burning fire then what hast thou gained by such presuming vpon Gods mercie and hardning of thy selfe in thy sinne against God when thy pleasure is turned into paine and thy securitie and ease into continuall torment Alas good brethrē that we should be so blinded with the subtilties of Satā for the gaine of a small earthly trifle to cast away soule and bodie eternally VVhat can it profit vs to winne the whole world and loose our owne soule and this we doe so long as giuing care to the vaine allurement of Satan we continue in our sinne deferring the time of our repentance till afterwards thinking that the Lord will not come so soone you see then the lacke of practising this doctrine that is here taught vnto vs is the cause that at this day men are so hardned in their sinne and boldly goe on forward to eternall destruction Men doe imagine with them selues that although they must one day appeare before the throne of God yet it will not be so soone and thereupon they neuer thinke of that matter but deuise all wickednes in their braines to fill their purses feede the paunches deceiue their neighbours and generally all other spite and villanie against God and man and all because they thinke themselues in sure case that the day of repentance is not so neere but that they may amend all this geare in time but it is not so they are deceiued The Scripture telleth vs it will come sooner then we thinke therefore amend betimes least we perish all And it is a maruelous matter to see howe wonderfully the aduersarie hath preuailed in this for whereas God would haue vs alwaies in readines because the time 〈◊〉 vncertaine the cleane contrarie is settled in our hearts namely to take our libertie in sinning because the time is a farre off as we dreame and this perswasion is so deepely settled in our breast that if men be admonished to take heede of their dealings for a day will come when all things shalbe righted then they thinke straightway they haue a great long scope giuen them to range in for they take it as a principle most surely rooted in their hearts that that day is a far off If they be threatned with the comming of Christ to iudgement you shall see them make of the matter no more but a scoffe and a mocke oh syr if ye giue me so long a day nay then I shall doe well ynough and here they can fall to gybing and make themselues merrie with the talke of the welchman who hauing robbed a man of his budget and beeing threatned that he should answer for it at the day of iudgement made answer that if he might haue so long a day he would haue the cloake too and thus miserable caytiffs they thinke they haue notably preuailed when thus they haue scoffed out the matter but alas pore soules it is no more then a laughter from the teeth forward for when they haue put from them the day of the Lord as farre as can be and that God for a time let thē play vpon the hooke yet alas there is a thing within their brest that sometimes will sting them to the heart in spite of their teeth but yet here-withall you see how common this is amongst men that the day of the Lord is a farre off for when we can so readily giue such answers as this If ye giue me so long a day c. surely we bewray our owne heartes vnawares that wee are perswaded in our breasts that it is long to that day And the same opinion haue we in like maner of the day of our death there is scarcely found amongst vs any so old but he wil thinke he might liue one yere longer or at least one moneth or one day so farre he is off from thinking on his death if we be young oh then we thinke our selues as sure from dying as God had sealed vs his letters patents for our life till old age and hereupon it commeth that in our lustie youth as they tearme it we neuer thinke to make our selues readie to God-ward nay so farre are we from all 〈◊〉 of God that vnlesse we play the wilde coltes in all licentiousnesse and sinne we thinke we haue not well spent our youth according to the course of nature and into such beastlines we are gone that we haue framed an heathenish nay worse then heathenish rather a deuilish prouerbe A young saint an old deuill as if so be we should beginne to be holy in our yong age it were the next way to make vs diuels when we are old and as though it were the best way to be a diuell in thy yong age that thou mightest be made a good holy man in thy old age But I pray thee what if thy God call thee while thou art a young deuill what shall become of thee in thine old age if the Lord cut thy yeares short and make an ende of thy life while thou art playing the yong lustie deuil I warrant thee thou shalt neuer come to be neither old saint nor young saint This I speake good brethren with griefe of heart to see into what miserable blindnes we are tumbled that the thing which God hath hid from vs so secret to himselfe the day of his comming and the day of our death as though we were of Gods counsell we will be so cunning in it as if he had not onely reuealed it vnto vs but also had sealed vnto vs the assurance of it And all this we