saincte peter to shew forth that truth of our professioÌ„ that is to lead an holy coÌ„uersacioÌ„ amoÌ„g that heathen strauÌ„g natioÌ„s that they which backbighte vs as euell dooers may behold our holy good workes 1 Pet. 2. that the name of god in that day of his visitatioÌ„ amoÌ„gest vs may be lifted vp magnified Roma 2. Iacob 1. Math. 7. And S. Paul saith Not that herers of the law but that fulfillers of the law shal be iustified before god neither shal euery one that saith lord lord enter into the kingdoÌ„ of heueÌ„ but such as do that wil of our father which is iÌ„ heueÌ„ those are they also whome Dauid speaketh of to be vndefiled in the way of the lorde Psal 119. and that they shal be blessed beecause they keepe hys testimonies they committe no wickednesse neyther are they double faced disseÌ„blers but seeke hym right forth simplye wyth their whole hartes whose heartes are sounde and pure and vnto whome in such wise belongeth the blessynge of god that they shall cleerely see the face of god Math 5. The ioyes whereof no eare hathe herde no tongue can speake nor the hart of man at any tyme can thinke which ioy and euerlasting rewarde god the father in Iesus Chryste hath promised vnto the rightuous for their obedient and holy lyues for the cleannes and puritye of their hartes by the power of hys holye spirit and shal be perfourmed trulye vpon theÌ„ at his gracious and most godly appointed time But if we that haue professed the law of god only beare an outwarde face of loue towardes god confessynge hym wyth oure mouthes and denye hym inwardlye in our hartes thorough oure euell and corrupted conuersation wourke we not then rather oure iust dampnation then saluacion or rather to be cursed of god then blessed The true knowledge and lous of GOD amongeste vs effectuallye consisteth herein that is in wourking in folowynge and in good ordre of lyuynge accordyng to his most perfecte exaumple by the rule of hys wourd rather then in vayne talking â—ayned fauouring or in colde or slipper louing 1. Cor 4â— And touchynge the sayde capital vice of pryde amongest others A poisoned 〈◊〉 of perdicion If we woulde happily enter into our selues 〈◊〉 with sincere iudgemente and secrete examination what we bee of oure selues what substaunce wee are made of of what base matter of how fraile and fylthye flesh what lothsome frutes commeth thereof vnto how many miseryes diseases and daungers we be in subiection vnto lyuyng in the fleshe The misery of makind in this life the filthines of our conception the place and manner of our byrth wyth how great daunger we be borne ryther touchynge our selues or our mothers that beareth vs how naked we also are howe neadye how brutishe how sore how wretched and howe myserablye we creepe into thys chaungeable lyghte of lyfe and that oure race then beynge but shorte death in the ende must of necessitye ouercome vs These few thinges I say among other well noted of vs would some thing mortifie in vs I think our corrupted grosse affects they would be a meane the rather to cleanse in vs among the rest that pestilent insectioÌ„ of pryde a vyce moste ougly hatefull and detestable before God and man the originall of all synne whereby also we are fylled wyth the cursynges of God Eccle. 1â— who hathe promised that greate wretchednes and misery shall come vpoÌ„ vs that in the latter time shal dwel in the worlde for the greatnes sake of that lothsome and cursed vyce And how it aboundeth now in these daâ—es Esdâ—as 8. we maye well note and thinke the appointed tymes of gods vengeaunce to be wourthilye entred amongest vs. And because that in the lyfe and welfare of the proud people of this world dependeth greate and manye mischieues to the griefe and vexation of the poore and rightuous the prophet crieth in this wyse for the hastenynge of Gods vengeance amoÌ„gst theÌ„ Psal 9â— Arise O lord thou iudge of the world recompence in thy fury the great pride of this people euen after their just deseruing O forget not the voice of thyn enemies for the presumption of theÌ„ that be