A Deſcription of the natural corruption wherewith mankind is infected by the contagion of ſinne.

IT is a verie lamentable thing to behold • that bottomles ſink • of corruption and ſin which lyeth h • d in mā • nature: and yet farre more lamentable to behold his groſſ • and monſtrous blindnes, which is ſo palpable, y• although there be no ſparkell of goodnes in him: nay, although he be ſo defiled with ſinne, that he i • become as blacke as euer was the blacke horſſe, which is ſpoken of in the reuelation; So that frō the cro 〈…〉 Reuel. 6. 5. of the head to the ſ •• le of the foote, thereEſa. 1. 6. be nothing but woundes, ſores, and ſwellings full of corruption; Yea, although his veri • righteouſnes he as aEſa. 64. 6 • verie clo • 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 outward • ▪ knowledg of ſome thing that appertaineth vnto religion and chriſtian conuerſation: thinking it a ſufficient perfe • 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 ſenſ • eſneſſe of our nature is ſuch y• 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 recey •• any medicine for the curing thereof. For the patient muſt firſt of neceſſit •• 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. •• . Mark. 2. •• . Luke. • . •• . 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 perſw • d • 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 • 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 y• 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 y• 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 recompe • 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 • 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 th • 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 beleu • 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 ſ •• it put before our eyes. Suerely our ſecuritie is ſuch, y• we may be very wel compared vnto an Oxe which is driuē 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 perf • 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 ani • 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 on • ſ 〈…〉 eth to be. For they can in no wiſ • diſgeſt his counſell, and therefore it commeth to paſſe oftentimes, that in ſtead • of profitting, they purchaſe vnto them ſelues ſome blemiſh, as it is witt • 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 w • ll allow of it, when occaſion is offr •• , 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 •• tertainment thri • e admonitions and reproof • ſhal haue before they 〈◊〉 beſtowe the 〈…〉 , can n • uer prōfit •• thereby: for that in ſo doing they ſee •• rather to pleaſe men and ſeede their • humors, then that god ſhould haue his glorie increaſed thereby. Knowe you not what is written. He that will be a man pleaſer, cānot be the ſeruant • lat. 4. 10. of God. A moſt dangerous euil to g • 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 thē in their ſinnes, and ſowe pillowes vnder their • elboes. Truely it is euen a worlde it ſee ou • blindnes; how wiſe we are to deceiue our ſelues in ſuch matters as theſe are: for •• 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 thi • any better then to buyld vpon thē 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 thi •• 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 c • 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 bli ••• 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 acqu ••• tance & pra •• e of all the learned and godlye in the worlde: If our owne conſcience do acc •• 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 •• 〈◊〉 , 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 garm • 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 yt wee may auoid theſe inconueniences, & remain • no longer ſo blinde as to become deceiuers of our ſelues, by ſo much reſpecting of mens prayſes, and in the mean 〈…〉 éeſe the pra • ſe of God 〈◊〉 is the true praiſe in deede: To the end • I ſay that wee may auoide this, it is needeful for vs to haue an eye alwai • vnto our affections in all our acti •• s and enterpriſes whatſoeuer, and 〈◊〉 whether God his glory, the ſtrengthening of our owne faith; and profiting of our brethren be ſought onely •• d • ing of them. Otherwiſe let our 〈◊〉 be neuer ſo many, and ſee • 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 commen • 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 queſtiō is then, how we ought to receyue thē, 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 •• plaine wordes, howe wee ought •• receiue them: that is, as a Prophet, or righteous man, as one that •• of the Lordes Houſhold, and ſent vnto vs by him; • 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 y• Lord hath endued him withall, to the end • (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 •• 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: • 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 ge • tes he vnto vs; not as though we would ſo much pleaſure them, but they altogether pro •• 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 ab • ſe him ſelfe to be their cōpanion, 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 mean • & order, which the holy Ghoſt doth 〈◊〉 th •• to vſe for our profiting▪ whether it be ſower, or ſweete, ſharpe, or ple • ſant, iudgement, o • mercy, threatning, • or promiſſes, ſeing the Lord is the di • poſer 〈◊〉 • . of it, Who worketh all things for▪ the beſt vnto vs. Receyue y• ſame with patience and thankfulnes, and not g • ut • 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 bec •• e fitte ground to receiue the ſeede of God • wo •• 〈◊〉 to our endles comfort. For ſure it is, that before the Lord can ſow any 〈◊〉 ſeede in ye furrowes of our hard heartes▪ he muſt firſt of neceſſitie breake •• ▪ • mo •• fy the ſame with the pl 〈…〉 •• his law, & teare in ſ •• der ye hard 〈◊〉 of vyces & ſins, wt the ſharp harrow of his iudgments: y• ſo the wéedes which our own fleſh do naturally yéeld forth, may be pluckt vp by y• rootes, & ſcatered▪ vpon the vpper 〈◊〉 of the earth, that is, laide plai •• • open before our eyes, whereby our 〈◊◊〉 may bee made manifeſt vnto vs, and we by that meanes dr • en forward more earneſtly, to ſéeke for our Phyſitiō Chriſt Ieſus, and more willingly take ye purgations which he by his ſeruātes ſhal miniſter vnto vs, how ſharpe ſo euer it be for curing therof. Daſig • rous diſeaſes require ſharpe & bitter medicines, to purge out the corruptiō which is the cauſe of the ſame; yea & the more daū gerous the d • ſeaſe is, the more ſharpe medicine it requyreth▪ Wel thē, if it be ſo, as it is moſt true, as by a 〈◊〉 example it may be made more plaine; yt french pockes is a f • r more daungerous diſeaſe, then the meſſels, and therfore requireth a more bitter purgation for y• curing therof, then the other doth. But our diſeas which naturally we are infected 〈◊〉 is far more per •• o • s thē eyther yt meſſels or fre •• he pockes: for it is no better then a moſt lothſome lepry, which doth not only 〈◊◊〉 or foote, but the whole body 〈◊〉 e • ery member thereof, within and without, ſo that there is no place fr •• ; which diſeaſe although it bee not bodely 〈◊〉 kinge out into ſcur •• 〈◊◊〉 in the open face of the world, which may make vs lothſome vnto the • y •• o • 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 y• Lord for his Chriſt his ſake deliuer vs all. Amen.

