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Three Sermons of the amendment of life.
Three Sermons of the amendment of life.
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Acts. 2. verse. 37. 38. Now, when they heard it, they were pricked in their hearts,
Acts. 2. verse. 37. 38. Now, when they herd it, they were pricked in their hearts,
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and said vnto Peter and the other Apostles: men and brethren what shall we doe? Then Peter said vnto them: Amend your liues.
and said unto Peter and the other Apostles: men and brothers what shall we do? Then Peter said unto them: Amend your lives.
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WHen our Sauiour Iesus Christ (according to his promise) has sēt dawn y• holy ghost into the hearts of his discipls, which was so effectual in them, that they who were vnlearned spake with diuers languages, the Iewes and straungers of diuers countreyes gathered togither to sée that straunge wonder,
WHen our Saviour Iesus christ (according to his promise) has sent dawn y• holy ghost into the hearts of his Disciples, which was so effectual in them, that they who were unlearned spoke with diverse languages, the Iewes and Strangers of diverse countries gathered together to see that strange wonder,
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and some admired it as the wonderfull worke of God, others mocked them, affirming them to be droncke:
and Some admired it as the wonderful work of God, Others mocked them, affirming them to be drunk:
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wherevpon Peter stoode vp making an Apologie for himselfe and the rest:
whereupon Peter stood up making an Apology for himself and thee rest:
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first deliuering them from that lying slaunder of dronkennes, and then proued it to be the worke of Iesus Christ, whome though they had crucified,
First delivering them from that lying slander of Drunkenness, and then proved it to be the work of Iesus christ, whom though they had Crucified,
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yet God the father had raysed, and had exalted him to bée Lorde and King ouer all thinges both in heauen and earthe.
yet God the father had raised, and had exalted him to been Lord and King over all things both in heaven and earth.
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The which beyng proued vnto them that:
The which being proved unto them that:
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he was the very Messia•, whom they had so wickedly crucified, they perceiued themselues to bée in daunger of the heauie vengeance of God for it,
he was the very Messia•, whom they had so wickedly Crucified, they perceived themselves to been in danger of the heavy vengeance of God for it,
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and their feare it wronge in them, as is sette) downe in the former of these verses.
and their Fear it wrong in them, as is Set) down in the former of these Verses.
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In which (togither with the latter) for our better remembrance, wée haue to note these thrée thinges:
In which (together with the latter) for our better remembrance, we have to note these thrée things:
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First, the effecte that Peters Sermon wrought in the heartes of these Iewes: Secondly their care to bée resolued what to doo:
First, the Effect that Peter's Sermon wrought in the hearts of these Iewes: Secondly their care to been resolved what to do:
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and lastly ▪ Peters counsell vnto them.
and lastly ▪ Peter's counsel unto them.
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When they heard it: that is, who he was whom they had so abused, and what danger they were in for it:When they herd it: that is, who he was whom they had so abused, and what danger they were in for it:
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it wounded them euen at the very heart, and strooke them in a marueilous feare of Gods suddaine vengeance to be powred downe vpon them for their so hainous a facte,
it wounded them even At the very heart, and struck them in a marvelous Fear of God's sudden vengeance to be poured down upon them for their so heinous a fact,
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& so horrible murther, as to kill the Lord of life, from whome all they that euer shall be saued, doe receyue their life and saluation.
& so horrible murder, as to kill the Lord of life, from whom all they that ever shall be saved, do receive their life and salvation.
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Which declareth vnto vs their wonderfull blockishnes, and palpable blindnes, y• they reading the prophesies (concerning the Sauiour to come) euery Saboth day & daily looking for him,
Which Declareth unto us their wonderful blockishness, and palpable blindness, y• they reading the prophecies (Concerning the Saviour to come) every Sabbath day & daily looking for him,
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yet when he commeth do thus behaue themselues towardes him.
yet when he comes doe thus behave themselves towards him.
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The cause wherereof was for that they dreamed of a worldly King full of pomp & glory,
The cause wherereof was for that they dreamed of a worldly King full of pomp & glory,
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and Christ being so base and poore, they were offended at him:
and christ being so base and poor, they were offended At him:
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much like ye carnall christians of our time, who are ashamed of ye basenes of the gospel & simplicitie of religion,
much like you carnal Christians of our time, who Are ashamed of the baseness of the gospel & simplicity of Religion,
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and therefore thinke that it is too meane a thing for mē of great estat & honor:
and Therefore think that it is too mean a thing for men of great Estate & honour:
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but we sée ye cōtrarye in Gods word: that there is no ioy wtout Christ, but sorrow: no, honor, but ignominie:
but we see you contrary in God's word: that there is no joy without christ, but sorrow: no, honour, but ignominy:
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no blessednesse, but curssednesse, howsoeuer it séemeth otherwise to carnall people, that iudge fleshly and according to naturall reason:
no blessedness, but cursedness, howsoever it Seemeth otherwise to carnal people, that judge fleshly and according to natural reason:
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and therefore we reade that the greatest dishonour that euer came to the Kings of Iuda and Ierusalem, was their negligence in religion,
and Therefore we read that the greatest dishonour that ever Come to the Kings of Iuda and Ierusalem, was their negligence in Religion,
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and their greatest praise is their care to establish it in sinceritie:
and their greatest praise is their care to establish it in sincerity:
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and therefore, how base, poore & contemptible so euer Christ séeme to flesh & blood, there is no glory, riches,
and Therefore, how base, poor & contemptible so ever christ seem to Flesh & blood, there is no glory, riches,
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nor honor that profiteth, excepte it be gouerned by him, and directed to his glory.
nor honour that profiteth, except it be governed by him, and directed to his glory.
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We learne further by these Iewes, that there is no way in the worlde that can serue to conuert man vnto God,
We Learn further by these Iewes, that there is no Way in the world that can serve to convert man unto God,
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vntill the appointed time doo come:
until the appointed time do come:
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For they heard Christ often, and yet his word was to them as water powred vpon a stone,
For they herd christ often, and yet his word was to them as water poured upon a stone,
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vntill this houre wherein God had determined their conuersion. Which doctrine ministreth a double vse vnto vs:
until this hour wherein God had determined their conversion. Which Doctrine Ministereth a double use unto us:
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first to y• magistrate that he compell all, (yea euen the obstinate) to the outward exercises of religion:
First to y• magistrate that he compel all, (yea even the obstinate) to the outward exercises of Religion:
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for by y• meanes it may please God to worke their conuersion.
for by y• means it may please God to work their conversion.
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Secondly for euery priuate person that is already called, (yea and the minister of the worde especially to beare with pacience the vnregenerate,
Secondly for every private person that is already called, (yea and the minister of the word especially to bear with patience the unregenerate,
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and not to determine or iudge rashly of their reprobation: But still to hope for the time of their conuersion.
and not to determine or judge rashly of their reprobation: But still to hope for the time of their conversion.
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Moreouer in that it is said here that they were pricked in their heartes when they hearde it, we learne how néedfull it is for vs to haue the worde of God continually sounding in our eares, whereby wée may be rouzed out of the sléepe of sinne.
Moreover in that it is said Here that they were pricked in their hearts when they heard it, we Learn how needful it is for us to have the word of God continually sounding in our ears, whereby we may be roused out of the sleep of sin.
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For wée are naturally prone to euill, and slouthfull in the seruice of Gods worde, very dull to goodnesse, néeding the goade of Gods threatninges to pricke vs in the sides,
For we Are naturally prove to evil, and slothful in the service of God's word, very dull to Goodness, needing the goad of God's threatenings to prick us in the sides,
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and to make vs procéede in the feare of the Lorde:
and to make us proceed in the Fear of the Lord:
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else wée fréese in our sinnes, and if any good motions come in our mindes nowe and then, they are choaked:
Else we freeze in our Sins, and if any good motions come in our minds now and then, they Are choked:
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and so wée waxe worse & worse.
and so we wax Worse & Worse.
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The consideration hereof made Dauid a Kinge to meditate in the word of God day and nighte,
The consideration hereof made David a King to meditate in the word of God day and night,
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and made it his counseller, a good example for all greate estates to looke vnto and follow.
and made it his Counsellor, a good Exampl for all great estates to look unto and follow.
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Pricked in their heartes. Howe commeth this to passe, that Peter speaking onely to the outwarde eares, they are sayed to be pricked in their heartes,Pricked in their hearts. How comes this to pass, that Peter speaking only to the outward ears, they Are said to be pricked in their hearts,
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euen by the wonderfull power and Maiestie that God hath printed in his woorde, that it shoulde sounde the bottomelesse deapthe of mans moste secrete thoughtes,
even by the wonderful power and Majesty that God hath printed in his word, that it should sound the bottomless deapthe of men most secret thoughts,
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and enter betwéene the soule and the spirite. And this effecte it hath in all, though it haue a contrarie fruit:
and enter between the soul and the Spirit. And this Effect it hath in all, though it have a contrary fruit:
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for the wicked take occasion hereby, to be more seuere against the Children of GOD. As we may sée in Pharaoh, Achab, Ieroboam, and the Pharises.
for the wicked take occasion hereby, to be more severe against the Children of GOD. As we may see in Pharaoh, Ahab, Jeroboam, and the Pharisees.
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But the children of God vse meanes assoone as they be touched to amende their liues as did Dauid, and Iosias, and these Iewes ▪ Whereby wée may take good occasion to examine our selues,
But the children of God use means As soon as they be touched to amend their lives as did David, and Iosias, and these Iewes ▪ Whereby we may take good occasion to examine our selves,
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whether wée be the Children of God or no:
whither we be the Children of God or no:
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for if the contempt or neglecte of amendemente of our liues argueth (as yet) no grace to be in vs,
for if the contempt or neglect's of amendment of our lives argue (as yet) no grace to be in us,
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then the care to amende, and the indeuour therevnto indéede, is a speciall motion of the spirite, which we muste be carefull to cherrish, leaste it be quenched,
then the care to amend, and the endeavour thereunto indeed, is a special motion of the Spirit, which we must be careful to cherish, jest it be quenched,
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and so our estate waxe miserable.
and so our estate wax miserable.
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And said vnto Peter. This is the seconde generall parte conteining their care to séeke the righte way, to be deliuered from the gulfe of perdition that hanged ouer their heades:And said unto Peter. This is the seconde general part containing their care to seek the right Way, to be Delivered from the gulf of perdition that hanged over their Heads:
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which is a Note of a true Childe of God, for it is the nature of euery man to say,
which is a Note of a true Child of God, for it is the nature of every man to say,
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when his sinne is reproued, that the Preacher sayeth true, and that wée shoulde amende,
when his sin is reproved, that the Preacher Saith true, and that we should amend,
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but they neuer sette one foote forwarde to putte it in practise, onely the Godlie haue that care, that when any thing is founde by the word of God to be amisse in them, they canne neuer be at quiet vntill they finde oute meanes, wherey it may be redressed.
but they never Set one foot forward to put it in practice, only the Godly have that care, that when any thing is found by the word of God to be amiss in them, they can never be At quiet until they find out means, wherey it may be Redressed.
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Lette vs obserue further in them a wonderfull change:
Let us observe further in them a wonderful change:
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They had mocked Christ and his doctrine, and neuer were at reste, till they had killed him:
They had mocked christ and his Doctrine, and never were At rest, till they had killed him:
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they not long before this time did estéeme the Apostles no better then.
they not long before this time did esteem the Apostles no better then.
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Dronckardes, and yet the Lorde in this shorte time so altereth their mindes, that they come to them louinglie, terming them Men and Brethren:
Dronckardes, and yet the Lord in this short time so altereth their minds, that they come to them lovingly, terming them Men and Brothers:
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which will bée so farre from a wicked man vntouched with Gods spirite, that he will rather with Iudas and Achitophel hange himselfe,
which will been so Far from a wicked man untouched with God's Spirit, that he will rather with Iudas and Ahithophel hang himself,
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then séeme (forsoothe) to bée so muche beholdinge to the godly, whome hée taketh to be his enimies.
then seem (forsooth) to been so much beholding to the godly, whom he Takes to be his enemies.
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But if once Gods word take déepe and sound roote in any man, it will alter and chaunge him quite from his former wicked mind:
But if once God's word take deep and found root in any man, it will altar and change him quite from his former wicked mind:
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Whereof wée haue notable examples in the Scriptures:
Whereof we have notable Examples in the Scriptures:
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Saule wente to Naioth, entending to persecute Dauid, but God chaunged his minde, that he prophesied: Saule went to Naioth, intending to persecute David, but God changed his mind, that he prophesied:
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Paule wente toward Damascus with intente to make hauecke of the Sainctes of God: But when he came there hée preached Christe vnto them.Paul went towards Damascus with intent to make hauecke of the Saints of God: But when he Come there he preached Christ unto them.
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The Souldiours wente out from the Pharises to take Christe, but the Maiestie of his woorde strooke them downe to the grounde,
The Soldiers went out from the Pharisees to take Christ, but the Majesty of his word struck them down to the ground,
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and made them returne this aunswere: that they neuer hearde man speake as he spake.
and made them return this answer: that they never heard man speak as he spoke.
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They in this place came to mocke, and you sée howe God turneth their mockinges into earnest intreating the Apostles to giue them good counsell.
They in this place Come to mock, and you see how God turns their mockings into earnest entreating the Apostles to give them good counsel.
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Whereby wée learne the truthe of the saying of Salomon, that the heartes euen of Kinges are in the handes of the Lord,
Whereby we Learn the truth of the saying of Solomon, that the hearts even of Kings Are in the hands of the Lord,
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as a boate in the Riuers of water: and therefore it is not in man to directe his owne wayes:
as a boat in the rivers of water: and Therefore it is not in man to Direct his own ways:
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which teacheth vs to pray vnto the Lorde continually, that it woulde please his maiestie so to gouerne vs,
which Teaches us to pray unto the Lord continually, that it would please his majesty so to govern us,
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as may beste tende to his glory, and the comfort of our owne soules.
as may best tend to his glory, and the Comfort of our own Souls.
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It teacheth vs moreouer, that seeing God turneth, at his pleasure, euill intentes to good purposes, that wee must wishe,
It Teaches us moreover, that seeing God turns, At his pleasure, evil intentes to good Purposes, that we must wish,
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and desire, and dayly exhorte al men (of what minde soeuer they bée) that they haue a care to heare Gods worde:
and desire, and daily exhort all men (of what mind soever they been) that they have a care to hear God's word:
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for in that they come, thoughe their intente be not to learne, but to carp and cauell, they bée welcome:
for in that they come, though their intent be not to Learn, but to carp and Cavil, they been welcome:
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God may caste the nette of his mercy so farre on them, that contrary to their purpose, they may be wonne into the shéepefolde of Christe Iesus, to their endlesse comforte.
God may cast the net of his mercy so Far on them, that contrary to their purpose, they may be won into the shéepefolde of Christ Iesus, to their endless Comfort.
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What shall wee doe. Béeing grieued with the sight of their sinnes, they séeke what to doo to be eased, shewing vnto vs an example of the heart truely touched, to séeke the way to amend,What shall we do. Being grieved with the sighed of their Sins, they seek what to do to be eased, showing unto us an Exampl of the heart truly touched, to seek the Way to amend,
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and not as is the manner of hipocriticall repenters, to abide in the same sinne, and continue without amendment:
and not as is the manner of hypocritical repenters, to abide in the same sin, and continue without amendment:
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for such (as yet) did neuer knowe what it is to be pricked in heart with the true sight of sinne.
for such (as yet) did never know what it is to be pricked in heart with the true sighed of sin.
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Then Peter said. The third generall part of the text, which containeth the counsell that Peter gaue vnto them:Then Peter said. The third general part of the text, which Containeth the counsel that Peter gave unto them:
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the which (before we come to handle) wee must obserue two profitable lessons, for our comforte, and instruction.
the which (before we come to handle) we must observe two profitable Lessons, for our Comfort, and instruction.
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The first is an experience of the truth of the promise of our Sauiour Christ: for they that séeke shall finde, and to those that knocke it shall be opened,
The First is an experience of the truth of the promise of our Saviour christ: for they that seek shall find, and to those that knock it shall be opened,
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and that God is néere at hande to all them that call vppon him faithfully:
and that God is near At hand to all them that call upon him faithfully:
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For our good and gracious God, béeing full of mercy and tender kindnesse, doeth open the treasures thereof vnto his Children,
For our good and gracious God, being full of mercy and tender kindness, doth open the treasures thereof unto his Children,
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when they seeke it by repentance from the bottome of their hearts, and in the anguishe of their soules acknowledge their wofull estate,
when they seek it by Repentance from the bottom of their hearts, and in the anguish of their Souls acknowledge their woeful estate,
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and wretched condition if he shoulde leaue them to themselues. So he dealte with the Israelites in their slighte before Pharaoh and his hoaste.
and wretched condition if he should leave them to themselves. So he dealt with the Israelites in their slight before Pharaoh and his host.
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So with Dauid béeing wounded with the sighte of his owne sinnes.
So with David being wounded with the sight of his own Sins.
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So with Paule, being caste downe and blinded in bodie, to teache hym the blindnesse of his soule.
So with Paul, being cast down and blinded in body, to teach him the blindness of his soul.
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And thus he dealeth with his dearest beloued Children:
And thus he deals with his dearest Beloved Children:
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to witte giueth them a sighte of their owne sinnes, and his Iudgementes deserued for the same:
to wit gives them a sight of their own Sins, and his Judgments deserved for the same:
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that they may learne to goe out of themselues, where is nothing but confusion, and so to séeke vnto him with an vnfained desire of comforte.
that they may Learn to go out of themselves, where is nothing but confusion, and so to seek unto him with an unfeigned desire of Comfort.
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The vse of which Doctrine (béeing rightly applyed) is mooste swéete and comfortable:
The use of which Doctrine (being rightly applied) is most sweet and comfortable:
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For it is the lotte of Gods Children to bée often grieued in their soule and afflicted in conscience, through the view of their owne sinnes:
For it is the lot of God's Children to been often grieved in their soul and afflicted in conscience, through the view of their own Sins:
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whereby Sathan would make them beléeue, y• it is for that God hath cast them of,
whereby Sathan would make them believe, y• it is for that God hath cast them of,
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and giuen them ouer into hardnesse of heart: thereby labouring to driue them to dispaire. But wée must striue to be perswaded of the cleane contrary:
and given them over into hardness of heart: thereby labouring to driven them to despair. But we must strive to be persuaded of the clean contrary:
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for to be giuen ouer of God, is to wallowe in all sinne without remorse, to heape transgression vpon transgression, without sight of the daunger thereof,
for to be given over of God, is to wallow in all sin without remorse, to heap Transgression upon Transgression, without sighed of the danger thereof,
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and so to make a sporte of iniquitie:
and so to make a sport of iniquity:
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but to be grieued with sinne, to féele the burthen thereof with desire to be eased (though we feale no present comforte) is the vndoubted worke of the holy ghost,
but to be grieved with sin, to feel the burden thereof with desire to be eased (though we feal no present Comfort) is the undoubted work of the holy ghost,
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and shall (by Gods grace) in time conuenient (when he hath sufficiently humbled and triēd vs) bring forth the quiet fruite of righteousnesse vnto all them that be thereby exercised.
and shall (by God's grace) in time convenient (when he hath sufficiently humbled and triend us) bring forth the quiet fruit of righteousness unto all them that be thereby exercised.
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And therfore when the Lorde layeth any triall vpon vs, that we séeme to be ready to be swallowed vp of many daungers that are imminent,
And Therefore when the Lord Layeth any trial upon us, that we seem to be ready to be swallowed up of many dangers that Are imminent,
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though it be the propertie of flesh and bloud to be grieued at it, yet we muste striue to fly vp farther, to wit, to learne this lesson, that if we be the children of God,
though it be the property of Flesh and blood to be grieved At it, yet we must strive to fly up farther, to wit, to Learn this Lesson, that if we be the children of God,
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when greatest daungers assaile, we muste assure our selues that the Lord hath an especiall worke to bring to passe by vs, whereby he will not only haue his owne glory to shine out more brightly,
when greatest dangers assail, we must assure our selves that the Lord hath an especial work to bring to pass by us, whereby he will not only have his own glory to shine out more brightly,
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but also that we may perceiue his loue vnto vs more euidently.
but also that we may perceive his love unto us more evidently.
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The second thing y• we haue to note, is Peters readinesse to salue that soare that he had made,
The second thing y• we have to note, is Peter's readiness to salve that soar that he had made,
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& to heale the wound that they were pained with all:
& to heal the wound that they were pained with all:
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which sheweth in him two qualities, that be required to be in all the Ministers of Gods words:
which shows in him two qualities, that be required to be in all the Ministers of God's words:
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to wit a readye and willing minde to helpe, and power to performe the same.
to wit a ready and willing mind to help, and power to perform the same.
