godly affection in vs Fayth cannot be seperated from a godly affection Cal. institu Lib. 3. Cap. 2. Sect 8. sanctified by the same spirite and directed by a perfect fayth which worketh thankefully charitably and penitently stirring in vs a newe continuall conuersation which maketh a worthie receyuing And vnto this twoo meanes is added a figure which is breade and wine and vnto the bread and wine are added similitudes and then it is a full Sacrament And the similituds as diuers wryters saith doo importe these operations namely Nourishment Vnitie and Conuersation whereof the first which is Nourishment is this that as bread wine do nourish and comforte our bodies so the bodye and bloud of Christ do nourish and comfort our soules The similitude of vnitie is that as many séedes make one lofe and many Grapes one Cup of wine so we being many are vnited as one in Christ and Christ in vs he is our head and he our members The thirde similitude which is conuersatiō is this that as the bread and wine are digested and turned into the substance of our bodies so are wée one flesh in Christ and Christ in vs as the Apostle sayth Now ye are the body of Christ and members for your part Question Haue you any more to say Aunswere That which is spoken is spoken briefely 1. Cor. 12. how be it Christianly wherefore we conclude with this counsell that for as much as the sacraments are ordayned of God and their dignity consisteth of the word of God we ought to haue them in high estimation and reuerence And for as much as we are promoted from a low to an high estate and estéemed greatly in the fauour of God by vsing them we ought with all carefulnesse and diligence to embrace them Which to do the Lorde giue vs grace for his sonne Christ his sake Amen A Prayer VVE see and behold our owne estate O most merciful father to be very miserable and lamentable and we are compassed about with manye forcible enimies which do seeke to make it worse and woorse to bring vs to the vtter ouerthrow of our selues our soules and bodies and to heape a curse vpon our posteritie We are so secure that we are made as the fat Bulles of Basan and as the wilde Bores of the wood so that we fall into al filthie conuersation lewde lust abhominable sin and diuellish desires in so much that our conscience is putrified our heartes are hardened and our soules do faynt thy word is not esteemed thy messengers not regarded godly exercises neglected and we are like to perish vnlesse thou O Lord come spedely with thine acquainted mercy help for vaine is the help of mā fained is the loue of mā mā is quit gone frō man truth is banished iniquitie rayneth Iustice is periured and falsehood hath taken the regall seate The septer of righteousnes is broken our honour is cast downe to the ground the gates of hell are opened and the floodes of Sathan hath ouerflowen the whole world We feele no comforte in the societie of man no ioye in the lyfe of nature no recreation in the time for the longer it continueth the more it is corrupted O Lorde the very infernall hell flasheth and disperseth his flames in all the world the hartes of men are taken prisoners and their consciences seared Let vs not O Lorde be partakers with the Infideles least we perish with them Strengthen vs for our trust is in thee and vnder the winges of thy mercy is our refuge O the comforte of Iacob the strength of Israell be mercifull vnto thy poore stocke of Iaphets thou hast not lockte vp thy fauour in Canaan but dispersed it in all the worlde Let not the multitude of our sinnes drawe thy vengeaunce vnto our confusion but let the plentifulnes of thy mercy draw our speedie reconciliation vnto thee stop our wilfull race O Lorde betimes least we runne headlong to confusion beate downe the force of Sathan that he may not haue a dominion ouer vs. And establish vs in thy trueth that we may haue a comforte in thy woorde and Sacrament and ioyfully trauell to the meeting of thy sweete sonne Iesus Christ to receyue with him the immortall crowne of glory in the euerlasting kingdome of heauen To the which we humbly beseech thee to send vs all Amen FINIS
hath my mother conceaued me Likewise S. Paul doth say By nature we are the Children of wrath Hence we gather in the verye generation of man when by the Lawe of nature the issue is conceaued and framed then the spotte of sinne dooth passe into them begotten and so from age to age and from one to another passeth sin euen with the framing and conception of nature and then as the Prophet sayth in an ther place who can make that clean which is conceaued of an vncleane seede If that séede then be vncleane néedes must the fruites be agrée able which doo appeare in order as in a séede first there is the very graine from thence the stalke last the very same fruite so in man first the dokled nature by discent euen from Adam then his thoughts lastly his actions déedes Now touching the first we receiue our contamination in generation from the defiled generator then our thoughtes begin to frame a consent and shape of sinne and it is working in our hartes and mindes when it is sayd we cannot as much as thinke one good thought as appeareth in the Gospell â—th 15.19 Out of the hart come euill thoughs murders adulteries fornications thefts false testimonies slaunders So that first in the harte is the séede then from thence procéedeth the thought or imagination which in the 8. 