CAP. II. By what meanes mans corruption i • 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 •• 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 th • feare of God, as it may be, whether he be proud, (couetous, deceiptfull, • 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 conceiu • ſo euil an opinion of him. A maru • 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 frō being cured: for • it were ſo that wee were ſimply blinde, there were ſome hope that we would receiue light whē occaſiō 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▪ •• • s far otherwiſe, that wee are not 〈◊〉 blinde, but alſo through the va •• e wiſdome of our owne conceits, c • rryed away in a falſe perſwaſiō 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 a •• e man to worke for ou • health, when we our ſelues, be • o 〈◊〉 off frō any dread 〈◊〉 of being ſick. What the • ▪ ſhal we leaue it thus ruinous as we finde it • God forbid▪ for y• which is vnpoſſible to men, is poſſible to God. And although the plater b • nothingCorin. 3. 6. and the vvat • rer as litle vvorth, except the Lord giue increaſe: yet •• is ſinne, in the planter not to plant, and no better in the waterer not to water▪ how •• de & vnfruitful ſoeuer y• barre • groūd 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 t • 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 y• it will make thē as tame, meeke, gentle and delightfull as Lambes, Kids, Calues, or little childrē: & not ſo only, but much more: for y• excellencie of it is ſuch, that it will rayſe by thoſe y• be dead, euē to life againe, & therfore great cauſe haue y• miniſters & ſaints of God, euē 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 f • ery darres of y• wicked, how1. 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 pre •• ous ſalue 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 y• grienouſneſſs of our diſe • 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 • ff are we frō Rom. 3. 2 • ▪ Ga • . • . 16. 2 • Heb • 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 w • e may auoide theſe great inconueniēces, 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: cōcerning which matter the Scriptures are very plentifull.Pſal. 5 • . 5, Dauid in the Pſalme vſeth theſ • • 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 mā be cleere in thy ſight, or hovv may • ſay. 11. 7. • . 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 crabtree to bring foorth any other fruit thē crabbes: So likewiſe man and womā 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? o • the Cat of Mount her Spottes? So vnpoſſible a thing it is for thee to change thy condition and eſtate that thou waſt • borne in, bridle it how thou w • 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 writtenGen. 6. 5. 〈◊〉 . • 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, thatEſai. 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 cōmon prayer, Sermons and Sacramentes, his gay and glorious ſpeaches, fran • ed out of the word of God, which hath in them great ſhew of religion and pietie: but to conclude, whatſoeuer it be • or how glorious a ſhewe ſo euer it hath in the eyes of men, yet if it proceed • 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 thē 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 frō the lippes forwards: but the vnfayned acknowledgement of our ſins perceth far deeper, & commeth more nearer vnto y• 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 ſoul • ; 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 we • ſee not which way, or how to auoyde: the conſideration whereof, ſtirreth vp in vs greate care; much and earneſt prayer, euen with gr • ning ſobbes, and bitter teares; feare alſo wt deſire, zeale and puniſhment, that by this iudginge of our ſelues, we might preuēt y• 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: y• thiefe or wicke • perſō, which hath committed ſome notorious crime, of theft, murder, or both ſo lōg as his facte is vnknown, he maketh no conſcien •• 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 • ſinner, and there is no doubt • , 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 proo • 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. Now • this felowe which ſtandeth ſo •• outlis all this while vpon his pantoſ •• es, as t • ough he had receiued greate wrong, his facte beeinge once knowne, and brought to right, and hee him ſelfe laide holde • 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 ſa • e: marke then his tou •• enance and ſee howe all the powers of his bodie are chaunged, • nto tremblinge and feare; his • n • es which before were ſo ſtiffe, nowe doe willingly yeelde them ſelues vnto the grou • de, with weeping and wringing o • hands, to cra •• 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 ſel • e vnto the priſon, to the • 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 vnfay • edly to confeſſe his facte, before it hee made knowne, and hee himſelfe attached to appeare be • 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,Ap •• . 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 h •• 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 prou • 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 ſeemedLuke. 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 theAct. 16. 3 • . 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 thē 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 trēbled, my lips ſhooke at the voice: rottenneſſe Abacuk. 1. 1 • 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. •• . 19. 20. did melt, when he heard the booke of the Lawe read, and thoſe iudgementes pronoūced, 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 ye 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 aga •• 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 troublesPſal. 42. 7. were ſuch, and his temptations came ſo thicke one in the ne • ke of another, that his ſoule refuſed comforte, andPſal. 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 firſteOſce. 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 ye 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 fre • from bōdage, or life to him that is in no dā 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 thākfully 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 Magdalē, that ſhe loued much, becauſe many ſinnes were forgiuen her. For who amongſt the children of women, was there euer found • , to be a more greuouſer ſinner then ſhe, which wasMake 16. • Luke. 8. 2. a common harlot, and had •• uē 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 foo • th y• like affection of loue vnto our lauiour Chriſt as ſhe did, after ſhe perceiued that theſe greate ſinnes were forgiuen her, and ſhe redeemedIohn. 12. • . from the danger therof: for ſhe waſhed his fee • e with her teares, and wyped them with the heire of her head. In this ſenſe alſo it is ſa • 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 the •• 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 yt 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 drawē 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, yēa 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, euē 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 hūbled therby: for this is the office of it, & to this end it was ordayned.The vſe of th • Lawe. Firſt to reueale vnto vs our ſins, as it is very plainly declared in y• e •• ſtle to y• Romanes, where it is writtē, by y• lawe ſhall no fleſh be iuſtified inRom. 3. 20. his fight: for by it cōmeth the knowledge of ſin, & againe: the lavve cauſeth Rom. 4. 15. vvrath, for vvhere no lavve is, there is no trāſgreſsiō, that is to ſay, there is no trāſgreſsiō knowē, according to y• which y• Apoſtle ſpeaketh in another place, where hee vſeth theſe words. I had not knovvē ſin, but by Rom. 7. • . the lavv: for I had not knovvē that luſt had beene ſin, except the lavve had ſaid thou ſhalt not luſt, ſo th • n, hereby you may eaſtly perceiue, y• the firſt office of the lawe, is to reueale or make knowē 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 thē 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 frō ſinne, both in worde, work, & thought: yet the ſ • 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 • wne bodies, curſed in al y• 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 ſt • rce iudge, from whoſe face we ſhall deſtrethe hils & mountaines to fall vpō vs▪ and hide vs, thundring out heauy, & feareful threatnings againſt vs. That Oſee. • 3. 7. 8 he will be vnto euery ſinner, as a verie lyon, & as a leoparde in the waie of aſ • hur, he wil meet thē as a ſhe beare that is robbed of her whelpes, & will breake the verie gall of their hearts, he Iere. • . 14. Pſalm. 11. 9. wil be vnto thē as a deuouring flame, & wil raine ſnares vpō their heads, fier, brimſtone, & ſtormy tēmpeſt, 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 & brāch, not one exēpted: for ye reward of ſin, is death, & we are al ſinners: therfore, by y• law we are al condēned, we are all vnder y• curſe, the bōdſtaues of ſatan, and fire brands of hel. Thus y• law proceedeth in plunging vs, deeper & déeper, into y• pit of ſorrow, where we can finde no g •• ud: for whē it hath ſhewed vnto vs our ſins; and y• vnmeaſurablenes of y• ſame, wt the m • gmēts & heauēly plagues of God, to be executed vpō thē, then ētereth y• fourth 〈◊〉 4. office of the Law. of y• law, which is horror, feare, 〈◊〉 , weeping, wringing of hād • , &c. as it hath bene before made plaine vnto vs, by a ſimilitude, & very plētifully proued alſo out of y• ſcriptures, y• the children of God, 〈◊〉 bene ſubiect vnto theſe paſſiōs of y• minde & body, before they could come vnto the hope of his kingdome, & therfore leſſe may5. Office of the Lawe. be ſpoken of it now, wil thē the laſt office of the law, is, that it ſēd • th vs vnto chriſt, as y• 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. • ſchole maſter, to bring vs vnto Chriſt, that we may be made righteous by faith. So thē hereby it is plaine, that y• laſt office of y• law, is to ſend vs vnto Chriſt, and marke it for a ſpecial point, y• it is the laſt office therof, & not y• fi • ſt: for the • aw muſt of neceſſitie proceed vpō vs, by theſe ſteps before repeated, y• we may be as it were killed in our ſelues, from all hope of fleſhly righteouſnes before we can be prepared, to receyue y• life which is by Chriſt. So thē hereby you ſee y• the lord in cōuerting of a ſoule, doth euē work a miracle, • raiſe them which are dead to life againe, and therfore they do abuſe y• goſpel, which wil preſume, vpō y• cōforts therof, before ſuch time, as y• law hath thus hūbled thē ▪ for moſt certaine it is, that they which ſo deale, do deceiue thē ſelues, to y• ēcreaſe of pride & ſecurity. For as the law wtout the goſpel, driueth to diſpaire, ſo in like maner y• goſpel wtout the law, maketh vs to preſinne, & therfore of neceſſitie both worke together, but y• law hath the firſt place: for vntil ſuch time as y• law hath done • is office, in hūbling of vs, y• goſpel cā 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 woūd, there belongeth firſt knyues and laun • 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.

Euē 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 pro ••• 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 ſelu • 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 paymēt 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, andPſal 51. Eſai. • 6. 2 hath promiſed to power his Spirit vpō 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 belon • e vnto the knowledge & ſaluation of a Chriſtian man▪ and yet here you ſee, that y• holy Ghoſt ſheweth in plaine wordes, that the feare of the Lord is the beginninge of • 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 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 vnwilling • 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 M •• . 8. 19. 20. thee whither ſo euer thou goeſt. But what was the entertainement, that our Sauiour Chriſt gaue him, he telleth him that y• 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 ſweet • 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 veri • 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 enrich • the Lord wt any thing that we are able to doe, who draweth both y• 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 y• 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 • 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 conſideratiō 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 bea • e downe our 〈◊〉 boaſtinge of faith, when it is with ſo little fruite, as though it were poſſibleGen. 28. 12. for vs to be vpō the top of Iacobs ladder, before we come neere the foot therof, and our heedeles preſumings vpon Chriſt, without any remorſe or cōſcience for ſinne, as though the Lord did iuſtifie and appoint thoſe vnto eternal ſaluation whō he would neuer ſanctify vnto holines of life: theſe ſinners are they, againſt whom chiefly he • herto I haue proceeded, to the end y• they may (if it be poſſible) be pulled away from y• groſſe abſurditie of putting religiō 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 frō •• quity or not: to ye end, I ſay, y• we may put no more ſuch confidence in daine ſhadowes, which are without all trueth of ſubſtance, & be cōſtantly perſwaded in our ſelues y• before we can liue vnto righteouſnes, we muſt • y vnto ſin: and before we can be vnſeperably ioined vnto Chriſt, wee muſt vt • 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 Phiſitiō 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 mou • 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 drawē to repentance, and prepared to receiue the promiſes of the Goſpell.

