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
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
in him nay although he be so defiled with sinne that he iâ— become as blacke as euer was the blacke horsse which is spoken of in the reuelation So that froÌ„ the cro 〈…〉 Reuel 6. 5. of the head to the sâ—â—le of the foote there Esa 1. 6. be nothing but woundes sores and swellings full of corruption Yea although his veriâ— righteousnes he as a Esa 64. 6â— verie cloâ—t defiled with corrupt 〈◊〉 and his wisdome tending alltogether vnto death and destruction For this is the state of euery naturall man vntill such time as he be borne againe yet notwithstanding I say his blindnes is such that in no wise he can bee brought to haue any distrust or misliking of himselfe but rather is caried away with a vaine perswation of that which ought to be in him and is not in trueth hauing his heart lifted vp in pride because he hath an outwardâ— knowledg of some thing that appertaineth vnto religion and christian conuersation thinking it a sufficient perfeâ—tion to be able how to define Repentance although he neuer feele the effect thereof in him selfe For his owne sins which are so monstrous and wherein he hath euery way so grieuously offended God a most daungerous disease and incurable not because there is no remedie soone to heale it but rather because the sensâ—esnesse of our nature is such yâ— in no wise we can be brought to any feeling of our disease yea and the more daungerously we are infe 〈…〉 therewith the lesse willing are we to yéelde vnto our sinnes nay that which is worst the more perfecte we thinke our selues to be And therefore these things considered how or which way should we be brought to receyâ—â— any medicine for the curing thereof For the patient must first of necessitâ—â— be brought to feele his disease knowe the daunger thereof before he can or will haue any desire of the Phisition In this sense spake our sauiour Christ when he vsed these words The whole Mat. 9. â—â— Mark 2. â—â— Luke â— â—â— neede no Phisition but those that are sicke Not that there were or are at any tune any so perfect which neede not Christ who is the heauenly Phisition of our soules but rather shewing thereby how litle Christ our sauiour shal profit those which perswâ—dâ— themselues to be whole without him by his ministerie not for that he can not as I haue before shewed but rather because they will not in so much as they feele not theire owne disease nor knowe the daunger therof How truely therfore doth the Prophet vse these wordes Oh Israel thy damnation is of thy selfe The Lord offreth vs mercy but we refuse it he â—raueth but we will not heare he knocketh but we will not open and why because we perswade our selues that we haue no néede of his helpe not yâ— there is any so rude as to vtter the same in wordes But the foolish man Psal 14. 1. 53. 1. hath said in his heart there is no God Sure our great and pensiue care yâ— we haue in labouring by right and wronge to become rich in those things that shal perish And on the other side our wonderfull carelesnesse in seeking those heauenly riches which will neuer decaye and whereby we are made righteous If there were no other thing this is sufficient to laye open our shame euen vnto the whole world not as in a glasse or darke speaking but face to face whereby it may plainely bee seene that they trust more in the creature Then in God Rom. 1. 5. which is the Creator who be blessed for euer and euer Amen Truely the Lord hath not deserued to be thus recompeâ—sed at our handes his mercies do require better merites then these are for what could he haue done more for his vinyard Israel then â—sa 5. 4. he hath done vnto England And how commeth it then that our fruit is nothing but wild grayes We al confesse that the night is past long since and why do we not beginne to cast off thâ— workes of darknesse Wel if God spared not the naturall branches for this and such like corruptions how shall he spare vs which are the wild oliues if our sinnes be no lesse the iudgementes and threatnings of God in his worde are plentifully thundred out against vs but alas we do not beleuâ— them and as for his mercies we make them a bulwarke vnto our sinnes As for example admonish any man at any time of his sinnes this will be his answere accustomably Tush God is mercifull loe thus we imagine of his mercies that we vtterly ouerthrowe contemne his iustice But in the end we shall knowe and well vnderstand that as mercie floweth from him towardes the penitent beleeuer so iudgment with seueritie in no lesse measure commeth from him vpon the obstinate and disobedient sinners But how should we be brought to beleeue these things our heartes are so choaked with infidelitie that we will giue credit to nothing before we feele or sâ—â— it put before our eyes Suerely our securitie is such yâ— we may be very wel compared vnto an Oxe which is driueÌ„ to the Butchers stall or a foole led to the stockes for the property of an Oxe is when