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
the hope of his kingdome that they might be pricked forewardes to bring vnto him that acceptable sacrifice of a sorowfull spirite and broken hearte Psal 51. 17. which hee at no time will despise but hath bounde him selfe by promise that at what time soeuer any do come vnto him which are ouer burdened Mat. 11 28. with the sight of their sinnes they shall finde refreshing here you see also the trueth of this doctrine verified that the Lorde doth first wounde before he maketh whole hee firste Osce 61. humbleth before hee doeth exaulte bee bringeth dovvne to Hell beefore 1 Sam. 2. 6. hee raiseth vppe to Heauen And to conclude hee maketh vs to see our miserie before he will bestow vpon vs his mercy for to whom is meat most sauery but to hun that is moste hungrie to whome is liberty most delightfull but to him which is in the most miserablest bondage and to whom is life most sweete but to him that is in the greatest danger of death For offer liberty to such a one as is freâ— from boÌ„dage or life to him that is in no daÌ„ger of death and they will laugh thee to scorne but goe to some prison and offer liberty to him that hath hen long in chaines and life vnto him that is already iudged to die and thou shalt sée how thaÌ„kfully he will receiue thy proffer and how mindefull he will be of the same A similitude very fit to teach vs for what cause the Lord doeth thus deale with his children in humbling of them to the ende that they may praise him in trueth for deliuering them out of such wonderfull miserie and neuer be vnmindefull of so great a benefitte In this sense it was sayde of Marye MagdaleÌ„ that she loued much because many sinnes were forgiuen her For who amongst the children of women was there euer foundâ— to be a more greuouser sinner then she which was Make 16. â— Luke 8. 2. a common harlot and had â—â—ueÌ„ deuils rast out of her that is to say a greate many we know not the number and who againe was there euer founde to shew fooâ—th yâ— like affection of loue vnto our lauiour Christ as she did after she perceiued that these greate sinnes were forgiuen her and she redeemed Iohn 12. â— from the danger therof for she washed his feeâ—e with her teares and wyped them with the heire of her head In this sense also it is saâ—d of the Apostle saint Paul that hee laboured more aboundantly then all the reste of the Apostles and what moued him so to do euen this because hee perceiued that many and grieuous sinnes were forgiuen him What theâ—â— shall wee sin much that we may loue and laboure much God forbid The holy Ghoste hath no such meaninge neither is it saide that they loued and laboured much because they had sinned much but because many sinnes were so giuen them There is none of vs all but doe commit many and grieuous sins and the more wee doe commit the worse we are to be liked for the lesse doe we loue and the lesse also is our labour in the waies of Godlines but if wee were come vnto this steppe that wee did clearelie see these sinnes and were perfectlie humbled and wearied with the burden of them hungring and thirsting for easement there is no doubt but that wee should quickly perceiue and feele the great loue of God towardes vs in pardoning and forgiuing all these our sinnes whiche we haue committed against him and so by that meanes wee also might bee draweÌ„ with Mary and Paule to loue and labour much because many sins are forgiuen vs. But before wee can haue faith to beleeue and strength to feele that many sinnes are forgiuen vs we must first learne to knowe feele both that wee haue committed many sinnes yeÌ„a that we doe nothing els but sinne and to the ende that we may vnfainedly bee brought vnto the knowledge therof the best meane or way that we can vse is this eueÌ„ so set the purenes and seuerity of the law as it is in it selfe without Christ against our own affectons vntill such time as we be euen plunged into nothing and perfectly huÌ„bled therby for this is the office of it to this end it was ordayned The vse of thâ— Lawe First to reueale vnto vs our sins as it is very plainly declared in yâ— eâ—â—stle to yâ— Romanes where it is writteÌ„ by yâ— lawe shall no flesh be iustified in Rom. 3. 20. his fight for by it coÌ„meth the knowledge of sin againe the lavve causeth Rom. 4. 15. vvrath for vvhere no lavve is there is no traÌ„sgressioÌ„ that is to say there is no traÌ„sgressioÌ„ knoweÌ„ according to yâ— which yâ— Apostle speaketh in another place where hee vseth these words I had not knovveÌ„ sin but by Rom. 7. â— the lavv for I had not knovveÌ„ that lust had beene sin except the lavve had said thou shalt not lust so thâ—n hereby you may eastly perceiue yâ— the first office of the lawe is to reueale or make knoweÌ„ vnto vs our sinnes Secondlie it goeth forwardes and maketh vs to bee out of measure sinnefull For to this ende the lavve Rom. 5. 