HAuinge before ſhewed the corruptions of our nature, and by what meanes y• ſame is made knowē 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 thē. In ſo much that Chriſt is the ende of the Lawe, and not th • 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 whichTwo abuſer • of the Lawe 1. In preſum • 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 commā 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 Rem • nes▪ By the Lawe ſhall no fleſh be iuſtified in the ſight of God. FurthermoreDeut. 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 ye 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 euē condēne 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 Fath •• 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 contrary • to this office, which the Lorde hath appoynted it vnto, and contrary vnto the Lawe of our owne members, which wee ſ •• 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 doe2. Lawe abuſed by diſpa •• . abuſe it, are thoſe that doe diſpaire, becauſe they ſee themſelues not able to doe the ſame: it hath beene ſufficiently declared already, that y• 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 driuē 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 •• 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 an • hor • 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▪ i • they returne not in time, and come vnto Chriſt, who thē, and at that time, doth chiefly and onely call them, as it is in the 11 of Matthew. Come vnto Mat. 11. • 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 wt vnpoſſible things, as if he did require ſuch a duety at their hands, & lay ſuch a heauy & intollerable burden, vpō their n • ckes, as it is impoſſible for thē to beare: for this place doth plainely confute them, and make theire camllation to be of none effecte, which telleth vs that the Lords burdē 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 cōmeth not vnto Chriſt: for y• end of the Law is faith in Chriſt, and not deſperation. True it is, y• euery one ſeeth •• t this, and therefore when the ſtinge of death at any time is awaked vp in theire cō ſciences, & they looking no other way for • aſment, but into the actiue righteouſneſſe of t • e Lawe, which the more the • looke into, the further they are frō helpe, and the deeper they plunge thē ſelues into ſorrow, ſo that in the ende, it muſt needes come to paſſe, y• they fall into wonderfull diſeaſes & anguiſhes, both of minde and ſoule as if they were in y• preſent torments of • el fire. Hence it is alſo y• thoſe woful & heauy outcryes doe ariſe: I am damned, I haue ſinned againſt the holy ghoſt, my ſins are ſo greate y• God wil neuer forgiue 〈◊〉 and therfore wiſh that they had neuer bene borne, or y• theire liues were c • t ſhort, by ſome vnlawfull meanes: as hanging, drowning, cutting, ſticking, with theire own hands, are ready oft times to execute, vpō thē 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 • ſt times are verie far gone this way, and brought as it were euen to y• loweſt pit of fort • w, where they can hardly perceyue any comfort at al • nay rather do ſhew ſome tokē of reprobatiō in their anguiſhes. As it may ſeeme, vnto him, who is not wel experienced, in y• afflictions which are common vnto Gods child, en 〈◊〉 cauſe of which great breach y• the enemie hath made into them, may very well dee in their owne ſelues, which through ignorance doe ſuffer the law to take ſuch holde, and enter ſo far into their conſciēces, where it hath nothing to do. For the conſcience of a ſpirituall man is the ſtate of Chriſt, where there ſhould be nothing els but toy, peace, comfort and conſolation in the holy Ghoſt. And therefore the law which bringeth horror and ſeare hath nothing to do with it, but vpon the fleſh and old man, which is corrupted with pride & many other deceyuable luſtes, and therefore requyreth a burden to be laide vpon the ſame, that it may be kept vnder, and not triumph euer the ſpirit • inwarde man, which ſhould alwayes bee at libertie, in the •• ye of heauenly things. Yet I ſaye, when contrarie to the office which it is appointed vnto, they will place the •• a • ghtneſſe and ſeueritie therof vpon theire conſciences, it muſt needes bee greate cauſe of diſquyetneſſe and feare diuers wayes: for it vrgeth vpon vnpoſſible dueties, it checketh for neglecting the ſame, it threateneth and curſeth them for doing thoſe things which it hath forbiddē. And thus y• poore conſcience being ſo much ouer charged wt Righteouſnes actiue in the Lawe, palsiue in the Goſpell. ſorrow and feare, becauſe it tooketh onely vpō y• Actiue righteouſneſſe of the Lawe, what he hath done & what he hath leſt vndone, and altogether forgetteth that Paſsiue rigteouſnes as t • beleue and • he ſaued by that which Chriſt hath ſuffered for v • Paſsiue righteouſneſſe of faith, which is begotten in them by the ſeede of God through the bowels of Ieſus Chriſt, whereunto they ought to haue theire chiefe and onely reſpect, to ſtrengthen themſelues within tune of trouble. And it may be, that by reaſon of the greate afflictions which the minde is ouerpreſſed with, the ſeede of God be ſo darkened in them, that they are in doubte whether it be of his ſeede or not, And therefore to ſpeake ſomewhat for the comforting of thoſe which are ſo lowe brought, admitie that in thine owne iudgement thy faith is vtterly darkened and raſed out, ſo that thou canſt not perceyue any one ſparkle of it in thee, to refreſh and eaſe thy ſorrowfull minde withall: yet thinke with thy ſelfe, that y• which hath once beene truely & vnfaynedly in thee, the ſame muſt needes be in thee ſtill. For Rom 3. 1 it is vnpoſsible that our vnbeliefe, ſhould make the faith of God to be of none effecte: for he is alwaies one Mal. 3. 6. & vnchaūgable, howſoeuer we doe ſeeme to be vnto our ſelues. His giftes • om. 11. 29. & callings, are without repentāce, how ſo euer he dealeth with vs by affl • ctions in this life. Notable inſtruction to this purpoſe we haue in the 89. • ſalm. 89. 30. 34 Pſalm, where y• holy Ghoſt vſeth theſe wordes: • f my children forſake my • aw, & walke not in my iudgment, in they breake my ſtatutes, & keepe not my commandements, then wil I viſite their tranſgreſsions with the rod & theire iniquitic with ſtroaks. But my louinge kindnes will I not vtterlie take from them, nor falſifie my trueth, my couenant will I not breake, nor chauge that which hath gone out of my lippes. • ere you ſee then by plaine teſtimonies, that the moſt deare children of God, when ſo euer they do offend him, muſt looke for ſome puniſhment at his hande for the ſame: though not ſuch as they will appoynt vnto thē ſelues, but rather ſuch as he in his wiſedome ſhal ſee to be cō uement & profitable for the bettering of their manners, & furtherance of theire ſaluation. Yea and it may be, y• he will e •• rciſe or puniſh them wt this croſſe, euen by darkninge their faith, to make them ſee theire miſerie without him, tha • afterwardes when ſtrength ſhall come againe, they may learne to: liue more warely, and become more thākful vnto God for his mercies towards them: But in concluſion how ſtraūgty to euer he doth puniſh them which are his, we haue the warrant from his owne mouth, who can not lye, that he will not take his mercy from them, nor fa 〈…〉 ye his trueth. Yea and for more aſſurance he h • th ſworne the performance thereof by an oth, ſaying. As I haue ſworne that the waters of Noah ſhall no more go ouer the earth, ſo haue I ſworne that I wil no more be angrie with thee nor reproue Eſai. 54. 9. 10. thee, the moutaines ſhal remoue & the hilles ſhall fall downe, but my there • e ſhall not departe from thee, nor the couenant of my peace fall a • aie. And what though wee at ſometime bee blinde, ſhall wee thinke therefore that the Lordes ſight is demined alſo; and what though nowe and their wee bee weake and feeble, that we thinke or imagine therfore that the Lordes ſtrength is decayed in lik • ſorte? far be it from vs ſo to do • ▪ for that were to imagine of the Lord, as of a mortal man, who iudgeth alwaies according to the preſent eſtate▪ and from whoſe eyes a thinne ſ • umme of droſſe will hide great • and pretiouſ • matter, who thinketh alſo that when things are hidde and darkened for a time, that they are loſt & gone for euer, ſpecially if they be ſuch as are deare & pretious vnto them. But there i • no ſuch matter in the Lord, who doth not onely ſee the bottome and ground of all things, but alſo is the beginner & ender of euerything y• is done. Who at ſome time is prouoked through our ſecuritie and coldneſſe in prayer, to caſt a thinne ſcumine of infidelitie vpon our faith, and darken it withall, to wake vs vp to more watchfulneſſe, and earneſt callinge vpon him: But we (alas) ſuch is our weakeneſſe, do thinke by and by that all is gone and loſte and wee vtterly forſaken, then we beginne to grone and crye, then wee ſigh and ſobbe, then we ſorrow and lamerite, then wee beginne to call to mind our vnthākfulnes for his former merci • s beſtowed vpon vs. And this is y• fruite which y• Lord doth ſeck at our hands, by thus afflicting of vs. who is ſo farre from taking away his ſeede of faith from vs, that after our earneſt prayer & true acknowledgement of our ſelues, doeth both kindle and encreaſe the ſame, to a far greater meaſure then • uer it was before.

Theſe thinges being well thought vpon, may be a good mean to make vs more wiſe and valiant in this ſpirituall warfare, then we haue beene heretofore: For as the aſhes caſte vpon the fire, put it not out, but is a means to preſeru • the ſame in the nighte againſts morninge, which otherwiſe would he conſumed. And as the barrennes of the trees in w • nt • , are a means to▪ preſerue the root • againſt ſommer, which then wil aſcende vp his iuice into the bodye and branthes therof, wherby they are greatly inlarged, and made farre more fruitefull then euer then were before: e • en ſo are afflictions vnto y• children of God, which doe not onely keepe them from the barrennes of ſin, but alſo increaſe • nd 〈◊〉 them in the 〈◊〉 • fruite 〈…〉 nes of Gods holy ſpirite, •• the Apoſtle witneſſeth vnto the •• manes: Tribulation bridgeth patience, patience • om. 5. • . 4. experience, experiece hope, & hope maketh not aſhamed. How • e it there is no croſſe pleaſant for the preſent time but very 〈◊〉 & bitter, as it appeareth very 〈◊〉 in the booke of Iob, & in the 〈◊〉 where there is ſet downe vnto vs▪ 〈◊〉 a platforme of the eſtate of the Churche being vnder the croſſe, who poure ou • • eaute and grieuous complaintes, in • urſing the day and houre o • birthe▪ •• accuſing the Lord of 〈…〉 ſtice, and •• Iob. 3. • . calling into doubt whether he woulde any more mercy or not. Wherby wePſal. 77. 7. 8. may euidentlye perceaue▪ •• w but de •• ous afflictions are vnto vs whileſt they are preſent, ſpecially if they 〈◊〉 ſuch croſſes as theſe • olye men were exerciſ • ▪ with many 〈◊〉 which very often had all ſpirituall ſtrength and 〈◊〉 ſo dark • ned i • them, y• they could not perceiue 〈◊〉 ſparke remayning to re •• eue themſelues with al; •• t were faine to •• ye vnto y• former mercies of God, which they were woonte to finde at his hande, or vnto his goodneſſe ſhewed vnto their fathers: Becauſe their tentations were ſuch, as did make them obtimons of his former mercies towardes themſelues▪ being ſurelye perſwaded▪ that as they being in like diſtreſſes; called vpon him and were dely • ered, ſo in like ma • ter he would bee no leſſe mercifull vnto them, although their hope were euen againſt hope.

But in concluſion howe bitte • ſo euer their▪ or our afflictions were, or are, for the preſent time, yet the ende thereof alwayes bringeth with it, an 〈◊〉 wayght of glorie, as weeIob. 4 • . cle • relye ſee, by the ende which the Lorde made with Iob. Which • .Iam. 5. •• . I • mes (exhortinge vnto patience) willeth v • to conſider of.

