the Sea and though the waters doe rage and bee troubled so that the Mountaynes doe shake at the sourges thereof yet there is a riuer whose streames shall make glad the citie of our God euen the Sanctuarie of the Tabernacle of the most highest And what is this Ryuer which the Prophet by the spirit of prophecie speaketh off here euen Iesus Christ who by the will of his heauenlye Father is made vnto vs the fountayne and head spring of all goodnesse By the streames which flowe from him wee vnderstand the most comfortable consolations of the Spirite of God which doeth testifie vnto our spirites that we are the children of God and not children onely but also heires euen Rom. 8. 17. heires of God and heires annexed with Christ A wonderfull exaltation and beholde we haue two witnesses of the same that is the Spirite of God and our owne spirites the Spirite of God in that it pricketh vs forwardes vnto prayer not onely in publike places but also in priuate corners where none seeth but the Lorde euen with vnspeakeable groaninges which can not otherwise bee expressed In that also â—t stirreth vs vâ— vnto other exercises of Religion as the worke of mortification dyinge vnto sinne liuinge vnto righteousnesse yea and to suffer persecution when occasion is offred because that by the same spirite we know that our labour shall not be in vaine our own spirites also in that wee doe not stubborâ—ely resist these good motions of Gods spirite but striue rather by all possible meanes to make our selues tractable thereunto being vexed euen with great sorrowe at our vnwillingnesse and reioycing with all exceeding ioy when we haue gotten any streÌ„gth against the same And thus you see what a wonderfull priuiledge al those haue which doe vnfaynedly come vnto Christ for they shall neuer pearish neither shall any take them out of his hande Well then these thinges considered what greate iniurie doe they Iohn 20 28. vnto their owne soules which denye this doctrine of predestination or foreknowledge doe they any other then denie the verye strength and pride of the Gospell for what better Gospell can we haue then to heare that the children of God can neuer pearish that nether their sinnes nor the deuils shal euer bee able to pull them out of his hand that the Lord in Christ hath decreed the same from euerlastinge what a miserable case I say are they in which bee ignorant of this nay which stubburnly resist it and wil not be instructed therin How is it possiblâ— for such to praye with any hope to receyuâ— when it is done with so litle credit which way is it possible for them to receyue any comforte whose faith is incombred with so many doubtes howe vnreuerently do they thinke of God who doe imagine of him as of a mortall man which is ignorant in the beginning of those thinges that he wil doe afterwardes and whose affection is chaunged to day from that that he purposed yesterdaye Surely these are the daungers which they do dayly fall into that eyther are ignorant or haue no credit in this poynt of doctrine which is the strength and foundation of all other poyntes of our christian knowledge and without the which let our knowledge bee neuer so much otherwise yet wee are no better then those which Sainte Iames speaketh of waueringe minded and Iam. 28 therfore vncoÌ„stante in all our wayes but to leaue these vnto him who is both able and also wil teach them better in his good time if they belonge vnto his holy election and to turne to our former byase which is the vnmoueable estate and condition of Gods Children the ground and pillar of out saith the strength whereby we standâ— and the chiefest thinge wherein wee haue to reioyce as our Sauiour Christ witnesseth in the admonition that hee giueth vnto his Apostles where hâ—â— willeth them that they shoulde not reioyce in this that the deuils or wicked spirites were subiecte vnto Luke 10. 20. them but rather in this that theirâ— names were written in heaueÌ„ which is a thinge not done in tune but beyonde all times euen before the Lord was A merueylouse benefitte and vnspeakable â— I call it vnspeakable because it caÌ„ not be attayned vnto by any fleshly wisdome which is altogether beastly in this behalfe for it is a secrete which is woâ—e hid from yâ— naturall man then the iudgement day Fâ—â— yâ— remeÌ„braunce of yâ— great iudgmeÌ„t doth at some time make theÌ„ tremble when theire guyltie consciences do beginne to accuse them and wheâ— they see and heare that those figge leaâ—es â—o begin Mat 24. 32. yea and are already 〈◊〉 â—â—th which our Samour Christ spake of to declare that sommer is neare but tell theÌ„ of the assurance which Gods children haue in them selues of theire saluation in Christ and howe the same hath bâ—â—ne from euerlasting and thou shalt set how farre off they will be from giuing any credit nay they will euen laugh thée to scorne and thinke that if there be any foole in the worlde thou â—â—t hee as we see dyuers examples of it in scripture The wicked Iewes thought that the Apostles had beene drunken when they spake the great 〈◊〉 of God with new tongues Act. 2. 13 26. 24. as the spirit gaue them vtterance Festus likewise iudged Paul to be beside him selfe and madde when he began to speake once of the resurrection from death And no maruel though yâ— wicked are so farre of from receyuing this heuenly treasure because it is a newe Reuel 2. 17. name yâ— no man knoweth saue he yâ— receyueth it it is a secret which only belongeth vnto Gods children as it is writteÌ„ in yâ— Psalmes â—he secretes of yâ— Lord are reueyled vnto them that feare him and his couenant to giue them vnderstanding Well then it remayneth that wee bee thankfull vnto God who hath vouchsafed vs from euerlasting this priueledge to bee his Sonnes yea and hath warranted if Rom. 8. 