〈◊〉 8. of Gen. is called Gezer a cogitation or cuspicence which doth shape a delight a pleasure a wyll and desire to sinne and last of all appeareth in the same workmanship of nature the very fruites of our corruptnes which sheweth the which is called Atoxia which is a confusion of order not framing our selues according to the Law of God forasmuch as in our selues we behold not that which is necessary for our selues or required in our selues as the Apostle saith The naturall man beholdeth not those thynges that are of the spirite of God 1. Cor. 2.1 for thys cause are we called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked and lewde for when we haue doone of our selues what we can yet we are vnprofitable in respecte of our owne abilitye and power which I speake not to dismay the weaker sort to signifie vnto theÌ„ their valure before God and the world to be nothing worth and so to bee reiected and not regarded but rather to their great comfort that being so vile and wicked in their kinde and generation it pleaseth almighty God to beautifye them wyth the spyrite of knowledge and allowe of them in hys fauourable acceptation and to blesse them with his continuall mercye and loue in his sonne Iesus CHRIST especially those that féele the heauye burden of the flesh and wyll hearken to the louing call of the Lord and come vnto him but such as wyll not hearken and returne when they are called but perseuer and continue in the hardnes of their hart in such this hroode of sinne is nourished and encreased two manner of wayes â—wo wayes â—ne nouriâ—ed 1. By the dilligence of sathaÌ„ secondly by the pleasure of the flesh As touching the dilligence of sathan when ye shall perceiue manne to goe astraye from God which is his preseruer and shéepeheard and from the comfortable flocke of the Church and company of the godly then as a straying shéepe is he the sooner taken by the Woolfe and so deuoured of him for sathan diligently goeth about as a roaring Lyon séekeing whom he may deuoure and when he hath taken him euen as the fleshe of the shéepe is digested in the stomacke of the Woolfe euen so is this wicked maÌ„ resolued into the inticements suggestions of sathan so that where as the motions of the flesh doo prick and stirre there is sathan ready to sette forwarde and egge man vnto the accomplishing of euery sinnefull desire vntill it be performed and then followeth the resolution consumption of the whole man eyther in shame or confusion thys happeneth chéefest in those that goe firste astray and forsake theyr louing GOD Strayers to whom he hath louingly called and offered himselfe and then afterward shal followe the wandring of their owne wyll as appeared in Iudas who fyrste forsooke hys God followed hys owne wyll and then was taken of sathan and so consumed And now to conclude in thys poynt there is no roote or séede of sinne in the hart of man but sathan is alwayes watring it and attending it to make it growe and waxe rype and being so it is reapt either with shame or rewarded with confusion as the Apostle sayth What profite had yee in those thinges whereof yée are nowe ashamed Dauid to auoyd it sayd in hys prayer to God Psal 25.2 All they that hope in thee shall not be ashamed so likewise after the continuaunce of sin commeth confusion as we haue séene by experience many whoremongers haue béene brought to extreame pouerty or to most horrible diseases the drunkard vnto the dropsie and extreame palâ—yes and séeblenes the tyrant vnto vtter ruine hatrâ—â— and corruption 〈◊〉 7. as appeared by Antiochus who did so rotte where hee laye that his Chamberlayne could not abide the smell of him The couetous God doth abhorre as the Prophet sayth the Rebel is rewarded as woorthely with the losse of his life besides their temporall punishments layd vpon some of the vngodly The Apostle sayth vnto all the vngodly Neyther fornicators nor Idolaters Co. 6.9 10. nor wantons nor adulterers nor theeues nor couetous nor drunkerdes nor raylers nor extortioners shall inherite the kingdome of God this séemeth to be gréeuous and terrible sentence and all these sinnes are styrring in our flesh but vrged and sette on by sathan who séeketh as I sayd nothing but shame and confusion Now there resteth an other sort of nourishing of this sin in our fleshly nature when we giue ouer our selues as seruants to vncleannes and iniquity â—om 6.19 to commit iniquity bée ouercome either with pleasure or with idlenes or with aboundaunce if any of these take hold in our fleshly mindes and we anker our wylles therevnto then that sin which stirreth in hidden nature appeareth in open actions as for example the man that is giuen to pleasure whether it be the pleasure of the minde or of the flesh as Herode was giuen to both the effect of them was murther against his owne conscience and if you giue scope vnto the wandring mind to haue his delights wherein he wil as we sée many delights in the world as hawking hunting dycing carding pyping dauncing bare-bayting and many other such pastimes sometimes they are taken for recreations but that is among the graue that knoweth howe to rule not to be ruled but giue the carnal minde an inche and it desireth an Ell and hardly it can be remooued or appeased because it is in league lincked to the flesh which alwaies desireth contrary to the spirite and that is the cause we sée greater flocking more delight in any these pleasures