20. entered that sinne might abounde And after this sorte the Apostle reasoneth in another place where hee hath these wordes Sinne tooke occasion Rom. 7. 13. by the commandement and deceiued me and thereby slew me wherfore the lawe is holie and the commandement is holie and iust and good Was that theÌ„ which is good made death vnto me God forbid but sin that it might appeare sin wrought death in me by that which is good that sinne might be out of measure sinnefull by the commandement And thus you see how the Lawe doeth proceede not onely in reueiling vnto vs our sinnes but also in making vs out of measure sinnefull not onely in be wraying the corruptions of oure workes but also of our wordes and not of our wordes and works alone but also of our thoughts not in condemning some iustifyinge the rest but in vtterly reiecting of all If there haue been but one thought in all our life time out of square and admitte it to be so that we were free froÌ„ sinne both in worde work thought yet the sâ—ueritie of the Lawe is suche that it wholy depriueth vs of all hope of life because wee were borne in sinne and hauing thus bewrayed in vs such a huge heape of corruptions whereby we perceyue our selues to be aboue measure sinfull yea nothing els but a masse and lumpe of sinne doth it leaue vs so noe but then it proceedeth in setting before our eyes the iudgmentes of God for the same threatning condemning and cursing vs for not fulfillinge that in euery poynt which we are not able to performe in one of the least poyntes therof Deut. 28. 16. 1 13 c. pronouncing vs To be cursed in the field cursed in the towne
the Apostle witnesseth vnto the â—â—manes Tribulation bridgeth patience patience â—om 5. â— 4. experience experiece hope hope maketh not ashamed How â—e it there is no crosse pleasant for the present time but very 〈◊〉 bitter as it appeareth very 〈◊〉 in the booke of Iob in the 〈◊〉 where there is set downe vnto vs 〈◊〉 a platforme of the estate of the Churche being vnder the crosse who poure ouâ—â—eaute and grieuous complaintes in â—ursing the day and houre oâ— birthe â—â— accusing the Lord of 〈…〉 stice and â—â— Iob. 3. â— calling into doubt whether he woulde any more mercy or not Wherby we Psal 77. 7. 8. may euidentlye perceaue â—â—w but deâ—â—ous afflictions are vnto vs whilest they are present specially if they 〈◊〉 such crosses as these â—olye men were exercisâ— with many 〈◊〉 which very often had all spirituall strength and 〈◊〉 so darkâ—ned iâ— them yâ— they could not perceiue 〈◊〉 sparke remayning to reâ—â—eue themselues with al â—â—t were faine to â—â—ye vnto yâ— former mercies of God which they were woonte to finde at his hande or vnto his goodnesse shewed vnto their fathers Because their tentations were such as did make them obtimons of his former mercies towardes themselues being surelye perswaded that as they being in like distresses called vpon him and were delyâ—ered so in like maâ—ter he would bee no lesse mercifull vnto them although their hope were euen against hope But in conclusion howe bitteâ— so euer their or our afflictions were or are for the present time yet the ende thereof alwayes bringeth with it an 〈◊〉 wayght of glorie as wee Iob. 4â— cleâ—relye see by the ende which the Lorde made with Iob. Which â— Iam. 5. â—â— Iâ—mes exhortinge vnto patience willeth vâ— to consider of And â—â— the testimonye of Dauid also wâ—â— after his afflictions nowe ouerpassed and hee 〈…〉 linge the commoditie which they broughte vnto him bursteth out into these wordes Before I was afflicted I went astray â— 119. 67. 68. but nowe I keepe thy worde And again It is good for me that I haue beene afflicted that I might learne thy statutes So then here you see that the Prophet confesseth that affliction was the meane where by he was not onelye procured to knowe the worde but also to keepe it The wise man in like sort considering the great commoditie which affliction bringeth vnto the church of God telleth vs plainely that his strength is small which 〈◊〉 teth in the pay of aduersitie But yet for all that set the commoditie thereof he as great as it shall it behooueth vs not to vse any meanes wherby to multiplie and increase the same vpon our selues but rather all lawfull and godly meanes that wee can to preuente it And amoÌ„gst al yâ— rest this may be one the chiefest what afflictions soeuer we suffer in body or otherwise to bear them with patiâ—nce and noâ— permitte the law for any thing after it hath beaten downe the pride of our fleshe to take holde vpon our consciences For this is the chiefest matter that my purpose was in this place to handle how be it I haue taken occasion by yâ— way to speake somewhat for the comforte and instruction of those weake ones who although they haue the seede of God in them doe ofteâ—â—nes so farre ouer shoote them selues this way by lettinge the Lawe to