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 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
as wee be humbled and brought lowe in our owne eyes by making euery crooked path straight which is the crooked inuentions of mans braine contrarie to the will of God which must bee made straight plaine by yâ— light of his word and the rough waies playne by rough wayes is meant not onely stubbornesse and obstinacie but also all other sinnes and vices whatsoeuer Which may bee verie well compared vnto stones and stumbling blockes which are as hinderances in the Lords way that he can not haue free passage vnto vs vntill such time as the delight will vnto them be cleane pared and swept away out of our heartes The forerunner which was sent to prepare this way was Iohn Baptist and the onely meane which he vsed to prepare the same was by preachinge repentance Repent for the kingdome of Mat. 3. â— 3. God is at hand This was the generall doctrine which he preached for the accomplishing of this worke not vnto one sorte of people but vnto all that euer came vnto him And in token of the necessitie therof he would receyue none vnto his baptisme before they had made open confession of all theire Mar. 1. â— sinnes ensigne that as a chiefe meane whereby their own consciences might witnesse vnto them selues howe needfully it was requyred in euery one to repent seeinge theire owne mouthes did confesse such matter to be in them as is worthie of repentance Furthermore wheÌ„ any came vnto him whom he perceyued by some inwarde moâ—â—â— or outward token not to haue theire heartes aright as the malitious Pharises and Saduces he manessed thâ—m sharpely with the iudgmentes of God calling them a Generation of vipers Mâ—t. 3. 7. 8. Charginge them straightly to bringe forth the fruit worthy of amendment of life before they could be fitte to receyue that seale of the newe couenant And after Iohn was beheaded our Sauiour Christ also continued this doctrine of repentaÌ„ce vnto the Iewes saying Amende your liues for the Mâ—â— 4 17. kingdome of God is at hand And againe The time is fulfilled the Mâ—r. 1. 15. kingdome of God is at hand repeÌ„t beleue the Gospel For this cause he came into the world not to call righteous Mâ—â— 9. 13. but sinners to repeÌ„tance which precept belongeth not onely vnto the Iewes but we GeÌ„tiles also are vnder yâ— same condition in like sorte as it is witnessed in yâ— Actes God hath giueÌ„ Act. 11. 18. vnto the Gentiles repentance vnto life also True it is that it had his beginning at the Iewes and so from theÌ„ vnto vs Gentils for to this end Christ dyed was buried and rose againe that repentance remission of sinnes â—uke 21. 46. â— verses might be preached vnto all natioÌ„s beginning at Ierusalem So then hereby it is plaine that as there is noe other meane to prepare yâ— Lords way but by repentance so in like sorte this office of preparing belongeth not vnto Iohn and our sauiour Christ alone but vnto all the Apostles and ministers of God euen to the worldes â—nd Neyther is it a duetie yâ— is simply requyâ—ed of the Iewes thus to be prepared but we Gentils also as many as wil giue any entertainemeÌ„t vnto yâ— Lord must put our neckes vnder yâ— yoke and submit our selues vnto the same order of discipline in the bettering of our manners before our earthly tabernacles can fitly be prepared to receyue him Saint Paule who was appoynted of yâ— Lord as a chiefe minister for yâ— conuersion of yâ— Gentiles who also was so carefull in his office that he laboured â— 20. 20. 21. â—erses night day euen with teares for the conuersion of theÌ„ teaching openly and in euey house the repeÌ„tance towards God the faith towards our Lord Iesus Christ The saâ—e S. Paul I say telleth vs plainly Titus 3. 8 9. yâ— they which haue beleued God must be careful to shew forth good workes charging Titus his SoÌ„ne as Titus 14. touching the new birth who was theÌ„ minister of Creta yâ— he should earnestly exhort his auditory vnto yâ— same for this saith he is good profitable vnto all men high low rich poore bond free euery one that beleueth in Christ this must be yâ— sâ—â—nt of it a care to shew forth good workes circuÌ„spection of life towards them yâ— doe not yet beleue a sham 〈…〉 nes for our former negliâ—eÌ„ce S. Iames compareth yâ— saith Iames. 2. 2â— which is without these effectes vnto a body wtout a spirit which in yâ— eyes of man is not onely deade but also very lothsome noysome EueÌ„ so is our faith yâ— is voyd of good workes in yâ— eyes of God as our sauiour Christ maketh it Marâ— 11. 14 plain to vs by cursing yâ—â—ig tree because it was fruitlesse By casting yâ— wicked guest into vtter darkenesse because he Mat. 22. 12. presumed vnto the mariage without a wedding garment And by reiectinge Mat. 25. 3. 