And •• the teſtimonye of Dauid alſo, w •• after his afflictions nowe ouerpaſſed, and hee 〈…〉 linge the commoditie which they broughte vnto him, burſteth out into theſe wordes▪ Before I was afflicted I went aſtray, • . 119. 67. 68. but nowe I keepe thy worde. And again, It is good for me that I haue beene afflicted, that I might learne thy ſtatutes▪ So then here you ſee that the Prophet confeſſeth that affliction was the meane where by he was not onelye procured to knowe the worde, but alſo to keepe it. The wiſe man in like ſort conſidering the great commoditie which affliction bringeth vnto the church of God, telleth vs plainely, that his ſtrength is ſmall which 〈◊〉 teth in the pay of aduerſitie. But yet for all that ſet the commoditie thereof he as great as it ſhall it behooueth vs not to vſe any meanes wherby to multiplie and increaſe the ſame vpon our ſelues, but rather all lawfull and godly meanes that wee can to preuente it. And amōgſt al y• reſt this may be one, & the chiefeſt, what afflictions ſoeuer we ſuffer in body or otherwiſe▪ to bear them with pati • nce▪ and no • permitte the law for any thing▪ after it hath beaten downe the pride of our fleſhe, to take holde vpon our conſciences. For this is the chiefeſt matter that my purpoſe was in this place to handle, how be it I haue taken occaſion by y• way, to ſpeake ſomewhat for the comforte and inſtruction of thoſe weake ones, who (although they haue the ſeede of God in them) doe ofte •• nes ſo farre ouer ſhoote them ſelues this way▪ by lettinge the Lawe to take ſuch déepe holde vpon their conſciences, that all hope of comforte doth ſeéme • o be periſhed in them. And as for the reſte which are without, I leaue them as thoſe to whome theſe comfortes do not yet belong, vntil ſuch time as the lawe hath thus humbled them alſo. And thus much for the ſeconde abuſers of the Lawe, namelye for thoſe that doe diſpaire.

It remayneth now that I ſpeake ſomewhat of the meanes, wherby we may auoyde theſe abuſes, which is to come vnto Chriſt, and that, as I haue before ſhewed, is the laſt offi • e of the Lawe. For the Lawe hauing paſſed vpon vs, by theſe rules before repeated, it is now appointed for vs to come vnto Chriſt▪ and not preſume in the pride of our heartes againſt the Law • of our owne members to the fulfilling of it: neither yet faint by the way, becauſe we are not able to doe y• ſame, but come vnto Chriſt who is the fulfiller therof for vs. And y• ſteps wherby we come vnto him are theſe: Faith and Repentance. For in the framing • ith and re • ntance, ſteps • Chriſt. of a Chriſtian man, ſaith hath the firſt place, as it is manifeſte in the Epiſtle to the Romanes: How ſhall they call vpon him in whome they haue not Rom. 10. beleeued.

But becauſe I haue ſpoken ſomewhat already of the roote and foundation of faith▪ I will nowe begin at repentance, and ſo procéede more cleerely vnto y• iuſtifyinge faith which bringeth with it the peace of conſcience for true repentance ſtretcheth further thē a hatred of ſinne and feare of Gods iudgements, (which hath beene ſomewhat touched alreadie.) For there is conteyned in it alſo the loue of vertue, with a hope of his mercies. For ſo much doth the Prophet▪ Ezechiel comprehend in deſcribing of y• ſame, where he hath theſe wordes: If a wicked Ezech 1 • . 21 〈◊〉 . 14 1 man will returne from all his ſinnes that he hath committed, and keepe Oſ •• 6. • . Eſay • 5. 6. Io • l. 2 1 • . all my ſtarutes, and doe that which is lawfull and right, hee ſhall ſurelie liue and not die▪

This is the generall deſcription, which the Scripture very plentifullie giueth ſoorth of • epentance, namely • : A turninge from our owne wayes which is ſin, into the waies of God, which the prophet calleth his ſtatute • : for they alone are lawfull and right in his ſight, and to thoſe only which walk therein▪ he hath ioyned this promiſe of life. Hereby you ſee then how needefull a thing this doctrine is vnto euery Chriſtian man, for we • can haue no aſſurance of life from the Lorde, vnto our owne conſciences, except we doe warrante it vnto our ſelues alſo, by this carefull practiſe and indeuoure to ſtriue and •• ght continuallye againſte our owne wayes, that thereby wee may become more tractable euery day then other in the wayes of God.

And as for the reſte, which haue •• care this waye, but rather haue their delightes and actions caryed away headl • g unto al fleſhly pleaſures. Let them pretende what they can, and bragge ſo much of their knowledge as they liſte, yet for all that, they ſtand in the ſtate of death, and can haue no hope of life in them, before ſuch time as they make this carefull indenture vnto godlineſſe, by … inge of their owne corruptions, to be the fruite of it. For what other thing then this doth the holy Ghoſt means when hee willeth vs to make our election or calling by good workes. Not as if ye 2. Pe • • . 10. aſſurance therof lay in our ſelues, neyther yet that we ſhould think yt Lorde to be ſubiecte vnto change: but rather that we may knowe this to bee the will of God, euen our ſanctification 1. Theſ. 4. 3. that vvee ſhould abſtaine from fornication, and that euerie mā 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 Ti • . • . 11. 1 • 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. • ▪ 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, who1. Pet. 1. 17. without reſpecte of perſons iudgeeth euery mans worke, let vs ſpende y• time of our being here in feare. AndPhilip. 2. 1 • . againe, worke out your ſaluation with tr • 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 y• ſame for our owne defenc • ; neyther when we are come to the ſight & miſtyking • of our ſinnes and corruptions wherein we do diſpleaſe y• Lorde: for y• is no other alſo then to be brought out into y• fielde in the ſight of our enemies, y• deuil, y• world, & the fleſh, againſt whom we muſt fight & vſe theſe weapons for y• ouerthrow of thē, leſt they preuaile, againſt vs, and make vs more ſecure in ſinne then euer we were before. So that the greateſt • moſt daungerouſe parte of our ſpirituall warfare is as yet vnaccompliſhed: that is the ſubduing & ouerthrowe of theſe enemies. The firſt & thie • 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 enem • s which is within bee once knowne and ſubdued (nay although theire bee many of them) yet as long as they bee kept vnder bōds they can not be hurtful at al, & theire hope alſo greatly deca • ed which are wtout. The deuil, the world, are enemies wtout, and can not poſſibly preuaile any whit wt vs, vntil ſuch time as they get ſome lyking and • ntertainemēt of our affections, which if they do: certainely there is like to be a greate ſpoile & the whole man to be • brought into vtter ruine▪ vnleſſe there be a ſhort returne, & theſe affections of ours quickly called home againe vnder ſubiection of ye ſpirit. Surely a matter wherein the deare children of God o • tetimes do very far forget and ouerſhoot themſelues. And therefore this is good counſel vnto thoſe which haue ſtrigth to receyue it, y• as often as our affectiōs do beginne to ſtray o • t after y• deſire & loue of worldly things or fleſhly cōcucupiſcēces any kind of way: ſo often to ſuſpect our ſelues of ſome daunger towards, & eſteeme of thē, 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 y• 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, y• if we wil be Chriſtes, we muſt crucify the fleſh with the affections & luſtes thereof, that is, we muſt dayly and cō tinually ſtriue and fight againſt our handes, and heart, worde, & thought, that they may be crucified & killed frō 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 we • 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 vvhō 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 y• caſe ſtandeth ſo, let vs bewiſe in chuſing vnto our ſelues y• 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 afflictiōs 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 way • 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 ••• lis and were, dible incōueniences with them, & are ſtraightly forbidden in the worde of God. As aduiterie, fornication, vncleaneneſſe, • llo. 31. vnnaturall luſtes, euill concupiſcence, couetouſneſſe, deceipte, lieing, ſwearing, curſed ſpeaking, and ſuch like. For if thoſe former good affectiōs, may at ſome time, be a hunderance vnto vs in the waye of life: much more theſe •• 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, thē the very whelpes of Babilon, whichPſal. 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, y• wee become ſlaues vnto them. Let vs looke vnto it, therefore, and roote them out, as ſoone as any m • tion thereof doth appeare in vs. Good admonitiō to this purpoſe we haue in the Epiſtle to theEp • e. 4. 26. Epheſians. Be angrie and ſinne not, let not the Sunne goe downe vpon your wrath. And again in y• 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 vpō our bed againſt ſin y• 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 vsRom. 6. 12 take heede that it do not raigne and beare rule in vs, otherwiſe then a condemned wretch, which hath alreadieRom. • . 3. receyued the ſentence of death. And let vs giue it ſuch welcome, as the ſeedGen. 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 dra •• e vs to a conſideratiō 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 • ith his owne handes in ſome lawfull vocation, that he may be able to miniſter vnto the neceſsitie of others. There may the deceitfull per • ured perſon, learne to reſtore home his euill gotten gooddes, and take • more righteous courſe afterwardes. There may the fornicators, and adulterers,1. Cor. 7. 2. learne to leaue off their vncleā 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 • en 3 19. brought nothing into this worlde, and ſhall carrie as little out. There may the proude perſon learne to be • humble, becauſe he is made of duſte, and to duſt ſhall returne.

