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
to heale al diseases or woundes whatsoeuer so also it is a most cleare and bright candle to lighten our blinde eyes whereby wee may perfectly behold not onely yâ— grienousnesss of our diseâ—se but also the great danger therof a point very néedfull and chiefly to be obserued as the first step which belongeth to true and vnfayned christianitie For before 〈◊〉 doe knowe our disease which is sinne how shal we vnderstand the danger inconuenience that it subiecteth vs vnto which is the wrath euerlastinge curse of God and hauing our eyes once shut vp from beholding the danger and discommoditie of sinne which way is it possible for vs to be broughte to feare and tremblinge at the iudgements and heauy threatnings of God in his words seting we haue no credit therein and then hauing our heartes thus hardened how far â—ff are we froÌ„ Rom. 3. 2â— Gaâ— â— 16. 2â— Hebâ— 11 6. repentance but much farther off from faith whereby alone vve are iustified before the Lord and vvithout the vvhich it is impossible to please him Well then to the ende that wâ—e may auoide these great inconuenieÌ„ces and be vnfaynedlye brought vnto the hope of Christ his kingdome order requireth that we begin to inlarge vpon this first point or step thereunto which is to prooue and make knowen vnto vs by the worde of God our disease that we are all infected with this spirituall leprosie of sin coÌ„cerning which matter the Scriptures are very plentifull Psal 5â— 5 Dauid in the Psalme vseth thesâ— â—ob 25. 4. wordes We are borne in iniquitie and in sinne hath our mother conceaued vs. Iob considering this maketh it an vnpossible thing for vs to be voyde of sinne how saith he may a maÌ„ be cleere in thy sight or hovv may â—say 11. 7. â— he vvhich is borne of a vvoman be righteous Like begetteth and bringeth foorth his like men gather not figs of thornes nor grapes of thistles It is contrary to the nature of a crab-tree to bring foorth any other fruit theÌ„ crabbes So likewise man and womaÌ„ all generally being sinners can beget and bring foorth no better then themselues Thinke this therefore with thy selfe that if thou be begotten of a man and borne of a woman thou muste néedes be a sinner Can the blacke Moore change his skin oâ— the Cat of Mount her Spottes So vnpossible a thing it is for thee to change thy condition and estate that thou wastâ— borne in bridle it how thou wâ—lt and pretend as much as thou canst yet when thou hast done thy best thou art a sinner not in parte but wholie euen from the soole of the foote to the Esai 1 6 crowne of the head as Esaie saith in his first chapter not in worke onely but also in worde and not in wordes workes alone but also in thoughtes as it appeareth by that which is written Gen. 6. 5. 〈◊〉 â— Mat 15. 19 in Genesis All the thoughtes imaginations of mans heart are euill continuallie And yet because we may be more drawn out of our selues and not deceyued with a shewe of good things which may seeme to rest in our nature the holy Ehost telleth vs that Esai 64. 6 Rom. 8. 6. The verie righteousnes of man is as a defiled cloth his wisedome tendeth vvholie vnto death wherein he ouerthroweth euen the best things of our nature For what should we iudg the righteousnes and wisdome of man which the holy ghost speaketh of here to be but this his prayer fasting and almse deeds his frequenting of coÌ„mon prayer Sermons and Sacramentes his gay and glorious speaches franâ—ed out of the word of God which hath in them great shew of religion and pietie but to conclude whatsoeuer it be â—or how glorious a shewe so euer it hath in the eyes of men yet if it proceedâ— from no other affection then that which we haue receyued from our naturall parentes it is no better accounted off before the Lord then a defiled cloth and the wages that we shall receyue for the same no better theÌ„ death herein then you may see the trueth of that scripture fulfilled which telleth vs that to the vncleane nothinge is cleane well therefore Let vs not deceiue 1. Iohn 1. 