12. those foolish virgines because they had no oyle in theire lampes Which examples doe very well shew vnto vs that faith and workes must goe together how be it not in the matter of iustification before God yet in our conuersation before men or els neither of both can be accepted For as these foolish virgines could not be receyued for theire emptie Lampes nor the fruitlesse tree spared for his leaues nor yet the wicked guest accompted of for his resorting vnto the heauenly banquet seing he wanted his mariage garment euen so we in like sorte shal be as litle accompted of for our outward knowledge and profession so longe as the sanâ—e is without those effects fruites that belonge vnto true repentance For whilest our religion or christianitie standeth in a bare profession what are wee anie better then emptie Lampes without oyle trées bearinge leaues but noe fruite wicked guestes which eythor â—or custome or companie resorte often vnto the Lordes table but neuer put on the wedding garment And therfore wheÌ„ the Lord shal come to vs his guestes Mat. 22. â—1 alas what shal then become of vs but cursednes reiection into vtter darcknesse where is weeping and gnashing of teeth I will not say but that now for a time we may haue a name that we liue but then it shall be founde out that we are dead it may seeme nowe vnto meÌ„ that we haue some what but then shall be taken from vs euen that which in trueth we neuer had Knowe you not what is written There is no Luke 12 â— thing couered that shal not bee reueiled neither hid that shall not be made knowen Let vs not therefore anye longer so securelye satisfie our selues in the shadowe of Christianitie when the true substance is away for if a bare outward professioÌ„ may stand for payment before the Lord why theÌ„ shoulde not the deuils be iustifyed as well as we for they professe openlye that Iesus is the Sonne of God Nay
The compasse of a Christian directing them that be tossed in the vvaues of this vvorlde vnto Christ Iesus Matthew xj Chap. 28. v. Come vnto mee all yee that trauaile and are heauie laden and I well refresh you c. LONDON Imprinted by Iohn Wolfe for Iohn Harison the yonger dwelling in Pater noster rowe at the signe of the golden Ancâ—râ— 1. CAP. A description of the naturall corruption wherewith mankinde is infected by the contagion of sinne 2. CAP. By what meanes maens corruptioÌ„ is made knowne vnto him and of the endes of the Lawe 3. CAP. Man knowinge his corruption by the Lawe is thereby humbled and drawne to repentance and prepared to receiâ—â— the promisses of the Gospell 4. CAP. Of faith and the nature and effectes t 〈…〉 of offred in the Gospell To the right worshipfull his singuler good benefactour M. William Webbe Alderman and Shriue of London A. P. wisheth al ioy peace both of body and soule with happines in the Lords euerlasting AFter I had called into my remeÌ„brance your worships great liberalitie and bountifulnes towards me at sondrie times and on thother side my own ingratitude vnthankfulnesse for the same I began to thinke with my selfe that there was some christian duetie neglected of me which ought of necessitie to haue beene performed The consideration whereof hath moued me to put my penne vnto paper and to write as foloweth hoping therby although not fullie to recompeÌ„ce your goodnesse towards me which I am neuer able yet to discharge some parte of christian duetie by shewing my selfe thankfull vnto you againe for the same Not by preseÌ„ting anie â—arthlie gift which I am not able neither sure I am do you looke for anie such thing at my hand but rather by bestowing vpoÌ„ your worship a litle handfull of spirituall and heauenlie crommes which I who am a poore wretch haue through earnest prayer found and gathered vp vnderneath the table of the Lord. And therefore although they be but fewe and verie smale yet be cause they are such as were onelie takeÌ„ from his Table I do not doubt but that you will accept of them Crommes also I call them because they are nourishing and such as do feede although not the bodie to a temporal life yet both soule bodie vnto a spirituall and heauenlie life which is not for a time but euerlasting if they be eaten with the teeth of a true faith which worketh by loue disgested in the stomake by the heate of perfect patience constant perseuerance therein vnto the end And thus being receiued it is no matter how small the quantitie bee which we receiue of it Knowe you not what is written a litle Leauen leaueneth the whole Math. â—â— lumpe of down What is smaler in the whole world theÌ„ a litle graine of mustard seede yet if the same be sowne in fruitfull grounde the increase is wonderfull for it groeth vp to a great tree that the fowlâ— of heauen maie make theire nestes in the branches thereof To these such like similitudes is the worde of God compared which sheweth vnto vs the efficacie streÌ„gth therof For the seede of the worde of god is so pretious of such power that if neuer so small a graine thereof do fall on the ground of an huÌ„ble heart it bringeth forth fruit verie plentifull 30. 40. 60. 