16. by so sure a seale as can not be altered euen the earnest of his owne spirit The Apostles are very plentifull in yealdinge of thankes vnto God for this benefit as the chiefest of all other Blessed be God saith Sainte Paull Ephe. 1. 5. â— euen the Father of our Lorde Iesus Christ which hath blessed vs with all spiritual blessings in heauenly things in Christ and aledginge this as the chiefest for he hath chosen vs in him before yâ— foundation of the worlde yâ— we should be holy and without blame before him in loue And againe in an other place we ought to be thankefull â— Thes 2. 13. alwayes vnto God for you brethren because hee hath from the beginnings chosen you vnto saluation through the sanctification of the spirit and the faith of trueth These such like places are very plentifully founde in scripture which to repeate I shoulde be tediouse therfore letting them passe and to speake more plainely vnto
is feare which feare is stirred vp in vs through remorse and conscience for sinne which sinne also is reuealed vnto vs by the Lawe and therefore if feare be not the beginning and first fruit of thy faith thou hast good cause to doubte of it and to thinke with thy selfe that thou arte come vnto Christ before the Father draweth and our sauiour Christ telleth vs plainly that no man can Iohn 6. 44 come vnto him except the Father do first dravve him which word dravving doth importe in vs a marueylouse vnwillingâ—esse because the way seemeth verie tedious and vnpleasante vnto vs vntill such time as wee come vnto Christ that is vntill wee haue a iustifyinge faith to beleeue in him And therefore that rashe and forged faith which men doe drawe vnto them selues without the Lord that is without remorse and conscience for sinne may very fitly be compared vnto the faith of him which is spoken off in the Gospel after saint Matthew who came to our Sauiour Christ and saide vnto him Master I will folowe Mâ—â— 8. 19. 20. thee whither so euer thou goest But what was the entertainement that our Sauiour Christ gaue him he telleth him that yâ— Foxes haue heales and the foules of the aire haue nestes but the Sonne of man hath not where to lay his head meaning that whereas vnto an earthly man for a while it may seeme an excellent and sweetâ— thinge to folowe that is to professe Christ yet when he must come to the denying of him selfe and to renounce the loue of eternall things it will be veriâ— bitter and vnpleasant vnto him Hereby you see the entertainement and welcome of those which are so hastie to come before they bee called that is in the pride of theire heartes without any consideration of their owne miserie neede they haue of him nay rather as though hee had neede of them for certaine it is that there are a great manye which when they haue done any small thing that belongeth vnto the duetie of a Christian doe thinke in that pointe that the Lord had neede of them and therefore is become their debter for doinge it But alack it is not so the good or euill which we doe shall profit or hurte our selues we cannot enrichâ— the Lord with any thing that we are able to doe who draweth both yâ— sinners and the deuils to set foorth his glory and therfore can as well be glorified in our condemnation as in our saluation But to leaue this and come to our former matter these ready fellowes which are so soone ripe will be as quickly rotten those yâ— are so hastie to followe Christ vnto the breaking of bread that they maye fill their bellies if they shall but heare this voyce from him Sell all you haue and giue it to the poore although hee promise them neuer so greate treasure in heauen yet they will forsake him if it be to the vtter destruction and â—amishing both of body soule euerlastingly Take me not here that I goe about to condemne our 〈◊〉 〈◊〉 and speede in turning vnto Christ if it be in trueth neither is it my purpose to withdrawe any man from reading meditating vpon the sweete promises of the Gospel for the Lord hath many wayes to conuert vs by and this may very wel be one euen the consideratioÌ„ of his great mercies offred vnto vs in Christ which may be a good meane to bringe vs to the consideration of our owne vnworthines and vnthankfulnes for the same and of our great miseries without it and so be vnfaynedly brought vnto Christ But rather my purpose is to beaâ—e downe our 〈◊〉 boastinge of faith when it is with so little fruite as though it were possible Gen. 28. 12. for vs to be vpoÌ„ the top of Iacobs ladder before we come neere the foot therof and our heedeles presumings vpon Christ without any remorse or coÌ„science for sinne as though the Lord did iustifie and appoint those vnto eternal saluation whoÌ„ he would neuer sanctify vnto holines of life these sinners are they against whom chiefly heâ—herto I haue proceeded to the end yâ— they may if it be possible be pulled away from yâ— grosse absurditie of putting religioÌ„ in bare names titles figures as though it were a matter of indifferencie whether they which call vpon the name of the lord did depart froÌ„â—â—quity or not to the end I say yâ— we may put no more such confidence in daine shadowes which are without all trueth of substance be coÌ„stantly perswaded in our selues yâ— before we can liue vnto righteousnes we must â—y vnto sin and before we can be vnseperably ioined vnto Christ wee must vtâ—erly be rent away from our selues and see our miserie without him who from euerlasting is appoynted of God his father to be a PhisitioÌ„ only vnto those which are sick and not vnto those which perswade themselues that they are whose and hath bounde himselfe also by promise to satisfie the hungry not those which are full to giue sighte vnto the blinde not vnto those which suppose them