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
the holy Ghost We receyue an inward féeling quickening and stirring vp of our mindes That whereas the fleshe sinne death and Sathan do séeke dayly to suppresse vs and burthen vs with manye miseries infirmities and leade vs euen vnto the gate of desperation the holye Ghost doth certifie our spirite that we are gods children he will preserue vs that the gates of hell shall not preuaile Question Why then fayth is a knowledge and an assuraunce sent from God to vs and nothing els It requireth nothing in vs Aunswere Yes It is a louing consent and embrasing of the same knowledge and assuraunce on our part yea and doth require in vs a framing of our selues agréeable to all those dueties and seruices as are expressed in the worde of God and as do become good Christians Question VVhat benefite haue you by fayth Aunswere By fayth we are iustified that is we are accepted of God as righteous because of his sonne Iesus Christe and shal be restored agayne into his fauour and haue the felowship of the blessed saintes in euerlasting ioye and blisse Question If then by faith we are iustified we neede not good workes Aunswere Fayth onely doth iustifie but this woord onelie doth not exclude good works For fayth is not a perfect faith vnlesse it be of it selfe fuller of good workes so that fayth and the workes procéeding from that fayth are not diuers but one As a trée and his twiggs or lymmes is but all a trée and such a fayth is accepted and knowen to God And yet many deceyue man For the hippocrite may do good works and yet haue no fayth so likewise fayth it selfe generally is not allowed For the Diuelles beléeue and yet they tremble that maketh their fayth to be nothing woorth Wherefore we must neither iudge nor learne faith by imagination vnlesse it procéede from the woorde of of God For that fayth which is sowen in our hearts by the holy Ghost and watred by the same spirite cannot staÌ„d as an idle and frâ—â—tlesse trée but bringeth foorth abundance of fruite for wée may not thinke that the gyftes of the holy ghost wherof faith is the chiefest are barren but fruitfull Question Then by your comparison and meaning vnlesse God water the tree which he him selfe hath graffed There is no fruit so that in him is all and he is all in all what neede heere anie thing to be required in vs Aunswere We are likened to good trées not too badde for our capacitie not for a captiousnes for in vs there is affection reason and will which are not in trées therefore we should gouerne and direct our selues according vnto the rule of fayth Euen as the ship-maister coming with his vessell on the Seas letteth not the ship to runne whether shée list but looketh to the North starre and is guided by the windes and with all diligence and care auoydeth the sandes and the Rockes and yet all this is in gods handes And so we may reason infinitely God doth sende vs abundance of Corne and victualls but we receiue it order it and vse it or els we maye starue Question What good workes be there best knowen and seene in a perfect faith Aunswere Many both spiritual temporal the spiritual works are loue prayer patieÌ„ce in affliction hearing and daylie exercising of gods holye woorde vsing the Sacraments and such lyke The temporall workes are generally to do good to all men to giue Almes to Fast to pittie the poore and helpe their necessities to do equitie and iustice to vse our selues honestly faythfully and orderly in obedience to our Prince Maiestrates Parents and superiours Question Then if we haue fayth we neede no more but to leaue of by the same Aunswere If we haue a good father it is ynough but we may not leaue of by the same for as the lyfe of man is not mayntayned by one meale and as he ought not afterward to be carelesse for his maintenaunce but to haue a care for the daylie prouision thereof Euen so should he alwayes mayntaine and strengthen fayth that it might liue vnto lyfe for in our corrupt nature it may weaken and sterue if the fleshe or the enemies reigning in the flesh shoulde haue the vpper hand A spirituall thing cannot be maintayned with a carnall thing although it be mayntained in a carnall thing fayth being a spirituall thing may not be mayntayned neyther with vs nor of vs but in vs and that thing or thinges that are agréeable to the proprietie of fayth is the sufficient maynteynaunce our nature