8. our selues by saying that we haue no sinne or by supposinge our selues to be in good case because our sinnes are more tollerable then other mens bet For the least sin in vs although it be but in thought if there bee no stryuinge against the same or mislyking of it the waight thereof is no lesse nor no easier then the euerlasting torment of hell fire But here some man may obiecte and say that all these wordes are to no purpose for who is he that confesseth not himselfe to be a sinner True it is that all men in a generall speach doe confesse them selues so to be yea and perticularly also froÌ„ the lippes forwards but the vnfayned acknowledgement of our sins perceth far deeper commeth more nearer vnto yâ— quicke For it doth not stir vp bare wordes in vs alone but other things also which are of farre more sense and feeling as a troubled soulâ— a pensiue and sorowfull spirit for our sins committed against God because our owne conscience doth tell vs that therein we haue greatly offended him and prouoked his euerlasting curse to be powred vpon vs which as yet weâ— see not which way or how to auoyde the consideration whereof stirreth vp in vs greate care much and earnest prayer euen with grâ—ning sobbes and bitter teares feare also with desire zeale and punishment that by this iudginge of our selues we might preueÌ„t yâ— iudgementes of God which otherwise wee knowe do very well perceyue are to be executed vpon vs. But this may be made more plaine vnto vs by a familiar example such a one as we are very wel acquainted with experienced in yâ— thiefe or wickeâ— persoÌ„ which hath committed some notorious crime of theft murder or both so loÌ„g as his facte is vnknown he maketh no conscienâ—â— of it but eateth and drinketh with the drunkard and proceedeth forwards in like wickednes tell such a one in generall speache that he is â— sinner and there is no doubtâ— but that hee will willingly yeelde vnto it but come more nearer vnto him and tell him that he is a theefe or murderer and if he bee sure that thou canst bring forth no sufficient prooâ—e of the same hee will not falle but make thee smart for it as farre forth as the Lawes of the Realme will giue him leaue Nowâ— this felowe which standeth so â—â—outlis all this while vpon his pantosâ—â—es as tâ—ough he had receiued greate wrong his facte beeinge once knowne and brought to right and hee him selfe laide holde â—pon to appeare before a iudge where hee must receyue the sentence of death for his wicked deede which he hath committed and seeth no waye nowe to auoyde the saâ—e marke then his touâ—â—enance
and see howe all the powers of his bodie are chaunged â—nto tremblinge and feare his â—nâ—es which before were so stiffe nowe doe willingly yeelde them selues vnto the grouâ—de with weeping and wringing oâ— hands to craâ—â—e pardon labouringe by all meanes and wayes that hee can deuise or procure euen with greate importunacie that he 〈◊〉 obtaine the same willingly yeeldinge him selâ—e vnto the prison to the â—etters and to the hote yron so that he may escape with life he weigheth not these other punishmentes yea and the more terible the sentence of death is which the iudge doth pronounce against him the more is his feare and labour to aauoyde the same Hereby you see then as in a cleare glasse what it is in trueth to confesse our sinnes and by what meanes we are brought therevnto For as the thiefe or wicked person can not bee brought vnfayâ—edly to confesse his facte before it hee made knowne and hee himselfe attached to appeare beâ—ore a iudge to bee condemned for the same so likewise the case standeth with euery one of vs who by nature are no better then theeues and murderers before the Lord that we can by no meanes bee brought in trueth to yelde vnto the same before the monstrousnesse and vgly shape of these our sinnes with the paine and penaltie due thereunto bee set before our owne consciences and we as it were summoned before Gods iudgement seate to be condemned for the same you see also the fruit and effectes which folowe the true acknowledgment of our sinnes which is feare trembling weeping wringing of handes and importunate sute euery kinde of way for pardon and the reason is verie good for if the face of an earthly Iudge which can but kill the body bee so terible vnto that partie which is brought before him for his facte what shall wee thinke then or howe terrible is the face and sentence of that eternall and heauenly Iudge of Iudges who after hee hath killed Apâ—â— 20. 