100. fold c. according to the wisdome of the sower the goodnes of the grouÌ„d which it is sowed vpon For let vs hold this alwaies as a certaine rule that there is neuer anie fault to be found in the sower nor in the pretious seede of the worde which is sowne but the fault if there be anie must needes be founde out in the grounde which receiueth it which if there be path waies it lyeth Luke â— a loft and can not enter but the foules of heauen take it awaie or if it be stonie ground which receiueth the same it hath a litle eÌ„trance but lacketh roote therfore as soone as the sunne of persecution coÌ„meth vpon it the same withereth also can not prosper or els if the grouÌ„d be thornie the thornes growe vp with the seede choake the same so that it can not bring forth fruite accordinglie By the path waies is ment either those Papistes vvhose heartes are so hard troden with the feete of mens traditions and are so farre ouertaken with the credite of man his vaine imaginations that the worde can take no place in theÌ„ or els those Atheistes which are of no religion and therefore come to the seruice of God rather of custome then of conscience to profit thereby By the stonie grounde is ment those mouth gospellers which seeme in the time of peace to bee verie religiouse but when aniâ— trouble or daunger commeth then they fal awaie and do not continue because it was onelie in theire mouthes and not in theire heartes which is the rooting place where it ought chieflie to haue bene And by the thornie grounde we vnderstand those couetous men of the world which haue a greater care to become rich then righteous and therefore oftentimes preferre the Luke 5. veâ— trieing of theire Oxen before the Lordes table yea and they desire Christ to depart out of their coastes before they woulde beare the losse Mark 5. ver of theire swine Well then these things being well weighed and considered vpon maie bee a good meane to procure vs vvith more circumspection to looke into our selues and search out the ground of our owne heartes before we come to the reading and hearing of the vvord preached lest we beinge anie of these vnfruitfull groundes shoulde returne without profitte nay that which is more euen worse then when we came vnto it for it is vnpossible that the word light for vs to examine ouâ— affections by froÌ„ the which euerie worke doth proceed and so we findinge the Lord to be the heade Springe from whom floweth all the good vvhich vve doe may in euerie of our vvorkes confesse our ovvne vnprofitablenesse and so bring vnto him in all and euerie of our vvorks that acceptable Sacrifice of a contrite broken heart which he vvill neuer despise c. 〈◊〉 â—1 1â— The Lord vvho is rich in mercy greate in glorie heape vpon your worshippe the riches of his grace blesse and sanctifie you both in body and soule and happely finish that which he hath in you so gratiously begonne to the glory of his name and your owne comforte in Iesu Christ our Lord. Amen London 1582. May. 26. Your worshipes most humble 〈◊〉 commaundement A. P. A Description of the natural corruption wherewith mankind is infected by the contagion of sinne IT is a verie lamentable thing to beholdâ— that bottomles sinkâ— of corruption and sin which lyeth hâ—d in maÌ„â— nature and yet farre more lamentable to behold his grossâ— and monstrous blindnes which is so palpable yâ— although there be no sparkell of goodnes
cursed in our basket and store cursed in our houses and in the fruite of our â—wne bodies cursed in al yâ— we take in hand yea and that which is worst of all cursed in our selues with an euerlasting curse from the presence of God who is become vnto vs a terible and stâ—rce iudge from whose face we shall destrethe hils mountaines to fall vpoÌ„ vs and hide vs thundring out heauy feareful threatnings against vs. That Osee â—3 7. 8 he will be vnto euery sinner as a verie lyon as a leoparde in the waie of asâ—hur he wil meet theÌ„ as a she beare that is robbed of her whelpes will breake the verie gall of their hearts he Iere. â— 14. Psalm 11. 9. wil be vnto theÌ„ as a deuouring flame wil raine snares vpoÌ„ their heads fier brimstone stormy teÌ„mpest this shal be the portion of their cup. For euerie Psalm 9. 17. sinner must be cast into hel all nations that forget God head taile roote braÌ„ch not one exeÌ„pted for the reward of sin is death we are al sinners therfore by yâ— law we are al condeÌ„ned we are all vnder yâ— curse the boÌ„dstaues of satan and fire brands of hel Thus yâ— law proceedeth in plunging vs deeper déeper into yâ— pit of sorrow where we can finde no gâ—â—ud for wheÌ„ it hath shewed vnto vs our sins and yâ— vnmeasurablenes of yâ— same with the mâ—gmeÌ„ts heaueÌ„ly plagues of God to be executed vpoÌ„ theÌ„ then eÌ„tereth yâ— fourth 〈◊〉 4. office of the Law of yâ— law which is horror feare 〈◊〉 weeping wringing of haÌ„dâ— c. as it hath bene before made plaine vnto vs by a similitude very pleÌ„tifully proued also out of yâ— scriptures yâ— the children of God 〈◊〉 bene subiect vnto these passioÌ„s of yâ— minde body before they could come vnto the hope of his kingdome therfore lesse may 5. Office of the Lawe be spoken of it now wil theÌ„ the last office of the law is that it seÌ„dâ—th vs vnto christ as yâ— Apostle witnesseth Christ is the end Rom. 10. of the Law for righteousnesse vnto