among the greater company then in resorting to Sermons or to the Churche hence groweth the greate abuse of the Sabaoth day in bowsing drinking gaming and pastime The heathen Poet did gyue good counsell Animum rege qui nisi paret imparat hunc frenis hunc tu compesce cataena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rule thy minde vnles thy minde rule thée bridle him and fetter him fast with chaynes For this cause did the Apostle gyue counsell that wée should mortify our earthly members that is to say Kyll our carnall affections and delights But doo we goe about to kyll them when wee water them and allowe of them nay rather prefer them before godly meditations I wyll not condemne pleasures as I say that are vsed of the wise and well setled for their recreations nor yet our Englishe musicke vnles it be among wanton mindes or light braynes for if it be vsed among them Effect of Musicke you shall sée what a monstrous effecte it vseth it maketh theyr thoughts and mindes to runne astray a great waye of and fall into dyuers and sundry desires and vnlawfull wishes and ambitious appetites besides that it shapeth a thousande fantasies and imaginations in theyr conceits making themselues in their fantasies to be of great valure and estimation whereas they are nothing towarde to what proportion eyther of behauiour ambition or desire they frame themselues that be louers of Musicke they can best iudge that haue delighted it but this I am sure though preferred in many houses before the preaching of the Gospell yet I knowe the Gospell delighteth the godly so much as they vtterly refuse musicke in respect of the greater for in the Gospell we finde this swéete harmony Ioh. 14. the gates of heauē are open mercy and loue is sent vnto vs euerlasting life is prepared for vs in the kingdome of heauen and what better melody The other yéeldeth but vncertaine soundes not distinct lightlye heard and quickly gon and therefore fitter rather for an vnsensible flesh then for a reasonable spirite and thys pleasure of the minde beeing first growen strong and ripe in the minde dooth worke in the flesh so mightily that all good order being excluded these are placed First idlenes then the delight of euill company thirdly euill and filthy words and last immoderate dyet and what procéedeth from all these 4. you shall iudge by the sequell As for the first which is Idlenes the Poete sayth Otia si tollas periere Cupidinis ercus Idlenes Take away Idlenes and thou doost breake Cupides bowe againe Queritur Aegistus quare sit factus adulter In promptu causa est desidiosus erat Why was Aegistus an adulterer because he was Idle King Dauid came from hys fluggish bed at noone day and walked on the roofe of hys house when he beheld from thence Bath-sheba the wyfe of Vriah 2 Sam 11.2 and did by hys idlenes engender hys adulterous practize The wise man saith Idlenes bringeth much euill Eccl. 33 26 Likewise S. Paul speaketh of young wyddowes to Timothy Being idle they learn to goe frō house to house 1 Tim. 5 13. Now to the next vice which is euill company which is a great occasion to translate a good disposition and make it become very bad Euill companye as the wyse man saith Ex malo consortio malus eris by company of the wicked thou shalt learne wickednes Gen. 6.2 The children of God being in the company of the daughters of wycked men discending of the stocke of Cain were rauished with their beautye and tooke them agaynst the wyll of God insomuch as he beholding the wickednes of their harts sayd It repenteth me that I made man Eccl. 13.1 It is sayd in Ecclesiasticus He that toucheth Pitch shal be defiled with it Also in the Reuelation it is sayd by the whore of Babilon Goe put of her my people that ye be not partakers in her sinnes Reu. 18.4 If a Lambe stand by a Woolfe or towe néere the fire the one shal be in hazard to be deuoured the other to be burned If a mā goe among bryers he shal be plucked scratched and defaced in euery side euill company hath wholy consumed many a man discredited his house blotted out his good name impouerished his estate and consumed the body in most horrible diseases The Prodigall childe that fell into bad company is a good example to many prodigall children in Englande to make them auoyd that thing that bringeth shame diseases pouerty hanging or some other bad death there is no mā so vnreasonable but he will auoyde the plague leprosie and such contagious diseases and shun and detest such as are infected with them but those spirituall diseases as doo infect both body soule are neuer auoyded