take such déepe holde vpon their consciences that all hope of comforte doth seéme â—o be perished in them And as for the reste which are without I leaue them as those to whome these comfortes do not yet belong vntil such time as the lawe hath thus humbled them also And thus much for the seconde abusers of the Lawe namelye for those that doe dispaire It remayneth now that I speake somewhat of the meanes wherby we may auoyde these abuses which is to come vnto Christ and that as I haue before shewed is the last offiâ—e of the Lawe For the Lawe hauing passed vpon vs by these rules before repeated it is now appointed for vs to come vnto Christ and not presume in the pride of our heartes against the Lawâ— of our owne members to the fulfilling of it neither yet faint by the way because we are not able to doe yâ— same but come vnto Christ who is the fulfiller therof for vs. And yâ— steps wherby we come vnto him are these Faith and Repentance For in the framing â—ith and reâ—ntance steps â— Christ of a Christian man saith hath the first place as it is manifeste in the Epistle to the Romanes How shall they call vpon him in whome they haue not Rom. 10. beleeued But because I haue spoken somewhat already of the roote and foundation of faith I will nowe begin at repentance and so procéede more cleerely vnto yâ— iustifyinge faith which bringeth with it the peace of conscience for true repentance stretcheth further theÌ„ a hatred of sinne and feare of Gods iudgements which hath beene somewhat touched alreadie For there is conteyned in it also the loue of vertue with a hope of his mercies For so much doth the Prophet Ezechiel comprehend in describing of yâ— same where he hath these wordes If a wicked Ezech 1â— 21 〈◊〉 14 1 man will returne from all his sinnes that he hath committed and keepe Osâ—â— 6. â— Esay â—5 6. Ioâ—l 2 1â— all my starutes and doe that which is lawfull and right hee shall surelie liue and not die This is the generall description which the Scripture very plentifullie giueth soorth of â—epentance namelyâ— A turninge from our owne wayes which is sin into the waies of God which the prophet calleth his statuteâ— for they alone are lawfull and right in his sight and to those only which walk therein he hath ioyned this promise of life Hereby you see then how needefull a thing this doctrine is vnto euery Christian man for weâ— can haue no assurance of life from the Lorde vnto our owne consciences except we doe warrante it vnto our selues also by this carefull practise and indeuoure to striue and â—â—ght continuallye againste our owne wayes that thereby wee may become more tractable euery day then other in the wayes of God And as for the reste which haue â—â— care this waye but rather haue their delightes and actions caryed away headlâ—g unto al fleshly pleasures Let them pretende what they can and bragge so much of their knowledge as they liste yet for all that they stand in the state of death and can haue no hope of life in them before such time as they make this carefull indenture vnto godlinesse by … inge of their owne corruptions to be the fruite of it For what other thing then this doth the holy Ghost means when hee willeth vs to make our election or calling by good workes Not as if the 2. Peâ—â— 10. assurance therof lay in our selues neyther yet that we should think that Lorde to be subiecte vnto change but rather that we may
knowe this to bee the will of God euen our sanctification 1. Thes 4. 3. that vvee should abstaine from fornication and that euerie maÌ„ might knovve hovv to possesse his vessell in holinesse and not in the lustes of concupiscence and sinne as those Gentiles vvhich knovve not God For to this ende doeth the Lorde bestowe his graces vpon vs that wee might learne to denie vngodlinesse and vvorldlie lustes and become Tiâ— â— 11. 1â— holie as he him selfe is holie Yea the scripture doth binde a marueielous necessitie vnto the same vvhere the holie Ghost hath these vvordes If ye be risen vvith Christ seeke those things vvhich are aboue Col. 3. 1. â— vvhere Christ sitteth at the right hand of God And set not your affections on earth lie things And againe If vve call him Father who 1. Pet. 1. 17. without respecte of persons iudgeeth euery mans worke let vs spende yâ— time of our being here in feare And Philip. 2. 