bare vse of these outward ceremonies or shadowes was so much as yâ— Lord did require or looke for at their hands supposing him to be affectionated like vnto a common strumpet who alwayes looketh vnto the gifte neuer respecteth the minde or qualities of the giuer They had forgotten that the Lorde vvill haue mercie and not sacrifice Osâ— 6. 6. and therefore made no conscyence in falsifying their weight making their measure small and price Amos. 8. 5. 6. great that they might bie the pore for siluer the needie for shovves Yea and in the time of theire newe moones sabaothes also they thought euery day to be ten till these feastes were ouerpassed that they might beâ— at whome againe to vtter their refusâ— corne thinking all yâ— time loste which was spent in the seruice of God preferring eueÌ„ the basest of their odde reckoninges that made any thinge for their priuate profit before it And this was the cause why the Lord did abhorre their sacrifices which otherwise he both commanded and commended But we may speake much more profitablie of this in applyinge the same vnto our time sor were not their sacrifices in that time of the lawe as pretious in the sight of God as our sacramentes are nowe vnder the Gospell And are not our sinnes also of this age as monstruous as euer were theirs And what is behinde tâ—â—â— that those our seales of Baptisme and the Lordes Supper which wee make so much accounte of and so smoothelye shrowde our selues vnder should not be as loathsome in the eyes of God as euer were theirs at that time Surely I can perceiue no reason to the contrary so long as wee are holden in them without remorse of sinne or care vnto newnesse of life whereunto they were appoynted For these outwarde seales are so farre foorth profitable vnto vs as we are partakers of those spirituall graces which are figured vnder them in Baptisme Therefore we haue to consider our â—ree forgiuenesse of sinnes washed away in the bloud of Christ that as Christ died and was buried for our sinnes Rom so wee also shoulde die vnto sinne that it haue no more rule in our mortall bodies And as Christ is rysen againe froÌ„ the dead death hauing no more dominion ouer him so wee should after liue in newnesse of life offering vp vnto God our bodies and soules which he hath purchased and redéemed vnto him selfe The Lordes Supper also is a meane to refresh and renue our dull memories in these so greate mercyes and benefites bestowed vpon vs in Christ that euerye daye wee may become more thankefull then other for the same These considerations or profitinges in the obseruation of the Sacramentes beeinge layde aside there remayneth not one sparke of Religion or holynesse in them as the holye Prophet Dauid moste plainelye prooueth vnto vs out of the fiâ—tie Psalme where hee saith I vvill not reprooue thee for thy sacrifices Psal 50. 8. and burnt offerings vvhich haue not beene continued before me saith the Lord. I vvill not take a bullock out of thy house or goates out of thy folde the vvhole vvorlde is mine and all that therein is But what followeth Offer to god praise and paie thy vovves vnto the moste 14 highest Loe these are the dueties which the Lorde doeth chiefly loâ—ke for at our handes for by offring of praise is meant no other thing then a continuall thankfull remembrance of the great benefites bestowed vpon vs in Christ which the Lordes supper doeth The Lordes Supper liuelie represent vnto vs as I haue before shewed by paying or performing our vowes Wee are taught also manfullye to fight vnder yâ— banner of Christ against Baptisme the deuill the worlde and our owne fleshe whereunto we haue bound our selues vnder the seale of baptisme as by a solemne oath made in our behalfe by two or thrée witnesses These I say are the thinges which wee must haue our chiefe respecte vnto in the partaking of those outwarde elementes or els they can bringe no profit vnto vs there is no religion in them and therfore so lothsome vnto the Lord that in no wise he can digest the same but is ready euen to belche against it yea it shal be saide vnto those in the endâ— which do frequent them in this sorte Who hath required these things at Esa 1â—â— your handes Surely the knowledge of this can not but be very profitable for our time if wee would let it take some roote in our heartes For who seeth not that the most parte of men are caried away with a blinde perswasion of religion holinesse which they themselues doe thinke to be truely in them because they doe resorte vnto the outward ceremonies commaunded in the word and although all those duties wherefore these spirituall exercises are ordeyned be cleane shut out of theire lyues they make no conscience of it at all but without blushing will set an impudeÌ„t face vpon it yâ— they are as good christians as any can be although theire liues do testifie vnto the whole world that there is not one sparke of true and vnfayned christianitie in them Well I can thinke more