doe that we may more boldly sinne without controlment thinking when we are old we will then beginne to frame our selues to godlines but alas good brethren we deceiue our selues it is not so we haue no assurance of our life we can not tell when it shall please our God to call vs at midnight noonetide or cockerovve wee are not certen one minute of an houre to liue and therefore let vs not driue off from day to day and thinke he will amende least he come vpon vs vnwares and finde vs vnprepared Take heede good brethren that we doe not flatter our selues to thinke I am but yong I trust I shall not die so soone I will take the pleasures of my youth a while and when I beginne to be old I will then wholly applie my selfe to Gods will or thus although I be some what aged yet I trust I shall not goe so soone I thanke God I feele my selfe strong and lustie I can eate my meate well and I will not yet settle my selfe to be readie when God calleth me I may continue yet a little while in my craft and subtiltie til I haue got but such a piece of ground or so much money to lie by me and then I will amend when I shall begin to be sicke then I will settle my selfe wholly to God-warde Let vs take heede good brethren of these blasts and temptations of Satan that we be not deceiued doe we
THREE GODLY AND FRVITFVLL SERMONS DECLARING FIRST HOW WE MAY BE SAVED in the day of iudgement and so come to life everlasting secondly how we ought to liue according to Gods will during our life which are the two things that every one ought to he most carefull of as long as they liue * ⎠* Preached and written by the reverend godly learned M. IOHN MORE late Preacher in the Citie of Norwitch And now first published by M. NICHOLAS BOVVNDE whereunto he hath adioyned of his owne A Sermon of comfort for the afflicted and A short treatise of a contented mind 1. Thessal 5. 21. Try all things and keepe that which is good Seene and allowed Printed by Iohn Legatt Printer to the Vniversitie of Cambridge 1594. And are to be solde at the signe of the Sunne in Pauls Church-yard in London TO THE RIGHT WORSHIPFVLL AND SVCH AS FEARE GOD THE Knights and Esquires Iustices for the preseruation of her Maiesties peace in the Countie of Norffolke and to euery one of them Grace mercie and peace from God the Father and from Iesus Christ our Lorde WHereas among the many hundred Sermons or rather certaine thousandes preached by this graue and learned father by the space of more then twentie yeares in which hee was licensed thereunto by the Vniversitie of Cambridge he left no such notes at large whereby the principall heades or chiefe matter of any of them almost might be well collected for the better vnderstanding of others sauing onely of these which he wrote out worde for worde as you haue them It seemed vnto me that his meaning and purpose was thereby to commende the most necessarie doctrine in them cōtained to as many as he mought and that it should not be proper to them onely to whome it was first vttered but stretch out it selfe further neither that the fruit of it should perish with the sound thereof but remaine afterwards yea liue when himselfe should be dead Which moued me thus to publish them that so they might more speedily be caried farre and nere and more easily be in the hands and eyes of all them to whome they were meant And as they intreat of that matter principally which was most common in all his preachings as being most necessary namely how we may be saued in death and how we ought to lead our life which can neuer be too much preached of or too often heard of any and therefore if he had still liued he would still haue preached of this so nowe because he is fallen asleepe in the Lord and can speake no more vnto vs and these points are but shortly set downe of him in the beginning of his Catechisme which yet with great fruite these many yeares hath beene often printed this larger discourse of his might be in steade of a continuall preaching vnto all those that are desirous still to be confirmed in them In which besides the matter whole and intire without any alteration you haue his owne very wordes also as they were penned by himselfe that so by the graue simplicitie or simple grauitie appearing in them all that were acquainted with his preaching might thereby as it were by the colour lineaments of it easily discerne that it is altogether his owne doing in deede especially so many as then hearde him might therby as it were by his footing trase out the author himselfe Seeing then vpon this occasion these sermons come abroad I thought it expedient or rather necessarie to commend them to your Worships godly consideration Christian protection because that being first preached in a Right worshipfull assembly and meeting of yours helde at Ocle for the quarter Sessions then and afterwards the Lord so effectually blessing him and mouing some of you with his holy spirit beeing written at the earnest request as it seemeth of your Worships him selfe in his life time dedicated them after a sort vnto you so that