nor detested nor the company of them that haue them the horrible punishment whereof is expressed in many places of Scripture especially if you reade the Homily againste adultery there is a most terrible punishment ordeyned of God in all ages against adulterous personnes of all estates and degrées yet we haue a great many stony harts hauing vysardes of impudency on their faces that do know God haue heard his word his threats against such horrible sinne and yet notwithstanding wyll delight in that filthy and damnable sinne and wyll buylde presumptuously on the mercy of God but this let them be warned and in the bowels of Christ I charge them take héede that they build not theyr pleasure and lust but theyr fayth vpon the mercy of God if they doo the building wyll fall euen as Sampsons house did vpon theyr owne pates and crush them to péeces for the seruaunt that knoweth hys Masters wyll and wyll not doo it shall be whypped with many scourges If such adulterers wyll not bee terrified with the temporall punishments of which before are layd downe yet lette them looke to the day of iudgement where the vpright Iudge Christ sitteth who hath pronounced the swéete sentence already in Mathew Math. 19. Verily I say vnto you that when the sonne of man shall sit in the throne of hys maiestye ye which followed me in the regeneration shall syt also vpon the xii thrones and iudge the twelue tribes of Israell And whosoeuer shall forsake house or brethren or sisters or father or mother or wyfe or children or landes for my names sake he shall receiue an hundred fold more and shall inherite euerlasting life Let them looke into thys sentence and they shall find a promised pleasure which shall drowne all carnall and filthy delights if at least wise hée haue any desire to be the child of God and doo expect and looke for the lyfe to come The thyrd vice which corrupteth a man is filthy talke 3. Vice filthy talke which indéede dooth set our nature so at liberty that we shame not to fall in the sandes and shore of filthy pleasure for if the tongue as the Apostle sayth
force then the blood of Christ The Apostle would not haue vs to praye for them that be a liue 1. Io. 5.16 which do sinne vnto death much lesse for them that be deade For whose sinnes sake they are rewarded with vnbaylable death Question But some in saying Lord haue mercie vppon him or God take him to his mercie when their freind is deade do say that it hurteth not but is a word of charitie Aunswere It hurteth in that it continueth ignorance in the speaker giueth a boldnes yl example to the weaker who in their ignorāce taketh euery thing for a president that is agréeable to their owne mind neyther can it be a woord of charity because it is fruitlesse for charitie ought to haue eyther pittie remorse ayde or good assistant action as féeding the hungrie clothing the naked assisting them that want or such lyke but this worde helpeth not neyther assisteth any thyng at all therefore no charitie Question How shall we vse the Sacraments Aunswere Reuerently penitently and faythfully according to gods institution set foorth in his holy word Question vvhat is a Sacrament Aunswere A Sacrament is the pledge of gods mercy and loue towards vs which being receyued and vsed of vs reuerently and worthely is as a comely and decent ornament to fashion and shape vs to the forme of Christ Iesus Question How many Sacraments be there Aunswere Two Question vvhich be they Aunswere Baptisme and the Lords Supper Question vvhat is Baptisme Aunswere It is a signe of our newe byrth and regeneration that as we were conceyued and borne in sinne by Adam and continue the course of our nature vnto the full age of man so are we new shaped in Christ and continue to growe vnto the full age of Christ in righteousnesse and holynesse not that the water in Baptisme hath the force to do it but as with water we wash away the spots and filth of our garment so by the holy Ghost whose figure the water is we washe our inwarde man from all the corruption of Adam as appartayning to death and put on the fresh and cleane garment of holinesse and newe conuersation by the which as God hath made a perpetuall league and couenaunt of his mercy with man vnder the figure of Circumsition which represented Baptisme so is there a couenaunt in man in the which is required fayth newe obedience and newe conuersation and the putting off of the olde man and putting on of the newe which is shaped in true holinesse and righteousnesse Question vvhat benefite haue we by Baptisme Aunswere First remission of our sinnes secondly the planting of gods grace and all good vertues in vs thirdely the vniting of vs into Christ and fourthly our saluation as appeareth by these testimonies of scripture following Acts. 2.38 Amend your liues and be Baptized euery one of you in the name of Iesus Christ for the remission of sinnes and ye shall receyue the gift of the holye Ghost Rom. 5.2 By whome also wee haue accesse through fayth vnto this grace wherein we stand By one spirite are we all Baptized into one bodie 1. Cor. 12.13 whether we be Iewes or Grecians Goe ye into all