And to conclude, there may eueriePſal 119 9. ſinner, learne to redreſſe his mordinatePhil. 3. 8. wayes, and to eſteeme of all the pleaſures and profites of this life as do • 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 vntoIohn. 3 3. him, in ſo much as it is the fruite of our ſecōd 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 re • 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▪ • 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 burdē vnto me, I am vvearie to beare thē; 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 Amo • 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. • 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 y• 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: Oſ • . 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 be • at whome againe, to vtter their refuſ • corne: thinking all y• time loſte which was ſpent in the ſeruice of God, preferring euē 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 t ••• , 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 • 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 frō 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 fi • 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 lo • 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 doethThe 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 y• banner of Chriſt, againſtBaptiſme 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 ſhalbe ſaide vnto thoſe in the end • which do frequent them in this ſorte, Who hath required theſe things at Eſa. 1 •• . 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 impudēt face vpon it y• 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 earneſ • 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 y• deuiles waite with great diligence to carry thy ſoule into ye 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 no • other meane to prepare the ſame, but by repentance. For our barraine heartes are that very deſart which y• Prophet Eſay ſpeaketh of, where the LordesEſai. 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 y• 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. • . 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 theireMar. 1. • 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 whē any came vnto him, whom he perceyued by ſome inwarde mo ••• , or outward token, not to haue theire heartes aright as the malitious Phariſes, and Saduces, he maneſſed th • m ſharpely with the iudgmentes of God, calling them a Generation of vipers. M • 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 repentāce vnto the Iewes, ſaying. Amende your liues for the M •• 4 17. kingdome of God is at hand. And againe, The time is fulfilled, the M • r. 1. 15. kingdome of God is at hand, repēt & beleue the Goſpel. For this cauſe he came into ye world not to call righteous,M •• . 9. 13. but ſinners to repētance: which precept belongeth not onely vnto the Iewes, but we Gētiles alſo are vnder y• ſame condition in like ſorte, as it is witneſſed in y• Actes. God hath giuē Act. 11. 18. vnto the Gentiles, repentance vnto life alſo. True it is, that it had his beginning at the Iewes, and ſo from thē vnto vs Gentils: for to this end Chriſt dyed, was buried and roſe againe: that repentance & remiſsion of ſinnes, • uke 21. 46. • . verſes. might be preached vnto all natiōs, beginning at Ieruſalem. So then hereby it is plaine, that as there is noe other meane to prepare y• 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 • nd. Neyther is it a duetie y• is ſimply requy • ed of the Iewes thus to be prepared: but we Gentils alſo (as many as wil giue any entertainemēt vnto y• Lord) muſt put our neckes vnder y• 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 y• Lord as a chiefe miniſter for y• conuerſion of y• Gentiles, who alſo was ſo carefull in his office, that he laboured • . 20. 20. 21. • erſes. night & day euen with teares, for the conuerſion of thē, teaching openly and in euey houſe, the repē tance towards God, & the faith towards our Lord Ieſus Chriſt. The ſa • e S. Paul (I ſay) telleth vs plainlyTitus. 3. 8 9. y• they which haue beleued God, muſt be careful to ſhew forth good workes, charging Titus his Sōne asTitus. 14. touching the new birth, who was thē miniſter of Creta, y• he ſhould earneſtly exhort his auditory vnto y• 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 y• ſ •• nt of it: a care to ſhew forth good workes, circūſpection of life towards them y• doe not yet beleue, & a ſham 〈…〉 nes for our former negli • ēce. S. Iames compareth y• ſaithIames. 2. 2 • which is without theſe effectes, vnto a body wtout a ſpirit: which in y• eyes of man is not onely deade, but alſo very lothſome & noyſome. Euē ſo is our faith y• is voyd of good workes in y• eyes of God, as our ſauiour Chriſt maketh itMar • . 11. 14 plain to vs by curſing y• • ig tree becauſe it was fruitleſſe. By caſting y• wicked gueſt into vtter darkeneſſe, becauſe heMat. 22. 12. preſumed vnto the mariage without a wedding garment. And by reiectingeMat. 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 ſhalbe as litle accompted of, for our outward knowledge and profeſſion, ſo longe as the ſan • 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 • or cuſtome or companie reſorte often vnto the Lordes table, but neuer put on the wedding garment. And therfore whē the Lord ſhal come to vs his gueſtes,Mat. 22. • 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 mē 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 • . 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 profeſſiō may ſtand for payment before the Lord, why thē 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. 1 • . 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 ſaluatiō 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 wōder •• llie the knowledge thereof hath wrought in the hearts of Gods children heretofore, and what great duties it hath perſwaded them to2▪ Cor. 6. 6. paſſe ouer, in hunger and thirſt, in cold • Cor. 11. 24. 25. Hebr. 1 • . 37. 38. and nakedneſſe, in watchings and faſtinges, in greate weakeneſſe, long • 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 de • 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 adu • , which was not worthie of them. Others alſo of Gods children, whom he preferred to great r • ches • honour. liued in the poſſeſſion thereof, as if nothing of the ſame belonged priuatelie vnto themſelues. And therefore oftetunesGen 13. 9. reſigned ouer euen their owne right to buy peace: vſing this world as though they had h •• •• inheritance therein, confeſſing their eſtate here to be no other but as p • igrunes & ſtrangers, and therefore eſteemed all thingsGen 47. 9. in this world as dongue, in reſpecte of that heauenly comfort which was laidPhil. • . • . vp for them in Chriſt Ieſus. All theſe things we know, & can talke very plē ti • ullie of them when we come in companie of thoſe that d • e fauour religion. We cā tell of Ioſeph how he preferredGen. • 9. 20. y• dungeō and Irons which did pear • e his ſoule, before the libertie & glory of Po •• phers houſe: & of Moyſes, how heHe • 11. 24. 25. 26. forſooke to be called y• ſōne of Phara • s daughter, and chaſe rather to ſuffer afflictions wt the people of God, then to enioy the pleaſures of ſin for a ſeaſon. Wee can tell alſo of Dauid how hee made his choyſ • , rather to bee made a doore keeper in the Lordes houſe, then • ſal 84. 10. to be head ruler in the gilded 〈…〉 aces of wicked Princes. And of the Apoſtles in 〈…〉 e ſorte, how the • re chie • eſt glorie in this •• e, was to ſuffer afflictions for the name of Chriſt, all this isAct. 5 40. 41. moſt •• ue and theſe great effectes and fruite • ath ſaith gayned at their hands as the holy Ghoſt witneſſeth vnto the Hebrewes. And howe ſhall we thinkH • br. 11. then that we haue the ſame ſaith▪ whē 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? D • e we not ſay daylie that the Lord will not hold him guiltleſſeExod. 2 • •• 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 alwayesLeuit. 22. 31. 3 • with the congregation, to beg forgiuenes conditionally of the Lord, as we forgiue others? Yet wee willMat. 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 proc • ede on forwardes in our ſinnes, as the horſe ruſheth vnto the battell, and neuer reſpecteth theIerem 8. 6. great dāgers that are before his eyes.