I could not now after his death haue alienated them from you vnlesse I would of purpose haue violated the will and made frustrate the good intent of the deade which yet if I had inconsiderately done your Worships might haue chalenged them and recouered them into your handes Hoping therefore that your Worships will fauourably interpret my boldnes who beeing vnknowne euen in the face vnto the greatest part yea almost all of you haue presumed thus farre seeing that therein I haue not so much disorderly intruded any thing vpō you against your wils as dutifully tēdered deliuered vp vnto you your own as herafter you may for my credit herein heare in this treatise the author him selfe speaking vnto you by name I humbly beseech you to receiue it as your own I count it altogether needlesse to write in the commendations of it neither are my praises any thing if they were needfull the name of the preacher and writer of them commends them sufficiently especially vnto so many of you as knew his great learning both in all the liberall arts and almost all languages and also in other studies meete for so great a Divine with his great godlines and continuall graue cariage of himselfe in the whole course of his life which worthily did purchase him great reuerence amongst all besides his feruent zeale for the house of God which at the last did eat him vp his endlesse paines in preaching the Gospell in season and out of season sometimes almost euery day in the weeke for the space of certain yeres and euery Lords day three or fowre times and when he did least so often as ordinarily the strength of man will permit as many of your Worships are credible and eie-witnesses of it besides many hundreds more By all which it may seeme he vntimely shortned his daies yet seeing the ende of our life is to doe good and he by making hast did in so short a time as much good as if by sparing him selfe he had drawne out the same in length if he could possibly so haue liued an hundred or two hundred yeares what cause had he in his death thereof to repent or we now in that behalfe to be sorie for him But I will keepe your Worships no longer from him you shall heare him selfe speaking vnto you or rather the Lord by him vnto whose gratious blessing for the fruit of this and all other his good ordinances towards vs for our direction in this life and saluation in the life to come commending all your Worships I humbly take my leaue praying you to thinke on these things which ye haue both learned and receiued and heard and seene in him those things doe and the God of peace shalbe with you Norton in Suffolke 26 August 1594. Your Worships in all Christian duties for the Lords sake Nicholas Bownde THE FIRST Sermon 2. Cor. 5. 10. For we must all appeare before the iudgement seate of Christ that euery one may receiue the things which are done in his bodie according to that he hath done
not see both daily and hourely how that the Lord calleth as wel the young as the old and what patent haue we of our life that we are not in the number Doe we not see that God calleth men euen suddainly when they are in as good health as can be yea euen when they are eating their meate at dinner euen supping an egge is the last breath that euer they draw wherefore doth the Lord this but onely to let vs vnderstand and see before our eyes how soone our life is gone that so we might alwaies be in readines we see these things continually and yet alas howe smally we profit by them wherefore we see it needefull and a thousand times more then needefull to haue this soundly imprinted in our heart and the remembrance of it continually before our eyes that we must hence we can not tell when that our heathenish eares and Epicures pleasures may be cut off by the continuall meditation of the same otherwise vndoubtedly good brethren when we thinke our selues most at ease we shal vnderstand the sentence here that Christ Iesus spake That we shalbe taken in an houre when we least thinke That rich Epicure that wallowed and tumbled in his wealth little thinking vpon his death but soked in his sinnefull pleasures sitteth at his ease debating with himselfe howe he may make his life most easie and at length concludeth with himselfe such a way as he thinketh to liue most pleasantly and easily for many yeares he will pull downe forsooth his old barnes and build him greater that shalbe able to receiue all his grayne and then like a iolly carnall swine he will say to his soule Oh soule eate and drinke and make lustie good cheare for thou hast ynough laid vp for many yeare here is nothing with him but cherishing the belly and pampering the bodie as though God had put life into him and set him in this world for none other end but like a bruit beast to crāme vp his bellie to the corge and feede him selfe fat against the 〈◊〉 of slaughter this miserable caytiffe hath forgot himselfe that he must die there is no remembrance of death but as though he must liue euer but when the carnall belly-god in his chiefest ruffe and as he thinketh in his greatest