selues to see wel mouâ— already that God may be all in all and Christ haue the whole glorye of our sauinge health As hee who hath troden the winepresse of Gods wrath alone for vs without any to help him and to the end alss that euerie mouth may bee stopped and all the world be found culpable before the Lord who hath shutte vp all vnder sinne that he may haue mercy on all not all that are sinners but euery one that confesseth him selfe so to be which hee graunt for his mercies sake Amen CHAP. III. The corruption of man knowen by the Lawe is therby humbled he draweÌ„ to repentance and prepared to receiue the promises of the Gospell HAuinge before shewed the corruptions of our nature and by what meanes yâ— same is made knoweÌ„ vnto vs euen by the law which must of necessitie passe vpon vs by these rules before repeated that we may be humbled in the sight of our sinnes and weryed with the burden of them before we can be prepared to come vnto Christ And how that they doe marueilously abuse the Gospel which will presume vpon the sweets promyses thereof before the Lawe hath thus humbled theÌ„ In so much that Christ is the ende of the Lawe and not thâ— beginning Nowe it followeth that we speake somewhat of those that abuse the law and of the meanes how to shunne auoyde the abusing of it Those which Two abuserâ— of the Lawe 1. In presumâ— non 2. In dispaire doe abuse the Lawe are of two sorts the one are they that will be iustified for doing those things therein commaÌ„ded the other are those which despaire because they are not able to doe them Concerninge the firste that is those which will be iustifyed by the Lawe let them knowe that the Lawe was not giuen vnto vs to that ende as the Apostle witnesseth to the Remâ—nes By the Lawe
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
neuer sowe So likewise they which haue an eye alwayes vnto th 〈…〉 mons of men and will knowe 〈…〉 hat â—â—tertainment thriâ—e admonitions and reproofâ— shal haue before they 〈◊〉 bestowe the 〈…〉 can nâ—uer proÌ„fitâ—â— thereby for that in so doing they seeâ—â— rather to please men and seede theirâ— humors then that god should haue his glorie increased thereby Knowe you not what is written He that will be a man pleaser caÌ„not be the seruant â—lat 4. 10. of God A most dangerous euil to gâ— about to please those who will not bee pleased without the displeasing of the Lord For men commonlye are best pleased with those which be as themselues are and will iustifie none but such as flatter theÌ„ in their sinnes and sowe pillowes vnder theirâ— elboes Truely it is euen a worlde it see ouâ— blindnes how wise we are to deceiue our selues in such matters as these are for â—â— are ready to bestow great cost yea and burden our selues very largely without grudging so that wee may procure the acquaintance and familiaritie of those which will flatter vs feede our affections at the full especiallye if they be such as goe vnder the name of prophets or righteous men that thereby wee may cloake our corruptions and seeme to be that which we are not by shrouding our selues vnder their profession And alas what is thiâ— any better then to buyld vpon theÌ„ lande which is an vnstable foundation nay it is no other then that which Esay speaketh of Euen to take falsehoode for our refuge couer our selues vnder vanitie Surely a very thiâ—â—e garment and such as will not defende vs from the colde in winter nor yet from the heate of sommer nay it were well if it would câ—uer our filthy nakednesse but alas the thinnesse of it is such that the same is not able so to doe For what grosse blindnesse is it in vs to thinke our selues well satisfied when wee are praysed of a fewe miserable men which possiblie 〈◊〉 as bliâ—â—â— as we our selues be for that is all the gaine wee 〈◊〉 〈…〉 chase by it Nay let mee goe forth 〈…〉 can it pr 〈…〉 vs to haue the acquâ—â—â—tance praâ—â—e of all the learned and godlye in the worlde If our owne conscience do accâ—â—e vs before the Lord who is far greater then the same to condemn vs. For as we are before the Lord so we are â—◠〈◊〉 and not as men doe ac 〈◊〉 of vs who oftentimes doe take the garments of Gods deare saints giue them vnto strangers and therefore it behoueth vs to seeke for a better garmâ—nt then the prayses of men only to couer our selues withall least that when we think our selues to be in best case then our nakednes should be discouered and layde open not onely to our owne consciences but also to the whole worlde who will then laugh at our shame Wel therfore to the end that wee may auoid these inconueniences remainâ— no longer so blinde as to become deceiuers of our selues by so much respecting of mens prayses and in the mean 〈…〉 éese the praâ—se of God 〈◊〉 is the true praise in deede To the endâ— I say that wee may auoide this it is needeful for vs to haue an eye alwaiâ— vnto our affections in all our actiâ—â—s and enterprises whatsoeuer and 〈◊〉 whether God his glory the strengthening of our owne faith and profiting of our brethren be sought onely â—â— dâ—ing of them Otherwise let our 〈◊〉 be neuer so many and seeâ—e as glorious as they will In so much that euery mans mouth is filled with praysing of vs yet it is to no purpose if our consciences doe not witnesse with vs that these things before repeated are the things which we in euery of our déedes haue euer theefest respecte vnto True it is that Scripture doth greatly commenâ— the receyuing of Prophetes and righteous men into our houses Yea God hath bound himselfe by promisse therunto also that those that do it shall be greatly rewarded but the questioÌ„ is then how we ought to receyue theÌ„ he saith the holy Ghost Which receyueth a Prophet in the name of a Prophet shall receiue a Prophets revvard And againe He