and thankfulnes and not gâ—utâ—h or murmure for any thing whatsoeuer commeth vnto vs from them humbly acknowledginge our owne ignorance and blindnes in chosinge vnto our selues any way or meane that may profit vs vnto eternal life and thus hauing our heartes prepared we should becâ—â—e fitte ground to receiue the seede of Godâ— woâ—◠〈◊〉 to our endles comfort For sure it is that before the Lord can sow any 〈◊〉 seede in the furrowes of our hard heartes he must first of necessitie breake â—â— â— moâ—â—fy the same with the pl 〈…〉 â—â— his law teare in sâ—â—der the hard 〈◊〉 of vyces sins with the sharp harrow of his iudgments yâ— so the wéedes which our own flesh do naturally yéeld forth may be pluckt vp by yâ— rootes scatered vpon the vpper 〈◊〉 of the earth that is laide plaiâ—â—â— open before our eyes whereby our 〈◊〉 〈◊〉 may bee made manifest vnto vs and we by that meanes drâ—en forward more earnestly to séeke for our PhysitioÌ„ Christ Iesus and more willingly take the purgations which he by his seruaÌ„tes shal minister vnto vs how sharpe so euer it be for curing therof Dasigâ—rous diseases require sharpe bitter medicines to purge out the corruptioÌ„ which is the cause of the same yea the more dauÌ„gerous the dâ—sease is the more sharpe medicine it requyreth Wel theÌ„ if it be so as it is most true as by a 〈◊〉 example it may be made more plaine that french pockes is a fâ—r more daungerous disease then the messels and therfore requireth a more bitter purgation for yâ— curing therof then the other doth But our diseas which naturally we are infected 〈◊〉 is far more perâ—â—oâ—s theÌ„ eyther that messels or freâ—â—he pockes for it is no better then a most lothsome lepry which doth not only 〈◊〉 〈◊〉 or foote but the whole body 〈◊〉 eâ—ery member thereof within and without so that there is no place frâ—â— which disease although it bee not bodely 〈◊〉 kinge out into scurâ—◠〈◊〉 〈◊〉 in the open face of the world which may make vs lothsome vnto the â—yâ—â— oâ— men and hasten our naturall death yet it is spirituall and breaketh out into blasphemous swearinge lying deceauing cursed speaking flaunder murder drunckenesse and such like which maketh vs lothsome in the eyes of the eternal God and bringeth speedely vpon vs though not bodely death yet that spirituall and eternall death of both bodie and soule in hell fire which is endlesse endlesse and hopelesse from which yâ— Lord for his Christ his sake deliuer vs all Amen CAP. II. By what meanes mans corruption iâ— made knowen vnto him and of the endes of the Lawe MOst true it is that we are all by nature infected with this spirituall leprosie of sinne and corruption which maketh vs lothsome in the eyes of the almighty as it hath beene already some what touched and yet not so sufficiently as the necessitie of the matter requireth For although the Disease â—â— both grieuous and generall yet the knowledge feeling thereof is very sparing and although that all bee infected with the same yet not one amongest a thousand wil in trueth confesse him selfe so to be such is the blindnes of our stubborne and crooked nature as for example aske a naturall man which hath his life as voyd of thâ— feare of God as it may be whether he be proud couetous deceiptfull â— blasphemer of the name of God or how much his nature is enclyned therunto he will straight wayes answers with a shew of thankfulnes vnto God affirming that his nature both is and hath bene alwayes from his youth frée from any such things wondring euen with cursed speaches how why or for what cause any man should conceiuâ— so euil an opinion of him A maruâ—lous blindnes and yet commonly this will be theire answere although there appeare no better fruit in all the actions of their life and thus Satan pulleth vs forward from euill to worse in adding vnto our blindnes wilful stubbernes and therfore one degree farther off froÌ„ being cured for â— it were so that wee were simply blinde there were some hope that we would receiue light wheÌ„ occasioÌ„ is offred to discerne some part of our disease with desire to be cured because of the danger which otherwise through the longe continuance of it might ensue vpon vs. But seeing â—â—â—s far otherwise that wee are not 〈◊〉 blinde but also through the vaâ—â—e wisdome of our owne conceits câ—rryed away in a false perswasioÌ„ of our selues that we do both knowe and very well perceiue our owne estate to be good yea and so perfect that the same can by no meanes be bettered Seeing it is so I say how or which way is it possible for aâ—â—e man to worke for ouâ— health when we our selues be â—o 〈◊〉 off froÌ„ any dread 〈◊〉 of being sick What theâ— shal we leaue it thus ruinous as we finde it â— God forbid for yâ— which is vnpossible to men is possible to God And although the plater bâ— nothing Corin. 3. 