felicitie his cheare was cleane changed in a moment he heard a voice that daunted his courage it was said vnto him in the selfe same houre Thou foole this night shall thy soule shall be taken from thee this night thou must needs die and what shalt thou then be better for all this false conceiued ioy in thy pleasures and riches when thou must not inioy them one minute of an houre I am afraid good brethren it is too liuely and too true a description of vs Englishmen which haue neuer done with feeding the belly and cloathing the backe as though we should liue here euer I am afraid too many of vs haue vtterly vanished out of our remembrance the day of our death or els haue put it a farre off as though it would not come of a long time I am afraide too many of vs say in our hearts with this worldly wretch Oh if such a thing and such a thing were brought to passe I would say to my soule take euen thy full pleasure eate and drinke thy belly full make merry take euen thy hearts desire Alas good brethren let vs take heede vnto our selues what shall it auaile vs when God shall suddenly take vs from all our pleasures in a moment and throw our soules into euerlasting torment The cause of this loosenes amongst vs is because we doe not practise that doctrine that is taught vs out of this sentence namely that the day of our departure is vncertaine euen oftentimes when we least thinke wherefore I desire you in the feare of God for the loue we beare vnto our owne soules that we make our profit of this sentence better then we haue done heretofore let vs apply it vnto our selues and call our selues to an account euery one of vs enter into his own heart and thus say VVhat wickednes doe I know by my selfe Am I a thief a murtherer a couetous person is all this hid from man yea But alas God doth see it and hath appointed a iudgement to punish it therfore I will no more continue in it I will now repent while I haue time I will not dāme mine own soule for once I must appeare before the iudgemēt seat of God And if the deuill would goe about to suggest into thine heart that it wilbe long before the day come and that that thou hast yet a long time to liue and therefore thou maist a while continue in thy sinne answer him with Iesus Christs words that then I shall haue my part with the wicked seruant in the continuall burning lake that the time is not knowne to any creature it is vncerten it will be sudden when we least think therfore defer not to be alwaies in a readines if he will reply and say it is not like to be so soone for that all things are well and there appeares no tokens of sicknes much lesse of death answer him againe that euen therefore I ought more to suspect the day to be neare because it shall be at such a time as men shall thinke all thinges well and quiet euen then shall it come and take men vnprepared Let vs good brethren in this manner applie this doctrine to our selues that we may profit by it in newnesse of life let vs not deferre the time till to morrow the Lord God knoweth where we shall be to morrow we are al of vs here now God be thāked but the Lord knoweth whether we shall euer come togither againe or not the Lord may take vs before we goe out of the Church-doore so vncerten are we of our life wherefore let vs for Gods sake deferre the time no longer but euery one of vs now beginne to amend and lie no longer in our sinne but turne to the Lord by true repentance knowing that our time is vncerten thus doing we shall finde the Lord our God mercifull vnto vs he will increase in vs his graces and gifts of his holy spirite that we may grow on forward from faith to faith in sanctification and newnesse of life till it shall please his goodnes to call vs in his good time to euerlasting rest Thus we haue heard good brethren what we haue to learne out of this sentence it remaineth that we knowing it put it in practise and that we doe not thinke it sufficient to come hither to sit here and to lend our eares to the preaching to giue it the hearing and haue yet notwithstāding no purpose of amēding but rather some hard heart still to continue in our sinne as we we came for assuredly if we doe so the eternall God wil neuer suffer vnreuenged such horrible contempt of his blessed word it
is an horrible abuse of Gods worde yea of God him selfe whē we so dally with God ye if I that preach the word should thinke it sufficient for me when I haue told you Gods will out of his word and yet not applie it to my selfe to reforme my life after the same assuredly I should answer that horrible contēpt of Gods maiestie before his eternall throne of iustice if ye shall then good brethren harden your faces against this worde of God and shake it off and say still in your hearts For all this I will continue in my sinne a while and for all his threatning I trust I am not so neare death but I may amend before that day come let him say what he will I vvill not yet begin then I testifie vnto you before the eternall God that the master of the house vvill come in an houre vvhen ye least thinke