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The first we sée was in him, and was the marke that he shot at, in reprouing them so sharpely, euen their conuersion:
The First we see was in him, and was the mark that he shot At, in reproving them so sharply, even their conversion:
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which as it should be the care that all the Ministers of Gods worde should haue, to doe the worke of the Lorde willingly, to séeke soules vnto Christe,
which as it should be the care that all the Ministers of God's word should have, to do the work of the Lord willingly, to seek Souls unto Christ,
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and bring them out of darknesse, into light:
and bring them out of darkness, into Light:
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so it sheweth vnto the people, that when the Minister reproueth sinne sharpely, and galleth them to the quicke, he neither doth it of mallice nor choler,
so it shows unto the people, that when the Minister Reproveth sin sharply, and galleth them to the quick, he neither does it of malice nor choler,
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neither yet of hatred, but of meere loue vnto them, to doe them good, to bring them to sée themselues,
neither yet of hatred, but of mere love unto them, to do them good, to bring them to see themselves,
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and so to séeke to God.
and so to seek to God.
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And therefore (howsoeuer fleshe and bloud iudgeth otherwise) they are the greatest fooes to mans soule that doe ▪ tickle the eares with painted eloquence, studying rather for pleasing speaches, to delight the senses,
And Therefore (howsoever Flesh and blood Judgeth otherwise) they Are the greatest foes to men soul that doe ▪ tickle the ears with painted eloquence, studying rather for pleasing Speeches, to delight the Senses,
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then the power of the spirit to cast downe mans pride, that he may be humbled to God:
then the power of the Spirit to cast down men pride, that he may be humbled to God:
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these be they whome the Prophet speaketh of, that sow Cushions vnder mens elbows, to lull them a sléepe in their sinnes:
these be they whom the Prophet speaks of, that sow Cushions under men's elbows, to lull them a sleep in their Sins:
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these be fitte Preachers for such as crie oute: preach to vs pleasant thinges.
these be fit Preachers for such as cry out: preach to us pleasant things.
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But Saincte Peter was not in the number of them, and yet did loue this people most dearely.
But Saint Peter was not in the number of them, and yet did love this people most dearly.
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The seconde qualitie that wée note in Peter is his habilitie, in that he was able presentlie to tell them what they shoulde doe:
The seconde quality that we note in Peter is his hability, in that he was able presently to tell them what they should do:
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For if (when by the threatninges of Gods iudgementes he had wounded them) he had not béene able to helpe their brused heartes and comforte their sorrowing soules, he had béene no better then a tormentor:
For if (when by the threatenings of God's Judgments he had wounded them) he had not been able to help their Bruised hearts and Comfort their sorrowing Souls, he had been no better then a tormentor:
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But in that he was able, and readie to doe both, his example commendeth vnto vs a patterne of a right Minister of the worde, who muste be able to bring out of his treasurie both olde and newe:
But in that he was able, and ready to do both, his Exampl commends unto us a pattern of a right Minister of the word, who must be able to bring out of his treasury both old and new:
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hee muste be able to teache, to resiste the gainesaier, to instructe, to reproue, and comforte.
he must be able to teach, to resist the gainesaier, to instruct, to reprove, and Comfort.
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But (alas) the worlde is come nowe to that passe, that if he canne reade (and that barely) that is laied before him, he is accoumpted and accepted for sufficient:
But (alas) the world is come now to that pass, that if he can read (and that barely) that is laid before him, he is accounted and accepted for sufficient:
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and yet the Scripture calleth such Idell shéepeheardes, dumbe Dogges, that cannot barke.
and yet the Scripture calls such Idle shéepeheardes, dumb Dogs, that cannot bark.
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Salt with out saltnesse not good for the Dunghill, and yet this churche of Englande (a grieuous thinge to bée considered) is euen pestered with suche,
Salt with out saltness not good for the Dunghill, and yet this Church of England (a grievous thing to been considered) is even pestered with such,
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and they swarme like Locustes lette oute of the lake.
and they swarm like Locusts let out of the lake.
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The Lord for his mercy sake either conuert them to better vses, or in his good time send an east winde to blow them into the bottome of the sea,
The Lord for his mercy sake either convert them to better uses, or in his good time send an east wind to blow them into the bottom of the sea,
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and place séeing watchmen, and painefull labourers in his vineyarde, that will dresse it and not fast themselues therein.
and place seeing watchmen, and painful labourers in his vineyard, that will dress it and not fast themselves therein.
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Amend your liues. This is the counsell of Peters a sentence very shorte in wordes,Amend your lives. This is the counsel of Peter's a sentence very short in words,
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but long in matter, containing the very substance of all religion, and the whole 〈 ◊ 〉 of Christianitie:
but long in matter, containing the very substance of all Religion, and the Whole 〈 ◊ 〉 of Christianity:
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the originall word signifieth to recou•• with griefe, it is commonly translat•• repent, and the m••ter called repentance, which is a turning of our liues vnto God, procéeding from a true feare of his iudgments for sinne, imbracing God his promises in Iesus Christ, the original word signifies to recou•• with grief, it is commonly translat•• Repent, and the m••ter called Repentance, which is a turning of our lives unto God, proceeding from a true Fear of his Judgments for sin, embracing God his promises in Iesus christ,
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and reforming the life according to the prescript rule of Gods worde:
and reforming the life according to the prescript Rule of God's word:
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the which (that we may the more orderly procéed) consisteth of these thrée principall partes 1. A sorrow for sinne. 2 Faith in Christ, and 3. Godlinesse of conuersation:
the which (that we may the more orderly proceed) Consisteth of these thrée principal parts 1. A sorrow for sin. 2 Faith in christ, and 3. Godliness of Conversation:
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which laste in truth is rather a fruite of faith, (as in a place conuenient shall be proued) then any part of the whole:
which laste in truth is rather a fruit of faith, (as in a place convenient shall be proved) then any part of the Whole:
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all which things in some measure more or lesse are to be found in all them that are Gods children and haue receyued any tast of his grace.
all which things in Some measure more or less Are to be found in all them that Are God's children and have received any taste of his grace.
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The first, Sorrowe for sinne may be thus defined:
The First, Sorrow for sin may be thus defined:
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it is a griefe of the soule for sinne, wrought by the iudgementes of God, layed out in his word, whereby the party conuicted is truly humbled.
it is a grief of the soul for sin, wrought by the Judgments of God, laid out in his word, whereby the party convicted is truly humbled.
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I call it a griefe of the soule, because it bringeth man euen into the gulfe of condemnation,
I call it a grief of the soul, Because it brings man even into the gulf of condemnation,
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and setteth before his eies the heauie wrath of God and hell torments, that his owne conscience telleth him he hath iustly deserued.
and sets before his eyes the heavy wrath of God and hell torments, that his own conscience Telleth him he hath justly deserved.
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This was wrought in Dauid, when his owne mouth condemned him to be the child of death.
This was wrought in David, when his own Mouth condemned him to be the child of death.
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It was in Iosias when his heart melted at the hearing of the Lawe expounded vnto him.
It was in Iosias when his heart melted At the hearing of the Law expounded unto him.
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It was in Marie that washed our Sauiour Christ Iesus his féete with hir teares: it was in these that cried out in the anguishe of their hearts:
It was in Marry that washed our Saviour christ Iesus his feet with his tears: it was in these that cried out in the anguish of their hearts:
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men and brethren what shall we doe:
men and brothers what shall we do:
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it is in all them among vs, that haue any working of Gods spirit in them,
it is in all them among us, that have any working of God's Spirit in them,
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when they consider God to be a iust God, a reuenger of iniquitye, and themselues to be most horrible and wretched sinners.
when they Consider God to be a just God, a revenger of iniquity, and themselves to be most horrible and wretched Sinners.
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Whereby we may take good occasion to examine our selues, whether we be of God or no: which we shall do thus:
Whereby we may take good occasion to examine our selves, whither we be of God or no: which we shall do thus:
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If I do not tremble at Gods iudgments: if my sins grieue me not, surely I am hardned:
If I do not tremble At God's Judgments: if my Sins grieve me not, surely I am hardened:
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but if they make me sigh & grone vnto the Lord vnder the weight thereof:
but if they make me sighs & groan unto the Lord under the weight thereof:
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if I loth them both in my selfe & others, then I haue a marke of Gods grace in me, that he worketh my saluation, and sealeth it vnto me.
if I loath them both in my self & Others, then I have a mark of God's grace in me, that he works my salvation, and Sealeth it unto me.
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This sorrowe may after a sorte be in a man, and yet not the true sorrowe:
This sorrow may After a sort be in a man, and yet not the true sorrow:
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for many are grieued because they they are not better: for that through their naughtinesse, they forgette preferment, or credit, that else they shoulde haue:
for many Are grieved Because they they Are not better: for that through their naughtiness, they forget preferment, or credit, that Else they should have:
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and therefore it is saide that this muste be wroughte by the iudgementes of God, laid out in his worde:
and Therefore it is said that this must be wrought by the Judgments of God, laid out in his word:
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that is, when by Gods Lawe I perceiue the straighte lyne that is inioyned to me,
that is, when by God's Law I perceive the straight line that is enjoined to me,
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and the cursse of God that hang ouer my heade for my disobedience, that bringeth with it condemnation of bodye and soule:
and the curse of God that hang over my head for my disobedience, that brings with it condemnation of body and soul:
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this is the thing wherefore I shoulde be grieued. And if wée wey the matter well, it carryeth with it iust cause of sorrowe:
this is the thing Wherefore I should be grieved. And if we weigh the matter well, it Carrieth with it just cause of sorrow:
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for though I inioye all the delightes and pleasures that bee in the worlde, I shall haue them a very shorte time,
for though I enjoy all the delights and pleasures that be in the world, I shall have them a very short time,
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and the rewarde of sinne is eternal wo, without ease or intermission, which all men haue iustly deserued,
and the reward of sin is Eternal woe, without ease or intermission, which all men have justly deserved,
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and from which none shall be deliuered, that is not broughte to sorrowe for sinne and to séeke to Iesus Christe, the life of them that rightelye séeke him.
and from which none shall be Delivered, that is not brought to sorrow for sin and to seek to Iesus Christ, the life of them that rightly seek him.
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This (being the firste steppe to God, and entrance into his fauour) is mightely gainesaid by the subtile enimie Sathan, that would haue vs make a sporte of sinne.
This (being the First step to God, and Entrance into his favour) is mightily gainsaid by the subtle enemy Sathan, that would have us make a sport of sin.
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Secondly by the world that blereth our eies with the poysoned baits of vanities, & 3. by our owne flesh y• lusteth after those things that bring perdition:
Secondly by the world that blereth our eyes with the poisoned baits of vanities, & 3. by our own Flesh y• Lusteth After those things that bring perdition:
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and therefore the Lord (who hath a care that his chosen should not be deceyued by all these or any of them) hath in his word set downe many most strong reasons,
and Therefore the Lord (who hath a care that his chosen should not be deceived by all these or any of them) hath in his word Set down many most strong Reasons,
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and forcible persuasions, to induce vs to this sorrow for sinne, as first, his seuere iudgementes executed vppon others.
and forcible persuasions, to induce us to this sorrow for sin, as First, his severe Judgments executed upon Others.
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Idolators were giuen ouer into the handes of spoilers. Blasphemers consumed by the Angell of God.
Idolaters were given over into the hands of spoilers. Blasphemers consumed by the Angel of God.
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Corrupters of Gods sincere worshippe presently strooke downe dead. Disobedient rebells swallowed vppe quicke into the earth, Murderers requited with murther.
Corrupters of God's sincere worship presently struck down dead. Disobedient rebels swallowed up quick into the earth, Murderers requited with murder.
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Generally, the whole world (except eyght persons) drowned for sinne. Sodome and Gomorrah burned with fire and brimstone from heauen, because of pride, riotte, idlenesse,
Generally, the Whole world (except eyght Persons) drowned for sin. Sodom and Gomorrah burned with fire and brimstone from heaven, Because of pride, riot, idleness,
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and contempte of y• poore. Foure sins, that now (I am perswaded) are as rife,
and contempt of y• poor. Foure Sins, that now (I am persuaded) Are as rife,
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as euer they were in those Citties: and al these, as they receyued suddaine punishment in this worlde:
as ever they were in those Cities: and all these, as they received sudden punishment in this world:
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so (to vs) no other is knowen, but that eternall condemnation followed.
so (to us) no other is known, but that Eternal condemnation followed.
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Now how must these thinges bring vs to sorrowe for sinnes? Thus we haue committed the same sinnes (in some pointe) that they did,
Now how must these things bring us to sorrow for Sins? Thus we have committed the same Sins (in Some point) that they did,
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and therfore being guilty of the same condemnation, there is no way for vs to escape it,
and Therefore being guilty of the same condemnation, there is no Way for us to escape it,
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but to flée to the Lorde with penitent heartes, and sorrowing soules. Saint Paule teacheth vs this doctrine, & the same vse of it, saiing:
but to flee to the Lord with penitent hearts, and sorrowing Souls. Saint Paul Teaches us this Doctrine, & the same use of it, saying:
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these are written as exampls for vs, that we sinne not as they did, least we receyue the same condemation.
these Are written as Examples for us, that we sin not as they did, lest we receive the same condemnation.
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Whereby we learne that the scriptures of God are not written to vs as histories to read and heare for pleasure,
Whereby we Learn that the Scriptures of God Are not written to us as histories to read and hear for pleasure,
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but for our learning and instruction, that we may learne by the example of the wicked there mentioned, to leaue sinne:
but for our learning and instruction, that we may Learn by the Exampl of the wicked there mentioned, to leave sin:
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and of the godly to be stirred vp vnto godlines. Againe, when we consider how mercyfull God hath bene vnto vs:
and of the godly to be stirred up unto godliness. Again, when we Consider how merciful God hath be unto us:
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that whereas in his iuste iudgemente be might haue not onely cutte vs of, and cast vs into eternal condemnation,
that whereas in his just judgement be might have not only Cut us of, and cast us into Eternal condemnation,
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when first we began to conceiue any inclination vnto sinne:
when First we began to conceive any inclination unto sin:
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but euen before we were borne, haue drowned vs in originall guilte, and neuer sufferd vs to come to any knowledge of good or euill, hath so long a time (we committing so many and infinite sinnes against his maiesty) yet spared vs,
but even before we were born, have drowned us in original guilt, and never suffered us to come to any knowledge of good or evil, hath so long a time (we committing so many and infinite Sins against his majesty) yet spared us,
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& not dealt rigorously with vs:
& not dealt rigorously with us:
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this shoulde make vs very sory that we haue so long prouoked so merciful a God vnto anger:
this should make us very sorry that we have so long provoked so merciful a God unto anger:
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which vse S. Paule setteth downe, saying that the mercy of God leadeth to repentance. which use S. Paul sets down, saying that the mercy of God leads to Repentance.
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But (alas) we take occasion to sin by the same, and so are carelesse to amend, euer hauing this in our mouths, God is mercifull,
But (alas) we take occasion to since by the same, and so Are careless to amend, ever having this in our mouths, God is merciful,
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and so we incurre the danger of the seuere denunciation following in the same place, where it said:
and so we incur the danger of the severe denunciation following in the same place, where it said:
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that such heap vp wrath against the day of wrath.
that such heap up wrath against the day of wrath.
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For we must know that as God is mercifull to all penitent sinners, so is he iust to all carelesse and loose people that withhold the truth of God in vnrighteousnes:
For we must know that as God is merciful to all penitent Sinners, so is he just to all careless and lose people that withhold the truth of God in unrighteousness:
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& therefore let vs not be so abused by Satā, to think y• God hath mercy in store for him that goeth on stil in his wickednesse. & Therefore let us not be so abused by Satā, to think y• God hath mercy in store for him that Goes on still in his wickedness.
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But let vs try our selues by ye touch stone of Gods word, how the consideration of Gods great mercy worketh in vs. Besides this we sée that when or wheresoeuer the word of God hath béene preached it hath wrought either to their conuersiō & comfort, or hardning and condemnation:
But let us try our selves by you touch stone of God's word, how the consideration of God's great mercy works in us Beside this we see that when or wheresoever the word of God hath been preached it hath wrought either to their conversion & Comfort, or hardening and condemnation:
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it was to Noe a safegard, because he beléeued: to ye worldes ouerthrow, for y• they harkned not:
it was to No a safeguard, Because he believed: to the world's overthrow, for y• they hearkened not:
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to the Israelites deliuerance, to the Egiptians destruction: to the apostles saluation, to the Scribes and Phareseis condemnatō.
to the Israelites deliverance, to the egyptians destruction: to the Apostles salvation, to the Scribes and Pharisees condemnaton.
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The due consideration of this must bring vs to sorow for sin:
The due consideration of this must bring us to sorrow for since:
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for thus we must reason wt our selues we haue the word preached, out of which yt iudgements of God are threatned to fall on the wicked:
for thus we must reason with our selves we have the word preached, out of which that Judgments of God Are threatened to fallen on the wicked:
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& contrarywise his promises to be performed to the godly:
& contrariwise his promises to be performed to the godly:
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of which sort am I? if of the godly, then the word preached hath moued me to amēdment,
of which sort am I? if of the godly, then the word preached hath moved me to amendment,
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& cōtinuall griefe of heart y• I can amend no better:
& continual grief of heart y• I can amend no better:
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if I be not thus moued thereby, surely thē I am of the worst sort to whom the gospel is folishnes,
if I be not thus moved thereby, surely them I am of the worst sort to whom the gospel is foolishness,
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and in whom it sauoureth to death.
and in whom it savoureth to death.
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Thē I may not abide in sin thus, but by sorow for the same, I must conceiue a loathing of al iniquitie.
Them I may not abide in since thus, but by sorrow for the same, I must conceive a loathing of all iniquity.
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And to the end that this remorse may take déeper holde in me, I must enter into a vew of my former conuersatiō, and that by the candle of Gods lawe, whereby I cannot choose but sée the vgly deformities of mine owne heart, the corrupt desires of my mind, the fruitelesse (if not blasphemous) speaches of my tounge, the god lesse actions of my conuersation:
And to the end that this remorse may take Deeper hold in me, I must enter into a view of my former Conversation, and that by the candle of God's law, whereby I cannot choose but see the ugly deformities of mine own heart, the corrupt Desires of my mind, the fruitless (if not blasphemous) Speeches of my tongue, the god less actions of my Conversation:
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all which heretofore, euery one of vs haue taken pleasure in, and estéemed them as our great felicitie:
all which heretofore, every one of us have taken pleasure in, and esteemed them as our great felicity:
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and this being truely viewed, and withall the reward thereof in his owne nature considered, must (if any sparke of grace be in vs) not only pinch vs at the very hearte,
and this being truly viewed, and withal the reward thereof in his own nature considered, must (if any spark of grace be in us) not only pinch us At the very heart,
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but also make vs say with the Apostle, that it is sufficient that we haue spente the time past after the will of the fleshe.
but also make us say with the Apostle, that it is sufficient that we have spent the time passed After the will of the Flesh.
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And so much the rather, for that our time is very short, and a great parte thereof already mispense,
And so much the rather, for that our time is very short, and a great part thereof already mispense,
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and therefore we may not differre any longer to beginne the seruice of our God, in gloryffyng his holy name in these our mortall bodyes.
and Therefore we may not differre any longer to begin the service of our God, in gloryffyng his holy name in these our Mortal bodies.
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Neither may this be a remisse or slacke sorrowe which is ordinarily (almost) in al men:
Neither may this be a remiss or slack sorrow which is ordinarily (almost) in all men:
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for if y• would serue, then should al, or the greatest number be saued:
for if y• would serve, then should all, or the greatest number be saved:
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and yet we sée both by the course of Gods worde, and also euident sentences of the same, that the least number are accepted of God:
and yet we see both by the course of God's word, and also evident sentences of the same, that the least number Are accepted of God:
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for where eyght were saued, thousandes were drowned: Where Abraham and his family were, there was the Church:
for where eyght were saved, thousandes were drowned: Where Abraham and his family were, there was the Church:
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the Israelites were the peculiar people of God: a small handfull in respecte of the worlde:
the Israelites were the peculiar people of God: a small handful in respect of the world:
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so it was in the time of Christ and his Apostles, and yet euen of them that were outwardly of the number many were hipocrites, and dissemblers.
so it was in the time of christ and his Apostles, and yet even of them that were outwardly of the number many were Hypocrites, and dissemblers.
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So true is that saying vttered by the month of Christ Iesus our Sauiour.
So true is that saying uttered by the Monn of christ Iesus our Saviour.
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Straighte is the gate and narrow is the way, that leadeth vnto life, and fewe there be that finde it.
Straight is the gate and narrow is the Way, that leads unto life, and few there be that find it.
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And wide is the gate and broade is the way that leadeth to distruction, and many goe that way.
And wide is the gate and broad is the Way that leads to destruction, and many go that Way.
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And therefore this same vsuall and ordinary saying.
And Therefore this same usual and ordinary saying.