1â— againe worke out your saluation with trâ—mbling and feare so that hereby it is plaine that we are not come to the end of our race when we haue gotten a litle vnderstanding and knowledge of the scriptures and how to apply the same for that is but to knowe what weapons we must vse in this spirituall warfars and how to handle yâ— same for our owne defencâ— neyther when we are come to the sight mistykingâ— of our sinnes and corruptions wherein we do displease yâ— Lorde for yâ— is no other also then to be brought out into yâ— fielde in the sight of our enemies yâ— deuil yâ— world the flesh against whom we must fight vse these weapons for yâ— ouerthrow of theÌ„ lest they preuaile against vs and make vs more secure in sinne then euer we were before So that the greatest â— most daungerouse parte of our spirituall warfare is as yet vnaccomplished that is the subduing ouerthrowe of these enemies The first thieâ—est of them which we must set vpon and séeke to subdue is our owne flesh which if that be once mastered the other two are but scarre crowes and can neuer be able to do vs any greate harme Know you not that one secrete vnknowne enemye in a besieged citie is more hurtful then a hundred knowne enemies without the same But if this secrete enemâ—s which is within bee once knowne and subdued nay although theire bee many of them yet as long as they bee kept vnder boÌ„ds they can not be hurtful at al theire hope also greatly decaâ—ed which are wtout The deuil the world are enemies wtout and can not possibly preuaile any whit with vs vntil such time as they get some lyking and â—ntertainemeÌ„t of our affections which if they do certainely there is like to be a greate spoile the whole man to beâ— brought into vtter ruine vnlesse there be a short returne these affections of ours quickly called home againe vnder subiection of the spirit Surely a matter wherein the deare children of God oâ—tetimes do very far forget and ouershoot themselues And therefore this is good counsel vnto those which haue strigth to receyue it yâ— as often as our affectioÌ„s do beginne to stray oâ—t after yâ— desire loue of worldly things or fleshly coÌ„cucupisceÌ„ces any kind of way so often to suspect our selues of some daunger towards esteeme of theÌ„ as of our home enemies which now beginne to come in league with those which are without namely the worlde and the deuil thereby to worke some treason against vs. And therefore to make all possible speede that we can to cut thort and restraine them lest in the ende through theire sugred entycementes they beget both the will and minde to consent also This is yâ— cause why the scripture is so plentifull and earnest in commending vnto vs the doctrine of mortification as a chiefe fruite of our repentance telleth vs plainely yâ— if we wil be Christes we must crucify the flesh with the affections lustes thereof that is we must dayly and coÌ„tinually striue and fight against our handes and heart worde thought that they may be crucified killed froÌ„ all vnrighteousnesse As pride couetousnesse deceipt blasphemie or any other vngodlinesse that the contrarie vertues as hu 〈…〉 itie liberallity innocencie or whatsoeuer is of pietie may liue and growe in vs. For before we haue some striuing in our selues to slea those vices it is vnpossible that weâ— should haue any feeling of these other vertues for as we do conceaue a mislyking of the one so we shal receyue a loue and lyking towardes the other they can not both liue together in vs. This much doth the Apostle giue vs to vnderstand where he hath these words Knovv you not that to vvhoÌ„ so euer you giue your selues as seruantes Rom. 6. 16. 20. to obeie his seruantes you are to vvhom you obeie vvhether it be of sinne vnto death or of obedience vnto righteousnesse So that whilest we are the seruants of sinne we haue no part nor portion in righteousnesse no more then death hath with life or hell with heauen Wel then seing yâ— case standeth so let vs bewise in chusing vnto our selues yâ— better part which is obedience vnto righteousnes that we may become the seruantes sonnes of God And although it be a crowne which can not be had without greate and tedious stryuing yet let vs knowe that it is worthie of all the laboure that we shall or can bestowe vpon it the end wil bringe recompence ten thousand folde as the Apostle witnesseth The afflictioÌ„s of this life are Rom. 8 18. not vvorthie of the glorie that shal be shevved vnto vs. And therefore let vs play the valiant souldiers fight striue kill crucify condemne whatsoeuer in vs may be ame hinderance thereunto yea although it bee as deare vnto vs as our eie or hande yet Mat. 5. 9 vve must pull it out and cast it off for better it is to goe into life hault maiemed or blinde then into eternall fire hauing al our members In which wordes our Sauiour Christ teacheth vs to vse vyolence euen against our owne nature for the kingdome of Gods sake Not in cuttnig of the members of our bodies but in rooting out the affections of the mind how deare so euer they are vnto vs vpon whome these affections do rest Whether it bee Father or Mother wife or children yet if the loue of them bee any let vnto vs in the wayâ— of life pull them cut cutte them off and cast them awaye so that if it stande vs vpon to cast away those affections out of our heartes which haue so great shewe of good in them and are both commaunded and commended in scripture for the loue of Gods kingdome Howe much more then behoueth it be to roote out those priuate affections which are not onely frée from any shewe of good but also bring greate â—â—â—lis and were dible incoÌ„ueniences with them