is not agréeable to the propertie of fayth and therefore our nature cannot be the maintenance and vnlesse this fayth be maynteyned it will be ouergrowen with the wéeds of the flesh and so wil dye and then we perish with it Question What is the true maintenaunce of fayth Aunswere The exercising of gods holy word continuall prayer and vsing the Sacramentes Question How shall we exercise gods worde Aunswere Not onely by reading it but by hearing learned preachers to expounde it and not by hearing it expounded but by vnderstanding it wheÌ„ it is expounded and not onely by hearing and vnderstanding it but afterward by applying and vsing it vnto the honour of God and our euerlasting comfort and reformation Question How shall we praye Aunswere Not with the lipps but with our hart not ignorauntly 1. Co. 14.15 but with vnderstanding hauing alwayes in the very bottome of our harte the sorrofulnesse of our sinne and the ioyfulnesse of Gods mercy shaking of the one with defiance neuer to put it on agayne and embracing the other with affiaunce alwayes to holde it fast Psal 25.1.2 lifting vpp our hartes chéerefully and beléeuing verely that the Lord doth heare vs when we call vnto hym and wyll helpe vs. Question vvhy should we pray continually Aunswere Luke 21.36 Ro. 12.11.12 Eph. 6.18.19 Mat. 26.41 1. Pet 5.8 Because we are so commaunded and for that our enimies do coÌ„tinually hang about vs and tempt vs and séeke euery day and euery houre to bring vs to destruction both of body and soule Question Should we pray but for our selues onelye and for none els Aunswere Yes we ought to pray one for an other Acts. 7.60 Ex. 23.11 Acts. 12.5 Nu. 47.48 aswel our enimies as our fréends that the vertue and force of the prayer which shall procéede from the mouth of the godly may extend aswell vnto the vngodly for their amendement as also to the oppressed for their ease and also to the néedefull for their helpe Question Ought we to pray for the deade Aunswere No. Question vvhye Aunswere Their estate is not such as néedeth our prayers for God in his secret wisedome hath elected whom he wyll and his determination will he not alter wherefore those which are appoynted to saluation cannot be in better state by our praiers and those that are damned can we not redéeme by our praiers vnlesse we will make our praiers of greater
downe what the force of all those enemies is that we may sée how that dayly by the entertainement of sinne wée prouoke gréeuous enimies against vs. And touching the first which is the vengeaunce of God vpon sinners Vengeance of God I wyll begin with the Hystory of the Isralites expressed in the Bookes of Exodus and Numery where the people for theyr murmuring wyshing of their fleshpots for worshipping the Golden Calfe Exo 15 16 17 19 32 Chapters and many other sinnes had the plague leprosie and gréeuous diseases among them and many of the Idolaters were slayne And in Numery such as rebelled were swallowed vppe in the earth Chapters 16 21 25 such as murmured had firye Serpents sent among them and such as commitmitted fornication among them hadde the plague in so much as there dyed in the plague twentye foure thousande We reade also that for the sinnes of the people the world was drowned and for the sinne of Sodome and Gomor Gen 6 13 those Citties were consumed with fire and brimstone Horosius reporteth Gen 19 24 that for sinne the two great Citties in Asia Colossa and Hierapolis suncke into the earth and were swallowed vp Iericho was besiged by Iosua and the Cittye was taken Iosu 6 21 and all the inhabitants sauing Rahab and they that were wyth her bothe olde and young were put to the sworde and the Citty burnt but of all lamentable plagues sent from God the destruction of Ierusalem by Titus and Vespasian may be a terrible example vnto vs for they hadde the Lawe Prophets Math 11. yea Christ himselfe who bitterly wept ouer them and yet they would not turne from theyr wicked sinne but hardned theyr harts and cared not for the Lords swéete warning and comfortable calling nor yet for their owne harme and confusion which was so néere at hande but euer they thought that the Lorde woulde not destory hys Temple among them nor yet that they shoulde bee spoyled for their Temples sake and besides that they were so many they boasted of their multitude and strength and thought all the worlde could not ouercome but all the world cannot