he is driuen to the Butchers stall to go ioyfully because his hope is that he shall be driuen to some better pasture and neuer feareth vntill the are be readie to be laid vpon his head So likewise a foole when he is led to the stockes goeth wilfully and neuer feareth vntil his feete bee fast snared therein A comparison verie fit for the securitie of this age who in like manner goeth forwardes weltering in the broade way without remorse of conscience perswading them selues that that is the perfâ—ct waye because the greatest nomber do walke therein and neuer perceiue theire owne folly vntill they be snared in the trappes of destruction In the meane time if aniâ— man seeing them in this case do pittie theire miserie and seeke by the authoritie of the worde to reclaime them and set them in the right waye who is so deadly a for vnto 〈◊〉 as such an onâ— s 〈…〉 eth to be For they can in no wisâ— disgest his counsell and therefore it commeth to passe oftentimes that in steadâ— of profitting they purchase vnto them selues some blemish as it is wittâ—n in the prouerbes He that reproueth Prouerb a scorner getteth a blot That is some reprochfull worde or prinie blemish otherwise by sclaunder or so forth Not that they are made worst therby before the Lord but rather better yet men do so accounte of it and therefore greate cause haue Gods children to proceede without discouraging in exhortation admonition and reproofe also seeing God doth so wâ—ll allow of it when occasion is offrâ—â— although it come so to passe oftentimes that they cast pearles before swine Mat. 7. 6. and giue that which is holie vnto dogges He that obserueth the Prouer. winde shall
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
to heale al diseases or woundes whatsoeuer so also it is a most cleare and bright candle to lighten our blinde eyes whereby wee may perfectly behold not onely yâ— grienousnesss of our diseâ—se but also the great danger therof a point very néedfull and chiefly to be obserued as the first step which belongeth to true and vnfayned christianitie For before 〈◊〉 doe knowe our disease which is sinne how shal we vnderstand the danger inconuenience that it subiecteth vs vnto which is the wrath euerlastinge curse of God and hauing our eyes once shut vp from beholding the danger and discommoditie of sinne which way is it possible for vs to be broughte to feare and tremblinge at the iudgements and heauy threatnings of God in his words seting we haue no credit therein and then hauing our heartes thus hardened how far â—ff are we froÌ„ Rom. 3. 2â— Gaâ— â— 16. 2â— Hebâ— 11 6. repentance but much farther off from faith whereby alone vve are iustified before the Lord and vvithout the vvhich it is impossible to please him Well then to the ende that wâ—e may auoide these great inconuenieÌ„ces and be vnfaynedlye brought vnto the hope of Christ his kingdome order requireth that we begin to inlarge vpon this first point or step thereunto which is to prooue and make knowen vnto vs by the worde of God our disease that we are all infected with this spirituall leprosie of sin coÌ„cerning which matter the Scriptures are very plentifull Psal 5â— 5 Dauid in the Psalme vseth thesâ— â—ob 25. 4. wordes We are borne in iniquitie and in sinne hath our mother conceaued vs. Iob considering this maketh it an vnpossible thing for vs to be voyde of sinne how saith he may a maÌ„ be cleere in thy sight or hovv may â—say 11. 7. â— he vvhich is borne of a vvoman be righteous Like begetteth and bringeth foorth his like men gather not figs of thornes nor grapes of thistles It is contrary to the nature of a crab-tree to bring foorth any other fruit theÌ„ crabbes So likewise man and womaÌ„ all generally being sinners can beget and bring foorth no better then themselues Thinke this therefore with thy selfe that if thou be begotten of a man and borne of a woman thou muste néedes be a sinner Can the blacke Moore change his skin oâ— the Cat of Mount her Spottes So vnpossible a thing it is for thee to change thy condition and estate that thou wastâ— borne in bridle it how thou wâ—lt and pretend as much as thou canst yet when thou hast done thy best thou art a sinner not in parte but wholie euen from the soole of the foote to the Esai 1 6 crowne of the head as Esaie saith in his first chapter not in worke onely but also in worde and not in wordes workes alone but also in thoughtes as it appeareth by that which is written Gen. 6. 5. 〈◊〉 â— Mat 15. 19 in Genesis All the thoughtes imaginations of mans heart are euill continuallie And yet because we may be more drawn out of our selues and not deceyued with a shewe of good things which may seeme to rest in our nature the holy Ehost telleth vs that Esai 64. 6 Rom. 8. 