are straightly forbidden in the worde of God As aduiterie fornication vncleanenesse â—llo 31. vnnaturall lustes euill concupiscence couetousnesse deceipte lieing swearing cursed speaking and such like For if those former good affectioÌ„s may at some time be a hunderance vnto vs in the waye of life much more these â—â—illes at all times and therefore not to be suffered at any time nor in any person if they will norish any hope of saluation in them selues For they are no other theÌ„ the very whelpes of Babilon which Psal 137. 3. we are charged to destroy and breaks theire bones in peeces while they are yonge lest through theire longe contiduance they growe to such strength and take so sure holde vpon vs yâ— wee become slaues vnto them Let vs looke vnto it therefore and roote them out as soone as any mâ—tion thereof doth appeare in vs. Good admonitioÌ„ to this purpose we haue in the Epistle to the Epâ—e 4. 26. Ephesians Be angrie and sinne not let not the Sunne goe downe vpon your wrath And again in yâ— 4 Psalm Tremble and sinne not examine thine owne hearte vpon thy bedde and be still That is we should striue with our heartes euen in our secrete chambers vpoÌ„ our bed against sin yâ— it sleepe not nor haue any continuance with vs for feare of the discommoditie that may come thereby True it is that sinne will be in vs so longe as we doe remaine in this body but let vs Rom. 6. 12 take heede that it do not raigne and beare rule in vs otherwise then a condemned wretch which hath alreadie Rom. â— 3. receyued the sentence of death And let vs giue it such welcome as the seed Gen. 3. 15 of the serpent with whom we must be at continuall enmitie and striffe And all be it the case stand so with vs that we are not onely guilty in the affection but also drowned in the action of euery sinne that can bee named yet let vs knowe for our comforte that true repentance is of strength to purge them all away and make vs pure in the sight of God As it is witnessed in the fourth of Esay where the Lord maketh this promise vnto the people vpon the condition of repentance Though your sinnes vvere as crimson they shall bee made vvhite as snovve and though they were redde as scarlate they shall be made like vvolle And therfore if the Lorde at any time in mercie shal reueile or make knowen vnto any man all the sinnes that hee hath committed throughout his whole life yet there is no cause why we should dispaire how great grieuous so euer they be For the Lord in opening of them hath no such meaning in him but rather thereby doth draâ—â—e vs to a consideratioÌ„ of our inordinate steppes how farre we haue strayed aside from him and doth moue vs also by that meane to looke into the word of God which is a lanthorne vnto Psal 119. 109. our feet a light vnto our pathes that thereby we may sée how to turne againe into the right way and what dueties there are required of vs for the purginge and cleansinge away of these greate sinnes There may the theefe which hath stoalne learne to Ephes 4. 28. steale no more but laboure truelie â—ith his owne handes in some lawfull vocation that he may be able to minister vnto the necessitie of others There may the deceitfull perâ—ured person learne to restore home his euill gotten gooddes and take â— more righteous course afterwardes There may the fornicators and adulterers 1. Cor. 7. 2. learne to leaue off their vncleaÌ„nesse and content them selues euerye man with his owne wife and euerye woman with her owne husbande Leuit 24. 15 16. 1. Tim 6. 7. 8 There may the blasphemous swearer learne to feare an oath and tremble at the maiestie of God and the greedye couetous person to contente himselfe with foode and rayment because hee â—en 3 19. brought nothing into this worlde and shall carrie as little out There may the proude person learne to beâ— humble because he is made of duste and to dust shall returne And to conclude there may euerie Psal 119 9. sinner learne to redresse his mordinate Phil. 3. 