all that beleue and againe The law is our Calat 3. â— schole master to bring vs vnto Christ that we may be made righteous by faith So theÌ„ hereby it is plaine that yâ— last office of yâ— law is to send vs vnto Christ and marke it for a special point yâ— it is the last office therof not yâ— fiâ—st for the â—aw must of necessitie proceed vpoÌ„ vs by these steps before repeated yâ— we may be as it were killed in our selues from all hope of fleshly righteousnes before we can be prepared to receyue yâ— life which is by Christ So theÌ„ hereby you see yâ— the lord in coÌ„uerting of a soule doth eueÌ„ work a miracle â— raise them which are dead to life againe and therfore they do abuse yâ— gospel which wil presume vpoÌ„ yâ— coÌ„forts therof before such time as yâ— law hath thus huÌ„bled theÌ„ for most certaine it is that they which so deale do deceiue theÌ„ selues to yâ— eÌ„crease of pride security For as the law wtout the gospel driueth to dispaire so in like maner yâ— gospel wtout the law maketh vs to presinne therfore of necessitie both worke together but yâ— law hath the first place for vntil such time as yâ— law hath done â—is office in huÌ„bling of vs yâ— gospel caÌ„ not profit neyther yet doth the same appertaine vnto vs no more then a plaister or pleasant healing salue doth belong vnto that wound which is full of corruption and rottennesse euen to the bone for you know that vnto such a wouÌ„d there belongeth first knyues and launâ—ors to open the same and then sharpe and bitter salue to drawe out the corruption and eate out the deade fleshe thereof before there come any healing plaister neere it the nature wherof is to close vp and skinne the vpper parte of the wounde and clense all the corruption and deade flesh within which afterward breede to great inconuenience and make the wounde far more daungerous EueÌ„ so it fareth with all those which are wounded with the venemous dart of selfe loue which wound beinge choaked with the corruption and deade fleshe of couetousnesse and pride and yet will vse no other medicine for the curing thereof then that pleasante healinge salue of the Gospell which if they knewe in trueth howe litle the same did proâ—â—â—te them before such time as the sharpe launcinge knife of Gods Lawe had opened the wounde and the bitter salues of his iudgementes and sharpe threatninges eaten out the rottennesse thereof they would goe an other waye to worke and vse a more sounder dyet for the obtayninge of health although it bee verie tedious and sharpe at the first Surely it is very lamentable to behold the grosse blindnesse and securitie of our age for the most parte of vs nay almost euery one doe thinke that christianitie doth wholy rest in an outward shewe of wordes and therefore if wee canne come to the vnderstandinge of some places of the scripture whereby we may bee able to define and prooue what faith is and the obiecte vpon whome the same taketh holde we thinke it to be such a perfection as we neede goe no further and that there can be no better Christians in the worlde then we our seluâ—s are although there be no more remorse of conscience for sinne in vs then there is in a blind beast But alasse let vs thinke or knowe as much as we will or can in this sorte and let other men which be as blinde as wee our selues are praise vs for our knowledge as much as they list yet al this wil stand for no paymeÌ„t before the Lord nor bringe one sparkell of warrant vnto our soules whereby we may assure our selues to be in his fauour who onely looketh vpon a troubled soule which is humbled with the sight of his sinnes and Psal 51. Esai â—6 2 hath promised to power his Spirit vpoÌ„ those that tremble at his worde Therefore if thou wilt make a true examination of thine estate between God and thee whether thy faith towardes him be vntayned or not prooue not the foundation thereof by thy knowledge how much or whom thou doest knowe but rather by the feare howe much or whome thou doest feare For in trueth there is neyther knowledge nor faith except the beginninge thereof bee feare as it is manifest in diuers places of the prouerbes The feare of the Lorde is the beginning of wisdome By wisdome in that place is meante all things that belonâ—e vnto the knowledge saluation of a Christian man and yet here you see that yâ— holy Ghost sheweth in plaine wordes that the feare of the Lord is the beginninge of â—t and who knoweth not that faith is the chiefest and onely thinge which belongeth vnto euery Christian for the attayning of saluation therefore the beginning of faith