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I am sory, and it grieueth me, when yet they amend not, cannot be the sorrowe to repentance, which is not to be sorrowed for:
I am sorry, and it grieves me, when yet they amend not, cannot be the sorrow to Repentance, which is not to be sorrowed for:
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seing besides that the pangs of death shall try whether we haue sorrowed vnfainedly or no.
sing beside that the pangs of death shall try whither we have sorrowed unfeignedly or no.
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Iesus Christ, who séeth the darkest corner of our hearts shal be the Iudge, and will giue sentence of euery one as they are,
Iesus christ, who seeth the Darkest corner of our hearts shall be the Judge, and will give sentence of every one as they Are,
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& and not as they séeme to the world to be. And lastly eternall torments are prouided both for hipocrites, and hard hearted persons.
& and not as they seem to the world to be. And lastly Eternal torments Are provided both for Hypocrites, and hard hearted Persons.
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Let vs not deceiue our selues with an outward shewe of religion: let vs not (like glowormes) make boast of that we are not.
Let us not deceive our selves with an outward show of Religion: let us not (like glowworms) make boast of that we Are not.
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But all pleasures and vanities set a side, let vs beginne to rippe vp our owne heartes, returne to the Lord our God with earnest and hearty sorow for our former transgressions with ful purpose of taking a better course then yet we haue done.
But all pleasures and vanities Set a side, let us begin to rip up our own hearts, return to the Lord our God with earnest and hearty sorrow for our former transgressions with full purpose of taking a better course then yet we have done.
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I know that as this is the entrance vnto God, and so the first slip that we giue vnto Sathan,
I know that as this is the Entrance unto God, and so the First slip that we give unto Sathan,
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so he lacketh not his perswasions & glorious baits to trump in our way, whereby our eyes may be turned,
so he lacketh not his persuasions & glorious baits to trump in our Way, whereby our eyes may be turned,
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and our hearts alienated from this course. For sayeth he:
and our hearts alienated from this course. For Saith he:
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doest thou beléeue y• there be so many torments prouided for them, that take their pleasure in y• things of this world? will God be so seuere as so? will he marke so diligentlie what is done amisse.
dost thou believe y• there be so many torments provided for them, that take their pleasure in y• things of this world? will God be so severe as so? will he mark so diligently what is done amiss.
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Is there such knowledge in the most highest? No no, it is but the cholerick rayling of these precise and wayward preachers, that loue to be alwayes chiding.
Is there such knowledge in the most highest? No no, it is but the choleric railing of these precise and wayward Preachers, that love to be always chiding.
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God is mercifull, he knoweth man cannot kéepe his Lawes in all pointes, and therefore he will beare with him.
God is merciful, he Knoweth man cannot keep his Laws in all points, and Therefore he will bear with him.
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Doest thou not sée and beholde greate men, yea and learned men, they beleeue no such matter,
Dost thou not see and behold great men, yea and learned men, they believe no such matter,
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and they be wiser then thou arte, being a simple man: for they take all the delighte and pleasure that canne be.
and they be Wiser then thou art, being a simple man: for they take all the delight and pleasure that can be.
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Thou haste taken greate delighte in sinnne and wickednesse thus longe, and if thou shouldest doe as they say, it were euen to make a metamorphosis of thy selfe,
Thou haste taken great delight in sin and wickedness thus long, and if thou Shouldst do as they say, it were even to make a metamorphosis of thy self,
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and thou haddest better be out of the worlde, then to leaue thy former companions, thy delectable pasttimes and merrimentes. Thus oulde thou art:
and thou Hadst better be out of the world, then to leave thy former Sodales, thy delectable pasttimes and merriments. Thus old thou art:
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and thus many yeares thou hast liued at thy pleasure & what hath hapned vnto thée for it? if it were such a grieuous thinge in the sight of God, thou shouldest neuer haue enioyed it so longe without punishement,
and thus many Years thou hast lived At thy pleasure & what hath happened unto thee for it? if it were such a grievous thing in the sighed of God, thou Shouldst never have enjoyed it so long without punishment,
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for behold there be no men vnder the Sunne more void of calamities then they be y• are not so precise, but follow their owne desires.
for behold there be no men under the Sun more void of calamities then they be y• Are not so precise, but follow their own Desires.
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And though it did offend the Almightie (which is to be doubted) yet thou mayest returne vnto him many yeares hence ▪ he wil receyue thée at any time,
And though it did offend the Almighty (which is to be doubted) yet thou Mayest return unto him many Years hence ▪ he will receive thee At any time,
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yea if thou doe but cry, Lord haue mercy vpon me, when thou liest sicke and séest no other way but death, it will serue.
yea if thou do but cry, Lord have mercy upon me, when thou liest sick and See no other Way but death, it will serve.
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Were it not greate pitty, that thou being a gallant, young, and comelie person, shouldest be abandoned from the pleasures that thine estate both require? Yes doubtles.
Were it not great pity, that thou being a gallant, young, and comely person, Shouldst be abandoned from the pleasures that thine estate both require? Yes doubtless.
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These with infinite such like motions doeth Sathan put into the heades and heartes of naturall men, which are so fitte to their nature and so agreable to their complexion, that they quickly assente and followe the steppes prescribed by him.
These with infinite such like motions doth Sathan put into the Heads and hearts of natural men, which Are so fit to their nature and so agreeable to their complexion, that they quickly assent and follow the steps prescribed by him.
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Where vpon it commeth (as dayly experience declareth too manifestly) that infinite numbers, yea almost the whole worlds, is drowned in sinne and iniquity:
Where upon it comes (as daily experience Declareth too manifestly) that infinite numbers, yea almost the Whole world's, is drowned in sin and iniquity:
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For either they be Papistes, blind with superstition: or carnall gospellers, contented with bare profession, or Athiests addicted to no religion:
For either they be Papists, blind with Superstition: or carnal Evangelists, contented with bore profession, or Atheists addicted to no Religion:
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thinking it the safest way to meddle no whitte that way: and all these agrée in one conclusion, to delight in sinne and iniquity:
thinking it the Safest Way to meddle no whit that Way: and all these agree in one conclusion, to delight in sin and iniquity:
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so that, to find one that maketh a conscience of sinne, that striueth for sincere reformation,
so that, to find one that makes a conscience of sin, that strives for sincere Reformation,
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& wrestleth against his owne corruptiō, to please God, is very hard, euen among a great number:
& wrestleth against his own corruption, to please God, is very hard, even among a great number:
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and he whome God hath inlightned to take that course:
and he whom God hath enlightened to take that course:
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What is he? a precision, a puritane, one that taketh himselfe to be without sinne, a wayward body,
What is he? a precision, a Puritan, one that Takes himself to be without sin, a wayward body,
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and busie controller, a medler, and what not? Which is the cause that sinne euery where so reigneth,
and busy controller, a meddler, and what not? Which is the cause that sin every where so Reigneth,
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and truth and godlinesse so generaly decayeth, that (vnlesse a generall and spéedy repentance preuent it) the wrath of God must néeds fall vpon this land,
and truth and godliness so generally decayeth, that (unless a general and speedy Repentance prevent it) the wrath of God must needs fallen upon this land,
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and vtterly roote out this most diuelish generation.
and utterly root out this most devilish generation.
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Therefore let them that haue any sparke of Gods grace, mourne, houle, and lament for the desolations of Iacob, and the transgressions of Israell, that at least they may escape the rodde of Gods visitation.
Therefore let them that have any spark of God's grace, mourn, houle, and lament for the desolations of Iacob, and the transgressions of Israel, that At least they may escape the rod of God's Visitation.
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Thus wee sée both the reasons that the holy Ghost vseth to moue vs to sorrowe for sinne,
Thus we see both the Reasons that the holy Ghost uses to move us to sorrow for sin,
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and the temptations wherewithall Sathan séeketh to kéepe vs backe, and stay vs in the delight of the flesh, Let euery one of vs examine himselfe which preuaileth most with him.
and the temptations wherewithal Sathan seeketh to keep us back, and stay us in the delight of the Flesh, Let every one of us examine himself which prevaileth most with him.
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Whereby we may sée our selues in what state wée stand, before the Lorde our God.
Whereby we may see our selves in what state we stand, before the Lord our God.
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The ende of thie sorrowe for sinne is, not to deserue thereby the fauour of God,
The end of Thief sorrow for sin is, not to deserve thereby the favour of God,
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or y• the force thereof shoulde merit iustification:
or y• the force thereof should merit justification:
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for the debter that did fall downe at his maisters féete, deserued not thereby to haue his debte forgiuen him.
for the debtor that did fallen down At his masters feet, deserved not thereby to have his debt forgiven him.
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And therefore the true end of this sorrow for sin is twofold. First, it is to shew our humilitie to the Lord:
And Therefore the true end of this sorrow for since is twofold. First, it is to show our humility to the Lord:
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for by nature we be proud & high minded, not bending one whit (notwithstanding our huge masse & heape of sin) but walk with stiffe necks:
for by nature we be proud & high minded, not bending one whit (notwithstanding our huge mass & heap of since) but walk with stiff necks:
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& therefore it is néedful y• the Lord should lay open before our eies the miserable estate and condition that we stande in:
& Therefore it is needful y• the Lord should lay open before our eyes the miserable estate and condition that we stand in:
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to the ende that we séeing his maiestie both great and terrible, and his iustice bēt vpon vs, to pronounce our condemnation, may haue our proud lookes abated, our peacockes feathers pulled,
to the end that we seeing his majesty both great and terrible, and his Justice bent upon us, to pronounce our condemnation, may have our proud looks abated, our Peacocks Feathers pulled,
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and our hauty stomackes quailed, to beholde Gods wrathfull countenance bente vppon vs: tha:
and our haughty stomachs quailed, to behold God's wrathful countenance bent upon us: tha:
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wée may be caste downe before his throne, with vnfained humilitie, abasing our selues, whome wée haue well thoughte of,
we may be cast down before his throne, with unfeigned humility, abasing our selves, whom we have well Thought of,
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and ascribing all glorye and power to him, whome wée haue little regarded.
and ascribing all glory and power to him, whom we have little regarded.
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Secondly it is to make way for the grace of GOD to come neare vnto vs,
Secondly it is to make Way for the grace of GOD to come near unto us,
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and his greate mercy in Christe Iesus our Lord and Sauiour, to dwell in our heartes:
and his great mercy in Christ Iesus our Lord and Saviour, to dwell in our hearts:
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for as it is vnpossible for fyre and water to agrée togither, for Heauen and Earth to méete in their naturall motions,
for as it is unpossible for fire and water to agree together, for Heaven and Earth to meet in their natural motions,
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for Lighte and Darkenesse to be matched as yokefellowes:
for Light and Darkness to be matched as yokefellows:
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so vnpossible is it, to lincke the naturall Man and Christe in one, or to finde any abode for the spirite of God in the hearte of that man or womā who hath not bene touched wt the griefe of cōscience for his sins,
so unpossible is it, to link the natural Man and Christ in one, or to find any Abided for the Spirit of God in the heart of that man or woman who hath not be touched with the grief of conscience for his Sins,
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nor the terrours of Gods iudgements for the same:
nor the terrors of God's Judgments for the same:
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which to be true our Sauiour himselfe hath affirmed, when he said that he came not to call the righteous (meaning such as deemed themselues righteous) but sinners to repentance:
which to be true our Saviour himself hath affirmed, when he said that he Come not to call the righteous (meaning such as deemed themselves righteous) but Sinners to Repentance:
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for sayth he, the poore, that is, such as are naked in their owne eies, receiue the glad tydings of the Gospell:
for say he, the poor, that is, such as Are naked in their own eyes, receive the glad tidings of the Gospel:
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and those shalbe blessed that are poore in hearte, which also is manifest by the Pharesey, who leaned vpon his owne workes,
and those shall blessed that Are poor in heart, which also is manifest by the Pharisees, who leaned upon his own works,
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and the Publicane that fell downe, and prostrated himselfe before the Lord, shewing nothing to be in himselfe but sinne,
and the Publican that fell down, and prostrated himself before the Lord, showing nothing to be in himself but sin,
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and therefore sued vnto the Lord for his mercy and pardon.
and Therefore sued unto the Lord for his mercy and pardon.
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Therefore the doctrine of mercy in Christ Iesus appertayneth not to them that boast in their owne strength,
Therefore the Doctrine of mercy in christ Iesus appertaineth not to them that boast in their own strength,
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and are meritmongers, neither yet vnto the stony and hard hearted, who haue no touch of conscience, no sorrow for sinne:
and Are meritmongers, neither yet unto the stony and hard hearted, who have no touch of conscience, no sorrow for sin:
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but a continuall delight and pleasure in the sweetnesse thereof, striuing to fulfill the déeds of the flesh,
but a continual delight and pleasure in the sweetness thereof, striving to fulfil the Deeds of the Flesh,
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and to offend, euen with gredinesse.
and to offend, even with gredinesse.
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But vnto the broken hearted, the wounded soule, the grieued hart, and sorrowing spirit, that féeleth it selfe (by desert) in the gulfe of condemnation, that be cast downe and truly humbled by the sight of his owne offences:
But unto the broken hearted, the wounded soul, the grieved heart, and sorrowing Spirit, that feeleth it self (by desert) in the gulf of condemnation, that be cast down and truly humbled by the sighed of his own offences:
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to suche, when they aske, the Lorde giueth: when they séeke, he is found: when they cry, he heareth:
to such, when they ask, the Lord gives: when they seek, he is found: when they cry, he hears:
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and when they mone their case, he (with his mercy) doth comforte them.
and when they moan their case, he (with his mercy) does Comfort them.
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Let then euery one of vs enter into consideration of his owne estate, and trye what effecte the iudgmentes of God for sinne, worketh in him, assuring our selues that vnlesse it beat vs downe in humility, we are no vessels for Christ to dwel in,
Let then every one of us enter into consideration of his own estate, and try what Effect the Judgments of God for sin, works in him, assuring our selves that unless it beatrice us down in humility, we Are no vessels for christ to dwell in,
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neyther doth the doctrine of faith (now folowing) in any respect appertainie vnto vs. Lette vs pray
neither does the Doctrine of faith (now following) in any respect appertainie unto us Let us pray
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The Second Sermon of amendment of life. THE second branch of this amendment doth now follow:
The Second Sermon of amendment of life. THE second branch of this amendment does now follow:
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which is faith in Iesus Christ, whereby they in whome the former doctrine worketh terrour for their sinnes, are erected and comforted:
which is faith in Iesus christ, whereby they in whom the former Doctrine works terror for their Sins, Are erected and comforted:
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of the which, before I speake, it shall not be amisse to declare the diuers vses of the word fayth, in the scriptures,
of the which, before I speak, it shall not be amiss to declare the diverse uses of the word faith, in the Scriptures,
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least we should take that for faith in Christ which is not: it is taken especially in thrée significatiōs.
lest we should take that for faith in christ which is not: it is taken especially in thrée significations.
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First, it is vsed for beleuing the word of God to be true, called commonly, a historicall fayth, whereby man is perswaded that the things done and recorded in the scriptures are not fayned, going no further:
First, it is used for believing the word of God to be true, called commonly, a historical faith, whereby man is persuaded that the things done and recorded in the Scriptures Are not feigned, going no further:
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this faith is most properly in deuils, for they know and beleue that all the things there spoken shall be performed,
this faith is most properly in Devils, for they know and believe that all the things there spoken shall be performed,
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but because they haue no comfort therein, they tremble at the consideration thereof.
but Because they have no Comfort therein, they tremble At the consideration thereof.
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which thing we sée also vttered by the deuils through the mouth of the possessed, saying:
which thing we see also uttered by the Devils through the Mouth of the possessed, saying:
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art thou come to torment vs before our time? whereby they acknowledg that they looked for torments,
art thou come to torment us before our time? whereby they acknowledge that they looked for torments,
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but they would haue the time prolonged, so longe as they could:
but they would have the time prolonged, so long as they could:
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this fayth is hardly to be found in mankinde, for Satan can teach them that be wicked a lessō that he could neuer learne him self,
this faith is hardly to be found in mankind, for Satan can teach them that be wicked a Lesson that he could never Learn him self,
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namely that the word of God is not true: that it is but a fable.
namely that the word of God is not true: that it is but a fable.
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And therefore you shall sée, & heare them being reprooued by the ministery of the word, either to be as blockes not mouing abit,
And Therefore you shall see, & hear them being reproved by the Ministry of the word, either to be as blocks not moving abit,
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or sung a sléepe with the voice of the minister: or else openly blaspheme and mocke the word.
or sung a sleep with the voice of the minister: or Else openly Blaspheme and mock the word.
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These be notable Schollers, that haue learned more then their maister the Deuill. It must néedes be therefore, that they be as neare condempnation as he.
These be notable Scholars, that have learned more then their master the devil. It must needs be Therefore, that they be as near condemnation as he.
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Secondly, it is taken for the working of miracles, in which sense it is vsed where it is saide:
Secondly, it is taken for the working of Miracles, in which sense it is used where it is said:
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if ye had but fayth as a graine of mustard séede, & should say vnto this mulbery trée, pluck thy selfe vp by the rootes,
if you had but faith as a grain of mustard seed, & should say unto this mulberry tree, pluck thy self up by the roots,
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and plante thy selfe in the sea, it should euen obey you.
and plant thy self in the sea, it should even obey you.
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This kinde of fayth was very rife in the primitiue church, when the gospell was to be planted in the whole worlde:
This kind of faith was very rife in the primitive Church, when the gospel was to be planted in the Whole world:
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for God gaue vnto the Apostles power to confirme their doctrine with signes and wonders.
for God gave unto the Apostles power to confirm their Doctrine with Signs and wonders.
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But afterwarde it ceased, only the ordinary confirmation by the preaching of the word remayneth now amōg vs. This fayth hath bene and may be in a man that is a reprobate and cast away:
But afterward it ceased, only the ordinary confirmation by the preaching of the word remaineth now among us This faith hath be and may be in a man that is a Reprobate and cast away:
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for some shall say in the latter day, Lord haue not we cast out deuils in thy name? to whome it shallbe answered I know ye not, departe from me ye workers of iniquitie. for Some shall say in the latter day, Lord have not we cast out Devils in thy name? to whom it shall answered I know you not, depart from me you workers of iniquity.
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The strength of Antechrist was foreshewed to be with signes and greate wonders.
The strength of Antichrist was foreshowed to be with Signs and great wonders.
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And it is also sayde by our Sauiour himselfe, speaking of the last & dangerous times:
And it is also said by our Saviour himself, speaking of the last & dangerous times:
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that there shall arise false Christes and false Prophets, that shall shew great signes and wonders,
that there shall arise false Christ's and false prophets, that shall show great Signs and wonders,
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so y•, if it were possible, they should deceiue euen the very elect:
so y•, if it were possible, they should deceive even the very elect:
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which we haue séene and dayly doe sée by experience, especially in the confirmation of Antechristes kingdome.
which we have seen and daily do see by experience, especially in the confirmation of Antechristes Kingdom.
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Thirdly, faith is taken in the scriptures, for that fayth whereby we apprehende the mercy of God to saluation, commonly called Iustifiing fayth, which so beleueth the word of God to be true, that it applieth the whole,
Thirdly, faith is taken in the Scriptures, for that faith whereby we apprehend the mercy of God to salvation, commonly called Justifying faith, which so Believeth the word of God to be true, that it Applieth the Whole,
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as profitable to himselfe, the threatenings to feare him from sinne, and the promises of God in Iesus Christ,
as profitable to himself, the threatenings to Fear him from sin, and the promises of God in Iesus christ,
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vnto his owne comfort and consolation: and then both to drawe him on to godlynesse: in these thrée senses is fayth most commonly vsed in the worde of God.
unto his own Comfort and consolation: and then both to draw him on to godliness: in these thrée Senses is faith most commonly used in the word of God.
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The last is that which appertayneth to our purpose, whereof we are to speake yet more at large. It may be thus desyned.
The last is that which appertaineth to our purpose, whereof we Are to speak yet more At large. It may be thus desyned.
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Fayth is a certaine knowledge, and sure perswasion of the frée fauour of God in Iesus Christ, grounded vpon the promises of God in his holy worde,
Faith is a certain knowledge, and sure persuasion of the free favour of God in Iesus christ, grounded upon the promises of God in his holy word,
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and sealed in our hearts by the holy Ghoste.
and sealed in our hearts by the holy Ghost.
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This definition, containing in it ye whole substance and summe of our fayth, is to be enlarged further, to the ende that euery parte and parcel thereof may the more plainely be knowen.
This definition, containing in it you Whole substance and sum of our faith, is to be enlarged further, to the end that every part and parcel thereof may the more plainly be known.