6. and the vvatâ—rer as litle vvorth except the Lord giue increase yet â—â— is sinne in the planter not to plant and no better in the waterer not to water how â—â—de vnfruitful soeuer yâ— barreâ— grouÌ„d of mens heart seeme to be vnto them and why because we know not what the Lord will bring to passe by their labours who by the ministery of his word doth not only cleanse the lepers and gaue sight vnto the blind but also bringeth far more mightie things to passe as in turninge raueninge wolfes into meeke lambes and cruel Leopards into gentle Kids and deuouring Lyons into tâ—me Calues yea and the venemous Aspes or Cockatrices into the nature of innocent delightfull children not that beastes are thus changed but the holy Ghost meaneth the wilde and sauage affections of men who although they bee as rauening deuouring cruell and venemous as any of these wilde beastes yet the power and force of the worde gospel of Iesus Christ is such yâ— it will make theÌ„ as tame meeke gentle and delightfull as Lambes Kids Calues or little childreÌ„ not so only but much more for yâ— excellencie of it is such that it will rayse by those yâ— be dead eueÌ„ to life againe therfore great cause haue yâ— ministers saints of God eueÌ„ with bouldnes and exceeding hope to take this spirituall weapon both in hearte and hand 〈◊〉 a sufficient armoure to stand and preuaile against all the engins and fâ—ery darres of yâ— wicked how 1. Cor. 10. 5. luk 10. 17. 18. great and cruell soeuer they seeme to be For it is the word of God onelye which casteth down strong holds and euery thing which exalteth it selfe against the knowledge of God yea and bringeth into captiuitie euery affection vnto the obedience of Christ which worde as it is a sufficient defence against all dangers a perfect purgation to cleanse vs from all ill humors yea a most preâ—â—ous salue
and see howe all the powers of his bodie are chaunged â—nto tremblinge and feare his â—nâ—es which before were so stiffe nowe doe willingly yeelde them selues vnto the grouâ—de with weeping and wringing oâ— hands to craâ—â—e pardon labouringe by all meanes and wayes that hee can deuise or procure euen with greate importunacie that he 〈◊〉 obtaine the same willingly yeeldinge him selâ—e vnto the prison to the â—etters and to the hote yron so that he may escape with life he weigheth not these other punishmentes yea and the more terible the sentence of death is which the iudge doth pronounce against him the more is his feare and labour to aauoyde the same Hereby you see then as in a cleare glasse what it is in trueth to confesse our sinnes and by what meanes we are brought therevnto For as the thiefe or wicked person can not bee brought vnfayâ—edly to confesse his facte before it hee made knowne and hee himselfe attached to appeare beâ—ore a iudge to bee condemned for the same so likewise the case standeth with euery one of vs who by nature are no better then theeues and murderers before the Lord that we can by no meanes bee brought in trueth to yelde vnto the same before the monstrousnesse and vgly shape of these our sinnes with the paine and penaltie due thereunto bee set before our owne consciences and we as it were summoned before Gods iudgement seate to be condemned for the same you see also the fruit and effectes which folowe the true acknowledgment of our sinnes which is feare trembling weeping wringing of handes and importunate sute euery kinde of way for pardon and the reason is verie good for if the face of an earthly Iudge which can but kill the body bee so terible vnto that partie which is brought before him for his facte what shall wee thinke then or howe terrible is the face and sentence of that eternall and heauenly Iudge of Iudges who after hee hath killed Apâ—â— 20. 11. can cast both bodie and soule into hell fire and from whose countenance flyeth away both the heauens and the earth Well then these comparisons beinge well thought vpon and we so perfectlie experienced in the lesser which is before man will willingly I doubte not yeelde vnto the trueth of the greater which is when anie mans conscience for sinne doth sommon hâ—â— before the Lord. Let vs not therefore hereafter bee anie more so blinde and ignorant as to thinke that we are come to greate perfection in Christianitie before we are entred into the first steppe that appertayneth vnto the trueth thereof which is the vnfayned acknowledginge of our sinnes vnfayned I call it when these passions of the minde before repeated are stirred vp in vs through the sighte thereof otherwise it is fayned and to noe purpose For if wee call to minde the testimonie of holie scripture to prouâ— and confirme the same we shall see it and as in a glasse behold it very plentifully prooued and sufficiently euery way warranted vnto vs howe that this hath alwayes bene the Lordes purpose and intent dealinge with all his children elect in the beginning of theire calling euen so to humble theire soules with the sight of their sinnes that they were almost fettered in the chames of desperation as we may see it in the poore Publican who seemed Luke 18. 