through ignorance doe suffer the law to take such holde and enter so far into their conscieÌ„ces where it hath nothing to do For the conscience of a spirituall man is the state of Christ where there should be nothing els but toy peace comfort and consolation in the holy Ghost And therefore the law which bringeth horror and seare hath nothing to do with it but vpon the flesh and old man which is corrupted with pride many other deceyuable lustes and therefore requyreth a burden to be laide vpon the same that it may be kept vnder and not triumph euer the spirit â— inwarde man which should alwayes bee at libertie in the â—â—ye of heauenly things Yet I saye when contrarie to the office which it is appointed vnto they will place the â—â—aâ—ghtnesse and seueritie therof vpon theire consciences it must needes bee greate cause of disquyetnesse and feare diuers wayes for it vrgeth vpon vnpossible dueties it checketh for neglecting the same it threateneth and curseth them for doing those things which it hath forbiddeÌ„ And thus yâ— poore conscience being so much ouer charged with Righteousnes actiue in the Lawe palsiue in the Gospell sorrow and feare because it tooketh onely vpoÌ„ yâ— Actiue righteousnesse of the Lawe what he hath done what he hath lest vndone and altogether forgetteth that Passiue rigteousnes as tâ— beleue and â— he saued by that which Christ hath suffered for vâ— Passiue righteousnesse of faith which is begotten in them by the seede of God through the bowels of Iesus Christ whereunto they ought to haue theire chiefe and onely respect to strengthen themselues within tune of trouble And it may be that by reason of the greate afflictions which the minde is ouerpressed with the seede of God be so darkened in them that they are in doubte whether it be of his seede or not And therefore to speake somewhat for the comforting of those which are so lowe brought admitie that in thine owne iudgement thy faith is vtterly darkened and rased out so that thou canst not perceyue any one sparkle of it in thee to refresh and ease thy sorrowfull minde withall yet thinke with thy selfe that yâ— which hath once beene truely vnfaynedly in thee the same must needes be in thee still For Rom 3. 1 it is vnpossible that our vnbeliefe should make the faith of God to be of none effecte for he is alwaies one Mal. 3. 6. vnchauÌ„gable howsoeuer we doe seeme to be vnto our selues His giftes â—om 11. 29. callings are without repentaÌ„ce how so euer he dealeth with vs by afflâ—ctions in this life Notable instruction to this purpose we haue in the 89. â—salm 89. 30. 34 Psalm where yâ— holy Ghost vseth these wordes â—f my children forsake my â—aw walke not in my iudgment in they breake my statutes keepe not my commandements then wil I visite their transgressions with the rod theire iniquitic with stroaks But my louinge kindnes will I not vtterlie take from them nor falsifie my trueth my couenant will I not breake nor chauge that which hath gone out of my lippes â—ere you see then by plaine testimonies that the most deare children of God when so euer they do offend him must looke for some punishment at his hande for the same though not such as they will appoynt vnto theÌ„ selues but rather such as he in his wisedome shal see to be coÌ„uement profitable for the bettering of their manners furtherance of theire saluation Yea and it may be yâ— he will eâ—â—rcise or punish them with this crosse euen by darkninge their faith to make them see theire miserie without him thaâ— afterwardes when strength shall come againe they may learne to liue more warely and become more thaÌ„kful vnto God for his mercies towards them But in conclusion how strauÌ„gty to euer he doth punish them which are his we haue the warrant from his owne mouth who can not lye that he will not take his mercy from them nor fa 〈…〉 ye his trueth Yea and for more assurance he hâ—th sworne the performance thereof by an oth saying As I haue sworne that the waters of Noah shall no more go ouer the earth so haue I sworne that I wil no more be angrie with thee nor reproue Esai 54. 9. 10. thee the moutaines shal remoue the hilles shall fall downe but my thereâ—e shall not departe from thee nor the couenant of my peace fall aâ—aie And what though wee at sometime bee blinde shall wee thinke therefore that the Lordes sight is demined also and what though nowe and their wee bee weake and feeble that we thinke or imagine therfore that the Lordes strength is decayed in likâ— sorte far be it from vs so to doâ— for that were to imagine of the Lord as of a mortal man who iudgeth alwaies according to the present estate and from whose eyes a thinne sâ—umme of drosse will hide greatâ— and pretiousâ— matter who thinketh also that when things are hidde and darkened for a time that they are lost gone for euer specially if they be such as are deare pretious vnto them But there iâ— no such matter in the Lord who doth not onely see the bottome and ground of all things but also is the beginner ender of euerything yâ— is done Who at some time is prouoked through our securitie and coldnesse in prayer to cast a thinne scumine of infidelitie vpon our faith and darken it withall to wake vs vp to more watchfulnesse and earnest callinge vpon him But we alas such is our weakenesse do thinke by and by that all is gone and loste and wee vtterly forsaken then we beginne to grone and crye then wee sigh and sobbe then we sorrow and lamerite then wee beginne to call to mind our vnthaÌ„kfulnes for his former merciâ—s bestowed vpon vs. And this is yâ— fruite which