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Certaine knowledge. This is the beginning and (as it were) the cause of fayth:Certain knowledge. This is the beginning and (as it were) the cause of faith:
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for (as the appostle sayeth) he that commeth to God, must beléeue that there is a God:
for (as the apostle Saith) he that comes to God, must believe that there is a God:
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so he that beleueth, must first know what to beleue, and learne the doctrine of saluation out of the worde:
so he that Believeth, must First know what to believe, and Learn the Doctrine of salvation out of the word:
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and therfore our Sauiour Christ in that heauenly prayer that he made a little before his passion hath these wordes.
and Therefore our Saviour christ in that heavenly prayer that he made a little before his passion hath these words.
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This is life eternall that they know thée to be the onely very God, and whome thou hast sent Iesus Christ.
This is life Eternal that they know thee to be the only very God, and whom thou hast sent Iesus christ.
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The which place (though it containe in it fayth also) yet it is forcible to prooue, that knowledge must goe before faith,
The which place (though it contain in it faith also) yet it is forcible to prove, that knowledge must go before faith,
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for it is the nature of faith to beleue that it certainely knoweth: and therfore where there is no knowledge, there can be no faythe.
for it is the nature of faith to believe that it Certainly Knoweth: and Therefore where there is no knowledge, there can be no faith.
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Then let all men iudge what doctrine that was, which taught ignorance to be the mother of deuotion:
Then let all men judge what Doctrine that was, which taught ignorance to be the mother of devotion:
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and forbid the people the knowledge of the worde of God, it was euen to blindfolde our eyes that we might fall into the pitte of perdition before we beware, it was to hide the keyes of the kingdome of heauen,
and forbid the people the knowledge of the word of God, it was even to blindfold our eyes that we might fallen into the pit of perdition before we beware, it was to hide the keys of the Kingdom of heaven,
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so that they neyther entered them selues, neyther suffered others to enter.
so that they neither entered them selves, neither suffered Others to enter.
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But blessed be God, who of his great and infinite mercy, hath eased vs of that burthen,
But blessed be God, who of his great and infinite mercy, hath eased us of that burden,
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and granted vnto vs his holy word.
and granted unto us his holy word.
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The which albeit many amonge vs do little estéeme, because their consciences are seared with a hote yron, that they cannot sée the necessity of it.
The which albeit many among us do little esteem, Because their Consciences Are seared with a hight iron, that they cannot see the necessity of it.
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And therefore doe loath the hearing of the same preached: yet we know that fayth commeth by hearing, and hearing by the worde of God. And Therefore do loath the hearing of the same preached: yet we know that faith comes by hearing, and hearing by the word of God.
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And albeit, it was to the Iewes a stumbling blocke, and the Grecians foolishnesse: and is now to the supersticious Papist, Heresie:
And albeit, it was to the Iewes a stumbling block, and the Greeks foolishness: and is now to the superstitious Papist, Heresy:
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and to the conceited wise man of the worlde néedelesse, or too base for him to meddle withall:
and to the conceited wise man of the world needless, or too base for him to meddle withal:
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yet it then was, and now is, and euer shall be, to them that beleue, the power of God to saluation,
yet it then was, and now is, and ever shall be, to them that believe, the power of God to salvation,
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and that by preaching the which must make vs (if we haue any loue to our owne soules health or desire of fayth) to meditate in the worde of God day and night:
and that by preaching the which must make us (if we have any love to our own Souls health or desire of faith) to meditate in the word of God day and night:
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and to loue and like it aboue any profite or pleasure, this knowledge must be certain,
and to love and like it above any profit or pleasure, this knowledge must be certain,
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for knowledge being the ground work of fayth, if it be vnstable, the building cannot stande sure:
for knowledge being the ground work of faith, if it be unstable, the building cannot stand sure:
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which certeinty standeth in these two poyntes: first to be perswaded of the vndoubted truth of Gods word:
which certainty Stands in these two points: First to be persuaded of the undoubted truth of God's word:
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and secondly of the absolute sufficiencie thereof, not to néede any traditions of men to make it perfect,
and secondly of the absolute sufficiency thereof, not to need any traditions of men to make it perfect,
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for so much as it is euery waie perfect it self.
for so much as it is every Way perfect it self.
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These two things are duely to be considered, and so much the rather, for that Sathan fighteth to shake them both, laying the truth of the word vpon the approbation and allowance of men:
These two things Are duly to be considered, and so much the rather, for that Sathan fights to shake them both, laying the truth of the word upon the approbation and allowance of men:
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and foysting dreames, and fancies of idle brayned persons into it, to consūmate the perfection of the same.
and foisting dreams, and fancies of idle brained Persons into it, to consummate the perfection of the same.
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Sure perswasion. This is the substance and nature of fayth, which doeth arise (by the working of Gods spirite with the worde) out of the knowledge of the same:Sure persuasion. This is the substance and nature of faith, which doth arise (by the working of God's Spirit with the word) out of the knowledge of the same:
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that hereby we are not only perswaded of the truth of his worde, but also beleue vndoubtedly without wauering, to be partakers of the mercies of God in Iesus Christ.
that hereby we Are not only persuaded of the truth of his word, but also believe undoubtedly without wavering, to be partakers of the Mercies of God in Iesus christ.
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The names that the holy Ghost ascribeth vnto this fayth, in the doctrine of the apostles, be notable to proue the same not to be wauering, but sure and certaine:
The names that the holy Ghost ascribeth unto this faith, in the Doctrine of the Apostles, be notable to prove the same not to be wavering, but sure and certain:
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it is called a ground or foundation: a stedfaste fayth: and assurance of fayth without wauering: a full assurance:
it is called a ground or Foundation: a steadfast faith: and assurance of faith without wavering: a full assurance:
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an anchor of our soule both sure and stedfast: an anchor of our soul both sure and steadfast:
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which comparison is notable, for as the anchor, though the shippe be tossed & moued with the waues and tempests,
which comparison is notable, for as the anchor, though the ship be tossed & moved with the waves and tempests,
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yet it is still safe and holdeth fast:
yet it is still safe and holds fast:
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euen so faith, what troubles or trials so euer befal vnto the godly in this world, doth neuer let go his hold that it hath in Iesus Christ but cleaueth vnto him and dependeth vpon his mercy in all extremities,
even so faith, what Troubles or trials so ever befall unto the godly in this world, does never let go his hold that it hath in Iesus christ but cleaveth unto him and dependeth upon his mercy in all extremities,
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and so the Children of God féeling the comfort of Gods grace, and hauing a sure hope of the performance of Gods promises vnto them are certaine and sure to be saued.
and so the Children of God feeling the Comfort of God's grace, and having a sure hope of the performance of God's promises unto them Are certain and sure to be saved.
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The which doctrine, Satan hath euer laboured, and doth greatlie at this day labour to darken and extinguish:
The which Doctrine, Satan hath ever laboured, and does greatly At this day labour to darken and extinguish:
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affirming it pride and presumption to dare be so bold, as to be assured of saluation.
affirming it pride and presumption to Dare be so bold, as to be assured of salvation.
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Which thing is true, if the certainty therof stoode any way in man himselfe, who is naturally filled with al sinne and incredulity,
Which thing is true, if the certainty thereof stood any Way in man himself, who is naturally filled with all sin and incredulity,
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but while they take their markes amisse, they greatly dishonour God. For marke this well: God promiseth in his worde eternall life to all that beleue:
but while they take their marks amiss, they greatly dishonour God. For mark this well: God promises in his word Eternal life to all that believe:
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thou sayest thou beleuest, and I say so too: thou art not sure to be saued:
thou Sayest thou Believest, and I say so too: thou art not sure to be saved:
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and I say that I am.
and I say that I am.
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Which of vs twaine doth offende most? the cause why thou canste not be sure, is for that thou arte sinfull.
Which of us twaine does offend most? the cause why thou Canst not be sure, is for that thou art sinful.
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And therefore God may cast thée off. Contrarywise the cause why I am sure is the truth and the power of God:
And Therefore God may cast thee off. Contrariwise the cause why I am sure is the truth and the power of God:
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his truth, because I doe not doubt, but that he will be as good as his promise:
his truth, Because I do not doubt, but that he will be as good as his promise:
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his power, because all things are possible to him.
his power, Because all things Are possible to him.
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This is the ground and foundation of the certainty of my hope, least I should mistrust God, or extenuate his power.
This is the ground and Foundation of the certainty of my hope, lest I should mistrust God, or extenuate his power.
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For in this I looke not vpon mine owne worthynes (for then must I néedes doubt) but vpon him that promised:
For in this I look not upon mine own worthiness (for then must I needs doubt) but upon him that promised:
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and that I doe well in so doing, I prooue by the testimony of the scripture concerning Abrahā, whose fayth I am to followe:
and that I do well in so doing, I prove by the testimony of the scripture Concerning Abrahā, whose faith I am to follow:
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of whome it is said that he neither did consider his owne body being now dead (which was almost a hundred yeares olde) neither the deadnesse of Saraas wombe:
of whom it is said that he neither did Consider his own body being now dead (which was almost a hundred Years old) neither the deadness of Saraas womb:
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neyther did hée doubt of the promise of God through vnbeliefe (marke, here doubtinge termed vnbeliefe) but was strengthened in the fayth,
neither did he doubt of the promise of God through unbelief (mark, Here doubting termed unbelief) but was strengthened in the faith,
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and gaue glory to God (then wauering dishonoureth God) being fully assured that he which had promised, was also able to performe it.
and gave glory to God (then wavering Dishonors God) being Fully assured that he which had promised, was also able to perform it.
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This being my warrante I am assured that whosoeuer doubt of their saluation, haue no fayth at all.
This being my warrant I am assured that whosoever doubt of their salvation, have no faith At all.
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The reasons that the aduersaries of this doctrine doe alleadge (because they séeme to carrie some colour of truthe in them) are to be considered:
The Reasons that the Adversaries of this Doctrine do allege (Because they seem to carry Some colour of truth in them) Are to be considered:
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first (say they) there is in al men naturally a feare: but where is feare, there is doubting, and therefore all men must néedes doubte.
First (say they) there is in all men naturally a Fear: but where is Fear, there is doubting, and Therefore all men must needs doubt.
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Whereunto I answere confessinge the whole, and yet it maketh nothing against me:
Whereunto I answer confessing the Whole, and yet it makes nothing against me:
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for the feare that is in all men is naturall, and is the worke of the flesh,
for the Fear that is in all men is natural, and is the work of the Flesh,
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and (indéede) doth striue against fayth, as the regenerate man doth against the vnregenerate, or the outward man against the inward:
and (indeed) does strive against faith, as the regenerate man does against the unregenerate, or the outward man against the inward:
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but as the Children of God are through Iesus Christ more then conquerers through him that loueth them:
but as the Children of God Are through Iesus christ more then conquerors through him that loves them:
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so true faith ouercometh, yea expelleth feare and maketh vs to approche with confident boldnes vnto the throne of his grace.
so true faith Overcometh, yea expelleth Fear and makes us to approach with confident boldness unto the throne of his grace.
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Further they obiecte, that we are commaunded, by Sainct Paule to worke our saluation with feare and trembling, the which we néeded not to doe,
Further they Object, that we Are commanded, by Saint Paul to work our salvation with Fear and trembling, the which we needed not to do,
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if we were sure to be saued. I answere that we must so, but we doe not worke fayth in our selues,
if we were sure to be saved. I answer that we must so, but we do not work faith in our selves,
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and therefore the apostle speaketh there of the continuall conuersation of Christians, which in regarde of the maiestie of God, alwayes beholdinge them,
and Therefore the apostle speaks there of the continual Conversation of Christians, which in regard of the majesty of God, always beholding them,
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and the quicke eyes of the wicked narrowly espying into them, must bée maruelous careful that they doe not displease so great and good a God,
and the quick eyes of the wicked narrowly espying into them, must been marvelous careful that they do not displease so great and good a God,
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and wary that they giue the aduersary no aduauntage. Whereby he may take occasion to dishonour God, and to speake ill of the Gospell.
and wary that they give the adversary no advantage. Whereby he may take occasion to dishonour God, and to speak ill of the Gospel.
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A meditation neuer to passe out of our mindes: and yet maketh nothing against the assurance of our fayth.
A meditation never to pass out of our minds: and yet makes nothing against the assurance of our faith.
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They obiecte yet further, and say, no man is sure that he shall stand: for Dauid, Lot, & Peter, with many moe that were godlier then we, haue fallen.
They Object yet further, and say, no man is sure that he shall stand: for David, Lot, & Peter, with many more that were godlier then we, have fallen.
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I answere, I am not sure to stand in sinceritie of conuersation:
I answer, I am not sure to stand in sincerity of Conversation:
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for it may please God to suffer me to fall into that sinne, wherevnto I am naturally prone, to the end to shew me my owne weakenes, and his greate mercy:
for it may please God to suffer me to fallen into that sin, whereunto I am naturally prove, to the end to show me my own weakness, and his great mercy:
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but I am sure I shall neuer fall finally, because he that hath begonne a good worke in me will performe it vntill the day of Iesus Christ:
but I am sure I shall never fallen finally, Because he that hath begun a good work in me will perform it until the day of Iesus christ:
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for whom God loueh he loueth vnto the ende.
for whom God loueh he loves unto the end.
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so that I or whosoeuer else doth féele himselfe comforted with an vnfained persuasion of Gods loue, may thererby assure himselfe of Gods fauour for euer.
so that I or whosoever Else does feel himself comforted with an unfeigned persuasion of God's love, may thererby assure himself of God's favour for ever.
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A notable example whereof we haue in the seruant of God Dauid, who by the consideration of the helpe that he had against the Lion and the Beare, in the wildernesse, is strengthened to go against Goliah, saying, that God that deliuered me out of the hands of them, shal also saue me from vncircūcised philistine:
A notable Exampl whereof we have in the servant of God David, who by the consideration of the help that he had against the lion and the Bear, in the Wilderness, is strengthened to go against Goliath, saying, that God that Delivered me out of the hands of them, shall also save me from uncircumcised philistine:
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so y• our assurance standeth in the mercy of god & not in our obedience, which staggereth daily.
so y• our assurance Stands in the mercy of god & not in our Obedience, which staggereth daily.
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Lastly they say, certainty of saluatiō standeth in Gods eternal election, and who knoweth whether he is elected or no? answere, the foundation (indéede) standeth in election,
Lastly they say, certainty of salvation Stands in God's Eternal election, and who Knoweth whither he is elected or no? answer, the Foundation (indeed) Stands in election,
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& is the root of our assurance, but to say ye none knoweth whether he be elected or no, is to say that none be called:
& is the root of our assurance, but to say you none Knoweth whither he be elected or no, is to say that none be called:
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for he y• is called is elected, because whom god electeth him he calleth:
for he y• is called is elected, Because whom god Electeth him he calls:
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so that whosoeuer can proue to me by infallible marks out of y• word, that he is called wt the inward calling, to him I can proue his owne particular election:
so that whosoever can prove to me by infallible marks out of y• word, that he is called with the inward calling, to him I can prove his own particular election:
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& therefore whē they say y• none knoweth whether he be elected, they shewe plainelie that themselues be not called,
& Therefore when they say y• none Knoweth whither he be elected, they show plainly that themselves be not called,
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and then no maruaile if they doubt of their saluatiō when they know not whether they be within the compasse of Gods grace in calling or no.
and then no marvel if they doubt of their salvation when they know not whither they be within the compass of God's grace in calling or no.
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Therfore let him (whosoeuer he be) whether papist pelagian, libertine, familiā or atheist (for al these shake hands in this point) labour diligently by hearing and reading of the word,
Therefore let him (whosoever he be) whither papist pelagian, libertine, familiam or atheist (for all these shake hands in this point) labour diligently by hearing and reading of the word,
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and praier, to find out what ye will of God is, and to try himselfe whether, it doth work in him or no:
and prayer, to find out what you will of God is, and to try himself whither, it does work in him or not:
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and not condemne ye truth of God to be false, because his carnal wit cannot attaine vnto it:
and not condemn you truth of God to be false, Because his carnal wit cannot attain unto it:
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but let him rather cōdemne himselfe, because he findeth not in himselfe the marks that the word of God painteth them out with all, that are the children of God
but let him rather condemn himself, Because he finds not in himself the marks that the word of God painteth them out with all, that Are the children of God
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Of the free fauour of God. This is the thing which we must know, and whereof we must be undoubtedly perswaded:Of the free favour of God. This is the thing which we must know, and whereof we must be undoubtedly persuaded:
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that is that God of his mere mercy in Iesus Christ hath vouchsafed to adopt vs to be his children, not regarding any thing in vs that is ill to hinder:
that is that God of his mere mercy in Iesus christ hath vouchsafed to adopt us to be his children, not regarding any thing in us that is ill to hinder:
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nor any good to further the same.
nor any good to further the same.
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Which doctrine is in many places of scripture set downe to vs, as in that confession of Peter, our Sauiour saieth, flesh and bloud hath not reuealed this vnto thée but my father which is in heauen. And in another place:
Which Doctrine is in many places of scripture Set down to us, as in that Confessi of Peter, our Saviour Saith, Flesh and blood hath not revealed this unto thee but my father which is in heaven. And in Another place:
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No man commeth vnto mée, vnlesse my father draweth him:
No man comes unto me, unless my father draws him:
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without Christe we can doe nothing for we are not able of our selues to thinke a good thought, seing that it is he that worketh in vs both to will, and to performe.
without Christ we can do nothing for we Are not able of our selves to think a good Thought, sing that it is he that works in us both to will, and to perform.
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And yet notwithstanding all these expresse sentences of the holy scripture we sée how man laboureth by maine and might, to establish merit,
And yet notwithstanding all these express sentences of the holy scripture we see how man Laboureth by main and might, to establish merit,
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and to maintaine frée will in man: to be good if he list.
and to maintain free will in man: to be good if he list.
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But we haue learned out of Gods word that all the imaginations of the heart of man are altogither euill, and that there is in our selues no good thing:
But we have learned out of God's word that all the Imaginations of the heart of man Are altogether evil, and that there is in our selves no good thing:
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and therefore our faith leaneth vpon the sole and onely mercy of God for our saluation,
and Therefore our faith leaneth upon the sole and only mercy of God for our salvation,
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and in regarde of our owne vnworthinesse doth in true humility cast downe our mindes to bée ruled,
and in regard of our own unworthiness does in true humility cast down our minds to been ruled,
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and guided by his blessed worde.
and guided by his blessed word.
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In Iesus Christ. Because wée finde in the word of God that God is iust and that we be sinners,In Iesus christ. Because we find in the word of God that God is just and that we be Sinners,
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and therefore in his iustice though he would he cannot pardon vs:
and Therefore in his Justice though he would he cannot pardon us:
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our faith findeth out a meane whereby the iustice of God is satisfied to the full & also his mercy purchased for vs, which is Iesus Christ both God and man ▪ to ouercome (as he is God) all the enimies of our saluation, Sathan, sinne,
our faith finds out a mean whereby the Justice of God is satisfied to the full & also his mercy purchased for us, which is Iesus christ both God and man ▪ to overcome (as he is God) all the enemies of our salvation, Sathan, sin,
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and death, and to suffer (as he is man) all y• paines and tormentes that we had deserued both in body and soule,
and death, and to suffer (as he is man) all y• pains and torments that we had deserved both in body and soul,
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and so presenteth vs in his owne righteousnesse and merits, blamelesse before the face of God,
and so presents us in his own righteousness and merits, blameless before the face of God,
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and maketh vs heyres of his eternall glory. This being set downe in fewe wordes, is the substance of the gospell:
and makes us Heirs of his Eternal glory. This being Set down in few words, is the substance of the gospel:
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he telleth vs by his owne mouthe that no man commeth to the father but by him and S. Paule saieth that in him are all the promises of God, yea, and amen:
he Telleth us by his own Mouth that no man comes to the father but by him and S. Paul Saith that in him Are all the promises of God, yea, and Amen:
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because he is the waye whereby al the mercyes of God are conueyed vnto vs, the father being we pleased in him.
Because he is the Way whereby all the Mercies of God Are conveyed unto us, the father being we pleased in him.
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The vse of which doctrine (being rightly applied) is very comfortable:
The use of which Doctrine (being rightly applied) is very comfortable:
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for first it bringeth vnto vs a comfort, that the seuere wrath of God is appeased against vs. Secondly it teacheth, that in all our néedes and necessities, in all our praiers and thankesgiuing and in the whole course of our conuersation, we are to begge the Lords assistance:
for First it brings unto us a Comfort, that the severe wrath of God is appeased against us Secondly it Teaches, that in all our needs and necessities, in all our Prayers and thanksgiving and in the Whole course of our Conversation, we Are to beg the lords assistance:
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in & through his sonne our Sauiour Iesus Christ, in whome he is pleased, and without whose mediation, our praiers are abhominable, our praises stinck in the nostrells of the father,
in & through his son our Saviour Iesus christ, in whom he is pleased, and without whose mediation, our Prayers Are abominable, our praises stink in the nostrils of the father,
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and we our selues are the abiecte and refuse of the world.
and we our selves Are the abject and refuse of the world.