6. The verie righteousnes of man is as a defiled cloth his wisedome tendeth vvholie vnto death wherein he ouerthroweth euen the best things of our nature For what should we iudg the righteousnes and wisdome of man which the holy ghost speaketh of here to be but this his prayer fasting and almse deeds his frequenting of coÌ„mon prayer Sermons and Sacramentes his gay and glorious speaches franâ—ed out of the word of God which hath in them great shew of religion and pietie but to conclude whatsoeuer it be â—or how glorious a shewe so euer it hath in the eyes of men yet if it proceedâ— from no other affection then that which we haue receyued from our naturall parentes it is no better accounted off before the Lord then a defiled cloth and the wages that we shall receyue for the same no better theÌ„ death herein then you may see the trueth of that scripture fulfilled which telleth vs that to the vncleane nothinge is cleane well therefore Let vs not deceiue 1. Iohn 1. 8. our selues by saying that we haue no sinne or by supposinge our selues to be in good case because our sinnes are more tollerable then other mens bet For the least sin in vs although it be but in thought if there bee no stryuinge against the same or mislyking of it the waight thereof is no lesse nor no easier then the euerlasting torment of hell fire But here some man may obiecte and say that all these wordes are to no purpose for who is he that confesseth not himselfe to be a sinner True it is that all men in a generall speach doe confesse them selues so to be yea and perticularly also froÌ„ the lippes forwards but the vnfayned acknowledgement of our sins perceth far deeper commeth more nearer vnto yâ— quicke For it doth not stir vp bare wordes in vs alone but other things also which are of farre more sense and feeling as a troubled soulâ— a pensiue and sorowfull spirit for our sins committed against God because our owne conscience doth tell vs that therein we haue greatly offended him and prouoked his euerlasting curse to be powred vpon vs which as yet weâ— see not which way or how to auoyde the consideration whereof stirreth vp in vs greate care much and earnest prayer euen with grâ—ning sobbes and bitter teares feare also with desire zeale and punishment that by this iudginge of our selues we might preueÌ„t yâ— iudgementes of God which otherwise wee knowe do very well perceyue are to be executed vpon vs. But this may be made more plaine vnto vs by a familiar example such a one as we are very wel acquainted with experienced in yâ— thiefe or wickeâ— persoÌ„ which hath committed some notorious crime of theft murder or both so loÌ„g as his facte is vnknown he maketh no conscienâ—â— of it but eateth and drinketh with the drunkard and proceedeth forwards in like wickednes tell such a one in generall speache that he is â— sinner and there is no doubtâ— but that hee will willingly yeelde vnto it but come more nearer vnto him and tell him that he is a theefe or murderer and if he bee sure that thou canst bring forth no sufficient prooâ—e of the same hee will not falle but make thee smart for it as farre forth as the Lawes of the Realme will giue him leaue Nowâ— this felowe which standeth so â—â—outlis all this while vpon his pantosâ—â—es as tâ—ough he had receiued greate wrong his facte beeinge once knowne and brought to right and hee him selfe laide holde â—pon to appeare before a iudge where hee must receyue the sentence of death for his wicked deede which he hath committed and seeth no waye nowe to auoyde the saâ—e marke then his touâ—â—enance
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
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
saint Iames saith more that the deuils Iames. 2. 1â— doe beleeue and tremble But there are a great manye of vs which doe make much boast of our faith and yet neuer tremble neither at our own sinnes nor at the iudgements of God and therfore if the deuils were not alredy condemned it might well be said of them that they are nearer vnto saluatioÌ„ then a great many of our mouth Gospellers in these dayes Surely it is strange that the Gospell being of such excellencie and power as it is and we pretending so great knowledge of the lame as we doe shoulde gaine so little fruite at our handes Wee may see by plentifull testimonie of Scripture how woÌ„derâ—â—llie the knowledge thereof hath wrought in the hearts of Gods children heretofore and what great duties it hath perswaded them to 2 Cor. 6. 6. passe ouer in hunger and thirst in cold â— Cor. 11. 24. 25. Hebr. 1â— 37. 38. and nakednesse in watchings and fastinges in greate weakenesse longâ— prayer and tedious trauels and persecutions diuers wayes Some wandring vp and downe in wildernes cloathed in Sheepes skinnes and Goates skinnes hauing their abode in deâ—mes and caues of the earth to declare that the Lord was their portion Psal 119. 57. and that they had no kingdome in this life therfore bade the worlde aduâ— which was not worthie of them Others also of Gods children whom he preferred to great râ—ches â— honour liued in the possession thereof as if nothing of the same belonged priuatelie vnto themselues And therefore oftetunes Gen 13. 