yâ— Lord doth seck at our hands by thus afflicting of vs. who is so farre from taking away his seede of faith from vs that after our earnest prayer true acknowledgement of our selues doeth both kindle and encrease the same to a far greater measure then â—uer it was before These thinges being well thought vpon may be a good mean to make vs more wise and valiant in this spirituall warfare then we haue beene heretofore For as the ashes caste vpon the fire put it not out but is a means to preseruâ— the same in the nighte againsts morninge which otherwise would he consumed And as the barrennes of the trees in wâ—nt â— are a means to preserue the rootâ— against sommer which then wil ascende vp his iuice into the bodye and branthes therof wherby they are greatly inlarged and made farre more fruitefull then euer then were before eâ—en so are afflictions vnto yâ— children of God which doe not onely keepe them from the barrennes of sin but also increase â—nd 〈◊〉 them in the 〈◊〉 â— fruite 〈…〉 nes of Gods holy spirite â—â—
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
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
sometime by yâ— certaintie of the day that it shall come and the terriblenesse thereof when it commeth as Sainte Luke paynteth it out There shal be trouble perplexitie Luke 21. 25. 2â— amongst nations the sâ—â— and the waters shall rore and mens hearts shall faile them for feare and for looking after those thinges that shall come vpon Mat. 24. 27. the earth sometime by the suddenesse of it euen as the lightning shineth out of the East and goeth vnto the West so shall the comming of the Sonne of man be And sometime by the vncertaintie Mark 13. 3â— of the houre whether at euening or at midnight at the cock crowing or in the dawning least if he come suddenly should finde you sleepinge Sometime also by the vigilantnesse crueltie of our enemie the deuill who goeth about like a deuouring and roring Lyon continually seeking whom 1. Pet. 5. 8. he may deuoure But how little account wee make of all these fatherlye warnings and admonitions all those which haue eyes to see may see it and let all them that haue heartes of fleshe Eze. 36. 26. and 9. 4. lament and mourne for the same that they may be spared from the euill day not perish with the careles worlde but especially with our owne Lande with whome it cannot be but that the Lord hath a great controuersie vnles we should thinke that the most highâ—st doth speake wordes in vayne nay Esai 45. 19. he saith not in vaine vnto the séede of Iacob séeke ye me it is not for nought that the Lord hath continued yâ— preachinge of his worde amongst our nation this many yeares rysinge vp early late to send Prophets Preachers Iere. 7. 13. and wise men vnto vs who haue pyped very sweetely and mourned very lamentably vnto vs. And Mat. 11 17. therefore if we will not daunce at their 〈…〉 th nor wéepe at theire mourning that is if we wil not reioyce at yâ— great mercies and sweet promisses of God which he offereth vnto vs by them nor tremble and feare at the mournful longe of his heauie plagues and iudgements which he thundereth out aginst vs by theire mouthes In like sort if we will needes harden our hearts like an Adamant stone stop our eares Zic 7. 11. 12. to shut out the graces of God froÌ„ our soules which he so plentifully offereth vnto vs yet let vs knowe that a Prâ—phet hath bene amoÌ„gst vs and yâ— grace mercy by the preaching of yâ— Gospell hath bene generally proferred vnto our Lande that thereby we may beâ— cleane without excuse and our bloodâ— iustly vpon our owne heades For if they bee worthie of stripes for theire ignorance which neuer saw any light of knowledge howe much more worthy are they of punishment who through longe continuance of the true light shyninge amoÌ„gst them haue almost forgotten what darknesse meaneth if they take not the benefit of it but remaine still vnfruitfull and vnthankfull for the same Surely this is the estate of our nation at this day for haue we not had the Gospell so longe time amongst vs that the most of vs eyther neuer sawe or haue almost cleane forgotten what poperâ—â— meaneth Well looke vnto it therefore and let vs not thinke our selues to bee happier then other Landes because we haue the Gospell vnlesse we bringe forth such fruites of repentance and newenesse of life as the same doth require at our handes For to that ende hath he sent it amongst vs and therefore if it take not his effecte wherefore it was sent yet let vs be sure that the Lorde will bee knowne to be Kinge at the Last and it shall bee saide vnto vs as the holie Ghost doth testifie in a certaine place Prou. 1. 