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Grounded vpon the promises of God. &c. This is set downe to shewe whereupon faith taketh hold, to wit the promises of God:Grounded upon the promises of God. etc. This is Set down to show whereupon faith Takes hold, to wit the promises of God:
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for when we heare out of the word of God, what mercy God promiseth vnto them that beléeue in him:
for when we hear out of the word of God, what mercy God promises unto them that believe in him:
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it is the office of a true faith to apply the same particularly vnto our selues:
it is the office of a true faith to apply the same particularly unto our selves:
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whereby we sée that same yet further veryfied that was spoken before, that faith respecteth not our selues,
whereby we see that same yet further verified that was spoken before, that faith respecteth not our selves,
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nor nothing that is in vs, but the promises which God offereth vnto vs in his blessed word:
nor nothing that is in us, but the promises which God Offereth unto us in his blessed word:
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and therefore our faith is not to respecte the decrées of mā, nor to leane vpon any thing, sauing ye word of God only, which is the thing whereby faith is wrought, strengthened and established in our heartes.
and Therefore our faith is not to respect the decrees of man, nor to lean upon any thing, Saving the word of God only, which is the thing whereby faith is wrought, strengthened and established in our hearts.
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Sealed in our heartes by the holy Ghost. Sealed in our hearts by the holy Ghost.
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The promises of God are generall offered indifferently to al men both good and bad, without exception, in the ministery of the word,
The promises of God Are general offered indifferently to all men both good and bad, without exception, in the Ministry of the word,
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and yet effectuall only to a fewe:
and yet effectual only to a few:
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and therefore here may arise a question, how I may assure myne owne soule and cōscience that they be particularly applied vnto me.
and Therefore Here may arise a question, how I may assure mine own soul and conscience that they be particularly applied unto me.
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Which is answered thus by doctrine, though euery man féeleth best by his owne experience when the word is preached to many, we sée that it is effectuall onelie to fewe,
Which is answered thus by Doctrine, though every man feeleth best by his own experience when the word is preached to many, we see that it is effectual only to few,
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because in the most it knocketh only in their outward eares, & moueth them nothing at al:
Because in the most it knocketh only in their outward ears, & moves them nothing At all:
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but to those few vnto whom it is effectuall, God openeth their hearts that they attend vnto the word:
but to those few unto whom it is effectual, God Openeth their hearts that they attend unto the word:
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and as by the same he speaketh, through the ministery of man, vnto the outward eares,
and as by the same he speaks, through the Ministry of man, unto the outward ears,
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so inwardly he preacheth vnto the soule by his holy spirit, whereby those words are ingraffed into their hearts,
so inwardly he Preacheth unto the soul by his holy Spirit, whereby those words Are Ingrafted into their hearts,
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& they vnfainedly perswaded of them in their soules: which spirit doth kéep cōtinual residence in their hearts afterward, assuring them of his mercy.
& they unfeignedly persuaded of them in their Souls: which Spirit does keep continual residence in their hearts afterwards, assuring them of his mercy.
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This S. Paul setteth down, saying we haue not receiued ye spirit of bōdage to feare againe,
This S. Paul sets down, saying we have not received you Spirit of bondage to Fear again,
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but the spirit of adoption, whereby we cry Abba father: ye same spirit witnesseth we ours, that we are the children of God: and in an other place:
but the Spirit of adoption, whereby we cry Abba father: you same Spirit Witnesseth we ours, that we Are the children of God: and in an other place:
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it is God which stablisheth vs with you in Christ, and hath anointed vs, who hath also sealed vs,
it is God which stablisheth us with you in christ, and hath anointed us, who hath also sealed us,
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and hath giuen the earnest of his spirite into our heartes, hereby we know that we dwell in him and he in vs,
and hath given the earnest of his Spirit into our hearts, hereby we know that we dwell in him and he in us,
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because he hath giuen vs of his spirit.
Because he hath given us of his Spirit.
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This being euident by the word, that whomsoeuer God calleth he sealeth with his holy spirit, it resteth y• euery one of vs examine himselfe how he féeleth himselfe affected in this point:
This being evident by the word, that whomsoever God calls he Sealeth with his holy Spirit, it rests y• every one of us examine himself how he feeleth himself affected in this point:
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whether we can féele this spirite comfort vs at all times and seasons or no.
whither we can feel this Spirit Comfort us At all times and seasons or no.
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The which triall that it may be the better, I will set downe thrée effects of this spirit in them that haue it, whereby thou mayest examine thy selfe.
The which trial that it may be the better, I will Set down thrée effects of this Spirit in them that have it, whereby thou Mayest examine thy self.
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The first is this, whereas we by nature cannot away with, or care not for the worde of God,
The First is this, whereas we by nature cannot away with, or care not for the word of God,
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because it is to our reason méere folishnes, the holy ghost worketh in vs alone of the same, to take delight and comfort in hearing and reading of it & therefor they are said to be of God y• heare his word.
Because it is to our reason mere foolishness, the holy ghost works in us alone of the same, to take delight and Comfort in hearing and reading of it & Therefore they Are said to be of God y• hear his word.
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Which sentence Saint Iohn applieth to the hearing of of the ministers of God, preaching the the same worde.
Which sentence Saint John Applieth to the hearing of of the Ministers of God, preaching thee the same word.
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The second is the fruit that floweth out of this, which is comfort by the word,
The second is the fruit that flows out of this, which is Comfort by the word,
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and increase of faith, with féeling of the working of the same in our hearts:
and increase of faith, with feeling of the working of the same in our hearts:
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for many heare the word, and that with some ioy, who yet haue little comfort by it,
for many hear the word, and that with Some joy, who yet have little Comfort by it,
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for that they cannot applie it to themselues for their particular vse and profit.
for that they cannot apply it to themselves for their particular use and profit.
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Therefore this is the effect of the holy ghost, to be vnfainedly perswaded, that all the mercies of God in Iesus Christ promised in his word are as effectuall to me,
Therefore this is the Effect of the holy ghost, to be unfeignedly persuaded, that all the Mercies of God in Iesus christ promised in his word Are as effectual to me,
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as if they were set downe only to me by name. The 3. is a loathing of sinne, and a thirsting after godlines:
as if they were Set down only to me by name. The 3. is a loathing of sin, and a thirsting After godliness:
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whereby we indeuour to leaue sinne, and to liue in all obedience of conuersation.
whereby we endeavour to leave sin, and to live in all Obedience of Conversation.
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This Saint Paule setteth downe in expresse wordes, saying, if any man haue not the spirit of Christ the same is none of his:
This Saint Paul sets down in express words, saying, if any man have not the Spirit of christ the same is none of his:
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and if Christ be in you the body is deade because of sin: but the spirit is life for righteousnesse sake:
and if christ be in you the body is dead Because of since: but the Spirit is life for righteousness sake:
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so then these thrée, Loue to the word, Perswasion of Gods mercyes, and Reformation of life, are in all them that haue the holy ghost.
so then these thrée, Love to the word, Persuasion of God's Mercies, and Reformation of life, Are in all them that have the holy ghost.
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Thus we sée briefely the particular pointes of of faith set downe out of the word of God. Let vs pray.
Thus we see briefly the particular points of of faith Set down out of the word of God. Let us pray.
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The third Sermon of amendment of Life.
The third Sermon of amendment of Life.
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NOw remaineth to speak of the fruites and effectes of the same faith, which are wrought by it in the heartes of all them that haue it, which be of two sorts, inward in the soule,
NOw remains to speak of the fruits and effects of the same faith, which Are wrought by it in the hearts of all them that have it, which be of two sorts, inward in the soul,
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and outward in the conuersation, inwarde be 1, Remission of sinnes. 2. The loue of the Father. 3, Promise to be hearde in our praiers, All which procéede one out of another:
and outward in the Conversation, inward be 1, Remission of Sins. 2. The love of the Father. 3, Promise to be heard in our Prayers, All which proceed one out of Another:
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Outwarde is godlines in life and conuersation.
Outward is godliness in life and Conversation.
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For the first which is remission of sinnes, to be the fruite of faith, is proued by many places of scripture:
For the First which is remission of Sins, to be the fruit of faith, is proved by many places of scripture:
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our Sauiour Iesus Christ hauing a man sicke of the palsey broughte vnto him, seing their faith, said, be of good comforte, thy sinnes are forgiuen thée.
our Saviour Iesus christ having a man sick of the palsy brought unto him, sing their faith, said, be of good Comfort, thy Sins Are forgiven thee.
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Where we haue to cōsider, that not their faith, but his owne, applied remission of sinnes vnto him.
Where we have to Consider, that not their faith, but his own, applied remission of Sins unto him.
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S. Paule in a long discourse in that heauenly Epistle written to the Romans, concludeth with these wordes:
S. Paul in a long discourse in that heavenly Epistle written to the Roman, Concludeth with these words:
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We conclude that a man is iustified by faith, without the works of the law. The prophet also sayeth ▪ that a iust man liueth by his faith.
We conclude that a man is justified by faith, without the works of the law. The Prophet also Saith ▪ that a just man lives by his faith.
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The reasons that the Apostle vseth to proue this are many: I will onelie set downe three of them which are most apparant, and euident: The first is this:
The Reasons that the Apostle uses to prove this Are many: I will only Set down three of them which Are most apparent, and evident: The First is this:
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by the testimonie of the old testament it is proued, that al men haue erred and done amisse, there is none that doth good, no not one:
by the testimony of the old Testament it is proved, that all men have erred and done amiss, there is none that does good, no not one:
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so that al hauing sinned, and be that hath sinned in one is guiltie in all:
so that all having sinned, and be that hath sinned in one is guilty in all:
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it muste needes follow, that none can be saued by their workes, and therefore, either by faith or not at all.
it must needs follow, that none can be saved by their works, and Therefore, either by faith or not At all.
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The second is by the sentence and promise of the Lawe. This doe and thou shalt liue:
The second is by the sentence and promise of the Law. This do and thou shalt live:
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but curssed is he that abideth not in all these commandementes to doe them:
but cursed is he that Abideth not in all these Commandments to do them:
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but none is able to doe so, for then Christe dyed in vaine, and his death had béene to no purpose:
but none is able to do so, for then Christ died in vain, and his death had been to no purpose:
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& therefore al men beyng, by nature, vnder the cursse, and not able to redéeme themselues:
& Therefore all men being, by nature, under the curse, and not able to Redeem themselves:
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it followeth that he who was without sin (Iesus Christ) must be their redemption,
it follows that he who was without since (Iesus christ) must be their redemption,
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and applied vnto them by faith. Thirdly by the nature of the promise made to our father Abraham, thus:
and applied unto them by faith. Thirdly by the nature of the promise made to our father Abraham, thus:
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The same way that Abraham was iustified and acquited from sinne, the same way are all his children iustified:
The same Way that Abraham was justified and acquitted from sin, the same Way Are all his children justified:
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but he was iustified by faith, for he beléeued God, and it was imputed vnto him for righteousnesse:
but he was justified by faith, for he believed God, and it was imputed unto him for righteousness:
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and therefore must all the godly for euer be iustified by faith:
and Therefore must all the godly for ever be justified by faith:
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so that this must stand for an vndoubted truth, that he which séeketh any other way to haue his sinnes put away (whether it be by pardons, merits,
so that this must stand for an undoubted truth, that he which seeketh any other Way to have his Sins put away (whither it be by Pardons, merits,
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or any way else) then onely by faith apprehending the merites of Christ, cannot be comforted in his soule by certaine persuasion,
or any Way Else) then only by faith apprehending the merits of christ, cannot be comforted in his soul by certain persuasion,
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but must néeds stagger and wauer continually.
but must needs stagger and waver continually.
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The second inward fruite of faith is the loue of God the father, which commeth vnto vs when our sinnes are forgiuen:
The second inward fruit of faith is the love of God the father, which comes unto us when our Sins Are forgiven:
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for as man is separated from God by reason of sinne and iniquitie, so the same being remoued and taken away, God and Man are made one,
for as man is separated from God by reason of sin and iniquity, so the same being removed and taken away, God and Man Are made one,
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and be reconciled togither againe, by which reconciliation the loue of God is precured by the reconciler Iesus Christ, to haue his full course and passage vnto man.
and be reconciled together again, by which reconciliation the love of God is precure by the reconciler Iesus christ, to have his full course and passage unto man.
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The which our Sauiour ment, when he saied: the father loueth you, because ye haue loued mée and beleued in me:
The which our Saviour meant, when he said: the father loves you, Because you have loved me and believed in me:
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which thinge S. Iohn also ment, when he said, that ye effecte of the Gospell is that we mighte haue fellowshippe with the father and with his sonne Iesus Christe:
which thing S. John also meant, when he said, that you Effect of the Gospel is that we might have fellowship with the father and with his son Iesus Christ:
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Of which thing whosoeuer is truly perswaded, he shall haue in his soule and conscience an vnspeakable comforte:
Of which thing whosoever is truly persuaded, he shall have in his soul and conscience an unspeakable Comfort:
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for as there is nothing more grieuous vnto man (if he cōsider it well) then to haue the heauie hād of God vpon him,
for as there is nothing more grievous unto man (if he Consider it well) then to have the heavy hand of God upon him,
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and his seuere countenance against him, so nothing can bée more swéete and comfortable, then to bée perswaded of his fauour, and fatherlye loue towardes him.
and his severe countenance against him, so nothing can been more sweet and comfortable, then to been persuaded of his favour, and fatherly love towards him.
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Out of which ariseth to the godly that peace of conscience, and ioy in soule, that passeth all vnderstanding:
Out of which arises to the godly that peace of conscience, and joy in soul, that passes all understanding:
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which thing our Sauiour ment whē he said to his disciples: peace I leaue with you, my peace I giue vnto you:
which thing our Saviour meant when he said to his Disciples: peace I leave with you, my peace I give unto you:
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not as the worlde giue, giue I vnto you. Let not your heartes be troubled, nor feare:
not as the world give, give I unto you. Let not your hearts be troubled, nor Fear:
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which also S. Paule ment when he said: being iustified by faith we haue peace toward God: which also S. Paul meant when he said: being justified by faith we have peace towards God:
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and in another place, peace is reckened vp among the fruites of the spirit. Examples whereof we haue in the scriptures:
and in Another place, peace is reckoned up among the fruits of the Spirit. Examples whereof we have in the Scriptures:
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the Eunuch of Ethiopia, being instructed in the faith, and baptised by Phillip the Euangelist, it is saide that he went on his way reioycing.
the Eunuch of Ethiopia, being instructed in the faith, and baptised by Philip the Evangelist, it is said that he went on his Way rejoicing.
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The same is reported of the Iayler that was conuerted by the preaching of Paule, that he reioyced because that he with all his houshold beléeued in God:
The same is reported of the Jailer that was converted by the preaching of Paul, that he rejoiced Because that he with all his household believed in God:
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Marie likewise ieioyced (not so much in that she was the mother of Christ) but in God hir Sauiour.Marry likewise ieioyced (not so much in that she was the mother of christ) but in God his Saviour.
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So that this being by the word of God proued to be one of the fruites of a true faith, it resteth that euery one of vs doe wey our selues, examining our hearts how great we finde this ioy in vs, the which although (I doubt not) it is found in great measure in the heartes of some,
So that this being by the word of God proved to be one of the fruits of a true faith, it rests that every one of us do weigh our selves, examining our hearts how great we find this joy in us, the which although (I doubt not) it is found in great measure in the hearts of Some,
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yet I feare in the most it is very little or nothing at all.
yet I Fear in the most it is very little or nothing At all.
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For if we may iudge the trée by the fruites, some haue so so great pleasure and delighte in scraping worldly pelfe togither: other in banquetting and dronkennesse:
For if we may judge the tree by the fruits, Some have so so great pleasure and delight in scraping worldly pelf together: other in banqueting and Drunkenness:
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and many in chambering and wantonnesse:
and many in chambering and wantonness:
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y• it is hard to finde that man or woman, that sheweth forth vnto the worlde, the signes:
y• it is hard to find that man or woman, that shows forth unto the world, the Signs:
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of ioy in the holy ghost which argueth vs to be carnal and fleshly minded, not sauouring of the spirit of God.
of joy in the holy ghost which argue us to be carnal and fleshly minded, not savouring of the Spirit of God.
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The third inward fruite is a promise that God hath made vnto vs, that he will heare our praiers, and graunt our requests: which thing is promysed by:
The third inward fruit is a promise that God hath made unto us, that he will hear our Prayers, and grant our requests: which thing is promised by:
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the mouth of Christ Iesus vnto al beléeuers, saying, verely verely I say vnto you, whatsoeuer ye aske the father in my name he will giue it you, which thing wée sée veryfied vnto the Centurion, to whome it was said:
the Mouth of christ Iesus unto all believers, saying, verily verily I say unto you, whatsoever you ask the father in my name he will give it you, which thing we see verified unto the Centurion, to whom it was said:
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as thou haste beléeued so bée it vnto thée, and his seruaunt was made hole the same houre.
as thou haste believed so been it unto thee, and his servant was made hold the same hour.
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And likwise to the two blind men, who cried, sonne of Dauid haue mercy vpon vs:
And likewise to the two blind men, who cried, son of David have mercy upon us:
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to whome he aunswered, according to your faith be it vnto you. Which doctrine must néedes be vnto the faithfull an exceading comfort:
to whom he answered, according to your faith be it unto you. Which Doctrine must needs be unto the faithful an exceeding Comfort:
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for we sée the manifold daungers wherevnto we be subiect, the diuerse temptations wherewithall Satan laboreth to ouerthrow our soules and the manifold tribulations that doe dayly befal to the bodye,
for we see the manifold dangers whereunto we be Subject, the diverse temptations wherewithal Satan Laboureth to overthrow our Souls and the manifold tribulations that do daily befall to the body,
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as the slaunders and iniuries done vnto vs by the wicked, the sicknesse, pouerty and néede that lay hold vpon vs:
as the slanders and injuries done unto us by the wicked, the sickness, poverty and need that lay hold upon us:
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against all which we haue no shield nor defence, but only to fly vnto the Lord by humble and hearty praier.
against all which we have no shield nor defence, but only to fly unto the Lord by humble and hearty prayer.
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the which if he should not regard, our state were miserable and we of all other most wretched,
the which if he should not regard, our state were miserable and we of all other most wretched,
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if wee shold not be heard of him, for whose sake we hazzard all our liberties in the world,
if we should not be herd of him, for whose sake we hazard all our Liberties in the world,
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and oppose our selues against his soes: then could we looke for nothing but vtter confusion both of body and soule:
and oppose our selves against his soes: then could we look for nothing but utter confusion both of body and soul:
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but in that he hath promised, that if we call vpon him in y• day of our trouble he wil heare and deliuer vs:
but in that he hath promised, that if we call upon him in y• day of our trouble he will hear and deliver us:
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we gather thereby an vndoubted comfort against al afflictions, that either the Lord will remoue them from vs,
we gather thereby an undoubted Comfort against all afflictions, that either the Lord will remove them from us,
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or else graunte vs suche strength and patience, that we shall not onely sustaine and beare them,
or Else grant us such strength and patience, that we shall not only sustain and bear them,
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but also triumph ouer them, to his greate glory, and our owne exceading comfort.
but also triumph over them, to his great glory, and our own exceeding Comfort.
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where vpon we resting (as vpon an anchor both sound and stedfast) doe most willinglye lay downe our neckes vnder the yoke of Gods correction, being certainely persuaded, that all things shall fall out for the best vnto vs,
where upon we resting (as upon an anchor both found and steadfast) do most willingly lay down our necks under the yoke of God's correction, being Certainly persuaded, that all things shall fallen out for the best unto us,
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if we doe vnfainedly feare him.
if we do unfeignedly Fear him.
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Yet this doctrine giueth no warrāt to the carnall and fleshly praiers of naturall men, who when they heare that God will graunt whatsoeuer is asked in his sonnes name, doe by and by aske riches, honor, promotions, and worldely dignities:
Yet this Doctrine gives no warrant to the carnal and fleshly Prayers of natural men, who when they hear that God will grant whatsoever is asked in his Sons name, do by and by ask riches, honour, promotions, and worldly dignities:
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but for such wishes S. Iames telleth vs that we aske and receiue not, because we aske amisse, that we mighte bestowe it vpon our owne lusts.
but for such wishes S. James Telleth us that we ask and receive not, Because we ask amiss, that we might bestow it upon our own Lustiest.