13 so vile in his owne eyes That hee durst not lift them vp to heauen So likewise the people of the Iewes Act. 2. 37. which were conuerted at the preaching of Peter and the rest of the Apostles were in such distresse and trouble of minde for theire sinnes that they could not tell which way to wind out of it But being pricked in their heartes cried out vnto the Apostles and saide men and brethren what shall we do Which doth importe a marueylous distresse that they were in A notable example of this also we haue in the sixtenth of the Actes in the Act. 16. 3â— conuersion of the keeper of the prison who when hee sawe the greate power of God in shaking the foundation thereof for the delyuerance of his Saintes came tremblinge and quakinge in marueylous feare sayinge What shall I doe that I maye bee saued Which requeste doth giue vs to vnderstand that he iudged him selfe to be no better theÌ„ a condemned wretch In like maner the Prophet Abacuk speaking of the beginning of his calling saith thus of it When I heard my bellie treÌ„bled my lips shooke at the voice rottennesse Abacuk 1. 1â— entred into my bones and I trembled in my selfe that I might be spared in the daie of the Lorde See here the Prophete taketh these troubles anguishes of mind which hee was brought into by the hearing of the word as a warrante vnto his owne soule that the Lord would spare him in the day of euill A verye apte proofe we haue of this also in the booke of kings where it was said vnto Iosias the kinge that because his hearte 2. King â—â— 19. 20. did melt when he heard the booke of the Lawe read and those iudgementes pronouÌ„ced which the lord pretended to bring vpon Ierusalem and the temple for the sinnes of Manasses because I say his heart did melt he rent his clothes wepte at the hearing thereof therfore the Lord tolde him that these miseries shoulde not bee in his dayes but that he shoulde be gathered to his fathers in peace and not see them And what should I saye of Dauid the king who beeing a man after Gods owne heart yea and also a figure of Christe what wonderfull distresses anguishes of minde soule was he in not only in the beginning of his calling but also throughout his whole life as it appeareth very plentifully in the Psalmes where he vttereth these voyces Many saye vnto my soule there Psal 3. 2. is no helpe for him in his God and agayne I fainte in my mourning Psal 6. 6. and cause my bedde euerie night to swim with my teares and agaâ—â—e howe long wilte thou forget me O Psal 13 1. 2. Lord for euer how long wilt thou hide thy face from me howe long shall I take counsell with my selfe hauing daily wearines in my heart and againe there is nothing sounde Psal 38. 3. in my flesh because of thy displeasure there is no rest in my bones because of my sinnes and againe my heart trembleth within me the Psal 55. 4. 5. sorrowes of death are fallen vppon me feare and trembling is come vppon me and an horrible feare hath couered me yea his troubles Psal 42. 7. were such and his temptations came so thicke one in the neâ—ke of another that his soule refused comforte and Psal 77. 2. it seemed vnto him that the Lorde had vtterly reiected his soule * reade the 88. Psalme Thus you see it plainely proued out of the word of God how the Lorde hath alwayes dealte with his children in calling them vnto
The compasse of a Christian directing them that be tossed in the vvaues of this vvorlde vnto Christ Iesus Matthew xj Chap. 28. v. Come vnto mee all yee that trauaile and are heauie laden and I well refresh you c. LONDON Imprinted by Iohn Wolfe for Iohn Harison the yonger dwelling in Pater noster rowe at the signe of the golden Ancâ—râ— 1. CAP. A description of the naturall corruption wherewith mankinde is infected by the contagion of sinne 2. CAP. By what meanes maens corruptioÌ„ is made knowne vnto him and of the endes of the Lawe 3. CAP. Man knowinge his corruption by the Lawe is thereby humbled and drawne to repentance and prepared to receiâ—â— the promisses of the Gospell 4. CAP. Of faith and the nature and effectes t 〈…〉 of offred in the Gospell To the right worshipfull his singuler good benefactour M. William Webbe Alderman and Shriue of London A. P. wisheth al ioy peace both of body and soule with happines in the Lords euerlasting AFter I had called into my remeÌ„brance your worships great liberalitie and bountifulnes towards me at sondrie times and on thother side my own ingratitude vnthankfulnesse for the same I began to thinke with my selfe that there was some christian duetie neglected of me which ought of necessitie to haue beene performed The consideration whereof hath moued me to put my penne vnto paper and to write as foloweth hoping therby although not fullie to recompeÌ„ce your goodnesse towards me which I am neuer able yet to discharge some parte of christian duetie by shewing my selfe thankfull vnto you againe for the same Not by preseÌ„ting anie â—arthlie gift which I am not