Furthermore doe wee not all willingly yeald vnto this, that theſe are y• 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 regionsIohn 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 • ee by the generall • h • king thereof, ſo that there is nothing els to be looked for, but the appearing of the ſonne of man in theMat. 2 • . 30. 31. cloudes, the voyce of the Archangell, and the ſounde of the trumpe of God, ariſe you dead and come to iudgemēt, 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 euidēt 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 euillMat 25. 6. H 〈…〉 . 3, 12. Luke. 12. • 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 wt our fellow ſeruants. But alas, this blinde perſwaſion of lēgthning ye 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 ourEſay. 29. 10. Eſay. 6. 9. 10. heartes, if a ſpirite of ſlumber had not ouerwhelmed vs: but I ſee no other then yt the ſaying of the Prophet Eſay is fulfilled vpon our engliſh natiō, 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 theRom. 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 y• 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 & perplexitieLuke. 21. 25. 2 • amongſt nations, the ſ •• and the waters ſhall rore, and mens hearts ſhall faile them for feare, and for looking after thoſe thinges that ſhall come vponMat. 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 vncertaintieMark. 13. 3 • . 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 whom1. 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 fleſheEze. 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 high • ſt doth ſpeake wordes in vayne: nayEſai. 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 y• 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. AndMat. 11 17. therefore if we will not daunce at their 〈…〉 th, nor wéepe at theire mourning: that is, if we wil not reioyce at y• 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 earesZic. 7. 11. 12. to ſhut out the graces of God frō our ſoules which he ſo plentifully offereth vnto vs▪ yet let vs knowe, that a Pr • phet hath bene amōgſt vs, and y• grace & mercy by the preaching of y• Goſpell hath bene generally proferred vnto our Lande that thereby we may be • cleane without excuſe, and our blood • 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 amōgſt 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 poper •• 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 whi • 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 L • 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 thē 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 pronoūcing of ſo grieuous woes, againſt thoſe cities of Iuda, • at. 11. 2 • . wherein he had preached moſt, & done moſt of his great workes, becauſe they repented not, affirming that it ſhoulde be eaſier for Sodom & Gomorrham y• iudgemēt day then for them. For ſaith he, if the great workes which are done amōgſt you, had bene done in thē, 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, Flaſtder • , Spaine, and for Rome in the iudgement daye then for them? For who knoweth howe wonderfull their • repentance ſhoulde haue beene ear • 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 y• 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 theEbr. 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 he • hath theſe wordes: though I had all knowledge and knewe all ſecretes, • ea, if I had faith that I coulde remoue1. Cor. 1 • . • . 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 vs all vnlawfull pleaſures, and not ſo onely but doth moderate and bring vs vnto the true vſe of thoſe that bee lawfull: as eating, drinking, ſleeping, appar • ling our ſelues, and is forth, in euery of which neceſſitie, ſatan hath put marueylous ſnayres, and occaſions of fallings. If temperance & ſobrietie, which are ſpeciall fruites belonging therunto do not ſomewhat beare rule ouer our affections, as thoſe which are ſpiritually minded, doe very well vnderſtand: vnto whom I will now turne my ſelfe, a litle, by the way of admonition, and ſo proceede vnto the iuſtifying faith, which I before haue promiſed to ſpeake of, & which onely doth belonge vnto them. For thoſe are they which in greate humilitie do iudge and condemne them ſelues, that they may not be condemned of the Lord. Thoſe are they which are at contin • all warfare not onely againſt all theire outwarde ſenſes and actions of the body that they behold not with pauſing, nor conſent with delight vnto euery vanitie, but alſo againſt the very motions aid thoughtes of the mind to reſtraine aid kill them when ſoeuer they begin t • moue the affections to ſtray out aft • r the deſire of vnlawfull things, neyher are they greeued at theſe inward •• rruptions onely, but alſo it p •• cheth • hem • uen to the very heart, that any auour thereof ſhould be found about • hem: for they hate the very coate y• • s beſpotted with the fleſh, as Saint Iude witneſſeth. And therefore vſe a narueylouſe ſtraightneſſe euē againſt heire owne nature, in abridginge the 〈◊〉 from y• plentie of thoſe pleaſures, • nd profittes which before tune they • aue delighted in. Stryuinge alſo, • ruth greate violence to bringe theire • n • ndes in ſuch ſubiection vnto y• ſpirit, • hat neither proſperitie nor aduerſi • ie, ſhall much moue theire mindes • yther to ioy or ſorrowe, to be lifted • p, or caſt downe: And hauinge •• ce thus maſtered themſelues in • arninge perfectly to bee full, to be • emptie, to abounde, and to haue nothinge, contentinge them ſelues in euery eſtate, whether it bee pouerte, or riches, ſickneſſe, health, or what ſoeuer: attributinge no happineſſe vnto the one, nor vnhappineſſe vnto t • e other, (becauſe that by theſe outward thinges no man knoweth whether hee bee worthy of loue or hate) but rather receyue euery thinge as from th • Lordes hand, to whom they liue • om. • . 28. who alſo is become theire Father in Ieſus Chriſt, and therefore worketh all for the beſt vnto them. This is a perfecte eſtate, and certaine it is that there muſt bee no end of our repentance, before wee haue thus farre preuailed and gotten the vi • tory ouer our rebellious nature, and yet is there no ſuch ſtayedneſſe in it, neyther that after we haue once thus fa • maiſtered our owne willes, that ther • we ſhould become ſecure and careles as if we were now at our iorneys en • and neede goe no further. Nay but th • bleſſed man Iob teacheth vs anothe • leſſon, that our life here on earth is 〈◊〉 continuall warfare, not onely againſ • fleſh and blood, but alſo againſt ſpirituall wickednes in heauenly thinges, againſt euerie thing that is exalted againſt the knowledge of God, & muſt haue no ſtay vntill euery affection in vs be brought wholy and for euer vnder the obedience of Chriſt, which can not be in this life, but in that which is to come: and therefore our ſtriuinge muſt be with perſeuerance, & let our perſeuerance vs alſo with courage: for the crowne which we labour for, is worthie of running. But if our running doe fayle before wee come to the thirde houre, let vs not fainte, but rather learne to goe: and if it bee ſo that our goinge begin to waxe tedious before the fixte houre be ouer paſt, yet let vs not turne back againe for anie thing, but rather he downe and créepe, ſo that it be forwards, and all is well; yea if all naturall ſtrength doe fayleMat. 20. before the nienth houre be ouer paſte, yet let our mindes and deſires go forwards ſtill in earneſt prayer, and calling vpon the Lord for ſtrength, in heauy ſighes and gromings, vnder the but then of our corruptions, which we hate euen as hell, becauſe they hinder our going forwards vnto goodnes, and can by no meanes auoyde them: & let that inwarde parte of vs neuer ſaynt, but goe forwards ſtill, vntil the twei • t and laſt houre be paſt, in which wee ſhall receiue our wages. For the very grace and pride of our Chriſtiā race is to perſeuere in the fruites & effectes of repentance, as our Sauiour Chriſt witneſſeth: he that endureth to the end ſhall be ſafe.

CHAP. IIII. Of Faith, and the nature and effectes thereof, offred in the Goſpell.

HAuinge ſhewed before, that the beginning of our faith (if it bee vnfayned) is feare, which feare doeth ingender in vs a godly ſorrowe, out of which ſorrowe alſo ryſeth ſuch a repentance, as is neuer to be repented off, and hauing ſpoken alſo of y• fruits and effects which belong thereunto, & of the neceſſitie of it, that without th • ſame, all other exerciſes of Religiō are to no purpoſe, & by what meanes alſo we are brought thereunto, namely by the Lawe, which is our ſchoolemaſter to bring vs vnto Chriſt: Nowe it remayneth that I proceede vnto the iuſtifying faith, which maketh all ſure, and the hope whereof alſo is it which miniſtreth comfort and incouragemēt vnto vs in all thoſe former tedious trauels. Yea and the poſſeſſion therof after the heate of theſe conflictes is ouer paſſed, bringeth ſo great peace of conſcience vnto vs, as all the wiſdome of fleſh and blood ſhall neuer be able to attayn, as the holy Ghoſt doth witnes the ſame, in calling it a peace that paſſeth all vnderſtanding. For when the troubled conſcience hath whollye and for euer ſetled himſelfe in the bowels of Ieſus Chriſt, not onely in full perſwaſion of the free remiſſion of all his ſins, but alſo with ſtable purpoſe manfully to fight vnder his banner, yea, if it be to the renouncing of his own life: then may it be at peace, and boldly ſay with the Apoſtle in a holy boaſting: I Rom 8. am perſwaded, that neither height, nor depthe, nor angels, nor principalities, nor powers, nor things preſent, nor thinges to come, neither life nor death, nor anie thing, ſhall bee able to ſeparate mee from the loue of God in Chriſt Ieſus. For this is the fruite that followeth our iuſtifying faith, of which I haue rather choſen to write, thē of the bare deſcription of faith it ſelfe: yea and to ſay the trueth, there is no way ſo profitable to deſcribe it, as in declaring the fruite & comforte which it bringeth vnto vs, which is to be aſſured that now there is no wrath of God to come againſteE •• y 40. vs, but altogether grace and mercie for Chriſtes ſake. And therefore to y• ende that Ieruſalem may be comforted at the heart, to the ende that the church may bee throughly perſwaded that her trauell is at an ende, and all her iniquities pardoned, ſo that nowe ſhe ſhall neuer receiue damage, nor come into any danger 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 b • 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 •• 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 • e accompliſhed. All fleſhe isEſay. 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. 2 • . Pro. 16. • . 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 childrē for the day of ſaluation and glorie, and to y• end y• the heires of promiſe may yetHeb. 6. 17. be more ſtrengthned in this, he hath boūd himſelfe vnto thē 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 y• ſoul • both ſte • 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 ſpokē, and ſhall he not accompliſh? He hath ſaide that the righteous ſhallPſal. 112. 6. neuer be moued, but be had in euerlaſting remembrance. He hath ſaid that Iſrael ſhall be ſaued in the Lord: theyEſay 45. 17. ſhall not bee aſhamed nor conſounded world without •• d. He hath ſaide that he will be mercifull to our tranſgreſſions, and will remember our ſinnes and iniquities no more. Let vs neuerIerem. 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: y• euery knée ſhal bow vnto me, & all tōgues ſhal ſweare by my name. By bowing of the knee, and ſwearing by the name of God, is meant y• whole 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, • 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 y• faithfull cannot peariſh. And beſide this, conſider his oathe that he hath ſworne, which is very plentifull in the Scriptures, as in y• 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 theMat. 7. 26. houſe that is buylded vpon a rocke, which although the raine fall, y• 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, vpō whom, all the faithfull are buylded: for there is ſo neare a coniunction betwene thē, 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 belōg vnto him. Feare not therefore litleLuke. 12 32. •• 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 we1. Ioh. 4. 1 • 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 theRom. 8. promiſſes of eternall life, of ſaluation, and of being the ſonnes of God, areIoh. 3. ſtill ſpoken of in the preſent tence, that they are the ſonnes of God, and not y• Ioh. 6. they ſhalbe; 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 iudgemēt, 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 writtē in Malachie. I am thy Lord, Ma •• • . • . 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 againſtPſal. 94 12. him, and that we may bee ſpared in1. Cor. 11. 32. the euill day: and not condemned wt 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 vnchaū 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, Abrahā, 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 writtē, not in paper or parchment, but in his euerlaſtinge decree & counſel, which is ſealed alſo, not with a ſignet in ware, but wt the very finger and power of God, in the bloodſhedding & death of his Sōne Ieſus Chriſt, and in rayſing him again from y• 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 weeRom. 8. 16. are thoſe to whom this new couenant doth belong, y• God is our Father, & we his children: and therefore are imboldened • Cor. 2. 16. through ye mind of Chriſt to fly vnto him, in al our troubles, as our ſtay and refuge to caſt our whole care vpon him, becauſe yt we are fully perſwaded, that it is he alone which careth1 Pet. 5. • . for vs. So yt now euen amongeſt a multitude of cares which ye world is ouer whelined in, we are become careleſſe, not after the māner of a deſperat perſon, which contēneth meanes: but rather by ye 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 ye 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, thē do any; they looke ſtill vnto thoſe ſpirituall good things, which ye Lord hath prouided for thē, & not man; 〈◊〉 . 12. 1 • they make long ſtrydes vnto that, & ſtriue to forget more & more this traſh & pelfe, yt is behind thē. And as it is wt Iohn 10. 5 thē, in life, ſo alſo it is in religion: they will heare no voyce, but the voyce of Chriſt in his wor • e, all other ſoundes are ſtraunge vnto them▪ and therefore will not heare their voyces. No thoughGal. 1. • . it be an Angell from heauen, they will not haue their • aith to hange vpō men, but 〈◊〉 • arneſtly to get ſetled iudgement in them ſelues, that although the whole world bee ouerwhelmed with e •• ours, ſ • as ther be not a man left to inſtruct thē: yet they will not be offended at the matter, but haue ſufficient in theire owne •• ſomes to keepe them in the trueth: as • lya • , who although al Iſraeli runne a whoring after Ball,1. King. 19. 1 • yet he wil conſtantly follow the liuing God; and as Micheas, who although al Balles Prieſtes flatter y• king of Iſraell, • . King. 22. 14. & ſpeake pleaſant things vnto him, yet he wil ſpeake nothing but y• which y• Lord hath put in his mouth; and wt y• Apoſtls alſo, who although many of the Diſciples forſake Chriſt, yet they 〈◊〉 6. • 8 knowe not whither to goe but vnto him. Where y• deade carkas is, thither 〈◊〉 2 • . 28 will the Eagles reſorte, where Ieſ • s Chriſt is, there wil y• faithful be. They wil follow y• Lābe whither ſo euer he 〈◊〉 14. 4. goeth not only to y• breaking of bread, which Hipecrites wil do, but alſo vnto y• very death, whē y• tryal ſhal be made: for death is vnto them life, and therefore they long for it, as y• ſcripture doth very plentifully witneſſe y• ſame, and Chriſt is all the gaine y• they ſéeke for. From whence I pray you commeth all theſe thinges, or what ſhould moue thē thus to deſpiſe this life & the things thereof? is it not the aſſurance which they haue of y• heauenly life that is laid vp for thē 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 occaſiō of • oy in y• middeſt of thoſe tormēts, whereby their enemies, goe about to make them moſt ſo • owfull, yea theire tormentors often times are more vexed and wea • 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 heEſai. •• . 2. hath promiſed by Eſai the Prophet, ſaying, when thou walkeſt through y• waters, I will be with thee, & through the floudes y• 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 • gins y• they vſe againſt Gods childrē, ſhall not be able to take awaye their naturall life, but their ſpirituall & heauenly life which afflictiōs, 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 thē, al, though their torments were to be ſtoned, racked, & torne in ſonder of wilde beaſtes, yet would not be deliuered, for the hope which they had of a better reſurrection, as it is manifeſted in y• Hebrewes: other whē y• ſtones were clatteringHeb. 11. 3 • . about theire • ares, prayed forAct. 7. 59. theire enemies, as Steuen: but looke vnto all the Apoſtles, and you ſhall ſee, that the greater theire afflictious were, the greater occaſion they tokeAct. 5. 4. to reioyce, becauſe they were counted worthy to ſuffer for y• name of Chriſt. And I might come to the martyrs of our time, who did not only reioyce in impriſonmente, but alſo in the verye hote fire: yea they euen laughed at deſtuction and death, as the booke of Monumentes doeth very well th • we:Iob. 5. 22. and as Iob alſo doth teſtifie that the faithfull ſhall doe. Theſe teſtimonies may ſuffice to teach, that the peace ofIohn. 14. 27. and 16. 2 • . Gods children is ſuch as the worlde cannot giue, and their ioy ſuch as no man may take from them. O you fooliſh tormenters, knowe you not thoſe engins which you vſe againſte Gods children to murther them withall, are his owne creatures, which hee hath promiſed ſhall be at league with them,Iob. 5. 2 • . as it is written: The ſtones of y• fielde ſhalbe at peace with thee, and y• beaſts of the field ſhalbe at league with thee. Well therfore you may breake theire heartes, but you ſhall neuer breake their faithfulneſſe: (manger youre heards) that ſhall be increaſed through your crueltie. Knowe yee not what is writtē? Tribulation worketh patiēce • Rom. 5. 3. patience experience; expertence hope; and hope maketh not aſhamed.