and giue you your portion vvith hypocrites vvhere shal be vveping and vvayling and gnashing of teeth and then vvhen ye vvould it is too late alas ye can not If ye shall novve abuse this day of mercie and Gods long suffering that dravveth you to repentance and like carnall beasts fling abroad and kicke vp your heeles against the Lord violently throvving from you all godly admonitions vvhereby he goeth about to pul you vnto him he shal come vpon you like a fierce lyon vtterly consume you in your greatest pride vvhen ye least think but I hope better of you brethren and good cause I haue so to doe I thank God for it I trust the Lord vvill vvorke in your heart that ye vvill not deferre the time but euen novv beginne to turne to him vvhile he offereth you mercie and presume not of hereafter Remember the fiue foolish virgins that had no oyle in their lamps and yet for all that tooke no thought but snorted and slumbred vvithout all care thinking they should haue time enough to prepare but alas they vvere deceiued for the bridegrome came sodainly and those that vvere found readie entred in and those iolly fooles that deferred so long vvere shut out and shall neuer enter in for Gods sake brethren let these things enter deep into our head heart let vs haue these things so deeply imprinted in our hearts that vve may think vpon them continually say alvvay vvith that holy man vvhether I sleepe or vvake me think I heare continually sounding in mine eares the trump of the Lord that saith Arise ye dead come to iudgement let vs alvvay be prepared against that day alvvaies say in our heart vvith the saints in the Apocalyps Come Lord Iesu come quickly I am ready for thee come vvhen thou vvilt that our hearts may still long after it say vvith the Apostle I desire to be dissolued to be with thee ô Christ othervvise if we shall deferre it and take our pleasures in this vvorld then alas euen the remembrance of death Oh how bitter wil it be to him that hath his heart vpō the things of this world it will nippe our heart a sunder to part with our goods to part with our pleasures and all because we haue so long abused Gods long sufferance and prolonged the day of our repentance till suddenly we are taken then we could with the wicked contemners of God wish the very hils and mountaines to couer vs and hide vs from the presence of the fierce iudge whom we haue so stubbornly contemned but alas it will not preuaile we must euen be hayled before his iudgement seat in spite of our teeth wherefore good brethrē let vs thinke vpon it and thinke vpon it againe that it neuer part from vs these be waightie matters to be thought vpon these be things that must alwaies keepe vs occupied and not heard with the eare for the space of an houre but they must be our continual meditation our whole life I trust by Gods grace ye wil think vpon it that you may profit by it I hope well of you as good cause I haue especially because I see the Lord hath mooued you to this good work whereunto you are assēbled that you think not much neither of cost nor trauail for the benefit of the common-wealth and ease of your brethren continue and goe on forward be not wearie of well doing seeing the Lord is with you in blessing your labours remember the time we haue is short let vs be doing good while we haue time remember that your callings require the same beeing magistrates of peace to be carefull of peace remember that ye must once be called to account before the iudge for your calling then though all the men in the earth would cleare you if God doe condemne you there is nothing but destruction let the vprightnes then of your consciences be in these your meetings that ye may be void of vaine glorie before men and be simple before God to doe good and then the Lord will blesse your labours in this life and in the life to come ye shall receiue full ioy both of soule and bodie for euer Ye see then the meaning of this sentence and how the Apostle takes it to his vse to take his profite by it in setting it alwaies before his eies to keepe him thereby in a continuall awe of God while he skanneth his doings not onely by man but especially by God who hath his iudgement to call vs vnto to answer the matter when we least think herin how we are admonished to do the like and to take our profite by it in like manner thus much I say hath bene declared out of this place in that sence and manner that it is vsed by the Apostle There is yet further doctrine in particular to be delivered out of the same very profitable for vs for our instruction of which we must in like maner gather our profit for whereas it delivered vnto vs that we must once appeare before the iudgement seate of God we are not onely thereby taught to be raised vp to a more diligent vew of our doings that they be sincere before God which the Apostle doth here but further having entred into our selves and found in vs many imperfections yea and horrible sinnes which the Lord hateth and which he hath pronounced to be punished with his heavie curse and eternall condemnation knowing that he is both a iust God and a true which hath set this punishment downe and hath already summoned vs to his iudgement seate we are hereby I say admonished carefully to consider how we may be discharged in that iudgement day delivered from that same punishment which our sinnes haue deserved This is a speciall point to be considered and deeply to be waighed of every one of vs and not slightly to be passed over it is our chiefest ioy in our life our only comfort in our death and our true happinesse after death Without this wee are most miserable of all