8. wayes and to esteeme of all the pleasures and profites of this life as doâ—gue in respecte of Christ For this is the fruite which the Lorde by reueylinge our sinnes doeth looke for at our handes and this change is requyred in euerie one of vs before wee can truelye be turned vnto Iohn 3 3. him in so much as it is the fruite of our secoÌ„d birth without the which no man can see the kingdome of God Therfore it standeth vs vpon so much the more earnestly to practise this change in our selues that wee may euery day be reâ—ued into a more perfitte shape then other For true and vnfayned repentance is nothinge els then a continuall striuing to better our manners And to this ende are all those spirituall exercises appointed by the holy Ghost in the church of Christ as prayer preaching prayses sacramentes with such like If therefore our mindes in frequentinge of them be not to profite this way I see not how wee shall profite our selues at all yea although we frequent them very often May we not read for warrant hereof very plentifully in the olde Testament howe that the Lorde did euen loath their Sacrifices and other spirituall exercyses commaunded in the Lawe for the seruice of God when men are holden in them without any conscience of sinne or carefull practise vnto newenes of life whereunto chiefly they were ordeyned as sayeth the Lorde by his Prophet Bring no more oblations in vaine â—ay 1. 11. Incense is abhomination vnto me I cannot suffer your nevve moones nor Sabbaoth daies it is iniquitie nor solemne assemblies my soule hateth your nevve moones your appointed feastes they are a burdeÌ„ vnto me I am vvearie to beare theÌ„ When you stretch foorth your hands I vvil hide mine eies from you and though you make manie praiers I vvill not heare you And againe in another place Take avvaie from me Amoâ— 5. 23. the multitude of your songes I can not abide the melodie of the vials And againe Hee that killeth a Bullock Esay 56. 3. is as he that slevve a man and he that sacrificeth a sheepe is as if he cut off a dogges necke hee that offreth an oblation as if hee offred svvines blood and he that remembreth incense as if he sanctified an Idole And why doth the Lorde thus abhorre those thinges which otherwise he hath commanded The causes are set downe also which be these the neglects of iudgement wante of mercy towards their brethren for so saith the holy Ghost Their handes are full of Esay â— blood the preferring of their owne wayes which is sinne wherein they did set their whole delight before the wayes of God They thought that the
of losinge Gods fauour for the same any more It shal be good for vs to procéede vnto the certaintie and vnmoueablenes of our estate and condition after that we bâ— once thus called vnto the hope of gods kingdome For as it is an 〈◊〉 which cannot be warranted vnto vs by any fleshly righteousnesse that wee can doe so in like sort the certaintie therof cannot be decayed by any sinne which we at any time through infirmitie shall committe or fall into no more then the weaknes of man is able to ouermatch the strength of God or our infidelitie to make his faith to be of none effecte And therfore these things considered the sinnes of Gods children are no cause why theyr faith should be darkened or their hope decayed but rather there is great cause in them why their humilitie should be increased and they more freely driuen out of themselues into the strength of Christ for our saluation doth not reste in our selues but in the Lorde who hath decreed from euerlastinge â—â— saue some and therefore as vnpossible as it is for his decree to be altered so vnpossible it is for that number which he hath thereunto appoynted to be damned Heauen and earth shall passe away like a scrowle but no one iote or title of the words shall passe till all thinges â—e accomplished All fleshe is Esay 40. grasse and the glorye thereof as the floure of the grasse but the word of the Lord endureth for euer His giftes callings are without repentance he Rom 11. 2â— Pro. 16. â— hath created all thinges for himself euen the wicked for the day of euil And so it may be saide on the contrarie side that he hath created his childreÌ„ for the day of saluation and glorie and to yâ— end yâ— the heires of promise may yet Heb. 6. 17. be more strengthned in this he hath bouÌ„d himselfe vnto theÌ„ by two immuble things to the ende that wee may hold fast the hope that is set before vs which we haue as an ancore of yâ— soulâ— both steâ—fast and sure which two immutable things are these his worde and an oath His worde in that it is vnpossible that God should lie As the prophet Samuell doth testifie the same The strength of Israel wil not Sam. 15. 29. lie nor repent him for hee is not a man that should repent And again Rom. 23. 19. that wicked Balaam coulde say thus much also God is not a man that he should lie nor the sonne of a man that he should repeat him hath he saide and shal he not doe hath hee spokeÌ„ and shall he not accomplish He hath saide that the righteous shall Psal 112. 6. neuer be moued but be had in euerlasting remembrance He hath said that Israel shall be saued in the Lord they Esay 45. 17. shall not bee ashamed nor consounded world without â—â—d He hath saide that he will be mercifull to our transgressions and will remember our sinnes and iniquities no more Let vs neuer Ierem. 31. 34. thinke that the most highest doth at any time speake wordes in vayn Surely Esay 45. 18. 19. 20. 