able neither sure I am do you looke for anie such thing at my hand but rather by bestowing vpoÌ„ your worship a litle handfull of spirituall and heauenlie crommes which I who am a poore wretch haue through earnest prayer found and gathered vp vnderneath the table of the Lord. And therefore although they be but fewe and verie smale yet be cause they are such as were onelie takeÌ„ from his Table I do not doubt but that you will accept of them Crommes also I call them because they are nourishing and such as do feede although not the bodie to a temporal life yet both soule bodie vnto a spirituall and heauenlie life which is not for a time but euerlasting if they be eaten with the teeth of a true faith which worketh by loue disgested in the stomake by the heate of perfect patience constant perseuerance therein vnto the end And thus being receiued it is no matter how small the quantitie bee which we receiue of it Knowe you not what is written a litle Leauen leaueneth the whole Math. â—â— lumpe of down What is smaler in the whole world theÌ„ a litle graine of mustard seede yet if the same be sowne in fruitfull grounde the increase is wonderfull for it groeth vp to a great tree that the fowlâ— of heauen maie make theire nestes in the branches thereof To these such like similitudes is the worde of God compared which sheweth vnto vs the efficacie streÌ„gth therof For the seede of the worde of god is so pretious of such power that if neuer so small a graine thereof do fall on the ground of an huÌ„ble heart it bringeth forth fruit verie plentifull 30. 40. 60. 100. fold c. according to the wisdome of the sower the goodnes of the grouÌ„d which it is sowed vpon For let vs hold this alwaies as a certaine rule that there is neuer anie fault to be found in the sower nor in the pretious seede of the worde which is sowne but the fault if there be anie must needes be founde out in the grounde which receiueth it which if there be path waies it lyeth Luke â— a loft and can not enter but the foules of heauen take it awaie or if it be stonie ground which receiueth the same it hath a litle eÌ„trance but lacketh roote therfore as soone as the sunne of persecution coÌ„meth vpon it the same withereth also can not prosper or els if the grouÌ„d be thornie the thornes growe vp with the seede choake the same so that it can not bring forth fruite accordinglie By the path waies is ment either those Papistes vvhose heartes are so hard troden with the feete of mens traditions and are so farre ouertaken with the credite of man his vaine imaginations that the worde can take no place in theÌ„ or els those Atheistes which are of no religion and therefore come to the seruice of God rather of custome then of conscience to profit thereby By the stonie grounde is ment those mouth gospellers which seeme in the time of peace to bee verie religiouse but when aniâ— trouble or daunger commeth then they fal awaie and do not continue because it was onelie in theire mouthes and not in theire heartes which is the rooting place where it ought chieflie to haue bene And by the thornie grounde we vnderstand those couetous men of the world which haue a greater care to become rich then righteous and therefore oftentimes preferre the Luke 5. veâ— trieing of theire Oxen before the Lordes table yea and they desire Christ to depart out of their coastes before they woulde beare the losse Mark 5. ver of theire swine Well then these things being well weighed and considered vpon maie bee a good meane to procure vs vvith more circumspection to looke into our selues and search out the ground of our owne heartes before we come to the reading and hearing of the vvord preached lest we beinge anie of these vnfruitfull groundes shoulde returne without profitte nay that which is more euen worse then when we came vnto it for it is vnpossible that the word light for vs to examine ouâ— affections by froÌ„ the which euerie worke doth proceed and so we findinge the Lord to be the heade Springe from whom floweth all the good vvhich vve doe may in euerie of our vvorkes confesse our ovvne vnprofitablenesse and so bring vnto him in all and euerie of our vvorks that acceptable Sacrifice of a contrite broken heart which he vvill neuer despise c. 〈◊〉 â—1 1â— The Lord vvho is rich in mercy greate in glorie heape vpon your worshippe the riches of his grace blesse and sanctifie you both in body and soule and happely finish that which he hath in you so gratiously begonne to the glory of his name and your owne comforte in Iesu Christ our Lord. Amen London 1582. May. 26. Your worshipes most humble 〈◊〉 commaundement A. P. A Description of the natural corruption wherewith mankind is infected by the contagion of sinne IT is a verie lamentable thing to beholdâ— that bottomles sinkâ— of corruption and sin which lyeth hâ—d in maÌ„â— nature and yet farre more lamentable to behold his grossâ— and monstrous blindnes which is so palpable yâ— although there be no sparkell of goodnes