that receiueth a righteous man in the name of a righteous man shall receiue a righteous mans revvard So heere our Sauiour Christ describeth â—â— plaine wordes howe wee ought â—â— receiue them that is as a Prophet or righteous man as one that â—â— of the Lordes Houshold and sent vnto vs by him â—o the ende that we should entertaine him as one of 〈◊〉 best 〈◊〉 and minister vnto him such necessaries as he commeth vnto vs for because we haue hope also to receiue of him in like manner such spiritual treasures as yâ— Lord hath endued him withall to the endâ— I say that we might profit theire bodies vnto a temporall life and they our soules and bodies both vnto a spiritual and eternall life With this minde we ought to receiue them and not for fashions sake neyther yet to â—â—ede our humors or els it can not be said that we do receiue them as Prophets or righteous men but rather as Hipocrites and dissemblers for 〈◊〉 are none that will giue theire consent to doe so vnlesse they bee such And therefore it behoueth vs to take heede how we do abuse the Prophets and Saintes of God by thinking that they are so vaine as to be drawne away from the trueth to seede our corrupt affections Nay if they be the true Prophets and Saintes of God rather then they will so doe they will vtterly forsake our houses be the plenty therof neuer so greate yea and that which is more they will shake off the 〈◊〉 of our streetes from theire feete as a witnesse against vs because we woulde not obey theire counsell or rather the Lordes which is vttered by them Knowe you not what is written He that receyueth you receyueth me and he that receiueth me receiueth him that sent me So then heareby you see plainely what it is to receyue â— Prophet or a righteous man it is not to receiue him alone but God the Father and Iesus Christ also which 〈◊〉 accompany them and therefore how well welcome should such geâ—tes he vnto vs not as though we would so much pleasure them but they altogether proâ—â—t vs neyther yet may we by our own wisdome measure out vnto them a way and meane whereby we thinke they may pleasure vs best for that were to set the Lord who doth abâ—se him selfe to be their coÌ„panion as it hath bene before proued to schoole but rather it behoueth vs to bring our owne wisdome into captiuitie and content our selues with that meanâ— order which the holy Ghost doth 〈◊〉 thâ—â— to vse for our profiting whether it be sower or sweete sharpe or pleâ—sant iudgement oâ— mercy threatning â— or promisses seing the Lord is the diâ—poser 〈◊〉 â— of it Who worketh all things for the best vnto vs. Receyue yâ— same with patience
and thankfulnes and not gâ—utâ—h or murmure for any thing whatsoeuer commeth vnto vs from them humbly acknowledginge our owne ignorance and blindnes in chosinge vnto our selues any way or meane that may profit vs vnto eternal life and thus hauing our heartes prepared we should becâ—â—e fitte ground to receiue the seede of Godâ— woâ—◠〈◊〉 to our endles comfort For sure it is that before the Lord can sow any 〈◊〉 seede in the furrowes of our hard heartes he must first of necessitie breake â—â— â— moâ—â—fy the same with the pl 〈…〉 â—â— his law teare in sâ—â—der the hard 〈◊〉 of vyces sins with the sharp harrow of his iudgments yâ— so the wéedes which our own flesh do naturally yéeld forth may be pluckt vp by yâ— rootes scatered vpon the vpper 〈◊〉 of the earth that is laide plaiâ—â—â— open before our eyes whereby our 〈◊〉 〈◊〉 may bee made manifest vnto vs and we by that meanes drâ—en forward more earnestly to séeke for our PhysitioÌ„ Christ Iesus and more willingly take the purgations which he by his seruaÌ„tes shal minister vnto vs how sharpe so euer it be for curing therof Dasigâ—rous diseases require sharpe bitter medicines to purge out the corruptioÌ„ which is the cause of the same yea the more dauÌ„gerous the dâ—sease is the more sharpe medicine it requyreth Wel theÌ„ if it be so as it is most true as by a 〈◊〉 example it may be made more plaine that french pockes is a fâ—r more daungerous disease then the messels and therfore requireth a more bitter purgation for yâ— curing therof then the other doth But our diseas which naturally we are infected 〈◊〉 is far more perâ—â—oâ—s theÌ„ eyther that messels or freâ—â—he pockes for it is no better then a most lothsome lepry which doth not only 〈◊〉 〈◊〉 or foote but the whole body 〈◊〉 eâ—ery member thereof within and without so that there is no place frâ—â— which disease although it bee not bodely 〈◊〉 kinge out into scurâ—◠〈◊〉 〈◊〉 in the open face of the world which may make vs lothsome vnto the â—yâ—â— oâ— men and hasten our naturall death yet it is spirituall and breaketh out into blasphemous swearinge lying deceauing cursed speaking flaunder murder drunckenesse and such like which maketh vs lothsome in the eyes of the eternal God and bringeth speedely vpon vs though not bodely death yet that spirituall and eternall death of both bodie and soule in hell fire which is endlesse endlesse and hopelesse from which yâ— Lord for his Christ his sake deliuer vs all Amen CAP. II. By what meanes mans corruption iâ— made knowen vnto him and of the endes of the Lawe MOst true it is that we are all by nature infected with this spirituall leprosie of sinne and corruption which maketh vs lothsome in the eyes of the almighty as it hath beene already some what touched and yet not so sufficiently as the necessitie of the matter requireth For although the Disease â—â— both grieuous and generall yet the knowledge feeling thereof is very sparing and although that all bee infected with the same yet not one amongest a thousand wil in trueth confesse him selfe so to be such is the blindnes of our stubborne and crooked nature as for example aske a naturall man