21. as he hath created the earth not in vaine but to be inhabited so hee hath not saide in vaine to the seede of Iacob seeke yee mee Nay I the Lorde speake righteousnesse and doe righteous thinges as he testifieth by the Prophet Esay Yea hee hath sworne the same also And that is the second thing wherby he hath bound himselfe vnto vs namely his oath I haue sworne by my name saith he the worde is gone foorth of my mouth in righteousnes and shall not returne again yâ— euery knée shal bow vnto me all toÌ„gues shal sweare by my name By bowing of the knee and swearing by the name of God is meant yâ— who le seruice of God wherein he will be serued and worshipped of his Church And marke the emphasis of the word for it is a worde of drawing he hath sworne that they shall do it will they â—ill they If they be Gods children he will drawe them to glorifie him here in this life and will also glorifie them in the life to come Therfore yâ— faithfull cannot pearish And beside this consider his oathe that he hath sworne which is very plentifull in the Scriptures as in yâ— Psalmes I haue sworn by my holinesse that I will not faile Dauid But in Esay it is notably described where hee hath these wordes As I haue sworne that the waters of Noah shall no more goe ouer the earth so haue I sworne that I will no more be angrie with thee nor reprooue thee the mountaines shall remoue and the hilles shall fal downe but my mercie shall not departe from thee nor the couenant of my peace fall away So that hereby it is plaine that the estate of Gods children is more surer then the mountaines and hils Fitly therefore is the Church of Christ compared vnto the Mat. 7. 26. house that is buylded vpon a rocke which although the raine fall yâ— winde blow the flouds come and beate vpon it yet they shall neuer bee able to disturbe the same And why because it is buylded vpon a rocke not a rocke of stone for all such shall come to naught but Christ Iesus vpoÌ„ whom all the faithfull are buylded for there is so neare a coniunction betwene theÌ„ that Christ is theires and they are his God doth beholde all the righteousnes of Christ in them and hath punished all theire sinnes in him and therefore as vnpossible as it is for God to be angry with Christ so vnpossible it is for him to be angrie with vs which beloÌ„g vnto him Feare not therefore litle Luke 12 32. â—â—ocke it is your heauenly Fathers pleasure to giue you a kingdome nay he hath giuen it vnto vs already for doth not the scripture say that as hee is meaninge Christ euen so are we 1. Ioh. 4. 1â— in this life what is Christ Christ is freed from condemnation alreadie euen so are we although we be in this life Christ is the heire of heauen and hath the same already in possession in the same estate are we how be it not so fully yet in as greate assurance although we be in this life and therefore marke it for a speciall poynt that the Rom. 8. promisses of eternall life of saluation and of being the sonnes of God are Ioh. 3. still spoken of in the present tence that they are the sonnes of God and not yâ— Ioh. 6. they shal be that they haue eternal life alreadie as it were and not that they shall haue it And in Saint Iohns Gospel it is very plentiful Verely verely Ioh. 5. 24. I say vnto you saith Christ he that heareth my worde and beleeueth in him that sent me hath eternal life shall not come into condemnation but hath passed from death to life already as though it were a thinge done past neuer to
be called backe againe as most certaine it is net no more then the Father is to bee called backe againe from the worke of creation or the Sonne from the worke of redemption or the holy Ghost from the office of sanctification A notable testimony of this vnmoueable estate of the Church we haue in the Psalmes where the holy Ghost vseth these wordes If my children Psal 49. 30 forsake my lawes and walke not in my iudgemeÌ„t if they breake my statutes and kepe not my commaundementes then will I visit theire transgressions with the rod theire iniquitie with strokes but my louing kindnes willl I not take from them nor falsifie my trueth my couenant will I not breake nor chaunge that which hath gone out of my lippes according to that which is writteÌ„ in Malachie I am thy Lord Maâ—â—â— â— I chaunge not and the Sonnes of Iacob are not consumed And therfore when the Lorde doth correcte vs it is not to the end that we should bee consumed but rather to put vs in minde that we haue sinned against Psal 94 12. him and that we may bee spared in 1. Cor. 11. 