of this then nowe ray leasure will serue to condemne at large Yet thus much may I say that Christ can haue no enterance into vs nor we any way vnto him except the path be first prepared by repentance by an vnfayned acknowledginge of our sinnes with earnesâ— stryuinge to better our conuersation Shut vp thy hearte from these things and thou dost so much as in thee lyeth to wall thy selfe about with brasse that Christ by his spirit may haue no enterance into thee and prouokest him in like sort so to hedge vp his mercies and graces from thy soule that thou shalt neuer haue any parte in them Howe miserable then will thy case be for hauing once shut out thy selfe from Christ the way to heauen also is shutte vp from thee hell gapeth with open mouth ready to receyue thee and yâ— deuiles waite with great diligence to carry thy soule into the euerlastinge tormentes thereof Looke vnto it therefore and let vs be wise for if the entertainement of Christ will bee a meane to set vs frée from all these miseries what greate diligence ought we to vse in preparinge a way for him that he may haue free passage vnto vs. Certaine it is that before he can come the way must bee prepared and there is noâ— other meane to prepare the same but by repentance For our barraine heartes are that very desart which yâ— Prophet Esay speaketh of where the Lordes Esai 40. 3. 4. way must be prepared before his comming by filling vp euery lowe valley and daungerouse hoale which is our ignorance and infidelitie that must be filled vp with the true knowledge of God by beating downe euery high mountaine that is our pride and arrogancie which must be beaten vpon with the mattocke of Gods iudgements till such time
and thankfulnes and not gâ—utâ—h or murmure for any thing whatsoeuer commeth vnto vs from them humbly acknowledginge our owne ignorance and blindnes in chosinge vnto our selues any way or meane that may profit vs vnto eternal life and thus hauing our heartes prepared we should becâ—â—e fitte ground to receiue the seede of Godâ— woâ—◠〈◊〉 to our endles comfort For sure it is that before the Lord can sow any 〈◊〉 seede in the furrowes of our hard heartes he must first of necessitie breake â—â— â— moâ—â—fy the same with the pl 〈…〉 â—â— his law teare in sâ—â—der the hard 〈◊〉 of vyces sins with the sharp harrow of his iudgments yâ— so the wéedes which our own flesh do naturally yéeld forth may be pluckt vp by yâ— rootes scatered vpon the vpper 〈◊〉 of the earth that is laide plaiâ—â—â— open before our eyes whereby our 〈◊〉 〈◊〉 may bee made manifest vnto vs and we by that meanes drâ—en forward more earnestly to séeke for our PhysitioÌ„ Christ Iesus and more willingly take the purgations which he by his seruaÌ„tes shal minister vnto vs how sharpe so euer it be for curing therof Dasigâ—rous diseases require sharpe bitter medicines to purge out the corruptioÌ„ which is the cause of the same yea the more dauÌ„gerous the dâ—sease is the more sharpe medicine it requyreth Wel theÌ„ if it be so as it is most true as by a 〈◊〉 example it may be made more plaine that french pockes is a fâ—r more daungerous disease then the messels and therfore requireth a more bitter purgation for yâ— curing therof then the other doth But our diseas which naturally we are infected 〈◊〉 is far more perâ—â—oâ—s theÌ„ eyther that messels or freâ—â—he pockes for it is no better then a most lothsome lepry which doth not only 〈◊〉 〈◊〉 or foote but the whole body 〈◊〉 eâ—ery member thereof within and without so that there is no place frâ—â— which disease although it bee not bodely 〈◊〉 kinge out into scurâ—◠〈◊〉 〈◊〉 in the open face of the world which may make vs lothsome vnto the â—yâ—â— oâ— men and hasten our naturall death yet it is spirituall and breaketh out into blasphemous swearinge lying deceauing cursed speaking flaunder murder drunckenesse and such like which maketh vs lothsome in the eyes of the eternal God and bringeth speedely vpon vs though not bodely death yet that spirituall and eternall death of both bodie and soule in hell fire which is endlesse endlesse and hopelesse from which yâ— Lord for his Christ his sake deliuer vs all Amen CAP. II. By what meanes mans corruption iâ— made knowen vnto him and of the endes of the Lawe MOst true it is that we are all by nature infected with this spirituall leprosie of sinne and corruption which maketh vs lothsome in the eyes of the almighty as it hath beene already some what touched and yet not so sufficiently as the necessitie of the matter requireth For although the Disease â—â— both grieuous and generall yet the knowledge feeling thereof is very sparing and although that all bee infected with the same yet not one amongest a thousand wil in trueth confesse him selfe so to be such is the blindnes of our stubborne and crooked nature as for example aske a naturall man which hath his life as voyd of thâ— feare of God as it may be whether he be proud couetous deceiptfull â— blasphemer of