which hath his life as voyd of thâ— feare of God as it may be whether he be proud couetous deceiptfull â— blasphemer of the name of God or how much his nature is enclyned therunto he will straight wayes answers with a shew of thankfulnes vnto God affirming that his nature both is and hath bene alwayes from his youth frée from any such things wondring euen with cursed speaches how why or for what cause any man should conceiuâ— so euil an opinion of him A maruâ—lous blindnes and yet commonly this will be theire answere although there appeare no better fruit in all the actions of their life and thus Satan pulleth vs forward from euill to worse in adding vnto our blindnes wilful stubbernes and therfore one degree farther off froÌ„ being cured for â— it were so that wee were simply blinde there were some hope that we would receiue light wheÌ„ occasioÌ„ is offred to discerne some part of our disease with desire to be cured because of the danger which otherwise through the longe continuance of it might ensue vpon vs. But seeing â—â—â—s far otherwise that wee are not 〈◊〉 blinde but also through the vaâ—â—e wisdome of our owne conceits câ—rryed away in a false perswasioÌ„ of our selues that we do both knowe and very well perceiue our owne estate to be good yea and so perfect that the same can by no meanes be bettered Seeing it is so I say how or which way is it possible for aâ—â—e man to worke for ouâ— health when we our selues be â—o 〈◊〉 off froÌ„ any dread 〈◊〉 of being sick What theâ— shal we leaue it thus ruinous as we finde it â— God forbid for yâ— which is vnpossible to men is possible to God And although the plater bâ— nothing Corin. 3. 6. and the vvatâ—rer as litle vvorth except the Lord giue increase yet â—â— is sinne in the planter not to plant and no better in the waterer not to water how â—â—de vnfruitful soeuer yâ— barreâ— grouÌ„d of mens heart seeme to be vnto them and why because we know not what the Lord will bring to passe by their labours who by the ministery of his word doth not only cleanse the lepers and gaue sight vnto the blind but also bringeth far more mightie things to passe as in turninge raueninge wolfes into meeke lambes and cruel Leopards into gentle Kids and deuouring Lyons into tâ—me Calues yea and the venemous Aspes or Cockatrices into the nature of innocent delightfull children not that beastes are thus changed but the holy Ghost meaneth the wilde and sauage affections of men who although they bee as rauening deuouring cruell and venemous as any of these wilde beastes yet the power and force of the worde gospel of Iesus Christ is such yâ— it will make theÌ„ as tame meeke gentle and delightfull as Lambes Kids Calues or little childreÌ„ not so only but much more for yâ— excellencie of it is such that it will rayse by those yâ— be dead eueÌ„ to life againe therfore great cause haue yâ— ministers saints of God eueÌ„ with bouldnes and exceeding hope to take this spirituall weapon both in hearte and hand 〈◊〉 a sufficient armoure to stand and preuaile against all the engins and fâ—ery darres of yâ— wicked how 1. Cor. 10. 5. luk 10. 17. 18. great and cruell soeuer they seeme to be For it is the word of God onelye which casteth down strong holds and euery thing which exalteth it selfe against the knowledge of God yea and bringeth into captiuitie euery affection vnto the obedience of Christ which worde as it is a sufficient defence against all dangers a perfect purgation to cleanse vs from all ill humors yea a most preâ—â—ous salue
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
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
shall no flesh be iustified in the sight of God Furthermore Deut. 28. 26 Gal. 3. 10. lam 2. the Law doth iustifie none but those which are the fulfillers of it and none can fulfill the same but those which are free from sin both in birth thought and action but we are polluted in all these as it hath been before declared Christ alone is hee in whom this perfection and cleannes is to be found he only hath fulfilled it for vs and is iustified by the same before his father and hath also borne the punishmente due vnto vs for breakinge of it that we which beleeue might be made iust in his iustice and not in the iustice of the lawe which is so farre from iustifying of vs that if but the least title thereof shoulde be laide vpon our consciences without Christ it would eueÌ„ condeÌ„ne vs downe to the bottome of hell and therfore it must needes be that they do marueylously abuse the Lawe and Christ Iesus in like sorte which will be iustifyed by it they abuse the Lawe in presuminge to be iustifyed by that which is appointed to humble them and Christ Iesus also in taking vpon them his purenes and persection in so much as hee alone was appoynted of his Fathâ—â— to bee the fulfiller of it They abuse him also in makinge hys death and suffringes to be of none effecte but caste them in the duste as things needelesse for so reasoneth the Apostle to the Galathians If righteousnesse be of the lawe then Christ Gal. 2. 21. dyed without a cause And againe in another place If they which are Rom. 4. 