neuer sowe So likewise they which haue an eye alwayes vnto th 〈…〉 mons of men and will knowe 〈…〉 hat â—â—tertainment thriâ—e admonitions and reproofâ— shal haue before they 〈◊〉 bestowe the 〈…〉 can nâ—uer proÌ„fitâ—â— thereby for that in so doing they seeâ—â— rather to please men and seede theirâ— humors then that god should haue his glorie increased thereby Knowe you not what is written He that will be a man pleaser caÌ„not be the seruant â—lat 4. 10. of God A most dangerous euil to gâ— about to please those who will not bee pleased without the displeasing of the Lord For men commonlye are best pleased with those which be as themselues are and will iustifie none but such as flatter theÌ„ in their sinnes and sowe pillowes vnder theirâ— elboes Truely it is euen a worlde it see ouâ— blindnes how wise we are to deceiue our selues in such matters as these are for â—â— are ready to bestow great cost yea and burden our selues very largely without grudging so that wee may procure the acquaintance and familiaritie of those which will flatter vs feede our affections at the full especiallye if they be such as goe vnder the name of prophets or righteous men that thereby wee may cloake our corruptions and seeme to be that which we are not by shrouding our selues vnder their profession And alas what is thiâ— any better then to buyld vpon theÌ„ lande which is an vnstable foundation nay it is no other then that which Esay speaketh of Euen to take falsehoode for our refuge couer our selues vnder vanitie Surely a very thiâ—â—e garment and such as will not defende vs from the colde in winter nor yet from the heate of sommer nay it were well if it would câ—uer our filthy nakednesse but alas the thinnesse of it is such that the same is not able so to doe For what grosse blindnesse is it in vs to thinke our selues well satisfied when wee are praysed of a fewe miserable men which possiblie 〈◊〉 as bliâ—â—â— as we our selues be for that is all the gaine wee 〈◊〉 〈…〉 chase by it Nay let mee goe forth 〈…〉 can it pr 〈…〉 vs to haue the acquâ—â—â—tance praâ—â—e of all the learned and godlye in the worlde If our owne conscience do accâ—â—e vs before the Lord who is far greater then the same to condemn vs. For as we are before the Lord so we are â—◠〈◊〉 and not as men doe ac 〈◊〉 of vs who oftentimes doe take the garments of Gods deare saints giue them vnto strangers and therefore it behoueth vs to seeke for a better garmâ—nt then the prayses of men only to couer our selues withall least that when we think our selues to be in best case then our nakednes should be discouered and layde open not onely to our owne consciences but also to the whole worlde who will then laugh at our shame Wel therfore to the end that wee may auoid these inconueniences remainâ— no longer so blinde as to become deceiuers of our selues by so much respecting of mens prayses and in the mean 〈…〉 éese the praâ—se of God 〈◊〉 is the true praise in deede To the endâ— I say that wee may auoide this it is needeful for vs to haue an eye alwaiâ— vnto our affections in all our actiâ—â—s and enterprises whatsoeuer and 〈◊〉 whether God his glory the strengthening of our owne faith and profiting of our brethren be sought onely â—â— dâ—ing of them Otherwise let our 〈◊〉 be neuer so many and seeâ—e as glorious as they will In so much that euery mans mouth is filled with praysing of vs yet it is to no purpose if our consciences doe not witnesse with vs that these things before repeated are the things which we in euery of our déedes haue euer theefest respecte vnto True it is that Scripture doth greatly commenâ— the receyuing of Prophetes and righteous men into our houses Yea God hath bound himselfe by promisse therunto also that those that do it shall be greatly rewarded but the questioÌ„ is then how we ought to receyue theÌ„ he saith the holy Ghost Which receyueth a Prophet in the name of a Prophet shall receiue a Prophets revvard And againe He that receiueth a righteous man in the name of a righteous man shall receiue a righteous mans revvard So heere our Sauiour Christ describeth â—â— plaine wordes howe wee ought â—â— receiue them that is as a Prophet or righteous man as one that â—â— of the Lordes Houshold and sent vnto vs by him â—o the ende that we should entertaine him as one of 〈◊〉 best 〈◊〉 and minister vnto him such necessaries as he commeth vnto vs for because we haue hope also to receiue of him in like manner such spiritual treasures as yâ— Lord hath endued him withall to the endâ— I say that we might profit theire bodies vnto a temporall life and they our soules and bodies both vnto a spiritual and eternall life With this minde we ought to receiue them and not for fashions sake neyther yet to â—â—ede our humors or els it can not be said that we do receiue them as Prophets or righteous men but rather as Hipocrites and dissemblers for 〈◊〉 are none that will giue theire consent to doe so vnlesse