preuayle where God him selfe dost sette against as appeared by this great and populous Ierusalem Whereof Iosephus maketh mention that they were besieged so long that a bushell of Corne was worth a talent yea they were so hungry that they dyd eate the Leather of their Targets and shooes Anno salutus 73. and glad were some of them to eate the dunge of Oxen the mother killed her owne child to eate if which was a most lamentable vnnaturall thing there were xâ— C.M. besides Gaâ—â—leans slayne by Vespasian xvii M. sent to Alexandria by Titus to be kept 〈◊〉 vile bondage Two thousand to be brought 〈◊〉 Rome for a triumph which afterward were deuoured of wylde beastes â—â—llâ—es that xxv M. Iewes were sold all this grâ—â— multitude which man 〈◊〉 haâ—â— thought could haue conquered the whole 〈◊〉 the Lord 〈◊〉 their sinnes and for the contemning of hys word and trueth deliuered vppe to the bloddy hands of their enimies What harâ— is so hard that wyll not tremble to heâ—â—e this lamentable vengeaunce and wrath 〈◊〉 God with so sharpe punishment vpon his owne people which before he loued so well and among all other nations of the worlde chose for his peculiar flocke Besides this the hayle thunder lightning stormes tempest fluds mists palpable darknes frogges caterpillers and firye serpents which the Lorde hath sent vnto hys people for sin The Prophet saith that for the sinnes of the people the Lord wil send a dearth vpon theÌ„ not of bread and oyle onely but of hys holye worde and therfore for their Idolatry and iniquity Eze. 14 the Lorde sent false Prophets among them and the Lord sent word vnto the people by the Prophet Ezechiell That if they did sinne by committing any trespasse against him he woulde stretch foorth hys hande and break the staffe of bread and sende such a famine vpon it that man and beaste shoulde bée destroyed likewise be would sende â—â—â—soâ—e beastes into the lande to spoyle it a sword to destroy them or a pestilence to ouerthrowe man and beast and their if Noab Daniell and Iob were among them they shold deliuer but theyr owne soules but their sonnes and daughters should not be deliuered How bitterly were the offences of Aâ—hab and Iezabel punished for the taking away of a little péece of land I would to God it were séene in England by them that taketh away great liuings and manours and sendeth a whole housholde it begging if the sonnes of those menne were so vsed as Achabs sonnes theyr heads cut of all in one day and likewyse theyr hungrye Iezabels were vsed as Achabs Iezabel deuoured of dogs and foules of the aire they would I thinke consider what a a God there is that séeeth into the harts of wicked offenders and dooth beholde the multitude of their sinnes not onely entertained in corrupt nature but allowed in corrupt wyll Good Lord considering the ripenes of sinns in these dayes it is to be lamented that wee feare not the vengeaunce of God Eze 16 19 The Prophet Dauid could say If thy wrath be kindled O Lord who may abide it Ezechiell doth shewe howe greatly the Lorde cryed out against Ierusalem shewing the offences of Sodome for the which they were destroyed whych were pryde fulnes of bread Idlenes and contemning the poore But alas we haue not onely thys but an infinite more of most horrible sins raigning amongst vs. As disobedience murther enuy couetousnes horedome extortion vsury false accusation drunkennes lying dissimulation and periury from the iust iudgement of which sins nowe ripe among vs I beséeche God of hys mercy defend vs and be fauourable vnto vs. Truely our owne sins of EnglaÌ„d béeing so many and so boldly and openlye vsed doo blind vale a great many that they neither beholde the maiestye and authority of God not yet the iustice he may lay vpon vs as barrennes dearth famine and pestilence and in stéede of our great plenty to sende vs scarcity in stéede of our peace to send vs warre and for the quietnes of our habitations and families to banish vs froÌ„ our owne houses and to scatter our families before our faces and to deliuer them and vs into our aduersaries hand as a pray This God can doo and vnles we spéedily repent vndoubtedly this first enemy to sin which is Gods vengeaunce wyll be powred vpon vs. The second enemy vnto sinne is our owne conscience Second enemy to sin which forasmuch as it hath an inward taste of the law of nature a knowledge of our deformed conuersation a sight of our going a stray from the image of our good creator doth alwaies at the rebellion of sin especially when we ioyne our wils therto stir in our bodies as though we had the féeling of some liuing thing there crawling Synteresis gnawing