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Therefore to aske in the name of Christe, is to aske according to his wil, that is, to pray for the gifts of the spirit,
Therefore to ask in the name of Christ, is to ask according to his will, that is, to pray for the Gifts of the Spirit,
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for the strengthning of the soule absolutely, and for the thinges of this life, with condition, that is, if it be his will:
for the strengthening of the soul absolutely, and for the things of this life, with condition, that is, if it be his will:
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and if we thus pray against any inward weakenesse, or outward extremitie:
and if we thus pray against any inward weakness, or outward extremity:
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& yet are not heard, we must thinke our praiers haue not bene sufficiently faithfull and feruent,
& yet Are not herd, we must think our Prayers have not be sufficiently faithful and fervent,
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or God séeth it better for vs, to kéep vs vnder the rod, to schoole vs:
or God seeth it better for us, to keep us under the rod, to school us:
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and hauing learned this lesson, we should haue great comfort in our prayers, though they be not granted:
and having learned this Lesson, we should have great Comfort in our Prayers, though they be not granted:
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and ioy in the crosse, euen whē it is most grieuous, for whē we are weakest in our selues then be we strongest in the Lord.
and joy in the cross, even when it is most grievous, for when we Are Weakest in our selves then be we Strongest in the Lord.
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This fruit of faith bringeth forth many other, as first Hope, which is a looking for the performance of that which is promised, with a trust to obteine it.
This fruit of faith brings forth many other, as First Hope, which is a looking for the performance of that which is promised, with a trust to obtain it.
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For when I sée that God hath not onely promised eternall life, but all things also necessary for this present life vnto al them that with a hearty and true faith aske them at his hands, I beléeuing the Lord that he will performe it, doe dayly expect & looke for the performance thereof,
For when I see that God hath not only promised Eternal life, but all things also necessary for this present life unto all them that with a hearty and true faith ask them At his hands, I believing the Lord that he will perform it, do daily expect & look for the performance thereof,
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and in the meane while doe féed my desire with a continuall expectation for the same to be reuealed:
and in the mean while do feed my desire with a continual expectation for the same to be revealed:
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wayting for the Lordes leasure, vntill it be his good pleasure to accomplish the same vnto me And this is a notable vertue, being steadfast:
waiting for the lords leisure, until it be his good pleasure to accomplish the same unto me And this is a notable virtue, being steadfast:
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for we sée both by the Scriptures, and our owne experience, how the Lord promiseth,
for we see both by the Scriptures, and our own experience, how the Lord promises,
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and then séemeth to withdrawe his hand, he promised the lande of Canaan to the Israelites,
and then Seemeth to withdraw his hand, he promised the land of Canaan to the Israelites,
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and yet kept them 400 yeares without it. He promised deliuerance from Captiuitie, and yet kept them seuentie yeares in it.
and yet kept them 400 Years without it. He promised deliverance from Captivity, and yet kept them seuentie Years in it.
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He promised Iesus Christ the Sauiour of the world, the séed of the woman to bruse the heade of the Serpent, almost foure thousande yeares before he came in the flesh,
He promised Iesus christ the Saviour of the world, the seed of the woman to bruise the head of the Serpent, almost foure thousande Years before he Come in the Flesh,
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and so he dealeth with vs:
and so he deals with us:
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which thing because it is not presently performed, the wicked distrust, and take their present pleasure of those things that bée here, following their greate graundfather Esau. in selling the birthrighte of the kingdome of Heauen for a messe of pottage of pleasure, in this world choosing rather to enioy the pleasures of sinne for a season,
which thing Because it is not presently performed, the wicked distrust, and take their present pleasure of those things that been Here, following their great grandfather Esau in selling the birthright of the Kingdom of Heaven for a mess of pottage of pleasure, in this world choosing rather to enjoy the pleasures of sin for a season,
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and so perish afterwarde eternaly, thē to suffer heauinesse for a night, and want for a moment that they might inioy the kingdome of heauen.
and so perish afterward eternally, them to suffer heaviness for a night, and want for a moment that they might enjoy the Kingdom of heaven.
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But contrarywise, the godly beléeuing God, and trusting to his promises, doe with patience abide, with earnest praier beg,
But contrariwise, the godly believing God, and trusting to his promises, do with patience abide, with earnest prayer beg,
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and with hope looke for the manifestation of all Gods promises to their great and endlesse comfort:
and with hope look for the manifestation of all God's promises to their great and endless Comfort:
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and of one of these sortes is euery one of vs: and therefore let vs examine our owne consciences.
and of one of these sorts is every one of us: and Therefore let us examine our own Consciences.
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The second vertue is Patience y• daughter of Hope:
The second virtue is Patience y• daughter of Hope:
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for as it is in thinges of this world, a man that hath bene longe exercised in any labour,
for as it is in things of this world, a man that hath be long exercised in any labour,
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though it be at the first neuer so grieuous vnto him, because he séeth it cannot be auoided, he is contented to vndergo the paine thereof, and with patience he procéedeth:
though it be At the First never so grievous unto him, Because he seeth it cannot be avoided, he is contented to undergo the pain thereof, and with patience he Proceedeth:
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euen so it is in the looking for the promises of God, the troubles that we indure here for Christes sake, at the first they be very grieuous,
even so it is in the looking for the promises of God, the Troubles that we endure Here for Christ's sake, At the First they be very grievous,
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and the wante of the accomplishment of them doth bring greate lamentation and griefe:
and the want of the accomplishment of them does bring great lamentation and grief:
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but when we sée that God hath ordaind that it must be so, that his must be fed with hope, and tried with adueruties:
but when we see that God hath ordained that it must be so, that his must be fed with hope, and tried with adueruties:
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it maketh vs (if we be Gods children) as méek as lambs, and milde as Moses, and as patient (as we say) as Iob. So that you sée,
it makes us (if we be God's children) as meek as Lambs, and mild as Moses, and as patient (as we say) as Job So that you see,
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howe those thinges that be bitter to the fleshe, turne to the great honor, and glory of God, and our owne good:
how those things that be bitter to the Flesh, turn to the great honour, and glory of God, and our own good:
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in that it increaseth vertue & godlinesse in vs. The third and last vertue that this hope bringeth forth is Contentation:
in that it increases virtue & godliness in us The third and last virtue that this hope brings forth is Contentation:
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a singular and heauenly vertue, the rarest flower that the garden of mans soule bringeth forth:
a singular and heavenly virtue, the Rarest flower that the garden of men soul brings forth:
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which is this, when I sée by the eyes of faith, the narrow way that God hath appointed for his children,
which is this, when I see by the eyes of faith, the narrow Way that God hath appointed for his children,
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and that euery extremitie bringeth forth a happie successe to them that feare God, therefore doe hope that the Lorde being pleased with me in his sonne my sauiour Iesus Christ:
and that every extremity brings forth a happy success to them that Fear God, Therefore do hope that the Lord being pleased with me in his son my Saviour Iesus christ:
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it bréedeth this in me and must doe the same in all Gods children, to be very willing,
it breedeth this in me and must do the same in all God's children, to be very willing,
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and contented with that crosse which he hath lotted out vnto me, and be so farre from murmuring and grudging, that God hath left me vnder the crosse:
and contented with that cross which he hath lotted out unto me, and be so Far from murmuring and grudging, that God hath left me under the cross:
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that I muste greatly reioyce therein.
that I must greatly rejoice therein.
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Which thing we doe not only sée practised by y• holy apostls of our Sauiour Iesus Christ, who did reioice y• they were counted worthy to suffer for his name,
Which thing we do not only see practised by y• holy apostls of our Saviour Iesus christ, who did rejoice y• they were counted worthy to suffer for his name,
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but also prescribed vnto all Gods children, that because all that will liue godly in Iesus Christ must suffer persecution,
but also prescribed unto all God's children, that Because all that will live godly in Iesus christ must suffer persecution,
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and enter into the knigdom of God by many tribulations and afflicons:
and enter into the knigdom of God by many tribulations and afflicons:
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that therefore we must account it exceading ioy, when wée fal into diuers temptations, knowing that the triall of our faith bringeth forth patience,
that Therefore we must account it exceeding joy, when we fall into diverse temptations, knowing that the trial of our faith brings forth patience,
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and pacience, hauing hir perfect worke, bringeth forth perfection.
and patience, having his perfect work, brings forth perfection.
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The outwarde fruite of which Contentation is also cōtentatyon with our estate and calling, wherein the Lord hath set vs:
The outward fruit of which Contentation is also contentation with our estate and calling, wherein the Lord hath Set us:
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that, so it be neuer so poore, base, contemptible, or laborious:
that, so it be never so poor, base, contemptible, or laborious:
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seing that God in whō we repose all confidence, of whose loue we be perswaded, hath set vs therein, we must thinke it the most conuenient standing for vs:
sing that God in whom we repose all confidence, of whose love we be persuaded, hath Set us therein, we must think it the most convenient standing for us:
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and be well contented therewithall, labouring to do our duty therein, with all sinceritie and care to deale iustly and truly:
and be well contented therewithal, labouring to do our duty therein, with all sincerity and care to deal justly and truly:
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which lesson (a pitifull thing to thinke) is scarse learned of any: for we sée how ye poore acount rich in good estate:
which Lesson (a pitiful thing to think) is scarce learned of any: for we see how you poor account rich in good estate:
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the rich déemeth the poore to liue most at ease: subiects admire the happinesse of princes:
the rich deemeth the poor to live most At ease: Subjects admire the happiness of Princes:
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and princes wish to themselues the secure condition of their inferiours, Wherevpon it commeth, that euery one (almost) setting his eies vppon the glory and outwarde shewe of an other man, starteth aside from his standing and is carelesse in his calling: as magistrates become careles:
and Princes wish to themselves the secure condition of their inferiors, Whereupon it comes, that every one (almost) setting his eyes upon the glory and outward show of an other man, starts aside from his standing and is careless in his calling: as Magistrates become careless:
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mean men (looking aloft) wax couetous, séeking to grow greate by extortion and vsery:
mean men (looking aloft) wax covetous, seeking to grow great by extortion and Usury:
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artificers to inrich themselues vnlawfully, by facing and lying, swearing and forswearing:
artificers to enrich themselves unlawfully, by facing and lying, swearing and forswearing:
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so that the head is sicke and the whole heart heauie, from the top to the toe, there is nothing whole therein,
so that the head is sick and the Whole heart heavy, from the top to the toe, there is nothing Whole therein,
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but woundes and swelling, and soares full of corruption, And in this generall apostacy (I quake to think it) & my toūg faltereth in my mouth to speak it:
but wounds and swelling, and soars full of corruption, And in this general apostasy (I quake to think it) & my tongue faltereth in my Mouth to speak it:
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they that should be lanternes of light to others, they from whose mouthes should come the swéete word of eternal life,
they that should be lanterns of Light to Others, they from whose mouths should come the sweet word of Eternal life,
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and in whose liues should shine the Image of Christ Iesus most cléerely (alas) are so clogged and cloyed with promotions and dignities of this worlde, that they cleane forget what calling they haue, what charge is layed vpon them,
and in whose lives should shine the Image of christ Iesus most clearly (alas) Are so clogged and cloyed with promotions and dignities of this world, that they clean forget what calling they have, what charge is laid upon them,
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and what a heauie reckoning they haue to make:
and what a heavy reckoning they have to make:
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in so much, y• some falling from their first loue, doe now persecute that which heretofore they haue preached:
in so much, y• Some falling from their First love, do now persecute that which heretofore they have preached:
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others, because they thirst after gaines and vaine glory, forsake Christ with Demas, and imbrace this world, vsing all lawfull and vnlawfull wayes to winne the woll, not regarding what become of those pilled shéepe, the flocke.
Others, Because they thirst After gains and vain glory, forsake christ with Demas, and embrace this world, using all lawful and unlawful ways to win thee will, not regarding what become of those peeled sheep, the flock.
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Where from springeth a mistery more grieuous then all these:
Where from springs a mystery more grievous then all these:
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that the people of God, for whom Christ Iesus did shed his most precious bloud, are so hardened in Atheisme. and godlesnesse:
that the people of God, for whom christ Iesus did shed his most precious blood, Are so hardened in Atheism. and godlesnesse:
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that a man bad as good speake to a stone, as to y• most, concerning any matter of religion.
that a man bad as good speak to a stone, as to y• most, Concerning any matter of Religion.
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And all these with infinite mo abhominations spring hence, ye men are so carelesse to kéepe their standing:
And all these with infinite more abominations spring hence, you men Are so careless to keep their standing:
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to be contented to abide the heate of the day, and discharge that duty with an vpright consciēce that God hath laid vpon them I would to God that the due consideration of these enormities were setled in the heades and heartes, not only of euery particular person, whose faulte it is,
to be contented to abide the heat of the day, and discharge that duty with an upright conscience that God hath laid upon them I would to God that the due consideration of these enormities were settled in the Heads and hearts, not only of every particular person, whose fault it is,
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but especially into theirs, vnto whō God hath inioyned to sée these thinges redressed:
but especially into theirs, unto whom God hath enjoined to see these things Redressed:
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that thereby we might be cōpelled not to trifle with God, and his seruice, as we doe,
that thereby we might be compelled not to trifle with God, and his service, as we do,
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and extoll a bare shadowe so long, vntill the Lord remoue from vs the substance (which God forbid) but that we might all be compelled to labour in the vineyard of the Lord,
and extol a bore shadow so long, until the Lord remove from us the substance (which God forbid) but that we might all be compelled to labour in the vineyard of the Lord,
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for the instruction and comforte of his people, or else cast out as stones that make men stumble,
for the instruction and Comfort of his people, or Else cast out as stones that make men Stumble,
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and salt that being vnsauery is good for nothing.
and salt that being unsavoury is good for nothing.
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That euery mā (if of himselfe he will not) may be constrained to obey the Lord according to his word,
That every man (if of himself he will not) may be constrained to obey the Lord according to his word,
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and to serue him for the furtherance of his glory in a lawful and holy calling, warranted by the word of God:
and to serve him for the furtherance of his glory in a lawful and holy calling, warranted by the word of God:
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vntill which time it is vnpossible that the Gospel should florish effectually in this land, because God will blesse nothing but his owne institution and ordinance:
until which time it is unpossible that the Gospel should flourish effectually in this land, Because God will bless nothing but his own Institution and Ordinance:
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for the chaffe and corne cannot agrée togither, neither is it lawfull for the Gentiles to be suffered to ioyne with the Iewes in the building of the temple,
for the chaff and corn cannot agree together, neither is it lawful for the Gentiles to be suffered to join with the Iewes in the building of the temple,
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though they seeme neuer so glosingly to offer their helping hande therevnto.
though they seem never so glosingly to offer their helping hand thereunto.
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Least it should afterwarde be said that the Iewes were not able to doe it, without the helpe of their foes,
lest it should afterward be said that the Iewes were not able to do it, without the help of their foes,
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and so it should be a dishonour to their God.
and so it should be a dishonour to their God.
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The Lord giue vs eies that we may see, and heartes that we may perceiue what is his will,
The Lord give us eyes that we may see, and hearts that we may perceive what is his will,
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and howe he wil be serued.
and how he will be served.
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The outwarde fruite of faith is godlinesse of conuersation, which in the beginning was made one branch of amēdment of life:
The outward fruit of faith is godliness of Conversation, which in the beginning was made one branch of amendment of life:
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and you sée nowe how it procéedeth from faith & floweth out of it, as the fruite from the trée,
and you see now how it Proceedeth from faith & flows out of it, as the fruit from the tree,
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and water out of the fountaine. The which may be thus defined:
and water out of the fountain. The which may be thus defined:
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it is an earnest, and carefull indeuour to obey and fulfill the law of God, growing out of faith,
it is an earnest, and careful endeavour to obey and fulfil the law of God, growing out of faith,
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and directed to those which God hath appointed:
and directed to those which God hath appointed:
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that is, to his glory, the comfort of our consciences, and the benefit of our brethren.
that is, to his glory, the Comfort of our Consciences, and the benefit of our brothers.
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In that it is said, that obedience is an earnest and carefull indeuour:
In that it is said, that Obedience is an earnest and careful endeavour:
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the meaning is, that we must not only think it our duty to serue God according to his will,
the meaning is, that we must not only think it our duty to serve God according to his will,
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and to obey his commandementes (which all godlesse persons will confesse) but also study and earnestlie care to doe the same in déed.
and to obey his Commandments (which all godless Persons will confess) but also study and earnestly care to do the same in deed.
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For euery one that sayth Lord, Lord, shall not enter into the kingdome of heauen:
For every one that say Lord, Lord, shall not enter into the Kingdom of heaven:
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But he that doth the will of my heauenly father (saith Christ) which is in heauen:
But he that does the will of my heavenly father (Says christ) which is in heaven:
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Not the hearers of the lawe are righteous before God, but the doers of the law shalbe iustified:
Not the hearers of the law Are righteous before God, but the doers of the law shall justified:
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for if any (sayth S. Iam ) heare the word and doe it not, he is like vnto a man that beholdeth his naturall face in a glasse,
for if any (say S. Iam) hear the word and do it not, he is like unto a man that beholdeth his natural face in a glass,
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but when he hath considerd himselfe, he goeth away, and forgets imediately what manner of one he was.
but when he hath considered himself, he Goes away, and forgets Immediately what manner of one he was.
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But who so looketh into the perfect lawe of liberty, and continueth therein, he not being a forgetfull hearer,
But who so looks into the perfect law of liberty, and Continueth therein, he not being a forgetful hearer,
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but a doer of the worke, shall be blessed in his déede.
but a doer of the work, shall be blessed in his deed.
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All which sentences are spoken by the holy Ghost to this ende, that we should knowe, that it is néedefull for vs (nay faith will bring it forth,
All which sentences Are spoken by the holy Ghost to this end, that we should know, that it is needful for us (nay faith will bring it forth,
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if it be in vs) to liue in godlines to reforme our affection inwardly, & our conuersation outwardly according to the prescript rule of Gods word.
if it be in us) to live in godliness to reform our affection inwardly, & our Conversation outwardly according to the prescript Rule of God's word.
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Wherein how carelesse y• worlde is, and how little reckoning is made hereof, all men that will try the truth by the touchstone of Gods word shall easily sée.
Wherein how careless y• world is, and how little reckoning is made hereof, all men that will try the truth by the touchstone of God's word shall Easily see.
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For euery man now a dayes, if he can put on the name of a protestant if he can make any shewe at all, by and by he taketh himselfe,
For every man now a days, if he can put on the name of a protestant if he can make any show At all, by and by he Takes himself,
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and is also taken of others, to be of a true and sound religion:
and is also taken of Others, to be of a true and found Religion:
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yea though his life and conuersation doe sweare the contrarye, being fraughted with all sinne and iniquitie.
yea though his life and Conversation do swear the contrary, being fraughted with all sin and iniquity.
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These are they that turne the grace of God into wantonnesse:
These Are they that turn the grace of God into wantonness:
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that sinne because they are not vnder the law but vnder grace ▪ that will make sinne abound that grace may superabound, that will doe euill, that good may come thereof: whose damnation is iust.
that sin Because they Are not under the law but under grace ▪ that will make sin abound that grace may superabound, that will do evil, that good may come thereof: whose damnation is just.
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But we haue not so learned Christ, and notwithstanding the worldlinges be carelesse of godly conuersation,
But we have not so learned christ, and notwithstanding the worldlings be careless of godly Conversation,
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yet we haue vnto vs many reasons set downe in the word of God to bring vs therevnto:
yet we have unto us many Reasons Set down in the word of God to bring us thereunto:
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First the commandement of God in the Law reiterated by the mouth of our sauiour Iesus Christ:
First the Commandment of God in the Law reiterated by the Mouth of our Saviour Iesus christ:
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be ye perfect, euen as your heauenly father is perfecte:
be you perfect, even as your heavenly father is perfect:
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and S. Paul meaning to set downe the same thinge, sayeth this is the will of God, euen your sanctification.
and S. Paul meaning to Set down the same thing, Saith this is the will of God, even your sanctification.
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Now it being the commādement, and will of God, who is ye God of power, a reuenger of sinne,
Now it being the Commandment, and will of God, who is the God of power, a revenger of sin,
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and punisher of iniquitie, it should be euen as a thousand whippes to driue vs, and ten thousand cartropes to hale vs vnto the same:
and punisher of iniquity, it should be even as a thousand whips to driven us, and ten thousand Cartropes to hale us unto the same:
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for he is not a God that loueth wickednesse, neither shall euyll dwell with him:
for he is not a God that loves wickedness, neither shall evil dwell with him:
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and we knowe that we shal al come before his throne and seate of iudgment, where he will giue sentence weout partiality,
and we know that we shall all come before his throne and seat of judgement, where he will give sentence weout partiality,
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and iudge all men, not according to their outward confession, but acording to their deedes, where he will say:
and judge all men, not according to their outward Confessi, but according to their Deeds, where he will say:
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depart from me ye workers of iniiquitie:
depart from me you workers of iniiquitie:
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so that this should marueylously inawe vs, to consider with our selues, that if we carelesly goe on,
so that this should marvelously inawe us, to Consider with our selves, that if we carelessly go on,
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and heape sinne vpon sinne, neuer a whit or little regarding whether we liue godly or no,
and heap sin upon sin, never a whit or little regarding whither we live godly or no,
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surely we can assure our selues of no other sentence at the day of iudgment, but goe ye cursed.
surely we can assure our selves of no other sentence At the day of judgement, but go you cursed.