hatefull agaynst thee encreaceth yet stylle more and more Again Let the proude be confouÌ„ded O Lord for they go wickedly about to destroy me And tholde sayenge hathe bene from the begynnyng Pride wyl haue a fall Whiche agreeth to the saying of SalomoÌ„ PresuÌ„ptioÌ„ goth before shame destrucitoÌ„ after a proud stomack ther foloweth a fal May we not no we think it at the highest and neuer so like to fall Pro. 21.29 Was there euer sens god created heuen and earth that like abuse abhomination wtout measure reignyng Can it by any meanes more horribly appere amoÌ„gst vs Can it with possibilitie Excesse in pride froÌ„ any faÌ„tastical head that beareth life be more diuersly deuised chargeably to the painting forth setting out of our rotteÌ„ carrainly carcases Or can it be by other more vainly or foÌ„dly deuised thaÌ„ is of our selfs foÌ„dly coÌ„seÌ„ted to receued Of ther coÌ„sider we as we ought in al such our doinges our poore and hase estate or the sleandernes of our habilitie for the supportation of such a chargeable fantasie In pride vve forget poâ—â—â—tie And dothe it not also by oure wourkes appeare that as we are gloriouse gaye and ryche without our hartes are wretched deformed and full of pouertye wythin yes vndoubtedlye both in the presence of god and all godly men
not God by the doctrine of his wourde to be a god of loue of vnitie peace and concorde or that we haue not abundantly in Christe Iesus both tasted and felt of the liuely and faste flowynge fountaines of his grace â— Cor. 13 to the greate blessyng sustentation and comfort of body and soule whose coÌ„mandementes also we haue professed and promised to obeye and whose steppes of rightousnesse we ought to embrace and folow In consideration whereof and for the perfourmaunce of ryghtuousnes haue not wee Christians the rather good occasyon well to remembre that when we were professed consecrated wyth the holye mysteries of the founâ—aine of lyfe howe we thenne boundo our selues vnto the good wyll of god Rom. 6. and Christ in all puritie and holynes and to forsake the deuil and al his daÌ„pnable wourkes of darkenes and lyke dilygence and faythfull souldiours of Christ to be alwaies prepared and redie armed wyth the armoure of lighte and rightuousnes to wythstande the cruell assaultes and craftye ingins of Sathan that our most aunciente and mortall enemye And valyauntlye to aduenture our lyues throughout the whole rase and dangerous passage of this shorte lyfe vnder oure victoriouse prince most puissant captain christ to whome oure lyues are double due first because he ons gaue lyfe vnto vs and thaÌ„ being lost to restore it vnto vs agayne Eyther are we forgetfulle agaynste whome wee stryue For we wrastle not agaynste fleshe and bloud but agaynste rule agaynste power againste worldlye rulers euen gouernours of the darkenes of thys worlde and agaynste spirituall craftynesse in heauenlye thinges Wherefore take vnto you the whole armoure of god sayeth saint Paule that ye may be able to resist in the euyll daye Ephe. 6. Luke 18. Thes 5. and stande perfect in al things Stande therfore and your loynes gird with the truth hauing on the breast plate of rightuousnes hauing shoes on your fete that ye may be prepared for the gospel of peace Aboue al things take to you the sheld of faith wher with ye may quench all the fyry dartes of the wicked And take the helmet of saluation the sword of the spirite which is the word of god And Iob saith â—oh 〈◊〉 That the life of manne here vpon th earth is but a continuall warfare or tyme of resistence mightily touer come the stoughtnes of our enemies that no maÌ„ attaineth the croun of victory except in Christ be striue laufully And that we prepare our selues by coÌ„tinuall praier to preuaile against our ennemies as the Israelitê therby preuailed againste the wicked Amalachitê Exod. 17. or other their deadly enmies meÌ„ cioned in the scriptures Wherfore for the more strait loking to of our charge and the more spedye fulfyllyng of our professioÌ„ bond as we wold shew our selfs faithful valiaÌ„t wise