they bee such And therefore it behoueth vs to take heede how we do abuse the Prophets and Saintes of God by thinking that they are so vaine as to be drawne away from the trueth to seede our corrupt affections Nay if they be the true Prophets and Saintes of God rather then they will so doe they will vtterly forsake our houses be the plenty therof neuer so greate yea and that which is more they will shake off the 〈◊〉 of our streetes from theire feete as a witnesse against vs because we woulde not obey theire counsell or rather the Lordes which is vttered by them Knowe you not what is written He that receyueth you receyueth me and he that receiueth me receiueth him that sent me So then heareby you see plainely what it is to receyue â— Prophet or a righteous man it is not to receiue him alone but God the Father and Iesus Christ also which 〈◊〉 accompany them and therefore how well welcome should such geâ—tes he vnto vs not as though we would so much pleasure them but they altogether proâ—â—t vs neyther yet may we by our own wisdome measure out vnto them a way and meane whereby we thinke they may pleasure vs best for that were to set the Lord who doth abâ—se him selfe to be their coÌ„panion as it hath bene before proued to schoole but rather it behoueth vs to bring our owne wisdome into captiuitie and content our selues with that meanâ— order which the holy Ghost doth 〈◊〉 thâ—â— to vse for our profiting whether it be sower or sweete sharpe or pleâ—sant iudgement oâ— mercy threatning â— or promisses seing the Lord is the diâ—poser 〈◊〉 â— of it Who worketh all things for the best vnto vs. Receyue yâ— same with patience
is feare which feare is stirred vp in vs through remorse and conscience for sinne which sinne also is reuealed vnto vs by the Lawe and therefore if feare be not the beginning and first fruit of thy faith thou hast good cause to doubte of it and to thinke with thy selfe that thou arte come vnto Christ before the Father draweth and our sauiour Christ telleth vs plainly that no man can Iohn 6. 44 come vnto him except the Father do first dravve him which word dravving doth importe in vs a marueylouse vnwillingâ—esse because the way seemeth verie tedious and vnpleasante vnto vs vntill such time as wee come vnto Christ that is vntill wee haue a iustifyinge faith to beleeue in him And therefore that rashe and forged faith which men doe drawe vnto them selues without the Lord that is without remorse and conscience for sinne may very fitly be compared vnto the faith of him which is spoken off in the Gospel after saint Matthew who came to our Sauiour Christ and saide vnto him Master I will folowe Mâ—â— 8. 19. 20. thee whither so euer thou goest But what was the entertainement that our Sauiour Christ gaue him he telleth him that yâ— Foxes haue heales and the foules of the aire haue nestes but the Sonne of man hath not where to lay his head meaning that whereas vnto an earthly man for a while it may seeme an excellent and sweetâ— thinge to folowe that is to professe Christ yet when he must come to the denying of him selfe and to renounce the loue of eternall things it will be veriâ— bitter and vnpleasant vnto him Hereby you see the entertainement and welcome of those which are so hastie to come before they bee called that is in the pride of theire heartes without any consideration of their owne miserie neede they haue of him nay rather as though hee had neede of them for certaine it is that there are a great manye which when they haue done any small thing that belongeth vnto the duetie of a Christian doe thinke in that pointe that the Lord had neede of them and therefore is become their debter for doinge it But alack it is not so the good or euill which we doe shall profit or hurte our selues we cannot enrichâ— the Lord with any thing that we are able to doe who draweth both yâ— sinners and the deuils to set foorth his glory and therfore can as well be glorified in our condemnation as in our saluation But to leaue this and come to our former matter these ready fellowes which are so soone ripe will be as quickly rotten those yâ— are so hastie to followe Christ vnto the breaking of bread that they maye fill their bellies if they shall but heare this voyce from him Sell all you haue and giue it to the poore although hee promise them neuer so greate treasure in heauen yet they will forsake him if it be to the vtter destruction and â—amishing both of body soule euerlastingly Take me not here that I goe about to condemne our 〈◊〉 〈◊〉 and speede in turning vnto Christ if it be in trueth neither is it my purpose to withdrawe any man from reading meditating vpon the sweete promises of the Gospel for the Lord hath many wayes to conuert vs by and this may very wel be one euen the consideratioÌ„ of his great mercies offred vnto vs in Christ which may be a good meane to bringe vs to the consideration of our owne vnworthines and vnthankfulnes for the same and of our great miseries without it and so be vnfaynedly brought vnto Christ But rather my purpose is to beaâ—e downe our 〈◊〉 boastinge of faith when it is with so little fruite as though it were possible Gen. 28. 