obedience because it procéedeth from so good a fountaine Also the prophet Dauid called it a Lanterne A Lanterne or Lyght Psa 119 105 saying Thy word O Lorde is a Lanterne vnto my feete and a light vnto my pathes that forasmuch as wee walke in a darke sinfull world by the word of God we should be directed how to goe and which waies least we knock our selues in euery blocke of sinne our sauiour Christ by the same light giueth light to them that sit in darknes Luk 2 and in the shadowe of death and to guyde our féete into the way of peace What greater comfort vnto trauellers then the day light and what greater discomforte to wayfaring men then the darke night God be thanked that hath giuen vs the light of hys holy worde therefore while it is day let vs not harden our hartes as in the prouocation Power of GOD. Rom 1 16 and in the day of temtation Likewise S. Paule dooth call the word of God the power of God to saluation to euery one that beléeueth hée saith not that it is a secrete reuelation or the Hystorye of prophane matters but that it is the same wherein the vertue and power of God is hidden to helpe succoure defende and comforte the beléeuers Also it is called a mighty worker as S. Paule sayth A mighty worker Hebr. 4 12 The worde of God is louely and mighty in operation and sharper then any two edged sworde and entereth through euen to the deuiding a sunder of the soule and the spirite and of the ioynts and the marowe and is a discerner of the thoughtes and the intentes of the hart so that as we haue many maladies sores byles aches and inwarde diseases Euen so God hath ordeined such an excellent oyntment euen the oyntment of his holy word to pearce through euery artery ioynt sinewe and bone to purge vs ease vs and cure vs. So that nowe what greater comfort then wysedome to our knowledges light vnto our darke pathes defence for our poore vnshielded bodies and health for our sicke soules which the Lord of his mercy hath imparted vnto vs by in his holy word Now it reasteth howe we heare the word of God and vse it First we must consider that we vse all diligence and humility in hearing the word of God and put of all phantasies cares heauines and worldly imaginations and that wée put on true vnderstandinge and knowledge as it is sayde Hée that receyueth the séede which is Gods worde in good ground Mat 13 23 is hée that heareth the word and vnderstandeth it Otherwise if we endeuour not to vnderstand if the Trumpet sounde an vncertaine sounde 1 Cor. 14 ◠who can prepare himselfe to the battell there may be a fault in the Trumpettor there may be a fault in the hearer therefore let the one be diligent to teache truly and sincerely let the other heare attentiuely and vnderstand fruitfully and when we haue so doone it is not inough to learne and to leaue off but to followe the rule of Moses in Deutronomy who sayth These wordes which I commaund thée thys day Deu. 6 6 shal be in thy hart thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thy house and as thou walkest by the way and when thou lyest downe and when thou rysest vppe and thou shalt bynde them for a signe vppon thyne hande and they shall bée as frontlets betwéene thyne eyes also thou shalt write them vppon the postes of thy house and vppon thy gates It is not inough to heare the worde of GOD but to exercise it to the building vppe of the menne of GOD and for the preseruation of hys Temple in safety The Euangelist saith Whosoeuer heareth the worde of God Math. 7 24 and doth the same I will liken him to a wise man which hath builded his house on a rocke But now because there are many doubtes and repugnances in scripture that it séemeth to be harde and obscure which wyll lothe many a man to the reading or hearing of it It followeth not that therefore he should be wearie or shrinke backe for he is wylled to séeke and shall find to knocke and it shall be opened and againe on the other side the Lord wyll not leaue his church desolate and comfortles for he willed Phillip to ioyne vnto the Eunuch that was doubtfull he caused all his Apostles to goe preach in all the worlde and sayth that he wyll rayse vp prophets vnto hys people yea and hath