See here what a heape of benefites affl • ctions bring vnto Gods children: your purpoſe is altogether ſet vpon euill, but beholde a wonderful good: for by it our patience is approued, both vnto our ſelues, & alſo vnto y• worlde. As for example, doth not the patience • am. 5. 11. of Iob which ſprange out of his afflictions, ſpeake vnto vs at this day: and againe, out of it ſloweth experience, another benefite which is as a ſcale vnto our conſciences of the feare of God towards vs: that he will be our ready helpe in all d • ſtreſſes & dangers whatſoeuer: which is a chiefe meane to procure vs more earneſtly to call vpō him in our troubles, and alſo to praiſe him in trueth for deliuerance.

The thirde is hope, a benefit which reſteth in the will, and maketh al ſure: for whoſoeuer hath it ſhall neuer be aſhamed nor cōfoūded: but it lifteth him vp vnto an vnſpeakeable reioycinge and comfort, which all the afflictions of this world are not able to quench: and why? becauſe the loue of God is ſhed abroad in our hearts by the holy ghoſt, which is giuen vnto vs. Well then, theſe things conſidered, what hurt or dammage commeth vnto Gods children by afflictions? Nay what good is there, that their mindes are not chieſly garniſhed with in time of trouble? See here then how the expectations of our enemies are deceiued: for when they thinke that wee are moſte ouercome and deſtroyed, then is oure ſtrength greatly renued, and our conqueſt moſt victorious, as it is writen: ThoughRom. 36. 37 we be killed al the day long, and counted as ſheepe for the ſlaughter, yet are wee more then conquerours through him that loueth vs. But if they will needes ſtriue againſte the ſtreame (as Pharao did in the redde Sea) til they be ouerwhelmed therwith, let them do it rather by faire promiſes, thē by cruel threatnings, & ſooner they ſhall preuaile. I ſpeake now after y• manner of men: for in trueth they can neuer preuayle, but they them ſelues muſte needes haue y• foyle, which way ſo euer they do ſtriue. Wel, by this means they may ſooner draw Gods children ſomewhat more to pauſe vpō their fai 〈…〉 d proſperities, as did Dauid, til ſuch time as his foot had w • lnere ſlipt. But to drawe them cleane away frō y• path of life, that can they neuer doe: for ſentence is gone out from euerlaſting to the contrary, the church is builded vpon a foundation which the Lord hath layde, and not man, and therfore muſt needes ſtande ſure, as it is written: the foundation of God ſtandeth ſure, and • Tim. 2. 16 hath this ſeale, the Lord knoweth who are his, and of thoſe he wil not loſe one as it is in the 6. of Iohn: All that the father giueth me, ſhal come to me, and • ohn. 6. 37. him that commeth to mee, I caſte not awaye: for I came downe from heauen, • ohn. 6. 39. not to doe my owne will, but the will of him that ſent me: and this is the will of the father which hath ſente me, that of al which he hath giuen me, I ſhoulde loſe nothinge, but ſhoulde rayle it vp againe at the laſt day: nay rather then he will leeſe one, • ee will leaue nientie and nine in the wilderneſſe, • uk. 1 4. 5. 5 and will ſhearth ſorrowinge till he hath found it, and when hee findeth the ſame, he taketh it vp with ioy, layeth it vpon his ſhoulders, bringeth it home, cauſeth his neighbours & frends to reioyce with him, for that one ſhéepe that was loſte, and now is founde againe. And what doe all theſe things ſignifie vnto vs? ſurely euen the great care, and tender affection, which the Lord hath ouer his: not that his eyes can be darkened through any impediment, whereby he ſhould be be ſubiect vnto loſſes: but this is rather an aba • ing of the Scriptures to our capacities, becauſe ſuch thinges are done amongeſt men, whereby is more liuely and cleerely ſet foorth vnto vs, howe farre Gods children are frō periſhing, as theſe Scriptures doo teſtifie the ſame alſo: He keepeth vs as the applePſal. 17. 8. of his eye, and hydeth vs vnder the ſhadowe of his winges: He hath numbredLuke. 12. 7. Pſal. 34. 7. our heires, and put our teares into a bottle: He will giue his Angels charge ouer thee, to keepe thee in all thy wayes, that thou hurte not thy foote againſt a ſtone. All which promiſes of cōforte, are not as bare ſoūds in the eares of Gods children, but rather as ſeales vnto their conſciences, which they are wel experienced in: for howe could it be els that they ſhoulde haue ſuch boldneſſe, and be ſo greatlye comforted in their diſtreſſes and afflictions, euen beyonde all reaſon or humaine wiſdome whatſoeuer, as the Pſalmes doe yeald vnto vs very plentifull teſtimonie of the ſame.