the name of God or how much his nature is enclyned therunto he will straight wayes answers with a shew of thankfulnes vnto God affirming that his nature both is and hath bene alwayes from his youth frée from any such things wondring euen with cursed speaches how why or for what cause any man should conceiuâ— so euil an opinion of him A maruâ—lous blindnes and yet commonly this will be theire answere although there appeare no better fruit in all the actions of their life and thus Satan pulleth vs forward from euill to worse in adding vnto our blindnes wilful stubbernes and therfore one degree farther off froÌ„ being cured for â— it were so that wee were simply blinde there were some hope that we would receiue light wheÌ„ occasioÌ„ is offred to discerne some part of our disease with desire to be cured because of the danger which otherwise through the longe continuance of it might ensue vpon vs. But seeing â—â—â—s far otherwise that wee are not 〈◊〉 blinde but also through the vaâ—â—e wisdome of our owne conceits câ—rryed away in a false perswasioÌ„ of our selues that we do both knowe and very well perceiue our owne estate to be good yea and so perfect that the same can by no meanes be bettered Seeing it is so I say how or which way is it possible for aâ—â—e man to worke for ouâ— health when we our selues be â—o 〈◊〉 off froÌ„ any dread 〈◊〉 of being sick What theâ— shal we leaue it thus ruinous as we finde it â— God forbid for yâ— which is vnpossible to men is possible to God And although the plater bâ— nothing Corin. 3. 6. and the vvatâ—rer as litle vvorth except the Lord giue increase yet â—â— is sinne in the planter not to plant and no better in the waterer not to water how â—â—de vnfruitful soeuer yâ— barreâ— grouÌ„d of mens heart seeme to be vnto them and why because we know not what the Lord will bring to passe by their labours who by the ministery of his word doth not only cleanse the lepers and gaue sight vnto the blind but also bringeth far more mightie things to passe as in turninge raueninge wolfes into meeke lambes and cruel Leopards into gentle Kids and deuouring Lyons into tâ—me Calues yea and the venemous Aspes or Cockatrices into the nature of innocent delightfull children not that beastes are thus changed but the holy Ghost meaneth the wilde and sauage affections of men who although they bee as rauening deuouring cruell and venemous as any of these wilde beastes yet the power and force of the worde gospel of Iesus Christ is such yâ— it will make theÌ„ as tame meeke gentle and delightfull as Lambes Kids Calues or little childreÌ„ not so only but much more for yâ— excellencie of it is such that it will rayse by those yâ— be dead eueÌ„ to life againe therfore great cause haue yâ— ministers saints of God eueÌ„ with bouldnes and exceeding hope to take this spirituall weapon both in hearte and hand 〈◊〉 a sufficient armoure to stand and preuaile against all the engins and fâ—ery darres of yâ— wicked how 1. Cor. 10. 5. luk 10. 17. 18. great and cruell soeuer they seeme to be For it is the word of God onelye which casteth down strong holds and euery thing which exalteth it selfe against the knowledge of God yea and bringeth into captiuitie euery affection vnto the obedience of Christ which worde as it is a sufficient defence against all dangers a perfect purgation to cleanse vs from all ill humors yea a most preâ—â—ous salue
in sonder of wilde beastes yet would not be deliuered for the hope which they had of a better resurrection as it is manifested in yâ— Hebrewes other wheÌ„ yâ— stones were clattering Heb. 11. 3â— about theire â—ares prayed for Act. 7. 59. theire enemies as Steuen but looke vnto all the Apostles and you shall see that the greater theire afflictious were the greater occasion they toke Act. 5. 4. to reioyce because they were counted worthy to suffer for yâ— name of Christ And I might come to the martyrs of our time who did not only reioyce in imprisonmente but also in the verye hote fire yea they euen laughed at destuction and death as the booke of Monumentes doeth very well thâ—we Iob. 5. 22. and as Iob also doth testifie that the faithfull shall doe These testimonies may suffice to teach that the peace of Iohn 14. 27. and 16. 2â— Gods children is such as the worlde cannot giue and their ioy such as no man may take from them O you foolish tormenters knowe you not those engins which you vse againste Gods children to murther them withall are his owne creatures which hee hath promised shall be at league with them Iob. 5. 2â— as it is written The stones of yâ— fielde shal be at peace with thee and yâ— beasts of the field shal be at league with thee Well therfore you may breake theire heartes but you shall neuer breake their faithfulnesse manger youre heards that shall be increased through your crueltie Knowe yee not what is writteÌ„ Tribulation worketh patieÌ„ceâ— Rom. 5. 