truely sayde him selfe Ero vobiscum I wyll be wyth you vnto the worlds ende Last of all we must consider what is to be gathered out of the worde of GOD which is the fruite and benefite that wée receiue by it Whereof the firste is knowledge by the which wee may discerne thynges and knowe our creator Knowledge and what he hath and dooth for vs and also our owne duty how we should behaue our selues in his seruice this knowledge did Saint Paul wishe and pray to be increased in the Collosians Col. 1.10 When he sayd For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled which knowledge of his will in all wisedome and spirituall vnderstanding Likewise the prophete Hosea sayth I desired mercy Hos 6 6. and not sacrifice and the knowledge of God more then burnt offeringe The second benefite is fayth by the which we are assured of the promises of God Fayth and eternall saluation in his sonne Christ Iesus Heb. 11.1 Saint Paul dooth call it the ground of thinges which are hoped for and the euidence of thinges which are not séene which is as muche to say as the certaintie of those things to come That is acceptation redemption sanctification euerlasting life and the kingdome of heauen which things we do expecte and it is the writing or euidence of the same hold and we are perswaded that though we are vnworthie of our selues of those heauenly riches and graces to be bestowed vpon vs yet by the death of Christe Iesus and by his onely sacrifice we shall enioy them which writing an euidence of fayth he hath written in our hearts and sealed with his owne blood so that as in euery euidence or indenture hold the tenant oweth due loyalty vnto his Lorde and consenteth vnto and obeyeth all couenaunts comprised in the same writinges so we should obeye serue and assent vnto the Lorde and his statutes and couenauntes For so is the nature of fayth according vnto the Gréeke word to assent vnto the word of God and to haue a sure truste in God that he will of his owne mercy perfourme all those thinges that are written in the word of God so that to haue fayth or to be faythfull is spoken by correlation that is that God simply and absolutely offereth not his mercy and grace vnto
Which ioyes as S. Paul sayeth although our hartes cannot conceiue yet let our harts beléeue those vnspeakeable ioyes and although the worthinesse and excellency of the place be such as we may dispayre of in our owne iudgement because of our great vnworthines and the multitude of sinnes yet if we beléeue that Christ is that sonne of the liuing God and that he hath payed the ransome for our sinnes and that he hath nayled our sinnes to his crosse also if we turne vnto him loue him and obey him with all our hart with all our minde and with all our soule then will he assuredly bring vs vnto that place of consolation as he sayeth in Iohn And though I goe to prepare a place for you Iohn 14 3 I will come agayne and receyue you vnto my selfe that where I am there might ye be also Ma. 19.28.29 Also the Euangelist Mathewe sayth And Iesus sayde vnto them verely I say vnto you that when the sonne of man shal sit in the throne of his maiesty ye which followed me in the regeneration shall sit also vpon the twelue thrones and iudge the twelue tribes of Israell And who so euer shall forsake houses or brethren or sisters or father or mother or wife or childreÌ„ or laÌ„ds for my names sake he shall receiue an hundred folde more and shall inherite euerlasting life These wordes are not spoken by a mortall man who may lye and deceyue but they are spoken by the very sonne of God hym selfe whose word shal stand and endure for euer tyme shall not chaunge it nor age shall not weare it out And furthermore forasmuch as the nature of maÌ„ is desirous to be resolued whether wée shall know one another after this lyfe I thought good to answere briefely that as our state shal be farre better so shall also our knowledge be farre clearer for in this world we are the more ignoraunt our sences deceyued by reasoÌ„ of a corruption But in the world to come when we shal be chaunged into an incorruptible estate then our sences shal be much more clearer and we shall know farre the better and let vs be thus perswaded that that worlde is a world of knowledge not of ignoraunce as our sauiour Christ him selfe sayth vnto the chiefe priest that would knowe whether he were Christ the soÌ„ne of God or no He answeared