14 of the lawe be heires faith is made voide and the promise of none effecte Here you see then what a grieuous absurditie they fall into that doe séeke iustification in the Lawe which was onely giuen foorth to reueyle vnto vs the perfection and holynesse of God and our owne imperfection and vilenesse that hee alone might be founde true and we lyers hee iuste and wee vniuste and yet contraryâ— to this office which the Lorde hath appoynted it vnto and contrary vnto the Lawe of our owne members which wee sâ—â— to bee rebellious and againste the Lawe of God wyll presume vpon the purenesse and perfection thereof as if the strength of it did rest within the compasse of our filthy bowels and so make our selues equall vnto God a marueylous pride and doth very well declare vnto vs who it is that is Antichrist And thus muche for the first abusers of the Lawe Secondly the other sort which doe 2. Lawe abused by dispaâ—â— abuse it are those that doe dispaire because they see themselues not able to doe the same it hath beene sufficiently declared already that yâ— Law was not giuen foorth to the end that we should doe it but rather to shew what we are not able to doe that thereby we might be driueÌ„ from our selues and from the Lawe also to seeke for helpe elswhere For sure it is that if we do rest in our selues or in any * Righteousnes actiue is to looke to be iustified by doing of good deedes and by the ments of man 2 Cor. 3. 6. 7 Actes 15. 10. actiue righteousnes of the Lawe the ende thereof must needes be desperation for this cause the Lawe without Christ is called in the Scripture A minister of death the killing letter ay â—â—ke that neyther we nor our fathers were euer able to beare and let it be so or let it be that debt of ten thousande talentes which we are neuer able to pay nay and our estate on the other side so poore and needy as we are not able to discharge the least mite thereof as in trueth we are not yet let vs knowe that the same is limited and hath no further anâ— horâ—tie then to humble vs and therefore they which doe let it passe any further vpon them do not rightly vse the Lawe but rather greatly abuse the same to the depriuinge of them selues from all hope of saluation iâ— they returne not in time and come vnto Christ who theÌ„ and at that time doth chiefly and onely call them as it is in the 11 of Matthew Come vnto Mat. 11. â—8 me all ye that are vvearie laden and I vvill ease you take my yoke vpon you and learne of me that I am meeke and lovvlie in hearte and ye shall finde rest vnto your soules for my yoke is easie my burden is light here you see then howe greatly they ouershoote them selues which do charge the Lord with vnpossible things as if he did require such a duety at their hands lay such a heauy intollerable burden vpoÌ„ their nâ—ckes as it is impossible for theÌ„ to beare for this place doth plainely confute them and make theire camllation to be of none effecte which telleth vs that the Lords burdeÌ„ is light his yoke easie and therefore if any mans conscience be so ouerburdened with the sight of his sins that be falleth into desperation let him not thinke that it is the Lorde which hath laid this burden vpon him but rather that he himselfe hath drawne it vpon his owne necke by abusing the Laws through infidelitie because he coÌ„meth not vnto Christ for yâ— end of the Law is faith in Christ and not desperation True it is yâ— euery one seeth â—â—t this and therefore when the stinge of death at any time is awaked vp in theire coÌ„sciences they looking no other way for â—asment but into the actiue righteousnesse of tâ—e Lawe which the more theâ— looke into the further they are froÌ„ helpe and the deeper they plunge theÌ„ selues into sorrow so that in the ende it must needes come to passe yâ— they fall into wonderfull diseases anguishes both of minde and soule as if they were in yâ— present torments of â—el fire Hence it is also yâ— those woful heauy outcryes doe arise I am damned I haue sinned against the holy ghost my sins are so greate yâ— God wil neuer forgiue 〈◊〉 and therfore wish that they had neuer bene borne or yâ— theire liues were câ—t short by some vnlawfull meanes as hanging drowning cutting sticking with theire own hands are ready oft times to execute vpoÌ„ theÌ„ selues But to leaue there which are so far gone standing or fallnig to theire own 〈◊〉 and come vnto those who in theire distresses troubles of minde bodie haue some sparkle of the seede of God in them For sure it is that the deare children of God â—st times are verie far gone this way and brought as it were euen to yâ— lowest pit of fortâ—w where they can hardly perceyue any comfort at alâ—nay rather do shew some tokeÌ„ of reprobatioÌ„ in their anguishes As it may seeme vnto him who is not wel experienced in yâ— afflictions which are common vnto Gods child en 〈◊〉 cause of which great breach yâ— the enemie hath made into them may very well d ee in their owne selues which
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
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
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
of losinge Gods fauour for the same any more It shal be good for vs to procéede vnto the certaintie and vnmoueablenes of our estate and condition after that we bâ— once thus called vnto the hope of gods kingdome For as it is an 〈◊〉 which cannot be warranted vnto vs by any fleshly righteousnesse that wee can doe so in like sort the certaintie therof cannot be decayed by any sinne which we at any time through infirmitie shall committe or fall into no more then the weaknes of man is able to ouermatch the strength of God or our infidelitie to make his faith to be of none effecte And therfore these things considered the sinnes of Gods children are no cause why theyr faith should be darkened or their hope decayed but rather there is great cause in them why their humilitie should be increased and they more freely driuen out of themselues into the strength of Christ for our saluation doth not reste in our selues but in the Lorde who hath decreed from euerlastinge â—â— saue some and therefore as vnpossible as it is for his decree to be altered so vnpossible it is for that number which he hath thereunto appoynted to be damned Heauen and earth shall passe away like a scrowle but no one iote or title of the words shall passe till all thinges â—e accomplished All fleshe is Esay 40. grasse and the glorye thereof as the floure of the grasse but the word of the Lord endureth for euer His giftes callings are without repentance he Rom 11. 