souldiors thobedieÌ„t seruantê of god as we wold declare our selfes to be the zelous childreÌ„ of the vprighte and moste pure honourynge of god and as we woulde haue any regarde to the state of our soules and to the lyfe to come whose euerlastyng ioyes no tungue can expresse let vs haue in remembraunce oure sayde promyse 〈◊〉 made to anye earthelye kynge or other vayne creature vnder the sonne nor to any angel in heauen but to the Lord of heauen him self that liueth for euer a god aboue al goddes a righteous god omnipotent and immortall vnto whome let vs acknowledge our owne weakenes and applye our selues chieflye and aboue al thinges humbly to abase our selues to prepare our strength in Christ to seke the mortification of thold man the whole body of synne to seeke newnes of life and to hungre and thirst for the waye of rightuousnes Prayer is the eleuation of the minde to god vvaâ—do vvhereby is secluded al worldly do sires and all carnall and vayne fantasies And vnto the said prayer must be ioyned fastynge and almose dedes Toby 12. lette vs trauell wyth our ful force and strength and with al feruent prayer and bourning desire to god to attayne at his gracious most mercyfull hande to bee partakers of the depthe of hys grace whereby we maye the rather attayne into our hartes the wisedome of his sonne Christ whiche by vs must be reuerently searched for and digged out of the hydde treasures and plentyfulle vaynes of diuine scriptures or wourde of god which is the word of truth the touche-stone of trial the lanterne of light the heauenly foode health strengthe and life to our soules wrought in vs by the spirite of God or mynistred vnto vs by his diuine and faithfull mynisters And by whose clearenes and beautyfull bryght shynyng beames our soules may be pourged frome all impuritie frome the vayne wisedome of the worlde from darkenes and from the fowle stynkynge and blynde thycke myste of ignorance whiche dymmeth in vs the perfect senses and iudgemeÌ„t of reason whiche is wonderfully corrupted against whom sensualitie preuaileth who also of it selfe is not able to healpe and rule it selfe but feebly yealdeth to confusion and therefore muste haue for his assured and perfect guyde a more excellent and wourthy gouernoure For not withstandynge that Baptisme the outewarde signe and lauachre of Regeneration hathe wiped away in vs the greate and foule spotte yet the synne VVee styll possesse the spot of our father AdaÌ„ partlye there remayneth styll of oure progenitoures and first parentes which hath not a litle darkened that soo pure and cleere light of the couÌ„tenance resemblauÌ„ce or similitude of god whyche he hathe wonderfullye shewed and layed vpon vs whereby our courage is greatly enfeabled oure streÌ„gth diminished or the vertue of our wysedome fowlye dysteyned and spotted For the reformacion wherof through the liuely courage omnipotencye and greate wysedome of oure Capitayne Christe and by the vertue heauenlye operacion thereof in vs our hartes by hym shal be cleane pourged and lyghtned to possesse and enioye the spirite of humilitye mekenes Through whyche vertue also we shall bee the rather in Iesus Chryste made more apt vesselles prepared and sanctified to honoure and meete for the vse and seruice of our lord god and to the receyuinge also of hys most holye spyrite Math. 5. Iohn 4. who alwayes reioyceth to reste in the humble and meke harted personne vnto whom Christ hath promised the blessyng of god and to enâ—Ì„erite and possesse the earth Iohn 14. Math. 5. And when our mynds are therby replenished we shall be thaÌ„ the more enforced with all singlenes of hert to marke dilygently by hearyng or readyng the wourde of god what his good wyll and pleasure is should here in this lyfe be done by vs and amongest vs who hath promised vs for our christen obedience humilitie mekenes in acknowlegyng as before oure owne inhabilitie and weakenes trustyng and only leauyng to the power and merites of Christe that he wyl mercifully heare vs when we call vnto hym Iohn 7.9 and teustruct vs