thou haste sayde it neuerthelesse I say vnto you hereafter shall ye sée the sonne of man sitting at the right hand of the power of God Mat. 26 24. and comming in the cloudes of heauen which is to no purpose that they sée his sitting and his comming vnlesse they know it and yet he speaketh this vnto the wicked Iewes that did crucifie him that they should sée it know it Much more assuredly shall the righteous sée him and knowe him The Apostle Paul touching this matter sayth 1. Cor. 13.12 Nowe we sée through a glasse darkely but then shal we sée face to face Now I knowe in part but then shall I know euen as I am knowen So that now what remayneth more comfortable to the godly and to them that thirst after Christ Iesu then to go to a place after this life replenished with all ioye comforte consolation and euerlasting lyfe vnto the which also our sauiour christ Iesus shall conducte vs by his mightie power and in the which is all fulnes of knowledge perfection of a blessed state The God of all blessing and comforte for his sonne Christ Iesus his sake spéedely bring vs vnto that celestiall ioye peaceable estate To whome both with the holy ghost be all glory dominion and power now and for euer So be it A Prayer O Mercifull God the king of all creatures and gouernour of all thinges which of thy mercy and goodnes didest bring thy people out of Egipt from the bondage of Pharo and didest conducte them through the red sea into the comfortable land of CanaaÌ„ we beseech thee of thy accustomed mercy deliuer vs froÌ„ the bondage of sinne the tiranny of Sathan and the persecution of the world and conduct vs vnto the heauenly Ierusalem the onely Canaan of our euerlasting inheritaunce where we may raigne in eternall felicitie with thee and the sonne Iesus Christ to whome both with the holy Ghost be all honour and glory now and for euer Amen FINIS A Christian exercise for priuate Housholders Question WHat doo you chiefely professe Aunswere Christianitie Question What is the badge of a Christian Aunswere Fayth Question VVhat is fayth Aunswere The verye same thing that cannot playnely be expressed in wordes for it is aboue the reach of man and therfore not vnder the reason of man Howe beit we may giue eche to other intelligence of it by wordes out of the Scripture and by the deedes of the godly which is that it is the séede of assured reconciliation sowen by God in our heartes for his sonne Iesus Christ his sake to stirre vs to comfort and to bind vs to obedience to giue vs a true certificate in our consciences that we are called againe to be the children of God and that we are ingraffed into the body of his sonne Iesus Christ and to be his members So that although fayth be such a thing as is giuen â—â—om aboue as a seale of gods mercy Yet it is required here be low of vs as a talent of assuraunce and knowledge Luke 19. receiued of him to be increased by vs. Question What doth fayth woorke in vs Aunswere The knowledge of God the assuraunce of our redemption and the consolation of conscience through the holy Ghost Question Let me vnderstand at large your meaning by this Aunswere By the knowledge of God we learne that he is our creator our gouernour and defender in all necessities daungers And as he hath a speciall care daylie to prouide for our bodies in giuing the plentifulnesse of the earth so are we perswaded that he hath a more care for our soules to preserue them to be honorable ornaments in his heauenly mansion Furthermore by this knowledge we confesse hym to be the Almightie God to whom all honour ought to be attributed of thinges in heauen and thinges in earth whereby we abandon all Idolatrie and superstition as meere inuention of man and as perswasions of Sathan to delude men and deface the knowledge of the high and mightie God whom we worship as our maker and acknowledge to be our defendour in all euilles ghostly and bodyly By the assuraunce of our redemption we are perswaded that Christ Iesus hath payed the ransome of our sins and is the sufficient sacrifice to appease gods wrath and hath for all the church fulfilled the whole lawe hath vanquished death sinne and hel and hath don all that for vs which is required of vs so that in hym God is well pleased and by hym the gats of heauen are opened and euerlasting life is promised By the consolation of the conscience through
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