3. patience experience expertence hope and hope maketh not ashamed See here what a heape of benefites afflâ—ctions bring vnto Gods children your purpose is altogether set vpon euill but beholde a wonderful good for by it our patience is approued both vnto our selues also vnto yâ— worlde As for example doth not the patience â—am 5. 11. of Iob which sprange out of his afflictions speake vnto vs at this day and againe out of it sloweth experience another benefite which is as a scale vnto our consciences of the feare of God towards vs that he will be our ready helpe in all dâ—stresses dangers whatsoeuer which is a chiefe meane to procure vs more earnestly to call vpoÌ„ him in our troubles and also to praise him in trueth for deliuerance The thirde is hope a benefit which resteth in the will and maketh al sure for whosoeuer hath it shall neuer be ashamed nor coÌ„fouÌ„ded but it lifteth him vp vnto an vnspeakeable reioycinge and comfort which all the afflictions of this world are not able to quench and why because the loue of God is shed abroad in our hearts by the holy ghost which is giuen vnto vs. Well then these things considered what hurt or dammage commeth vnto Gods children by afflictions Nay what good is there that their mindes are not chiesly garnished with in time of trouble See here then how the expectations of our enemies are deceiued for when they thinke that wee are moste ouercome and destroyed then is oure strength greatly renued and our conquest most victorious as it is writen Though Rom. 36. 37 we be killed al the day long and counted as sheepe for the slaughter yet are wee more then conquerours through him that loueth vs. But if they will needes striue againste the streame as Pharao did in the redde Sea til they be ouerwhelmed therwith let them do it rather by faire promises theÌ„ by cruel threatnings sooner they shall preuaile I speake now after yâ— manner of men for in trueth they can neuer preuayle but they them selues muste needes haue yâ— foyle which way so euer they do striue Wel by this means they may sooner draw Gods children somewhat more to pause vpoÌ„ their fai 〈…〉 d prosperities as did Dauid til such time as his foot had wâ—lnere slipt But to drawe them cleane away froÌ„ yâ— path of life that can they neuer doe for sentence is gone out from euerlasting to the contrary the church is builded vpon a foundation which the Lord hath layde and not man and therfore must needes stande sure as it is written the foundation of God standeth sure and â— Tim. 2. 16 hath this seale the Lord knoweth who are his and of those he wil not lose one as it is in the 6. of Iohn All that the father giueth me shal come to me and â—ohn 6. 37. him that commeth to mee I caste not awaye for I came downe from heauen â—ohn 6. 39. not to doe my owne will but the will of him that sent me and this is the will of the father which hath sente me that of al which he hath giuen me I shoulde lose nothinge but shoulde rayle it vp againe at the last day nay rather then he will leese one â—ee will leaue nientie and nine in the wildernesse â—uk 1 4. 5. 5 and will shearth sorrowinge till he hath found it and when hee findeth the same he taketh it vp with ioy layeth it vpon his shoulders bringeth it home causeth his neighbours frends to reioyce with him for that one shéepe that was loste and now is founde againe And what doe all these things signifie vnto vs surely euen the great care and tender affection which the Lord hath ouer his not that his eyes can be darkened through any impediment whereby he should be be subiect vnto losses but this is rather an abaâ—ing of the Scriptures to our capacities because such thinges are done amongest men whereby is more liuely and cleerely set foorth vnto vs howe farre Gods children are froÌ„ perishing as these Scriptures doo testifie the same also He keepeth vs as the apple Psal 17. 8. of his eye and hydeth vs vnder the shadowe of his winges He hath numbred Luke 12. 7. Psal 34. 7. our heires and put our teares into a bottle He will giue his Angels charge ouer thee to keepe thee in all thy wayes that thou hurte not thy foote against a stone All which promises of coÌ„forte are not as bare souÌ„ds in the eares of Gods children but rather as seales vnto their consciences which they are wel experienced in for howe could it be els that they shoulde haue such boldnesse and be so greatlye comforted in their distresses and afflictions euen beyonde all reason or humaine wisdome whatsoeuer as the Psalmes doe yeald vnto vs very plentifull testimonie of the same I will not be afraide saith the Prophet Dauid though ten thousande beset me round about And again though I walke through the vale of the shadowe Psal 3. 6. Psal 23. 4. of death yet will I feare none ill for thou art with me thy rod and thy staffe they doe comfort me And in another place The lord is my hope and helpe in trouble ready to be fouÌ„dt Psal 46. 2. 3. therefore will I not feare though the earth be mooued though the mountaines doe fall into the middest of