12. for vs to be vpoÌ„ the top of Iacobs ladder before we come neere the foot therof and our heedeles presumings vpon Christ without any remorse or coÌ„science for sinne as though the Lord did iustifie and appoint those vnto eternal saluation whoÌ„ he would neuer sanctify vnto holines of life these sinners are they against whom chiefly heâ—herto I haue proceeded to the end yâ— they may if it be possible be pulled away from yâ— grosse absurditie of putting religioÌ„ in bare names titles figures as though it were a matter of indifferencie whether they which call vpon the name of the lord did depart froÌ„â—â—quity or not to the end I say yâ— we may put no more such confidence in daine shadowes which are without all trueth of substance be coÌ„stantly perswaded in our selues yâ— before we can liue vnto righteousnes we must â—y vnto sin and before we can be vnseperably ioined vnto Christ wee must vtâ—erly be rent away from our selues and see our miserie without him who from euerlasting is appoynted of God his father to be a PhisitioÌ„ only vnto those which are sick and not vnto those which perswade themselues that they are whose and hath bounde himselfe also by promise to satisfie the hungry not those which are full to giue sighte vnto the blinde not vnto those which suppose them selues to see wel mouâ— already that God may be all in all and Christ haue the whole glorye of our sauinge health As hee who hath troden the winepresse of Gods wrath alone for vs without any to help him and to the end alss that euerie mouth may bee stopped and all the world be found culpable before the Lord who hath shutte vp all vnder sinne that he may haue mercy on all not all that are sinners but euery one that confesseth him selfe so to be which hee graunt for his mercies sake Amen CHAP. III. The corruption of man knowen by the Lawe is therby humbled he draweÌ„ to repentance and prepared to receiue the promises of the Gospell HAuinge before shewed the corruptions of our nature and by what meanes yâ— same is made knoweÌ„ vnto vs euen by the law which must of necessitie passe vpon vs by these rules before repeated that we may be humbled in the sight of our sinnes and weryed with the burden of them before we can be prepared to come vnto Christ And how that they doe marueilously abuse the Gospel which will presume vpon the sweets promyses thereof before the Lawe hath thus humbled theÌ„ In so much that Christ is the ende of the Lawe and not thâ— beginning Nowe it followeth that we speake somewhat of those that abuse the law and of the meanes how to shunne auoyde the abusing of it Those which Two abuserâ— of the Lawe 1. In presumâ— non 2. In dispaire doe abuse the Lawe are of two sorts the one are they that will be iustified for doing those things therein commaÌ„ded the other are those which despaire because they are not able to doe them Concerninge the firste that is those which will be iustifyed by the Lawe let them knowe that the Lawe was not giuen vnto vs to that ende as the Apostle witnesseth to the Remâ—nes By the Lawe
bare vse of these outward ceremonies or shadowes was so much as yâ— Lord did require or looke for at their hands supposing him to be affectionated like vnto a common strumpet who alwayes looketh vnto the gifte neuer respecteth the minde or qualities of the giuer They had forgotten that the Lorde vvill haue mercie and not sacrifice Osâ— 6. 6. and therefore made no conscyence in falsifying their weight making their measure small and price Amos. 8. 5. 6. great that they might bie the pore for siluer the needie for shovves Yea and in the time of theire newe moones sabaothes also they thought euery day to be ten till these feastes were ouerpassed that they might beâ— at whome againe to vtter their refusâ— corne thinking all yâ— time loste which was spent in the seruice of God preferring eueÌ„ the basest of their odde reckoninges that made any thinge for their priuate profit before it And this was the cause why the Lord did abhorre their sacrifices which otherwise he both commanded and commended But we may speake much more profitablie of this in applyinge the same vnto our time sor were not their sacrifices in that time of the lawe as pretious in the sight of God as our sacramentes are nowe vnder the Gospell And are not our sinnes also of this age as monstruous as euer were theirs And what is behinde tâ—â—â— that those our seales of Baptisme and the Lordes Supper which wee make so much accounte of and so smoothelye shrowde our selues vnder should not be as loathsome in the eyes of God as euer were theirs at that time Surely I can perceiue no reason to the contrary so long as wee are holden in them without remorse of sinne or care vnto newnesse of life whereunto they were appoynted