2â— Pro. 16. â— hath created all thinges for himself euen the wicked for the day of euil And so it may be saide on the contrarie side that he hath created his childreÌ„ for the day of saluation and glorie and to yâ— end yâ— the heires of promise may yet Heb. 6. 17. be more strengthned in this he hath bouÌ„d himselfe vnto theÌ„ by two immuble things to the ende that wee may hold fast the hope that is set before vs which we haue as an ancore of yâ— soulâ— both steâ—fast and sure which two immutable things are these his worde and an oath His worde in that it is vnpossible that God should lie As the prophet Samuell doth testifie the same The strength of Israel wil not Sam. 15. 29. lie nor repent him for hee is not a man that should repent And again Rom. 23. 19. that wicked Balaam coulde say thus much also God is not a man that he should lie nor the sonne of a man that he should repeat him hath he saide and shal he not doe hath hee spokeÌ„ and shall he not accomplish He hath saide that the righteous shall Psal 112. 6. neuer be moued but be had in euerlasting remembrance He hath said that Israel shall be saued in the Lord they Esay 45. 17. shall not bee ashamed nor consounded world without â—â—d He hath saide that he will be mercifull to our transgressions and will remember our sinnes and iniquities no more Let vs neuer Ierem. 31. 34. thinke that the most highest doth at any time speake wordes in vayn Surely Esay 45. 18. 19. 20. 21. as he hath created the earth not in vaine but to be inhabited so hee hath not saide in vaine to the seede of Iacob seeke yee mee Nay I the Lorde speake righteousnesse and doe righteous thinges as he testifieth by the Prophet Esay Yea hee hath sworne the same also And that is the second thing wherby he hath bound himselfe vnto vs namely his oath I haue sworne by my name saith he the worde is gone foorth of my mouth in righteousnes and shall not returne again yâ— euery knée shal bow vnto me all toÌ„gues shal sweare by my name By bowing of the knee and swearing by the name of God is meant yâ— who le seruice of God wherein he will be serued and worshipped of his Church And marke the emphasis of the word for it is a worde of drawing he hath sworne that they shall do it will they â—ill they If they be Gods children he will drawe them to glorifie him here in this life and will also glorifie them in the life to come Therfore yâ— faithfull cannot pearish And beside this consider his oathe that he hath sworne which is very plentifull in the Scriptures as in yâ— Psalmes I haue sworn by my holinesse that I will not faile Dauid But in Esay it is notably described where hee hath these wordes As I haue sworne that the waters of Noah shall no more goe ouer the earth so haue I sworne that I will no more be angrie with thee nor reprooue thee the mountaines shall remoue and the hilles shall fal downe but my mercie shall not departe from thee nor the couenant of my peace fall away So that hereby it is plaine that the estate of Gods children is more surer then the mountaines and hils Fitly therefore is the Church of Christ compared vnto the Mat. 7. 26. house that is buylded vpon a rocke which although the raine fall yâ— winde blow the flouds come and beate vpon it yet they shall neuer bee able to disturbe the same And why because it is buylded vpon a rocke not a rocke of stone for all such shall come to naught but Christ Iesus vpoÌ„ whom all the faithfull are buylded for there is so neare a coniunction betwene theÌ„ that Christ is theires and they are his God doth beholde all the righteousnes of Christ in them and hath punished all theire sinnes in him and therefore as vnpossible as it is for God to be angry with Christ so vnpossible it is for him to be angrie with vs which beloÌ„g vnto him Feare not therefore litle Luke 12 32. â—â—ocke it is your heauenly Fathers pleasure to giue you a kingdome nay he hath giuen it vnto vs already for doth not the scripture say that as hee is meaninge Christ euen so are we 1. Ioh. 4. 1â— in this life what is Christ Christ is freed from condemnation alreadie euen so are we although we be in this life Christ is the heire of heauen and hath the same already in possession in the same estate are we how be it not so fully yet in as greate assurance although we be in this life and therefore marke it for a speciall poynt that the Rom. 8. promisses of eternall life of saluation and of being the sonnes of God are Ioh. 3. still spoken of in the present tence that they are the sonnes of God and not yâ— Ioh. 6. they shal be that they haue eternal life alreadie as it were and not that they shall haue it And in Saint Iohns Gospel it is very plentiful Verely verely Ioh. 5. 24. I say vnto you saith Christ he that heareth my worde and beleeueth in him that sent me hath eternal life shall not come into condemnation but hath passed from death to life already as though it were a thinge done past neuer to