the worlde Mark 1.6.6 and preach the Gospell to euery creature and he that shall beleeue and be Baptized shall be saued Question Is there nothing required of vs in baptisme Aunswere Yes fayth for it is sayde whosoeuer beléeueth and is baptized shal be saued and agayne Saint Paul sayth Knowe that a man is not iustified by the works of the lawe Gal. 2.16 but by fayth in Iesus Christ Question vvhie then are Infants Baptized in whom there can be no faith because they haue not heard the word of God Aunswere It is necessary that Infants shoulde be Baptised assoone as they are borne because at their first entrance they shoulde take possession of the Lordes couenaunte which he graunted to our forefathers and to all the posteritie yet vnborne when he gaue the signe of Circumsition Deut. 29.13 which is the signe of Baptisme vnder which league and couenaunt all Infantes are enclined and as they dyd in circumsition circumcise Infantes So in Baptisme ought we to Baptize Infantes To whome as vnto the posteritie of our forefathers this couenaunt extended And as touching their fayth Saint Paul calleth the same the seake of righteousnesse of fayth The fayth of Infants which is as muche to say that the same signe of Circumsition which was a figure of Baptisme Rom. 4.11 and nowe Baptisme it selfe was that couenaunt wherein was sealed the righteousnesse of fayth which in déede worketh from the beginning by grace In the electe secretely and in ryper yéeres apparauntly otherwise it should be thought that fayth sprang from our selues whiche cannot be least there myght followe an error that we Iustifie our selues because fayth iustifieth Howe be it in our selues we take the better holde thereof because it is the better strength of lyfe like good children which estéeme the best thinges and leaue the worst and direct our selues according vnto the same Besides all this in the innocencie of our infancie we must beléeue touching the very ceremonie it selfe that the beléeuing parent sanctifieth the childe which is as much to say that God hath blessed the posteritie of the faythfull with fayth 1. Pet. 3.21 by giuing that figure of saluatiō which to all the godly generation 1. Cor. 12.15 is called the figure of fayth and if among them any be reprobated as some of the godly affirmeth that is not vnto vs but we must leaue it vnto God who hath reserued his secret iudgemēt to him selfe not acquainting man with it and yet hath left Christ to be the swéete sauour of life to them that are saued Rom. 3.22 and the sauour of death vnto death For as in the elected Christ hym selfe is for them faythfull and by his fayth God hath shewed his righteousnesse vnto all and vpon all so is he vnto the reprobate and wicked the sauour and taste of death vnto death Question Then Baptisme is nothing worth but vnto the faithfull Aunswere No for Symon the sorcerer was Baptised Acts. 8.21 but because he receiued not the holy Ghost which was for lacke of fayth he was damned Question VVhat is the Lordes Supper Aunswere It is a gage of our resurrection and a mainteynaunce of that lyfe which is begun in Baptisme whereby we féeding by fayth on the bodie and bloud of Christe receyue a strong nourishment to eternill lyfe Or it is the sound ioyning togeather of the Churche into the body of Christ spiritually whereby the head and members may be knit togeather in vnitie And this supper of the Lorde cannot be a perfect Sacrament without two speciall meanes whereof the one is the holy Ghost working in vs effectually and opening our mindes to sée the trueth and féele the consolatiō of the participation of Christ his death and passion The other is the
Snayle Man compared to a Snayle who in his nature hath these thrée properties hee is slowe in going blinde in sight defileth the way that he goeth in for commonly you shall sée hys trace Euen so mankind in going any the wayes that a maÌ„ should trauell in namely the way of godlines of truth of fayth of honesty of mercy of loue of equity which are the onely wayes we shoulde treade in thys world we finde him wholly to bée very slowe and slacke in his pace and touching his sight euen as he hath lame legs to tread his pathes euen a snailes pace so hath hee blinde eyes to see the same pathes as they ought to bee séene and behold but rather in hys slowe and blind trauell defileth his passage either with ignoraunce pride whoredome enuye theft murther or some one filthye sinne or other In so much that if man doo but account the wandring motions of hys mynde the wylling consents of his hart and the wicked actions of hys body hée shall in himselfe beholde such a filthy account as if with a conscience and consideration he looke backe and be hold but the trauell of a fewe dayes I wyll not say many yéeres peraduenture he shall be ashamed to beholde hys defiled pathes and the steppes that hée hath left behind him so filthy O Lorde howe many desires arise in the concupisence of mans flesh howe many wicked wyshes spring out from the bad affection of his hart howe many vanities haue taken possession in his eyes and howe many felons are written in hys bloddy handes how