24 30. because I haue called and yee refused I haue stretched out my hand and none would regarde but ye haue despysed my counsell and woulde none of my correction therefore I will also laugh at your destruction and will mocke when your feare commeth like sudden desolation and your destruction as a whiâ—le winde when affliction and anguish shall come vppon you then shall they call but I will not answere they shall seeke mee early and shall not finde mee and why the reason is added because they refused knowledge and did not chuse the feare of the Lord they woulde none of my counsell but despysed my corrections And what other thinge is if but a castinge awaye of the Lâ—des counsell when we will not giue such entertainement vnto his worde as the same requyreth at out handes or how much better is it theÌ„ a despysing of his corrections when we wil not be warned by so many spectacles of his anger applying them rather vnto second causes and so take occasion thereby vnto greater securitie This sinne of casting away or despysing the Lords counsel how greatly it doth displease him our Sauiour Christ doth make knowne vnto vs by pronouÌ„cing of so grieuous woes against those cities of Iuda â—at 11. 2â— wherein he had preached most done most of his great workes because they repented not affirming that it shoulde be easier for Sodom Gomorrham yâ— iudgemeÌ„t day then for them For saith he if the great workes which are done amoÌ„gst you had bene done in theÌ„ they had repented long agoe in sackcloth ashes and may it not as well be saide of England in this respect also that it shall be easier for Fraunce Flastderâ— Spaine and for Rome in the iudgement daye then for them For who knoweth howe wonderfull theirâ— repentance shoulde haue beene earâ— this time if they hadde the Gospell preached amongst them so longe as we haue had the same And besides that theire wante of it hath made them to commit many sinnes through Ignorance because they knewe no better but our hauinge of it hath left vs cleane without excuse so that now wee haue no cloke for our sinnes Iohn 15. 22 and therefore in conclusion our condemnation must needes be farre more iust and greater then theires excepte wee repent in time Thus much haue I thought good to speake vnto yâ— carelesse which are so soundly lulled asleepe in Iezabells bedde a bedde of securitie that if it be possible some of them may bee awaked whylest the Ebr. 3. 8. day is present prepare them selues to come vnto Christ For admitte it be so that many haue gotten greate and excellent knowledge by the preachinge of the Gospell yet what is this knowledge without repentance surely euen deade For who knoweth not that practise is it which giueth life therevnto as the Apostle witnesseth in a certaine place where heâ— hath these wordes though I had all knowledge and knewe all secretes â—ea if I had faith that I coulde remoue 1. Cor. 1â— â— moue mountaines and had no loue it coulde profit me nothing And as repentance or newnesse of conuesation is that which giueth life vnto our knowledge so also it abandoneth from
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
our capacity of the matter Gods children which are effectually called and doe feele the assurance of this inheritance in them selues are thankfull yea and so thankfull as yâ— same doth carry substance with it euen to the bewraing of them vnto the world so that yâ— wicked men de beholde the image of God in them and do reuerence them greatly for theire vertues although theire giftes otherwise be but slender yea and are more afraied oft times to committe sinnes in theire sighte then in the presence of God who seeth all things and from whose eyes nothing Ebr. 4. 13. can be hidde Yet such is theire blindnesse and such is the strength of grace in the other as for example did Maâ— 6. 20. not Herod that cruell Kinge who had no feare of God at all before his eyes yet feare and reuerence Iohn Baptist because saith the text that he knewe him to bee a iust and a holy man yea and did many things after his counsell so likewise Felix who although he were wholy giueÌ„ ouer to seeke bribes yet trembled at the preaching Act. 24. 26. of Paul wheÌ„ he spake of the iudgemeÌ„t to come Herein theÌ„ we may perceyue the trueth of that saying which the holy Ghost vseth in the Psalmes the Lord is greatly to be feared in the assemblie of his Saintes as the same also may appeare in the strength of their prayers how mightely they doe preuaile with God not only for the attayninge of spiritual and inwarde comfortes but also of outwarde deliuerances as the scripture for warrant of the same is very plentiful which we may see in the deuyding of the red sea the ouerthrowe of the enemies in the wildernesse the downe fall of the wals of Ieryco and the staying of the course of the Sunne all which things were procured through faith and prayer of the Saintes tendinge still to the delyuerance of Gods children and ouerthrowe of his enemies Other examples there are also which to repeat I shoulde bee tedious and therefore will satisfie my selfe in noting the places 2. Kings 6. 16. 17. Danyel 6. 22. and 3. 25. 26. 27. wherein likewise we may behold the greate loue care which the Lorde hath euer his church and howe vnpossible it is for those to quaile who haue the eares of the almightie continually so open vnto their cryes and his helping hand so attentiue for theire delyuerance eyther in iudgement towardes the wicked or in mercy towardes them and as he is attentiue vnto them so likewise they are importunate in theire prayers with him as our Sauiour Christ doth witnesse in Luke that his children do â—â—â—e Lukâ— 18. 