be called backe againe as most certaine it is net no more then the Father is to bee called backe againe from the worke of creation or the Sonne from the worke of redemption or the holy Ghost from the office of sanctification A notable testimony of this vnmoueable estate of the Church we haue in the Psalmes where the holy Ghost vseth these wordes If my children Psal 49. 30 forsake my lawes and walke not in my iudgemeÌ„t if they breake my statutes and kepe not my commaundementes then will I visit theire transgressions with the rod theire iniquitie with strokes but my louing kindnes willl I not take from them nor falsifie my trueth my couenant will I not breake nor chaunge that which hath gone out of my lippes according to that which is writteÌ„ in Malachie I am thy Lord Maâ—â—â— â— I chaunge not and the Sonnes of Iacob are not consumed And therfore when the Lorde doth correcte vs it is not to the end that we should bee consumed but rather to put vs in minde that we haue sinned against Psal 94 12. him and that we may bee spared in 1. Cor. 11. 32. the euill day and not condemned with the world but more of this in his due place Hereby you see then that in the worke of our saluation the Lorde hath no respecte eyther to our sinnes or vertues but vnto his own vnchauÌ„gable purpose vnto his euerlastinge decree and couenant which can not be altered Therefore in Deuteronemie it is thus written The Lorde Deut. 4 31. thy God is a mercifull God he will not despise thee nor forsake thee neyther forget the couenant which he sware vnto thy fathers AbrahaÌ„ Isaac and Iacob Saint Paul saith That if it be but a mans couenant Gal. 3. when it is finished no man doth abrogat or adde anie thing therunto Much lesse in the couenant of God which is writteÌ„ not in paper or parchment but in his euerlastinge decree counsel which is sealed also not with a signet in ware but with the very finger and power of God in the bloodshedding death of his SoÌ„ne Iesus Christ and in raysing him again from yâ— same Neyther hath he left it thus but hath sealed the assurance thereof vnto our heartes also by his spirit which doth testifie vnto our conscience that wee Rom. 8. 16. are those to whom this new couenant doth belong yâ— God is our Father we his children and therefore are imboldened â— Cor. 2. 16. through the mind of Christ to fly vnto him in al our troubles as our stay and refuge to cast our whole care vpon him because that we are fully perswaded that it is he alone which careth 1 Pet. 5. â— for vs. So that now euen amongest a multitude of cares which the world is ouer whelined in we are become carelesse not after the maÌ„ner of a desperat person which conteÌ„neth meanes but rather by the prerogatiue of a free mind which we haue and do obtaine both after in the middest of all christian lawful meanes that are to be vsed caring only for heauenly things True it is that vnto the sight iudgement of the world there are none so miserable as they which are thus minded and why because a fewe outwarde things doe satisfie them because they seeke not there own but are more ready to take wrong theÌ„ do any they looke still vnto those spirituall good things which the Lord hath prouided for theÌ„ not man 〈◊〉 12. 1â— they make long strydes vnto that striue to forget more more this trash pelfe that is behind theÌ„ And as it is with Iohn 10. 5 theÌ„ in life so also it is in religion they will heare no voyce but the voyce of Christ in his worâ—e all other soundes are straunge vnto them and therefore will not heare their voyces No though Gal. 1. â— it be an Angell from heauen they will not haue their â—aith to hange vpoÌ„ men but 〈◊〉 â—arnestly to get setled iudgement in them selues that although the whole world bee ouerwhelmed with eâ—â—ours sâ— as ther be not a man left to instruct theÌ„ yet they will not be offended at the matter but haue sufficient in theire owne â—â—somes to keepe them in the trueth as â—lyaâ— who although al Israeli runne a whoring after Ball 1. King 19. 1â— yet he wil constantly follow the liuing God and as Micheas who although al Balles Priestes flatter yâ— king of Israell â— King 22. 14. speake pleasant things vnto him yet he wil speake nothing but yâ— which yâ— Lord hath put in his mouth and with yâ— Apostls also who although many of the Disciples forsake Christ yet they 〈◊〉 6. â—8 knowe not whither to goe but vnto him Where yâ— deade carkas is thither 〈◊〉 2â— 28 will the Eagles resorte where Iesâ—s Christ is there wil yâ— faithful be They wil follow yâ— LaÌ„be whither so euer he 〈◊〉 14. 4. goeth not only to yâ— breaking of bread which Hipecrites wil do but also vnto yâ— very death wheÌ„ yâ— tryal shal be made for death is vnto them life and therefore they long for it as yâ— scripture doth very plentifully witnesse yâ— same and Christ is all the gaine yâ— they séeke for From whence I pray you commeth all these thinges or what should moue theÌ„ thus to despise this life the things thereof is it not the assurance which they haue of yâ— heauenly life that is laid vp for theÌ„ in christ this is some parts of the fruit of our iustifying faith and yet not all for looke further and wee shall see more greater testimonies of the same then al these For what is the cause why a great many are so valiant that theire feare is past and they care not what man can do vnto them yea they receyue euery bondage as a liberty euery death as a life they take greatest occasioÌ„ of â—oy in yâ— middest of those tormeÌ„ts whereby their enemies goe about to make them most soâ—owfull yea theire tormentors often times are more vexed and weaâ—ed in tormentinge then they them selues are in bearing the tormentes why because the Lord is with them in euery place to comforte them as he Esai â—â— 2. hath promised by Esai the Prophet saying when thou walkest through yâ— waters I will be with thee through the floudes yâ— they shall not ouerflowe thee when thou goest through the fire it shall not burne thee nor the flames kindle vpon thee the holy ghost meaneth not here that the wicked by their â—gins yâ— they vse against Gods childreÌ„ shall not be able to take awaye their naturall life but their spirituall heauenly life which afflictioÌ„s are meanes to confirme and make more sure vnto them yea in far greater glory also which they themselues are well experienced in and therfore some of theÌ„ al though their torments were to be stoned racked torne