many bright daies hée hath occupyed in drousie sléepe to wander in the darke night howe hée hath obeyed sathan refused his swéete sauiour Howe he hath followed fables and refused the comfortable counsell of the Gospell howe he hath turned hys eyes from hys poore afflicted brethren and followed the wicked crewe of infidells how he hath shut vp his compassion from the poore and opened his liberality to drunkards wantons and light persons what greater losse of nobilitie cane there be then to refuse the glorious company of heauen yea euen that swéete Christ himselfe and to be conuersant with sathan hys crew what greater deformity then to flee from the protection of the almighty to be subiecto eyther to the flesh or to the world and what greater shame then to cast of the iewels of honesty and godlines and to be bankerupt with the infidels of thys worlde not able to boast of one good work no not so much as delighted with one godly thought God himselfe hath proclaimed all his seruice to be doone in the open light and open places and in all congregations namely faith loue charity pitty patience equity the preaching of hys word the vsing of his Sacraments insomuch that he that is hys seruaunt in these thinges may boldly knocke his breast and say Hic murus aheneus esto nil conscere sibi Horace Eâ—isto 1. nulla impallescere culpa To know no guiltines and to blush at no offence is a brasen wall on the otherside sathan shutteth vp all hys workes in hugger munger he wyll haue none of the come in light as for example the théefe the whoremonger the drunkard and euery euill dooer wyl not be knowne of his action neyther committe any of these wycked offences in the sight of the worlde but secretelie and in feare of daunger yet notwithstanding such is the folly of thys world and the peruersnes of mans nature that notwithstanding that light be come into the worlde Iohn 3.19 yet men loue darknes more then light because theyr déedes are euill Thus you sée the whole state of man described and his lyfe to consist of a weake substaunce his estate in mysery and his honour cast downe to the grounde A prayer O Eternall God and most mercifull father who of thine owne goodnes haste vouchsafed to frame vs of a vile substance made vs to thine owne similitude and likenes and didst set our first parents Adam and Eue in the pleasant Paradise and didst crown them with innocency immortality which they lost by their disobedience plucking vpoÌ„ theÌ„selues their posterity thy iust curse by the which wee alwayes in this transitorye world sauour of sin sorrowe death yet thou of thy goodnes O Lord forgetting thy wrath and remembring thy mercy didst giue vs thy sonne Iesus Christ to restore vs againe to our estate and bring vs againe into thy fauour who hath already entred the gates taken possession for vs in thy heauenly Paradise where wee shall bee assured of euerlasting comfort ioy and blessednes Vouchsafe O Lorde wee humbly beseech thee to comfort our harts with thy holy spirite and open our vnderstandings with the continuall preaching of thy holy worde that we may truely acknowledge thee to be our onely creator preseruer and redeemer and that we may so viewe and behold our owne lamentable estate and hauing our owne insufficiencie alwaies bâ—fore our eyes may alwayes flee to thee for succour graunt O Lord that wee may so acknowledge our owne weakenes that we bee not caryed away with vaine pompe nor fed with filthy pleasure and lust nor drawen away by the allurements of the world but may alwaies settle a firme confideÌ„ce in thee which art the only stay gage of our frayle and casuall estate for thy sonne Iesus Christ his sake our onely mediatour and aduocate Amen ¶ Howe Sinne doth alwayes budde forth and grow in our nature and how it is nourished and encreased in our flesh â—p 2. SIthence the fall of Adam there is a certaine defect and corruption of nature in man by the which hée is prone and ready to commit sin and neuer able fully to satisfie the Lawe of God this corruptnes lieth hidden and taketh roote in that nature of ours which procéeded from Adam and buddeth or breaketh foorth by the thoughts and wyll of the hart béeing enclined vnto euill euen in the whole course of our life en 8.21 as God himselfe sayd The imagination of mans hart is euill euen from hys youth Although we sée in youth no such apparant showe of sin as wée doo in ryper yéeres yet that euil which is called originall or inhabiting dooth assuredly so remaine that sometime is séene anger reuenge vntruth in them and then concupiscence which sticketh in nature from the beginning and aptnes to sin dooth appeare euerye day more and more euen as age dooth encrease and then as S. Iames fayth Ia. 1 14.1â— He is drawen away by his owne concupiscence and is enticed then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth foorth death Sinne it selfe is found in our corrupt nature but the order and encreasing thereof is séene in the maturitye and ripenes of yéeres Touching the first sinne and simple sin which is called Originall The prophet speaketh Psal 51.5 Behold I was shapen in wickednes and in sinne