11. can cast both bodie and soule into hell fire and from whose countenance flyeth away both the heauens and the earth Well then these comparisons beinge well thought vpon and we so perfectlie experienced in the lesser which is before man will willingly I doubte not yeelde vnto the trueth of the greater which is when anie mans conscience for sinne doth sommon hâ—â— before the Lord. Let vs not therefore hereafter bee anie more so blinde and ignorant as to thinke that we are come to greate perfection in Christianitie before we are entred into the first steppe that appertayneth vnto the trueth thereof which is the vnfayned acknowledginge of our sinnes vnfayned I call it when these passions of the minde before repeated are stirred vp in vs through the sighte thereof otherwise it is fayned and to noe purpose For if wee call to minde the testimonie of holie scripture to prouâ— and confirme the same we shall see it and as in a glasse behold it very plentifully prooued and sufficiently euery way warranted vnto vs howe that this hath alwayes bene the Lordes purpose and intent dealinge with all his children elect in the beginning of theire calling euen so to humble theire soules with the sight of their sinnes that they were almost fettered in the chames of desperation as we may see it in the poore Publican who seemed Luke 18. 13 so vile in his owne eyes That hee durst not lift them vp to heauen So likewise the people of the Iewes Act. 2. 37. which were conuerted at the preaching of Peter and the rest of the Apostles were in such distresse and trouble of minde for theire sinnes that they could not tell which way to wind out of it But being pricked in their heartes cried out vnto the Apostles and saide men and brethren what shall we do Which doth importe a marueylous distresse that they were in A notable example of this also we haue in the sixtenth of the Actes in the Act. 16. 3â— conuersion of the keeper of the prison who when hee sawe the greate power of God in shaking the foundation thereof for the delyuerance of his Saintes came tremblinge and quakinge in marueylous feare sayinge What shall I doe that I maye bee saued Which requeste doth giue vs to vnderstand that he iudged him selfe to be no better theÌ„ a condemned wretch In like maner the Prophet Abacuk speaking of the beginning of his calling saith thus of it When I heard my bellie treÌ„bled my lips shooke at the voice rottennesse Abacuk 1. 1â— entred into my bones and I trembled in my selfe that I might be spared in the daie of the Lorde See here the Prophete taketh these troubles anguishes of mind which hee was brought into by the hearing of the word as a warrante vnto his owne soule that the Lord would spare him in the day of euill A verye apte proofe we haue of this also in the booke of kings where it was said vnto Iosias the kinge that because his hearte 2. King â—â— 19. 20. did melt when he heard the booke of the Lawe read and those iudgementes pronouÌ„ced which the lord pretended to bring vpon Ierusalem and the temple for the sinnes of Manasses because I say his heart did melt he rent his clothes wepte at the hearing thereof therfore the Lord tolde him that these miseries shoulde not bee in his dayes but that he shoulde be gathered to his fathers in peace and not see them And what should I saye of Dauid the king who beeing a man after Gods owne heart yea and also a figure of Christe what wonderfull distresses anguishes of minde soule was he in not only in the beginning of his calling but also throughout his whole life as it appeareth very plentifully in the Psalmes where he vttereth these voyces Many saye vnto my soule there Psal 3. 2. is no helpe for him in his God and agayne I fainte in my mourning Psal 6. 6. and cause my bedde euerie night to swim with my teares and agaâ—â—e howe long wilte thou forget me O Psal 13 1. 2. Lord for euer how long wilt thou hide thy face from me howe long shall I take counsell with my selfe hauing daily wearines in my heart and againe there is nothing sounde Psal 38. 3. in my flesh because of thy displeasure there is no rest in my bones because of my sinnes and againe my heart trembleth within me the Psal 55. 4. 5. sorrowes of death are fallen vppon me feare and trembling is come vppon me and an horrible feare hath couered me yea his troubles Psal 42. 7. were such and his temptations came so thicke one in the neâ—ke of another that his soule refused comforte and Psal 77. 2. it seemed vnto him that the Lorde had vtterly reiected his soule * reade the 88. Psalme Thus you see it plainely proued out of the word of God how the Lorde hath alwayes dealte with his children in calling them vnto
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
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