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Secondly, the consideration of Gods manifold blessings bestowed vpon vs in his son Iesus Christ should make vs to liue godly:
Secondly, the consideration of God's manifold blessings bestowed upon us in his son Iesus christ should make us to live godly:
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The which was notablie figured to vs in ye worldly blessings that God bestowed vpon y• Iewes:
The which was notably figured to us in the worldly blessings that God bestowed upon y• Iewes:
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vnto whom the Lord (meaning to set before them as in a glasse their estate by nature,
unto whom the Lord (meaning to Set before them as in a glass their estate by nature,
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and wherevnto he had brought them) sayeth, thy father was an Amorite, and thy mother an Hittite.
and whereunto he had brought them) Saith, thy father was an Amorite, and thy mother an Hittite.
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I found thée in the wast and roaring wildernesse:
I found thee in the waste and roaring Wilderness:
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and led thée about, and taughte thée, and kept thée as the apple of myne eye,
and led thee about, and taught thee, and kept thee as the apple of mine eye,
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As the Eagle stirreth vp hir neast, flootereth ouer hir birds, stretcheth out hir winges, taketh them and beareth them on hir winges:
As the Eagl stirs up his nest, flootereth over his Birds, Stretcheth out his wings, Takes them and bears them on his wings:
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so I alone led thee (saieth the Lord) All which being sette downe in earthly tearmes vnto them,
so I alone led thee (Saith the Lord) All which being Set down in earthly terms unto them,
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as was his manner, for their instruction are more plainely exhibited vnto vs: which are in effect thus much.
as was his manner, for their instruction Are more plainly exhibited unto us: which Are in Effect thus much.
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Wée are conceiued and borne in sinne, by nature the children of wrath, the bondslaues of Sathan, and hejres of Hell:
We Are conceived and born in sin, by nature the children of wrath, the bondslaves of Sathan, and hejres of Hell:
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which state of ours, the mercifull father of heauen pittiyng, rather then we should perish, hath sent his deare and only son Iesus to take on him our nature, to suffer ye paine that we haue deserued,
which state of ours, the merciful father of heaven pitying, rather then we should perish, hath sent his deer and only son Iesus to take on him our nature, to suffer you pain that we have deserved,
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and thereby not only hath fréed vs from condemnation, but purchased for vs eternall saluation in the kingdome of heauen:
and thereby not only hath freed us from condemnation, but purchased for us Eternal salvation in the Kingdom of heaven:
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whereby in the meane whyle, all that we doe (which of it selfe is stincking in the nostrills of the Lord) is accepted, being in any measure good:
whereby in the mean while, all that we do (which of it self is stinking in the nostrils of the Lord) is accepted, being in any measure good:
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and his creatures, which before were accursed, vnto vs and for vs are blessed, sanctified to our comforte.
and his creatures, which before were accursed, unto us and for us Are blessed, sanctified to our Comfort.
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The which (so oft as we consider it) must make vs very carefull to shew our selues thanckefull vnto our good and mercifull God:
The which (so oft as we Consider it) must make us very careful to show our selves thanckefull unto our good and merciful God:
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and carefullye to glorifie him with that obedience that he hath prescribed vnto vs in his holy & blessed worde.
and carefully to Glorify him with that Obedience that he hath prescribed unto us in his holy & blessed word.
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Unto which the holy ghost doth often times take occasion to exhort vs:
Unto which the holy ghost does often times take occasion to exhort us:
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I beséech you bretheren, by the mercyes of God, that you giue vp your bodies a liuely sacrifice, holy and acceptable vnto God,
I beseech you brethren, by the Mercies of God, that you give up your bodies a lively sacrifice, holy and acceptable unto God,
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and fashion not your selues like vnto this world, but be you changed in your shape, by the renewing of your minds. And in an other place:
and fashion not your selves like unto this world, but be you changed in your shape, by the renewing of your minds. And in an other place:
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I pray you that ye walke worthy of that vocation where vnto ye are called,
I pray you that you walk worthy of that vocation where unto you Are called,
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for ye were darkenes but nowe ye are light in the Lord, walke as it becommeth the children of lighte, being a chosen generation, a royall priesthood, an holy nation, a veculiar people, that ye should shewe forth the vertue of him that hath called you, out of darkenesse, into his marueylous light:
for you were darkness but now you Are Light in the Lord, walk as it becomes the children of Light, being a chosen generation, a royal priesthood, an holy Nation, a veculiar people, that you should show forth the virtue of him that hath called you, out of darkness, into his marvelous Light:
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considering that for this ende we are deliuered from the hands of our enimies that we might serue him without feare, all the dayes of our life, in holinesse and righteousnes before him:
considering that for this end we Are Delivered from the hands of our enemies that we might serve him without Fear, all the days of our life, in holiness and righteousness before him:
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contrariwise if we haue not this care, and doe not thus indeuour to serue him, what doe we? surely no better then did the Phariseis, that persecuted Christ,
contrariwise if we have not this care, and do not thus endeavour to serve him, what do we? surely no better then did the Pharisees, that persecuted christ,
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and Iudas that betraied him, and the souldiours that nailed him on the crosse: for we crucifie him againe, and make a mocke of him.
and Iudas that betrayed him, and the Soldiers that nailed him on the cross: for we crucify him again, and make a mock of him.
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The which thing I would to God y• all they would consider that haue no care,
The which thing I would to God y• all they would Consider that have no care,
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but how to excell in sinne: no study, but how so defraud:
but how to excel in sin: no study, but how so defraud:
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no delight, but how to become the most singular and notorious sinners, as extortioners, vsurers, ruffians, blasphemers, and such like:
no delight, but how to become the most singular and notorious Sinners, as extortioners, usurers, ruffians, blasphemers, and such like:
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whose whole ioy is in this, that their most mischeuous practises may take place, for the satisfiing of their owne most diuelish desires without either respect of God or the Deuil:
whose Whole joy is in this, that their most mischievous practises may take place, for the satisfying of their own most devilish Desires without either respect of God or the devil:
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yea and all they likewise, that séeme to be of a better stampe, seruing the Lord with the fancies of their owne braine:
yea and all they likewise, that seem to be of a better stamp, serving the Lord with the fancies of their own brain:
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and caruing oute for him so much as they thinke good, without any regard or eye vnto his will and commādement:
and carving out for him so much as they think good, without any regard or eye unto his will and Commandment:
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whose gold will proue copper, and their siluer wil be tryed to be drosse, when they shalbe fined in the fornace of Gods iudgementes.
whose gold will prove copper, and their silver will be tried to be dross, when they shall fined in the furnace of God's Judgments.
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Thirdly, the consideration of our calling is also in y• word of God set downe, as a reason to induce vs to godlinesse.
Thirdly, the consideration of our calling is also in y• word of God Set down, as a reason to induce us to godliness.
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And what is it? Truly if we be of the number of Gods children we are citizens with the Saincts,
And what is it? Truly if we be of the number of God's children we Are Citizens with the Saints,
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and of the houshold of God:
and of the household of God:
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and we knowe ye whosoeuer will not obey y• will of a gouernour of a house in this world, he turneth him out at ye dores,
and we know you whosoever will not obey y• will of a governor of a house in this world, he turns him out At you doors,
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as an vnfit persō to abide in ye societie of seruāts:
as an unfit person to abide in you society of Servants:
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& dare we professe to be the houshold seruantes of God, & disobey him? not scaring that he wil cast vs out of his family? We are not called to vncleannesse,
& Dare we profess to be the household Servants of God, & disobey him? not scaring that he will cast us out of his family? We Are not called to uncleanness,
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but to holines so, if our life be vnpure we deny our calling: & shut our selues from among Gods children:
but to holiness so, if our life be unpure we deny our calling: & shut our selves from among God's children:
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we are said to be temples for God to dwel in, & wil God dwel with sinfullnesse? can he abide to be in an vncleane and vnholy habitation? no God is light,
we Are said to be Temples for God to dwell in, & will God dwell with sinfullnesse? can he abide to be in an unclean and unholy habitation? no God is Light,
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and in him is no darknesse: God is pure, and cannot match with the polluted heart.
and in him is no darkness: God is pure, and cannot match with the polluted heart.
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And therefore let vs assure our selues y• without reformation of life; we haue not y• spirit of Christ.
And Therefore let us assure our selves y• without Reformation of life; we have not y• Spirit of christ.
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Whosoeuer hath not the spirit of Christ is none of his, but is a reprobate and cast away, ready to be throwne into the fire of condemnatiō.
Whosoever hath not the Spirit of christ is none of his, but is a Reprobate and cast away, ready to be thrown into the fire of condemnation.
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Fourthly, our baptisme must moue vs to godlinesse, for by it we brag our selues to be Christians:
Fourthly, our Baptism must move us to godliness, for by it we brag our selves to be Christians:
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but all that are baptised with the outward baptisme haue not put on Christ, but they onely ye are baptised with him into his death:
but all that Are baptised with the outward Baptism have not put on christ, but they only you Are baptised with him into his death:
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that as he died & rose againe vnto righteousnes, so should we dye vnto sinne, & rise againe vnto newnesse of life.
that as he died & rose again unto righteousness, so should we die unto sin, & rise again unto newness of life.
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For if we he graffed with him into the similitude of his death ▪ euen so shall we be to the similitude of his resurrection:
For if we he graffed with him into the similitude of his death ▪ even so shall we be to the similitude of his resurrection:
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knowing this that our old man is crucified with him, that the body of sinne may be destroyed, that hence forth we should not serue sinne.
knowing this that our old man is Crucified with him, that the body of sin may be destroyed, that hence forth we should not serve sin.
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Read the whole sixte to the Romans, and consider of it:
Read the Whole sixte to the Roman, and Consider of it:
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and if you finde not the same worke in you (at the least in some measure, that is there set downe, assure your selues, you haue not yet learned Christ aright,
and if you find not the same work in you (At the least in Some measure, that is there Set down, assure your selves, you have not yet learned christ aright,
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neither do expresse the fruite of your baptisme in your conuersation, but rather haue gotten an outward shewe of godlinesse, and deny the power thereof, from which all true Christians are commanded to turn away.
neither do express the fruit of your Baptism in your Conversation, but rather have got an outward show of godliness, and deny the power thereof, from which all true Christians Are commanded to turn away.
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Lastly the Lord (who in iustice might compell vs, and giue vs nothing, hath set downe vnto them that liue godly, a reward:
Lastly the Lord (who in Justice might compel us, and give us nothing, hath Set down unto them that live godly, a reward:
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that whatsoeuer we doe in his name (that is in a true faithe, with care to obey him,
that whatsoever we do in his name (that is in a true faith, with care to obey him,
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and set forth his praise) though it be worth nothing in it selfe to deserue any thing,
and Set forth his praise) though it be worth nothing in it self to deserve any thing,
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yet wée shall haue our reward: which is increase and augmentation of our ioyes in the kingdome of heauen:
yet we shall have our reward: which is increase and augmentation of our Joys in the Kingdom of heaven:
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and therefore the Lord saith by the mouth of the Prophet, that they which be wise shall shine as the brightnesse of the firmament,
and Therefore the Lord Says by the Mouth of the Prophet, that they which be wise shall shine as the brightness of the firmament,
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but they that turne many vnto righteousnesse, shall shine as the starres.
but they that turn many unto righteousness, shall shine as the Stars.
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A doctrine very néedfull to be vrged, because of the lazines of Christians in practise, of their profession.
A Doctrine very needful to be urged, Because of the laziness of Christians in practice, of their profession.
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And as this is true in the godly, that the greater obedience they shewe, the greater shall be their glory.
And as this is true in the godly, that the greater Obedience they show, the greater shall be their glory.
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So on the other side in the wicked, the more heynous their sinnes be, the more intollerable shal their tormēts be, which is to be laid very often before their eyes:
So on the other side in the wicked, the more heinous their Sins be, the more intolerable shall their torments be, which is to be laid very often before their eyes:
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for it is the common speach of godlesse persons:
for it is the Common speech of godless Persons:
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if I be damned then what maketh it the matter what I doe, I may giue ouer my selfe to fullfill my lust in all pointes.
if I be damned then what makes it the matter what I do, I may give over my self to fulfil my lust in all points.
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But let them know this, that as it was said to the pharyseis that they should receiue the greater damnation, so shal it be vnto thée:
But let them know this, that as it was said to the Pharisees that they should receive the greater damnation, so shall it be unto thee:
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thy offences shall be punished, according to the quantity thereof. And therefore though thou art no otherwise perswaded but y• thou shalt come into condemation,
thy offences shall be punished, according to the quantity thereof. And Therefore though thou art no otherwise persuaded but y• thou shalt come into condemnation,
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yet feare to haue it multiplied vnto thee, for the least torment wil be more then thou shalt be able to beare.
yet Fear to have it multiplied unto thee, for the least torment will be more then thou shalt be able to bear.
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Thus we sée, that the holy ghost in the scripture exhorteth vs (by weighing the commandement of God, by considering the manifolde blessings of God offered to vs in Christ, by the looking into the nature of our calling, by calling to mind the ende of our baptisme,
Thus we see, that the holy ghost in the scripture exhorteth us (by weighing the Commandment of God, by considering the manifold blessings of God offered to us in christ, by the looking into the nature of our calling, by calling to mind the end of our Baptism,
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and lastly by viewing the reward that God hath laid vp to bestowe vpon them that serue him, to liue godlie in this present world:
and lastly by viewing the reward that God hath laid up to bestow upon them that serve him, to live godly in this present world:
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nowe let vs lay them vnto our owne heartes and consciences, and sée whether we haue not iust cause to bid battaile to Satā, to striue against our owne lustes, and corrupt affections:
now let us lay them unto our own hearts and Consciences, and see whither we have not just cause to bid battle to Satā, to strive against our own lusts, and corrupt affections:
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and let vs be more carefull thē heretofore we haue béene.
and let us be more careful them heretofore we have been.
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Let vs not delight in any thing that may displease so louing and mercifull a father.
Let us not delight in any thing that may displease so loving and merciful a father.
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But let vs make an ende of our saluation, with feare and trembling.
But let us make an end of our salvation, with Fear and trembling.
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Thus much for the first part of the definition of Obedience (that it is an earnest indeuour to obey the Lawes of God) this is the thing we must indeuor to doe, which we are allwayes to haue an eye vnto.
Thus much for the First part of the definition of obedience (that it is an earnest endeavour to obey the Laws of God) this is the thing we must endeavour to do, which we Are always to have an eye unto.
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These lawes are set downe briefely, in the first and second table.
These laws Are Set down briefly, in the First and second table.
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The summe whereof standeth in these two pointes, first that we séeke to set forth the glory of God, according as he prescribeth in the first table:
The sum whereof Stands in these two points, First that we seek to Set forth the glory of God, according as he prescribeth in the First table:
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a thing commonly knowen to all men, but practised of very few:
a thing commonly known to all men, but practised of very few:
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for we think, if we doe any thing that may séeme to tend neuer so little towards Gods glory that we haue done a glorious worke. But marke this wel:
for we think, if we do any thing that may seem to tend never so little towards God's glory that we have done a glorious work. But mark this well:
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the Lord requireth not onely of thée, to séeke his glory in thy selfe by worshipping him in spirit and truth, by sanctifiing his holy name,
the Lord requires not only of thee, to seek his glory in thy self by worshipping him in Spirit and truth, by sanctifying his holy name,
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& thy selfe to the obseruation of his Saboath, but also to thy power, to séeke it (according to thy calling) in others.
& thy self to the observation of his Sabbath, but also to thy power, to seek it (according to thy calling) in Others.
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The magistrate to establish and defend true religion, and maintaine it by holy discipline warranted by the word.
The magistrate to establish and defend true Religion, and maintain it by holy discipline warranted by the word.
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The minister to teach, instruct, and exhort, the priuat man also in his calling, to vse all lawfull meanes for the aduancement of the same.
The minister to teach, instruct, and exhort, the private man also in his calling, to use all lawful means for the advancement of the same.
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The second table containeth the outward godlinesse that we must shewe forth in the world for the benefit one of another.
The second table Containeth the outward godliness that we must show forth in the world for the benefit one of Another.
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Which we sée very little practised:
Which we see very little practised:
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for it is euident vnto the sight of all men (to the great griefe of them that feare God) how some be altogither set vpon treacherous rebellion, & conspiracies:
for it is evident unto the sighed of all men (to the great grief of them that Fear God) how Some be altogether Set upon treacherous rebellion, & conspiracies:
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others on malitious murther, & enyuing hate: others on fornication, & vncleanenesse, with all allurementes to the same:
Others on malicious murder, & enyuing hate: Others on fornication, & uncleanness, with all allurements to the same:
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as pride, banquetting, surfetting and dronkennesse, with all lewde and vnchast gestures that can be:
as pride, banqueting, surfeiting and Drunkenness, with all lewd and unchaste gestures that can be:
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others, bent to extort, and wring out of mens handes their owne proper possessions, and goods, by forging, by extremitie of lawe, by deceyuing,
Others, bent to extort, and wring out of men's hands their own proper possessions, and goods, by forging, by extremity of law, by deceiving,
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and by that foule canker vsury, and what not? I ceasse to speake of the particular pettie sinnes, wherewith men doe so swarme,
and by that foul canker Usury, and what not? I cease to speak of the particular Petty Sins, wherewith men do so swarm,
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and so customably liue in, that they estéeme them to be no sinnes, the least whereof deserueth eternall condemnation, both in body and soule:
and so customably live in, that they esteem them to be no Sins, the least whereof deserves Eternal condemnation, both in body and soul:
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and yet all these be Christians, and say they haue faith, but I say of them,
and yet all these be Christians, and say they have faith, but I say of them,
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and that by the warrant of Gods owne worde, that if they had the least sparke of faith in the worlde, these things would be reformed:
and that by the warrant of God's own word, that if they had the least spark of faith in the world, these things would be reformed:
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for it is vnpossible for a man to haue faith, but therewithall is the spirit of God.
for it is unpossible for a man to have faith, but therewithal is the Spirit of God.
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But where the spirit is, there can be no delight in sinne, no such carelesnesse to reformation, as appeareth:
But where the Spirit is, there can be no delight in sin, no such carelessness to Reformation, as appears:
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and therefore examine thy selfe and be not deceiued, presume not of the mercy of God, and stil abide in sinne:
and Therefore examine thy self and be not deceived, presume not of the mercy of God, and still abide in sin:
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for then be sure thou shalt find no place to repentance, though thou séeke it with teares.
for then be sure thou shalt find no place to Repentance, though thou seek it with tears.
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Then séeke the Lord while he may be found: put not of from day to day:
Then seek the Lord while he may be found: put not of from day to day:
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for suddainely commeth the wrath of the Lord: and in his anger he will consume thee.
for suddenly comes the wrath of the Lord: and in his anger he will consume thee.
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Then let vs without prolonging amende.
Then let us without prolonging amend.
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And fulfill. That is, a strife must be in vs, against all lets that may hinder vs to be in all pointes perfect:And fulfil. That is, a strife must be in us, against all lets that may hinder us to be in all points perfect:
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and that in such a perfection as by the word of God is not to be found fault withall:
and that in such a perfection as by the word of God is not to be found fault withal:
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& though it be true that we cannot attaine therevnto in this life, yet we must not faint, nor be weary: but goe on still:
& though it be true that we cannot attain thereunto in this life, yet we must not faint, nor be weary: but go on still:
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forget that which is behinde, and looke at that which is before: neuer casting our eyes aside vpon any baite of sinne in this world:
forget that which is behind, and look At that which is before: never casting our eyes aside upon any bait of sin in this world:
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but euer goe on in striuing for this perfection, all the dayes of our life.
but ever go on in striving for this perfection, all the days of our life.
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In which course (least we should be discouraged) we are to knowe, that we are neuer able to attaine to that perfection in this life,
In which course (lest we should be discouraged) we Are to know, that we Are never able to attain to that perfection in this life,
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because of our wretched and sinfull nature:
Because of our wretched and sinful nature:
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because of the clogges of sinne that doe so hang on vs, and the remnantes of old Adam that sticke so in the fleshe, that it can neuer be wholly cleare therof.
Because of the clogs of sin that do so hang on us, and the remnants of old Adam that stick so in the Flesh, that it can never be wholly clear thereof.
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The which we finde to be in the Apostle S. Paule, who had a lawe in his members, striuing against the lawe of the spirit, leading him captiue vnto the lawe of sinne.
The which we find to be in the Apostle S. Paul, who had a law in his members, striving against the law of the Spirit, leading him captive unto the law of sin.