For these outwarde seales are so farre foorth profitable vnto vs as we are partakers of those spirituall graces which are figured vnder them in Baptisme Therefore we haue to consider our â—ree forgiuenesse of sinnes washed away in the bloud of Christ that as Christ died and was buried for our sinnes Rom so wee also shoulde die vnto sinne that it haue no more rule in our mortall bodies And as Christ is rysen againe froÌ„ the dead death hauing no more dominion ouer him so wee should after liue in newnesse of life offering vp vnto God our bodies and soules which he hath purchased and redéemed vnto him selfe The Lordes Supper also is a meane to refresh and renue our dull memories in these so greate mercyes and benefites bestowed vpon vs in Christ that euerye daye wee may become more thankefull then other for the same These considerations or profitinges in the obseruation of the Sacramentes beeinge layde aside there remayneth not one sparke of Religion or holynesse in them as the holye Prophet Dauid moste plainelye prooueth vnto vs out of the fiâ—tie Psalme where hee saith I vvill not reprooue thee for thy sacrifices Psal 50. 8. and burnt offerings vvhich haue not beene continued before me saith the Lord. I vvill not take a bullock out of thy house or goates out of thy folde the vvhole vvorlde is mine and all that therein is But what followeth Offer to god praise and paie thy vovves vnto the moste 14 highest Loe these are the dueties which the Lorde doeth chiefly loâ—ke for at our handes for by offring of praise is meant no other thing then a continuall thankfull remembrance of the great benefites bestowed vpon vs in Christ which the Lordes supper doeth The Lordes Supper liuelie represent vnto vs as I haue before shewed by paying or performing our vowes Wee are taught also manfullye to fight vnder yâ— banner of Christ against Baptisme the deuill the worlde and our owne fleshe whereunto we haue bound our selues vnder the seale of baptisme as by a solemne oath made in our behalfe by two or thrée witnesses These I say are the thinges which wee must haue our chiefe respecte vnto in the partaking of those outwarde elementes or els they can bringe no profit vnto vs there is no religion in them and therfore so lothsome vnto the Lord that in no wise he can digest the same but is ready euen to belche against it yea it shal be saide vnto those in the endâ— which do frequent them in this sorte Who hath required these things at Esa 1â—â— your handes Surely the knowledge of this can not but be very profitable for our time if wee would let it take some roote in our heartes For who seeth not that the most parte of men are caried away with a blinde perswasion of religion holinesse which they themselues doe thinke to be truely in them because they doe resorte vnto the outward ceremonies commaunded in the word and although all those duties wherefore these spirituall exercises are ordeyned be cleane shut out of theire lyues they make no conscience of it at all but without blushing will set an impudeÌ„t face vpon it yâ— they are as good christians as any can be although theire liues do testifie vnto the whole world that there is not one sparke of true and vnfayned christianitie in them Well I can thinke more of this then nowe ray leasure will serue to condemne at large Yet thus much may I say that Christ can haue no enterance into vs nor we any way vnto him except the path be first prepared by repentance by an vnfayned acknowledginge of our sinnes with earnesâ— stryuinge to better our conuersation Shut vp thy hearte from these things and thou dost so much as in thee lyeth to wall thy selfe about with brasse that Christ by his spirit may haue no enterance into thee and prouokest him in like sort so to hedge vp his mercies and graces from thy soule that thou shalt neuer haue any parte in them Howe miserable then will thy case be for hauing once shut out thy selfe from Christ the way to heauen also is shutte vp from thee hell gapeth with open mouth ready to receyue thee and yâ— deuiles waite with great diligence to carry thy soule into the euerlastinge tormentes thereof Looke vnto it therefore and let vs be wise for if the entertainement of Christ will bee a meane to set vs frée from all these miseries what greate diligence ought we to vse in preparinge a way for him that he may haue free passage vnto vs. Certaine it is that before he can come the way must bee prepared and there is noâ— other meane to prepare the same but by repentance For our barraine heartes are that very desart which yâ— Prophet Esay speaketh of where the Lordes Esai 40. 3. 4. way must be prepared before his comming by filling vp euery lowe valley and daungerouse hoale which is our ignorance and infidelitie that must be filled vp with the true knowledge of God by beating downe euery high mountaine that is our pride and arrogancie which must be beaten vpon with the mattocke of Gods iudgements till such time