9. resigned ouer euen their owne right to buy peace vsing this world as though they had hâ—â—â—â— inheritance therein confessing their estate here to be no other but as pâ—igrunes strangers and therefore esteemed all things Gen 47. 9. in this world as dongue in respecte of that heauenly comfort which was laid Phil. â— â— vp for them in Christ Iesus All these things we know can talke very pleÌ„tiâ—ullie of them when we come in companie of those that dâ—e fauour religion We caÌ„ tell of Ioseph how he preferred Gen. â—9 20. yâ— dungeoÌ„ and Irons which did pearâ—e his soule before the libertie glory of Poâ—â—phers house of Moyses how he Heâ— 11. 24. 25. 26. forsooke to be called yâ— soÌ„ne of Pharaâ—s daughter and chase rather to suffer afflictions with the people of God then to enioy the pleasures of sin for a season Wee can tell also of Dauid how hee made his choysâ— rather to bee made a doore keeper in the Lordes house then â—sal 84. 10. to be head ruler in the gilded 〈…〉 aces of wicked Princes And of the Apostles in 〈…〉 e sorte how theâ—re chieâ—est glorie in this â—â—e was to suffer afflictions for the name of Christ all this is Act. 5 40. 41. most â—â—ue and these great effectes and fruite â—ath saith gayned at their hands as the holy Ghost witnesseth vnto the Hebrewes And howe shall we think Hâ—br 11. then that we haue the same saith wheÌ„ we are not onely voyd of these vertues but also haue placed in the roome of euery of them a vice repugnant therevnto Well I must conclude that our faith is fayned and we greatly blinded to thinke that the holye Ghost is become so careles of his owne glory now in these last dayes especially where the Gospell is so plentifully preached Nay looke further and we shall finde out a more grosser blindnesse then all this for are we not oftentimes forced to pronounce sentence of condemnation vpon our owne soules and wee perceiue it not Dâ—e we not say daylie that the Lord will not hold him guiltlesse Exod. 2â—â—â— that taketh his name in vain and yet without any remorse we tosse the same in our mouthes like a tennisse ball about euery trifling toye beside also our vayne abusing of his worde and neglecte of duetie therein which often in the Scripture is taken for his name Againe are we not readye alwayes Leuit. 22. 31. 3â— with the congregation to beg forgiuenes conditionally of the Lord as we forgiue others Yet wee will Mat. 6. 12. forgiue none but are mooued with euery fleabyting to seeke reuenge to the vttermost and therfore doe no other then craue that the iudgementes and vengeance of God may seuerelye be executed vpon vs. But we see not this therfore procâ—ede on forwardes in our sinnes as the horse rusheth vnto the battell and neuer respecteth the Ierem 8. 6. great daÌ„gers that are before his eyes Furthermore doe wee not all willingly yeald vnto this that these are yâ— last dayes and that there is no signe vnaccomplished which our Sauiour Christ hath foreshewed to bee before his comming so that nowe not onelye the bodies but also the very fruite it selfe doth appeare to declare that summer is already come that the regions Iohn 4 35. Reuel 14. 18. 19. are euen now white vnto haruest yea and that the sickle is alredy thrust into the earth as we may cleerely â—ee by the generall â—hâ—king thereof so that there is nothing els to be looked for but the appearing of the sonne of man in the Mat. 2â— 30. 31. cloudes the voyce of the Archangell and the sounde of the trumpe of God arise you dead and come to iudgemeÌ„t All these thinges I say wee doe with an outwarde willingnes yeald vnto because the trueth thereof is so manifest that it can by no meanes be denied and what is the cause then that all these euideÌ„t tokens of the final iudgement which is so neer at hand wil not awake vs out of our deepe sleepe in sinne vnto repentance and newnesse of life that we may be readilie prepared for the Bridegrome Surely an euill Mat 25. 6. H 〈…〉 3 12. Luke 12. â—5 heart hath deceiued vs for we say in our selues that the Lord wil deferre his comming therfore take boldnes to deal more roughly with our fellow seruants But alas this blinde perswasion of leÌ„gthning the dayes cannot stand for the holy ghost saith expreslye that for the electes sake those dayes shal Mat. 24. 22 be shortened which is an item that might strike a greate feare into our Esay 29. 10. Esay 6. 9. 10. heartes if a spirite of slumber had not ouerwhelmed vs but I see no other then that the saying of the Prophet Esay is fulfilled vpon our english natioÌ„ by seeing they shal see not perceiue hearing they shal hear not vnderstand lest they should conuert I should heale them For if it were not so how were it possible for vs to condemne cast behinde our heeles so many louing admonitions so many beséechings and prayings euen by the Rom. 12 1. 2. Cor. 5. 20. mercifulnes of God and in Christes behalfe that we wil be reconcyled vnto him So many fatherly warnings which the holy Ghost doeth vse in perswading vs vnto watchfulnesse that we may be saued
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
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