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Whereby it commeth to passe, as our fauiour saith, y• when we haue done al that euer we cā, we are vnprofitable seruāts,
Whereby it comes to pass, as our fauiour Says, y• when we have done all that ever we can, we Are unprofitable Servants,
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and therefore we are taught to say dayly: forgiue vs our sinnes: which doctrine sheweth forth diuers most necessary vses:
and Therefore we Are taught to say daily: forgive us our Sins: which Doctrine shows forth diverse most necessary uses:
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as first it sheweth the workes of supererogation, imagined by y• papistes, to be a méere doctrine of an idle braine:
as First it shows the works of supererogation, imagined by y• Papists, to be a mere Doctrine of an idle brain:
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flatte contrary to the trueth of God, and blasphemous against Christes passion.
flat contrary to the truth of God, and blasphemous against Christ's passion.
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Secondly, displayeth the diuelish error, of that pestiferous secte, the family of loue, who hold, that a man may liue without sinne,
Secondly, displayeth the devilish error, of that pestiferous sect, the family of love, who hold, that a man may live without sin,
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and therefore accounteth it a note of imperfection to praye:
and Therefore accounteth it a note of imperfection to pray:
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so that none may be of the number of their illuminated Elders, vntill they be of that perfection:
so that none may be of the number of their illuminated Elders, until they be of that perfection:
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and yet we read that the Apostles praied not only when they were weakelings (as they fondly affirme) but after Christes aseension,
and yet we read that the Apostles prayed not only when they were Weaklings (as they fondly affirm) but After Christ's aseension,
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and the descending of the holy Ghost.
and the descending of the holy Ghost.
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And therefore (for the censuring of their heresie, and our owne perswasion) let vs say with S. Iohn, if we saye we haue no sinne, we deceiue our selues,
And Therefore (for the censuring of their heresy, and our own persuasion) let us say with S. John, if we say we have no sin, we deceive our selves,
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and there is no truth in vs, for we make God a lyer.
and there is no truth in us, for we make God a liar.
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But if we acknowledge our sinnes, he is faithfull and iust to forgiue vs our sinnes,
But if we acknowledge our Sins, he is faithful and just to forgive us our Sins,
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and to clense vs from all vnrighteonsnes.
and to cleanse us from all vnrighteonsnes.
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Thirdly it is an excéeding comfort to the weake, that finde themselues willing, and yet vnperfect in the seruice of God:
Thirdly it is an exceeding Comfort to the weak, that find themselves willing, and yet unperfect in the service of God:
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for God doth accept of vs according to that we are, and not according to that we are not.
for God does accept of us according to that we Are, and not according to that we Are not.
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The least sparkes of obedience (insomuch as they be his owne worke) are accepted in his sight,
The least sparks of Obedience (insomuch as they be his own work) Are accepted in his sighed,
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so that it be wt earnest endeuour to encrease:
so that it be with earnest endeavour to increase:
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and therefore this giueth no libertie to licentious loosenesse, (which notwithstanding we sée to presume herevpon:
and Therefore this gives no liberty to licentious looseness, (which notwithstanding we see to presume hereupon:
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for, (say the Atheistes) who can kéepe Gods commandements? is any man without sinne? and so forth.
for, (say the Atheists) who can keep God's Commandments? is any man without sin? and so forth.
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Which in déede is true, but they, by occasion thereof, haue no regard nor care of any reformation,
Which in deed is true, but they, by occasion thereof, have no regard nor care of any Reformation,
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but runne on from sin to sinne, and that with gréedines.
but run on from since to sin, and that with greediness.
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But let such knowe, that they can not please the deuill better with any thing in the world,
But let such know, that they can not please the Devil better with any thing in the world,
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because hereby, they be as like him, as if they were spitted out of his mouth:
Because hereby, they be as like him, as if they were spitted out of his Mouth:
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for he knoweth that no man can absolutely obey Gods lawes: and therefore he prowleth to mocke them in euery point, to breake them:
for he Knoweth that no man can absolutely obey God's laws: and Therefore he prowleth to mock them in every point, to break them:
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and thou sayst thou canst not obey him perfectly, and therefore art carelesse to doe any good at all.
and thou Sayest thou Canst not obey him perfectly, and Therefore art careless to do any good At all.
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Wherein doest thou now differ from him? But let vs haue a care to winne ground of our aduersary, to obtaine more and more strength against sinne,
Wherein dost thou now differ from him? But let us have a care to win ground of our adversary, to obtain more and more strength against sin,
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& make it weaker in vs euery day than other, by continuall meditation in the worde of God,
& make it Weaker in us every day than other, by continual meditation in the word of God,
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and prayer for his grace, to fructifie therein, & then we shall shew our selues valiant souldiers,
and prayer for his grace, to fructify therein, & then we shall show our selves valiant Soldiers,
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and not dastards in the quarrell of our Lorde and Captaine Iesus Christ.
and not dastards in the quarrel of our Lord and Captain Iesus christ.
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Now follow the ende that we are to ayme at, in this fight against our selues:
Now follow the end that we Are to aim At, in this fight against our selves:
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to liue godly, which is duely to be considered:
to live godly, which is duly to be considered:
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for Satan hath gone thus farre with a number, either to perswade them (without al doubting of the matter) that they shall merit heauen,
for Satan hath gone thus Far with a number, either to persuade them (without all doubting of the matter) that they shall merit heaven,
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and deserue to be Gods children by their workes, or els that they néede to doe none at all:
and deserve to be God's children by their works, or Else that they need to do none At all:
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and we sée euen the greatest number put the one of these in practise:
and we see even the greatest number put the one of these in practice:
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for either they be obstinate and blind Papistes, forgetting Christ Iesus, and hoping to come to heauen by their works:
for either they be obstinate and blind Papists, forgetting christ Iesus, and hoping to come to heaven by their works:
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or els they be Atheists, affirming plainly, that if they deserue nothing for them, they will doe no good works.
or Else they be Atheists, affirming plainly, that if they deserve nothing for them, they will do no good works.
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From which fountaine floweth this generall securitie, where with all the world is so rocked on sléepe, that euery man séeketh for him selfe, neuer thinking that he is any way bounde to benefite his poore and needye brother.
From which fountain flows this general security, where with all the world is so rocked on sleep, that every man seeketh for him self, never thinking that he is any Way bound to benefit his poor and needy brother.
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Whereby (as in many other things) we may behold the vsuall practize of Satan, either to make vs lye wallowing in all carelesnes, Whereby (as in many other things) we may behold the usual practice of Satan, either to make us lie wallowing in all carelessness,
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or els to driue vs too farre into the con trary extremitie.
or Else to driven us too Far into the con trary extremity.
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Which thing we are to haue a great care of, euen in euery thing that we do, that we may kéepe within the bounds of that meane prescribed by the Lord in his word, from which it is not lawfull to decline,
Which thing we Are to have a great care of, even in every thing that we do, that we may keep within the bounds of that mean prescribed by the Lord in his word, from which it is not lawful to decline,
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neither to the right hand, nor to the left, least Satan ouertake vs, and worke our confusion.
neither to the right hand, nor to the left, lest Satan overtake us, and work our confusion.
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The endes wherevnto (by the word of God) we are to haue regard, and respect, be in number thrée.
The ends whereunto (by the word of God) we Are to have regard, and respect, be in number thrée.
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First Gods glorie. 2. Our owne comfort. 3. The good of our brethren among whome we liue.
First God's glory. 2. Our own Comfort. 3. The good of our brothers among whom we live.
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The glorie of God, which is the first ende, is to be sought in our good and godly conuersation:
The glory of God, which is the First end, is to be sought in our good and godly Conversation:
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for it is euident, that we are by nature vnfit to doe any good thing,
for it is evident, that we Are by nature unfit to do any good thing,
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but rather prone and bent to sinne, but when it pleaseth God so to alter and reforme our harts, that the frute thereof shineth in our conuersation, this sheweth the great glory of God, in that he (of seruants vnto sinne and vncleannes) maketh vs to serue him in godlines.
but rather prove and bent to sin, but when it Pleases God so to altar and reform our hearts, that the fruit thereof shines in our Conversation, this shows the great glory of God, in that he (of Servants unto sin and uncleanness) makes us to serve him in godliness.
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The which thing our Sauiour Christ ment, when he sayd:
The which thing our Saviour christ meant, when he said:
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let your light so shine before men, that they may sée your good workes ▪ and glorifie your heauenly father, which is in heauen.
let your Light so shine before men, that they may see your good works ▪ and Glorify your heavenly father, which is in heaven.
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Where vnto also the Apostle S. Peter had especiall regard, when he sayd:
Where unto also the Apostle S. Peter had especial regard, when he said:
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Déerely beloued, I beséech you as straungers and pilgrims, absteine from fleshly lustes, which fight against the soule:
Dearly Beloved, I beseech you as Strangers and pilgrim's, abstain from fleshly lusts, which fight against the soul:
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and haue your conuersation honest among the Gentiles, that they which speake euill of you,
and have your Conversation honest among the Gentiles, that they which speak evil of you,
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as euill doers, may by your good workes which they shall sée, glorifie God in the daye of visitation.
as evil doers, may by your good works which they shall see, Glorify God in the day of Visitation.
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Unto which ende S. Paule had respect also: when he exhorting the Thessalonians to godlines, sayth:
Unto which end S. Paul had respect also: when he exhorting the Thessalonians to godliness, say:
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that y• name of our Lord Iesus Christ may be glorified in you. The which poynt is duely to be obserued, for our instruction:
that y• name of our Lord Iesus christ may be glorified in you. The which point is duly to be observed, for our instruction:
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because that now a dayes, all men will say they doe loue God, and honour him,
Because that now a days, all men will say they do love God, and honour him,
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but their bare wordes must not goe for proofe:
but their bore words must not go for proof:
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for we sée the holy ghost setteth downe, that the glorifieng of God by vs, consisteth in godly conuersation:
for we see the holy ghost sets down, that the glorifying of God by us, Consisteth in godly Conversation:
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for if thou sayst neuer so much, thou louest God, and doest honour him, vnlesse it shine in thy conuersation, it is a lye in thée,
for if thou Sayest never so much, thou love God, and dost honour him, unless it shine in thy Conversation, it is a lie in thee,
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and a thing not to be beléeued of others. For our Sauiour saith:
and a thing not to be believed of Others. For our Saviour Says:
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If any loue me, he wil kéepe my sayings, so that the tryall standeth in this:
If any love me, he will keep my sayings, so that the trial Stands in this:
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looke howe carefull thou art to reforme thy life, according to the word of God: and looke howe much thou hast subdued the heate of thine owne affections:
look how careful thou art to reform thy life, according to the word of God: and look how much thou hast subdued the heat of thine own affections:
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and so much thou doest glorifie God, and no further.
and so much thou dost Glorify God, and no further.
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Nay if thou béest slacke herein, & carelesse to doe that in déede, wherof thou makest profession, thou doest,
Nay if thou Best slack herein, & careless to do that in deed, whereof thou Makest profession, thou dost,
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euen as much as lyeth in thée, dishonour God:
even as much as lies in thee, dishonour God:
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and therfore sayth S. Paule, thou that gloriest in the law, thorough breaking of the law, dishonorest God.
and Therefore say S. Paul, thou that gloriest in the law, through breaking of the law, dishonourest God.
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I would to God that the carnall professors, and enemies to sinceritie (of these our dayes) both in them selues,
I would to God that the carnal professors, and enemies to sincerity (of these our days) both in them selves,
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and others, could consider of this, with a single eye.
and Others, could Consider of this, with a single eye.
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For those that be enemies to reformation, be commonly loose in life, as we sée in our owne experience.
For those that be enemies to Reformation, be commonly lose in life, as we see in our own experience.
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If it were so, I doubt not, but their conuersation would be found euen of thē selues, most vile,
If it were so, I doubt not, but their Conversation would be found even of them selves, most vile,
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and filthy, not worthy once to be named among them that professe the gospell of Iesus Christ.
and filthy, not worthy once to be nam among them that profess the gospel of Iesus christ.
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The second ende, which we are to looke vnto, is, for the establishment and comfort of our owne soules and consciences.
The second end, which we Are to look unto, is, for the establishment and Comfort of our own Souls and Consciences.
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For we sée that all men are contented to make a shewe of religion, and to take vpon them y• profession of Christ, which can not be sufficient:
For we see that all men Are contented to make a show of Religion, and to take upon them y• profession of christ, which can not be sufficient:
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for then should all, or at least, the greatest number, be saued: & yet we know the words of our Sauiour Christ:
for then should all, or At least, the greatest number, be saved: & yet we know the words of our Saviour christ:
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that narrowe is the way that leadeth to life, and fewe doe walke therein.
that narrow is the Way that leads to life, and few do walk therein.
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Then what shall we doe to examine our selues vnfeynedly, to sée whether we are of the number of them,
Then what shall we do to examine our selves vnfeynedly, to see whither we Are of the number of them,
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or no? S. Peter shall tel vs most notably, what we must doe. Flye (sayth he) the corruption which is in ye world through lust.
or no? S. Peter shall tell us most notably, what we must do. Flee (say he) the corruption which is in the world through lust.
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Therefore giue euen all diligence therevnto:
Therefore give even all diligence thereunto:
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ioyne moreouer vertue with your faith, and with vertue, knowledge, and with knowledge, temperance, and with temperance, patience,
join moreover virtue with your faith, and with virtue, knowledge, and with knowledge, temperance, and with temperance, patience,
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and with patience, godlines, and with godlines, brotherly kindnes, and with brotherly kindnes, loue:
and with patience, godliness, and with godliness, brotherly kindness, and with brotherly kindness, love:
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for if these things be among you, and doe abound, they will make you that ye neither shall be idle,
for if these things be among you, and do abound, they will make you that you neither shall be idle,
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nor vnfruitfull in the knowledge of our Lord Iesus Christ.
nor unfruitful in the knowledge of our Lord Iesus christ.
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But he that hath not these thinges, is blind, and can not sée a farre off,
But he that hath not these things, is blind, and can not see a Far off,
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and hath forgotten that he was purged from his olde sinnes. Wherefore Brethrē, giue rather diligence, to make your calling & election sure.
and hath forgotten that he was purged from his old Sins. Wherefore Brothers, give rather diligence, to make your calling & election sure.
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By which words we sée, that the fruite of the gospell, in holines of life, doth make our calling and election sure, (not to God,
By which words we see, that the fruit of the gospel, in holiness of life, does make our calling and election sure, (not to God,
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for it was sure in him before the foundation of ye world) but to our selues, approuing thereby vnto our owne soules and consciences, that we be the elect of God,
for it was sure in him before the Foundation of the world) but to our selves, approving thereby unto our own Souls and Consciences, that we be the elect of God,
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because we féele the working of his grace in our hearts, and shew forth the fruites thereof in our conuersation.
Because we feel the working of his grace in our hearts, and show forth the fruits thereof in our Conversation.
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The third ende of our good workes, hath relation vnto our brethren, which is diuerse wayes. First thus: The third end of our good works, hath Relation unto our brothers, which is diverse ways. First thus:
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there be many that be weake in the faith, & newly conuerted vnto the Gospel: who haue great néede to be supported, and holden vp:
there be many that be weak in the faith, & newly converted unto the Gospel: who have great need to be supported, and held up:
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the which (as we may doe manye wayes) so chiefly it is to be declared in our conuersation:
the which (as we may do many ways) so chiefly it is to be declared in our Conversation:
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for when he beholdeth our godly and vpright behauiour, great occasion is offered vnto him, not onely to glorifie God in vs,
for when he beholdeth our godly and upright behaviour, great occasion is offered unto him, not only to Glorify God in us,
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but also to consider of his owne imperfection and weakenes, how farre he is behind, and therevpon is moued to striue more strongly against his owne infirmitie, to growe stronger, and more established.
but also to Consider of his own imperfection and weakness, how Far he is behind, and thereupon is moved to strive more strongly against his own infirmity, to grow Stronger, and more established.
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Contrariwise, if he should behold vs greater professors, or of longer continuance in the profession of the Gospell,
Contrariwise, if he should behold us greater professors, or of longer Continuance in the profession of the Gospel,
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than he, doe those things that swarue fowly from our shewe, we make it not onely an offence, whereby his weake conscience is wounded,
than he, do those things that swerve foully from our show, we make it not only an offence, whereby his weak conscience is wounded,
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but (as much as in vs lyeth) a stumbling blocke for him to fall from his profession withall.
but (as much as in us lies) a stumbling block for him to fallen from his profession withal.
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A lesson of all men to be learned:
A Lesson of all men to be learned:
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for we sée many, that in shew, (and to their owne thinking) be forward in religion, who, (when they be reproued,
for we see many, that in show, (and to their own thinking) be forward in Religion, who, (when they be reproved,
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or by méekenes exhorted) to leaue some abuses, that they commit, because they agrée not with their profession,
or by meekness exhorted) to leave Some Abuses, that they commit, Because they agree not with their profession,
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and are offensiue to y• consciences of many weake ones. Tush (say they) if they be offended with these things, let them:
and Are offensive to y• Consciences of many weak ones. Tush (say they) if they be offended with these things, let them:
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what haue they to doe with me? they are not to medle with my dealing,
what have they to do with me? they Are not to meddle with my dealing,
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for I haue not to doe with them: and such like spéeches.
for I have not to do with them: and such like Speeches.
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In the meane while, they haue cleane forgotten, not onely the care that we ought to haue one ouer another,
In the mean while, they have clean forgotten, not only the care that we ought to have one over Another,
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but also the example of S. Paule, who would neuer eate fleshe when he liued, rather then he would offende his brother: (which of it selfe was a thing lawfull,
but also the Exampl of S. Paul, who would never eat Flesh when he lived, rather then he would offend his brother: (which of it self was a thing lawful,
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and to be receiued with thanks giuing.) And therefore, we are not onely to be carefull, that we giue none offence: (for woe be vnto him, by whome offences do come,) but euen to depart from those thinges that we may vse,
and to be received with thanks giving.) And Therefore, we Are not only to be careful, that we give none offence: (for woe be unto him, by whom offences do come,) but even to depart from those things that we may use,
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if they be any occasion of offence to the weake: for many things are lawful, that are not expedient.
if they be any occasion of offence to the weak: for many things Are lawful, that Are not expedient.
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This end is yet further to be considered another way, and that is in respect of them that are without, who be so obstinate, that they will not onely oppugne the profession of religion,
This end is yet further to be considered Another Way, and that is in respect of them that Are without, who be so obstinate, that they will not only oppugn the profession of Religion,
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but euen refuse to heare the voice of the charmer, charme he neuer so wisely:
but even refuse to hear the voice of the charmer, charm he never so wisely:
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not once frequenting the publike méetings of Christians, with whom yet we haue some dealings in the world.
not once frequenting the public meetings of Christians, with whom yet we have Some dealings in the world.
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Whereby it may please God to bring them to some consideration of our profession, by our conuersation.
Whereby it may please God to bring them to Some consideration of our profession, by our Conversation.
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The which thing S. Peter setting downe in one particular calling, is also to be applyed as a generall doctrine: the words are these:
The which thing S. Peter setting down in one particular calling, is also to be applied as a general Doctrine: the words Are these:
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Let the wiues be subiect to their husbands, that euen they that obey not the word, may be wonne without the word,
Let the wives be Subject to their Husbands, that even they that obey not the word, may be won without the word,
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while they behold your pure conuersation, which is with feare:
while they behold your pure Conversation, which is with Fear:
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and surely, as the vnblameable conuersation is verye forcible to moue the aduersarie, to consider of the profession it selfe:
and surely, as the unblameable Conversation is very forcible to move the adversary, to Consider of the profession it self:
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so we often sée, both by example of the word of God, as in Moses, whome Pharao accompted godly, and himselfe wicked:
so we often see, both by Exampl of the word of God, as in Moses, whom Pharaoh accounted godly, and himself wicked:
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and Dauid, whome Saule accompted vpright:
and David, whom Saule accounted upright:
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and also by our owne experience, that it cooleth the courage of the enemie, and stoppeth his mouth.
and also by our own experience, that it cooleth the courage of the enemy, and stoppeth his Mouth.
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And therefore it is our dutie, (and I pray God we may rightly consider of it) to be marueilous circumspect and carefull, that we liue so obedient to the decrées of our God,
And Therefore it is our duty, (and I pray God we may rightly Consider of it) to be marvelous circumspect and careful, that we live so obedient to the decrees of our God,
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and be so carefull to giue none occasion to any, to sée vs faultie in our dealing:
and be so careful to give none occasion to any, to see us faulty in our dealing:
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that thereby our good and gracious God may be glorified, our harts and consciences comforted,
that thereby our good and gracious God may be glorified, our hearts and Consciences comforted,
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and all men by vs may either be encouraged vnto godlines, or conuicted in their owne consciences of vngodlines.
and all men by us may either be encouraged unto godliness, or convicted in their own Consciences of ungodliness.
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Which God for his mercies sake graunt. AMEN. Let vs pray, &c.
Which God for his Mercies sake grant. AMEN. Let us pray, etc.
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