I will not be afraide (ſaith the Prophet Dauid) though ten thouſande beſet me round about. And again: though I walke through the vale of the ſhadowePſal. 3. 6. Pſal. 23. 4. of death, yet will I feare none ill: for thou art with me: thy rod and thy ſtaffe they doe comfort me. And in another place: The lord is my hope and helpe in trouble, ready to be foūdtPſal. 46. 2. 3. therefore will I not feare, though the earth be mooued: though the mountaines doe fall into the middeſt of 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, euenRom. 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 • t ſtirreth vs v • 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 ſtubbor • 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 ſtrēgth 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 theyIohn. 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 ye 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 poſſibl • for ſuch to praye with any hope to receyu • , 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 andIam. 28 therfore vncōſtante 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 ſtand • and the chiefeſt thinge wherein wee haue to reioyce as our Sauiour Chriſt witneſſeth, in the admonition that hee giueth vnto his Apoſtles: where h •• willeth them, that they ſhoulde not reioyce in this that the deuils or wicked ſpirites were ſubiecte vntoLuke. 10. 20. them, but rather in this, that their • names were written in heauē, which is a thinge not done in tune, but beyonde all times, euen before the Lord was. A merueylouſe benefitte, and vnſpeakable • I call it vnſpeakable, becauſe it cā not be attayned vnto, by any fleſhly wiſdome, which is altogether beaſtly in this behalfe: for it is a ſecrete, which is wo • e hid from y• naturall man, then the iudgement day. F •• y• remēbraunce of y• great iudgmēt doth at ſome time make thē tremble, when theire guyltie conſciences, do beginne to accuſe them, and whe • they ſee, and heare that thoſe figge lea • es, • o begin,Mat 24. 32. yea and are already 〈◊〉 •• th, which our Samour Chriſt ſpake of, to declare that ſommer is neare: but tell thē of the aſſurance which Gods children haue in them ſelues, of theire ſaluation in Chriſt; and howe the ſame hath b •• 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 •• 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 y• wicked are ſo farre of from receyuing this heuenly treaſure, becauſe it is a neweReuel. 2. 17. name y• no man knoweth, ſaue he y• receyueth it; it is a ſecret which only belongeth vnto Gods children, as it is writtē in y• Pſalmes: • he ſecretes of y• 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 ifRom. 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 PaullEphe. 1. 5. • . 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 y• foundation of the worlde, y• we ſhould be holy, and without blame before him in loue. And againe in an other place, we ought to be thankefull • . 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 our capacity of the matter: Gods children which are effectually called, and doe feele the aſſurance of this inheritance in them ſelues, are thankfull, yea, and ſo thankfull as y• ſame doth carry ſubſtance with it, euen to the bewraing of them, vnto the world, ſo that y• wicked men de beholde the image of God in them, and do reuerence them greatly for theire vertues, although theire giftes otherwiſe be but ſlender, yea, and are more afraied oft times to committe ſinnes in theire ſighte, then in the preſence of God, who ſeeth all things, and from whoſe eyes, nothingEbr. 4. 13. can be hidde. Yet ſuch is theire blindneſſe, and ſuch is the ſtrength of grace in the other, as for example: didMa • . 6. 20. not Herod that cruell Kinge who had no feare of God at all before his eyes, yet feare and reuerence Iohn Baptiſt? becauſe (ſaith the text,) that he knewe him to bee a iuſt, and a holy man, yea and did many things after his counſell: ſo likewiſe Felix who although he were wholy giuē ouer to ſeeke bribes, yet trembled, at the preachingAct. 24. 26. of Paul, whē he ſpake of ye iudgemēt to come. Herein thē we may perceyue the trueth of that ſaying, which the holy Ghoſt vſeth in the Pſalmes: the Lord is greatly to be feared, in the aſſemblie of his Saintes: as the ſame alſo may appeare in ye ſtrength of their prayers, how mightely they doe preuaile with God, not only for the attayninge of ſpiritual and inwarde comfortes, but alſo of outwarde deliuerances, as the ſcripture for warrant of the ſame is very plentiful: which we may ſee in the deuyding of the red ſea; the ouerthrowe of the enemies in the wilderneſſe; the downe fall of the wals of Ieryco; and the ſtaying of the courſe of the Sunne: all which things were procured through faith, and prayer of the Saintes, tendinge ſtill to the delyuerance of Gods children, and ouerthrowe of his enemies. Other examples there are alſo, which to repeat I ſhoulde bee tedious, and therefore will ſatiſfie my ſelfe, in noting the places. 2. Kings. 6. 16. 17. Danyel. 6. 22. and 3. 25. 26. 27. wherein likewiſe we may behold, the greate loue & care which the Lorde hath euer his church, and howe vnpoſſible it is for thoſe to quaile, who haue the eares of the almightie continually ſo open vnto their cryes, and his helping hand ſo attentiue for theire delyuerance, eyther in iudgement towardes the wicked, or in mercy towardes them: and as he is attentiue vnto them, ſo likewiſe they are importunate in theire prayers wt him, as our Sauiour Chriſt doth witneſſe in Luke: that his children do ••• eLuk • . 18. 1. day and night vnto him, and therefore can not but bee aduenged of the • e wrōges, and this is a ſpeciall 〈◊〉 of faith, a ſure token of greate truſt & confidēce, y• benefit whereof we all doe both feele & find vnto this day: for how many treaſōs, & trecheries haue beene wrought againſt our gratious Prince, frō time to time, by y• man of ſin & his impes, both by purpoſe of murther, & other meanes alſo: to put out the candell of Gode worde which ſo clearly doth ſhine amongeſt vs, and which he hath vſed here, as a chief • meane to vpholde and maintaine amongſt vs, yet none of them could • preuaile, but are taken at halfe turne, and faſt ſnared in the ginne that they laide for others: as vpon London bridge and other partes of the citie, we haue a plentifull ſpectacle of the ſame, Which thing beinge brought to paſſe, let vs not impute it, vnto our owne cunninge or pollicy, but vnto the great mercy of God, who is the watchman of Iſrael, that neuer ſleepeth nor ſlombereth, and hath beene procured thereunto, by the importunate outcryes of his Saintes: For otherwiſe, eare this time we ſhould haue had, a blacke and glow my day. Well y• Lord he bleſſed, for all his mercies towardes our land, and let vs loue his children, for whoſe ſakes (no doubt of it) we do enioy this ſo greate peace and plenty. Know you not y• the Lord would not bringe cōfuſion, vpō y• old world ſo long as Noah, & his familie were amongeſt them, but • en. 7. 16. as ſone as they were once cloſed vp in y• arke, thē im nediatly came deſtructiō vpon y• reſt, & they were euerwhelmed with waters: be not forgetful likewiſe how that the Angels which were appoynted of God, to execute his vengeance vpō Sodome and Gomortha▪ could doe nothing vntill Lot and hisGen. 12. 〈◊〉 two daughters were gone out: & then ſtreight wayes came fire & brimſtone vpon the reſt. Phinees in like maner,Rom. 25. 1 • through his zeale, turned away the wrath of God from all Iſrael. AndRom. 16. 17 Moyſes likewiſe (through importunate begging) ſtayed the plague.

Thus you ſee how that peace and proſperitie is continued amongeſt the wicked, not for themſelues, but for the great regarde and care that God hath of his church, which is amongſt them: yea and whole Cities or Countreyes oft times are preſerued from plagues, for ſome one of them, as the ſame is notablie deſcrybed in the talke which the Lord had with Abraham, vpon the plaine of Mamre: who woulde haue ſpared thoſe fiue great cities for y• ſakesGen. 18. 32. of tenne righteous men, if they coulde haue beene founde amongeſt them. Here you ſee then further, that this great loue, and aſſurance of ſaluation, which God doth beſtowe vpon his children, is no meane to make them ſecure or careles, as ſome blaſphemers doe oft times obiecte, but rather more fearefull, more duetifull, and more earneſt in prayer: becauſe that when they beholde ſuch a wonderfull mercie of God towards them, they thinke (as the trueth is in deede) that they can neuer be thankfull inough vnto him. Then they begin to giue dueties both to God & men: then they walke lawfully in lawfull vocation: then the huſbandman, or handicraftes man, doeth ſeeke the kingdome of God as 〈◊〉 • . 3 • . well in the fieldes or towne, as in the Church; as well in walking in theire vocation, as by frequentinge of Sermons: Take me not greſly, I meane they put in practiſe that abroad, which they learne in the Church. Their yea is yea, and their nay is nay: and therefore • at. 5. to conclude, we can neuer doe any duetie in trueth, before the aſſurance of Gods kingdome doe ſend vs thereunto: for Gods children only are carefull, and all the worlde beſides careleſſe.

THus you haue hearde (although rudely yet I hope truely) deſcrybed vnto you, a pathway vnto Chriſt The firſt ſtep thereunto is a true ſightCap. 1. of our ſinnes, with godly ſorrow, becauſe we are ſubiecte thereunto. TheCap. 2. ſecond is vnſayned repentance for the ſame, with newnes of life and conuerſation, without the which all outward exerciſes of Religiō are to no purpoſe. The thirde and laſt is faith in Chriſt.Cap. 3. Ieſus, which then is truely in vs, whē repentance and godly ſorrow goe before it: for otherwiſe it is preſumption, as repentance▪ without it is deſperation. The fruite which followeth isIoh. 16. 26. peace of conſcience, that paſſeth all vnderſtanding, and ſuch a •• y as no man ſhall • uer be able to take from vs: for we can neuer peariſh, but all thinges ſhall be for the beſt vnto vs.

Me thinks Sainte Paul to the Romanes is very plaine in this matter, where he hath theſe wordes: Moreouer whom he predeſtinate, them alſo he called; whom he called, them alſo he iuſtified; and whom he iuſtified, them alſo he glorified. Calling here hath the •• rſt place, 〈…〉 , which callings 〈◊〉 in it 〈…〉 Then followeth 〈…〉 in the ſe … place, which 〈…〉 conſci … 〈…〉 followeth our 〈…〉 unto our 〈…〉 , and 〈…〉 is 〈◊〉 the Law, the 〈…〉 earneſt 〈…〉 perfection, 〈◊〉 by the sweete pr … of the Goſpell.