32. the euill day and not condemned with the world but more of this in his due place Hereby you see then that in the worke of our saluation the Lorde hath no respecte eyther to our sinnes or vertues but vnto his own vnchauÌ„gable purpose vnto his euerlastinge decree and couenant which can not be altered Therefore in Deuteronemie it is thus written The Lorde Deut. 4 31. thy God is a mercifull God he will not despise thee nor forsake thee neyther forget the couenant which he sware vnto thy fathers AbrahaÌ„ Isaac and Iacob Saint Paul saith That if it be but a mans couenant Gal. 3. when it is finished no man doth abrogat or adde anie thing therunto Much lesse in the couenant of God which is writteÌ„ not in paper or parchment but in his euerlastinge decree counsel which is sealed also not with a signet in ware but with the very finger and power of God in the bloodshedding death of his SoÌ„ne Iesus Christ and in raysing him again from yâ— same Neyther hath he left it thus but hath sealed the assurance thereof vnto our heartes also by his spirit which doth testifie vnto our conscience that wee Rom. 8. 16. are those to whom this new couenant doth belong yâ— God is our Father we his children and therefore are imboldened â— Cor. 2. 16. through the mind of Christ to fly vnto him in al our troubles as our stay and refuge to cast our whole care vpon him because that we are fully perswaded that it is he alone which careth 1 Pet. 5. â— for vs. So that now euen amongest a multitude of cares which the world is ouer whelined in we are become carelesse not after the maÌ„ner of a desperat person which conteÌ„neth meanes but rather by the prerogatiue of a free mind which we haue and do obtaine both after in the middest of all christian lawful meanes that are to be vsed caring only for heauenly things True it is that vnto the sight iudgement of the world there are none so miserable as they which are thus minded and why because a fewe outwarde things doe satisfie them because they seeke not there own but are more ready to take wrong theÌ„ do any they looke still vnto those spirituall good things which the Lord hath prouided for theÌ„ not man 〈◊〉 12. 1â— they make long strydes vnto that striue to forget more more this trash pelfe that is behind theÌ„ And as it is with Iohn 10. 5 theÌ„ in life so also it is in religion they will heare no voyce but the voyce of Christ in his worâ—e all other soundes are straunge vnto them and therefore will not heare their voyces No though Gal. 1. â— it be an Angell from heauen they will not haue their â—aith to hange vpoÌ„ men but 〈◊〉 â—arnestly to get setled iudgement in them selues that although the whole world bee ouerwhelmed with eâ—â—ours sâ— as ther be not a man left to instruct theÌ„ yet they will not be offended at the matter but haue sufficient in theire owne â—â—somes to keepe them in the trueth as â—lyaâ— who although al Israeli runne a whoring after Ball 1. King 19. 1â— yet he wil constantly follow the liuing God and as Micheas who although al Balles Priestes flatter yâ— king of Israell â— King 22. 14. speake pleasant things vnto him yet he wil speake nothing but yâ— which yâ— Lord hath put in his mouth and with yâ— Apostls also who although many of the Disciples forsake Christ yet they 〈◊〉 6. â—8 knowe not whither to goe but vnto him Where yâ— deade carkas is thither 〈◊〉 2â— 28 will the Eagles resorte where Iesâ—s Christ is there wil yâ— faithful be They wil follow yâ— LaÌ„be whither so euer he 〈◊〉 14. 4. goeth not only to yâ— breaking of bread which Hipecrites wil do but also vnto yâ— very death wheÌ„ yâ— tryal shal be made for death is vnto them life and therefore they long for it as yâ— scripture doth very plentifully witnesse yâ— same and Christ is all the gaine yâ— they séeke for From whence I pray you commeth all these thinges or what should moue theÌ„ thus to despise this life the things thereof is it not the assurance which they haue of yâ— heauenly life that is laid vp for theÌ„ in christ this is some parts of the fruit of our iustifying faith and yet not all for looke further and wee shall see more greater testimonies of the same then al these For what is the cause why a great many are so valiant that theire feare is past and they care not what man can do vnto them yea they receyue euery bondage as a liberty euery death as a life they take greatest occasioÌ„ of â—oy in yâ— middest of those tormeÌ„ts whereby their enemies goe about to make them most soâ—owfull yea theire tormentors often times are more vexed and weaâ—ed in tormentinge then they them selues are in bearing the tormentes why because the Lord is with them in euery place to comforte them as he Esai â—â— 2. hath promised by Esai the Prophet saying when thou walkest through yâ— waters I will be with thee through the floudes yâ— they shall not ouerflowe thee when thou goest through the fire it shall not burne thee nor the flames kindle vpon thee the holy ghost meaneth not here that the wicked by their â—gins yâ— they vse against Gods childreÌ„ shall not be able to take awaye their naturall life but their spirituall heauenly life which afflictioÌ„s are meanes to confirme and make more sure vnto them yea in far greater glory also which they themselues are well experienced in and therfore some of theÌ„ al though their torments were to be stoned racked torne