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
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
knowe this to bee the will of God euen our sanctification 1. Thes 4. 3. that vvee should abstaine from fornication and that euerie maÌ„ might knovve hovv to possesse his vessell in holinesse and not in the lustes of concupiscence and sinne as those Gentiles vvhich knovve not God For to this ende doeth the Lorde bestowe his graces vpon vs that wee might learne to denie vngodlinesse and vvorldlie lustes and become Tiâ— â— 11. 1â— holie as he him selfe is holie Yea the scripture doth binde a marueielous necessitie vnto the same vvhere the holie Ghost hath these vvordes If ye be risen vvith Christ seeke those things vvhich are aboue Col. 3. 1. â— vvhere Christ sitteth at the right hand of God And set not your affections on earth lie things And againe If vve call him Father who 1. Pet. 1. 17. without respecte of persons iudgeeth euery mans worke let vs spende yâ— time of our being here in feare And Philip. 2. 1â— againe worke out your saluation with trâ—mbling and feare so that hereby it is plaine that we are not come to the end of our race when we haue gotten a litle vnderstanding and knowledge of the scriptures and how to apply the same for that is but to knowe what weapons we must vse in this spirituall warfars and how to handle yâ— same for our owne defencâ— neyther when we are come to the sight mistykingâ— of our sinnes and corruptions wherein we do displease yâ— Lorde for yâ— is no other also then to be brought out into yâ— fielde in the sight of our enemies yâ— deuil yâ— world the flesh against whom we must fight vse these weapons for yâ— ouerthrow of theÌ„ lest they preuaile against vs and make vs more secure in sinne then euer we were before So that the greatest â— most daungerouse parte of our spirituall warfare is as yet vnaccomplished that is the subduing ouerthrowe of these enemies The first thieâ—est of them which we must set vpon and séeke to subdue is our owne flesh which if that be once mastered the other two are but scarre crowes and can neuer be able to do vs any greate harme Know you not that one secrete vnknowne enemye in a besieged citie is more hurtful then a hundred knowne enemies without the same But if this secrete enemâ—s which is within bee once knowne and subdued nay although theire bee many of them yet as long as they bee kept vnder boÌ„ds they can not be hurtful at al theire hope also greatly decaâ—ed which are wtout The deuil the world are enemies wtout and can not possibly preuaile any whit with vs vntil such time as they get some lyking and â—ntertainemeÌ„t of our affections which if they do certainely there is like to be a greate spoile the whole man to beâ— brought into vtter ruine vnlesse there be a short returne these affections of ours quickly called home againe vnder subiection of the spirit Surely a matter wherein the deare children of God oâ—tetimes do very far forget and ouershoot themselues And therefore this is good counsel vnto those which haue strigth to receyue it yâ— as often as our affectioÌ„s do beginne to stray oâ—t after yâ— desire loue of worldly things or fleshly coÌ„cucupisceÌ„ces any kind of way so often to suspect our selues of some daunger towards esteeme of theÌ„ as of our home enemies which now beginne to come in league with those which are without namely the worlde and the deuil thereby to worke some treason against vs. And therefore to make all possible speede that we can to cut thort and restraine them lest in the ende through theire sugred entycementes they beget both the will and minde to consent also This is yâ— cause why the scripture is so plentifull and earnest in commending vnto vs the doctrine of mortification as a chiefe fruite of our repentance telleth vs plainely yâ— if we wil be Christes we must crucify the flesh with the affections lustes thereof that is we must dayly and coÌ„tinually striue and fight against our handes and heart worde thought that they may be crucified killed froÌ„ all vnrighteousnesse As pride couetousnesse deceipt blasphemie or any other vngodlinesse that the contrarie vertues as hu 〈…〉 itie liberallity innocencie or whatsoeuer is of pietie may liue and growe in vs. For before we haue some striuing in our selues to slea those vices it is vnpossible that weâ— should haue any feeling of these other vertues for as we do conceaue a mislyking of the one so we shal receyue a loue and lyking towardes the other they can not both liue together in vs. This much doth the Apostle giue vs to vnderstand where he hath these words Knovv you not that to vvhoÌ„ so euer you giue your selues as seruantes Rom. 6. 16. 20. to obeie his seruantes you are to vvhom you obeie vvhether it be of sinne vnto death or of obedience vnto righteousnesse So that whilest we are the seruants of sinne we haue no part nor portion in righteousnesse no more then death hath with life or hell with heauen Wel then seing yâ— case standeth so let vs bewise in chusing vnto our selues yâ— better part which is obedience vnto righteousnes that we may become the seruantes sonnes of God And although it be a crowne which can not be had without greate and tedious stryuing yet let vs knowe that it is worthie of all the laboure that we shall or can bestowe vpon it the end wil bringe recompence ten thousand folde as the Apostle witnesseth The afflictioÌ„s of this life are Rom. 8 18. not vvorthie of the glorie that shal be shevved vnto vs. And therefore let vs play the valiant souldiers fight striue kill crucify condemne whatsoeuer in vs may be ame hinderance thereunto yea although it bee as deare vnto vs as our eie or hande yet Mat. 5. 9 vve must pull it out and cast it off for better it is to goe into life hault maiemed or blinde then into eternall fire hauing al our members In which wordes our Sauiour Christ teacheth vs to vse vyolence euen against our owne nature for the kingdome of Gods sake Not in cuttnig of the members of our bodies but in rooting out the affections of the mind how deare so euer they are vnto vs vpon whome these affections do rest Whether it bee Father or Mother wife or children yet if the loue of them bee any let vnto vs in the wayâ— of life pull them cut cutte them off and cast them awaye so that if it stande vs vpon to cast away those affections out of our heartes which haue so great shewe of good in them and are both commaunded and commended in scripture for the loue of Gods kingdome Howe much more then behoueth it be to roote out those priuate affections which are not onely frée from any shewe of good but also bring greate â—â—â—lis and were dible incoÌ„ueniences with them