1. day and night vnto him and therefore can not but bee aduenged of theâ—e wroÌ„ges and this is a speciall 〈◊〉 of faith a sure token of greate trust confideÌ„ce yâ— benefit whereof we all doe both feele find vnto this day for how many treasoÌ„s trecheries haue beene wrought against our gratious Prince froÌ„ time to time by yâ— man of sin his impes both by purpose of murther other meanes also to put out the candell of Gode worde which so clearly doth shine amongest vs and which he hath vsed here as a chiefâ— meane to vpholde and maintaine amongst vs yet none of them couldâ— preuaile but are taken at halfe turne and fast snared in the ginne that they laide for others as vpon London bridge and other partes of the citie we haue a plentifull spectacle of the same Which thing beinge brought to passe let vs not impute it vnto our owne cunninge or pollicy but vnto the great mercy of God who is the watchman of Israel that neuer sleepeth nor slombereth and hath beene procured thereunto by the importunate outcryes of his Saintes For otherwise eare this time we should haue had a blacke and glow my day Well yâ— Lord he blessed for all his mercies towardes our land and let vs loue his children for whose sakes no doubt of it we do enioy this so greate peace and plenty Know you not yâ— the Lord would not bringe coÌ„fusion vpoÌ„ yâ— old world so long as Noah his familie were amongest them but â—en 7. 16. as sone as they were once closed vp in yâ— arke theÌ„ im nediatly came destructioÌ„ vpon yâ— rest they were euerwhelmed with waters be not forgetful likewise how that the Angels which were appoynted of God to execute his vengeance vpoÌ„ Sodome and Gomortha could doe nothing vntill Lot and his Gen. 12. 〈◊〉 two daughters were gone out then streight wayes came fire brimstone vpon the rest Phinees in like maner Rom. 25. 1â— through his zeale turned away the wrath of God from all Israel And Rom. 16. 17 Moyses likewise through importunate begging stayed the plague Thus you see how that peace and prosperitie is continued amongest the wicked not for themselues but for the great regarde and care that God hath of his church which is amongst them yea and whole Cities or Countreyes oft times are preserued from plagues for some one of them as the same is notablie descrybed in the talke which the Lord had with Abraham vpon the plaine of Mamre who woulde haue spared those fiue great cities for yâ— sakes Gen. 18. 32. of tenne righteous men if they coulde haue beene founde amongest them Here you see then further that this great loue and assurance of saluation which God doth bestowe vpon his children is no meane to make them secure or careles as some blasphemers doe oft times obiecte but rather more fearefull more duetifull and more earnest in prayer because that when they beholde such a wonderfull mercie of God towards them they thinke as the trueth is in deede that they can neuer be thankfull inough vnto him Then they begin to giue dueties both to God men then they walke lawfully in lawfull vocation then the husbandman or handicraftes man doeth seeke the kingdome of God as 〈◊〉 â— 3â— well in the fieldes or towne as in the Church as well in walking in theire vocation as by frequentinge of Sermons Take me not gresly I meane they put in practise that abroad which they learne in the Church Their yea is yea and their nay is nay and therefore â—at 5. to conclude we can neuer doe any duetie in trueth before the assurance of Gods kingdome doe send vs thereunto for Gods children only are carefull and all the worlde besides carelesse THus you haue hearde although rudely yet I hope truely descrybed vnto you a pathway vnto Christ The first step thereunto is a true sight Cap. 1. of our sinnes with godly sorrow because we are subiecte thereunto The Cap. 2. second is vnsayned repentance for the same with newnes of life and conuersation without the which all outward exercises of ReligioÌ„ are to no purpose The thirde and last is faith in Christ Cap. 3. Iesus which then is truely in vs wheÌ„ repentance and godly sorrow goe before it for otherwise it is presumption as repentance without it is desperation The fruite which followeth is Ioh. 16. 26. peace of conscience that passeth all vnderstanding and such a â—â—y as no man shall â—uer be able to take from vs for we can neuer pearish but all thinges shall be for the best vnto vs. Me thinks Sainte Paul to the Romanes is very plaine in this matter where he hath these wordes Moreouer whom he predestinate them also he called whom he called them also he iustified and whom he iustified them also he glorified Calling here hath the â—â—rst place 〈…〉 which callings 〈◊〉 in it 〈…〉 Then followeth 〈…〉 in the se … place which 〈…〉 consci … 〈…〉 followeth our 〈…〉 unto our 〈…〉 and 〈…〉 is 〈◊〉 the Law the 〈…〉 earnest 〈…〉 perfection 〈◊〉 by the sweete pr … of the Gospell
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