carefull how we may be discharged before the iudgement seat of God and so come to eternall life more carefull I say then we haue bene The matter must once come to handling and it is a waightie matter it toucheth the life euerlasting There is none of vs all but if we had a matter to be ansvvered before an earthly iudge if it vvere but touching a parcell of our lands goods if it were but an hundreth pound matter or a thousand pound there is none of vs all I say but in such a case we would be marveilous â—â—refull for the ansvvering of it and seeke all the meanes possible to know the remedy in law hovv to be discharged but if it were a matter that touched the losse of our life oh then vvee vvould trudge post vp and dovvne for counsell this way and that way and seeke all the meanes that could be vve could never sleepe quiet in our beddes till vve knevv hovv the matter would fall out But in the case that must be answered before the heauenly iudge and toucheth the losse of the lands of heaven the losse of the goods of heaven the losse of the life euerlasting O Lord how carelesse are we we never care for it we neuer ride nor run for it we never breake our sleepe for it wee shall see men in this behalfe as senselesse as can be utterly ouerwhelmed with a brutish securitie yet we think our selues notable Christians and to haue wound up the matter very cunningly when we can haue giuen some generall answeres as to say euen as it pleaseth God but as he hath revealed himselfe in his word we never seeke that but only keepe our selues contented with such generall speeches and never seeke in his word the mean how If there were any such one among vs as hauing a waighty matter before a iudge to be answered cared not for it and would seeke no counsell nor vse no wayes nor meanes for to answere the matter would wee not sharply rebuke the man bid him take heed to himselfe to seek for help in time and cast not himselfe away his wife and children so forth and yet if the stubborne man would notwithstanding be carelesse of the matter still and wilfully cast himselfe away will we not say straightwaies hee was well serued he mought haue helped the matter if he would haue sought for it in time but he would take no counsell and therefore hee hath cast himselfe away we can haue these speeches too common in our mouthes concerning these worldly matters and yet in the meane time doe ye not see how we giue sentence against our selues for there is none of vs all but we have a great waightie matter of life and death of soule and body to answer before the great iudge Iesus Christ and yet as though the matter were nothing we will not now in this time of mercie be carefull how wee may answere it but onely wipe it avvay with a worde even as it pleaseth God say wee euen as it pleaseth God True it is that all must be as it pleaseth God that is true and that God will deale with vs in that last iudgement even as it pleaseth him all that is true but seeing God hath set downe in his vvorde hovv and by what meanes it pleaseth him to deliuer us discharge us in that iudgement if we shall now not seeke to know that same meanes of our deliuerance which he hath so plainely left unto us in his worde surely we can not but be guiltie of our owne condemnation and must needes confesse that we are but rightly serued at the hands of our Iudge when hee giueth sentence of condemnation upon us because vvee would not seeke that counsell that the Lorde had left us nor seeke to know the way and meanes of our deliverance when wee had time although wee can couer it neuer so closely with as it pleaseth God as it pleaseth God Wee shall finde that it pleaseth God to punish with euerlasting destruction such horrible negligence and contempt of our saluation Away then with all such vaine colours as Satan would cast before our eyes to make us negligent still and let us in the feare of God begin to seeke carefully how wee may be discharged in the day of iudgement and so come to euerlasting life It is a waightie matter it is a great matter it must be looked unto it passeth a Westminster matter this toucheth landes goods and life euerlasting The reason that maketh men so retchlesse and negligent in caring for the heauenly life is because wee dreame it to be but an easie matter to come to euerlasting life we thinke it but a small matter and soone gotten and therefore we busie our selues the lesse about it True it is we will not say so with our tongue and lippes that it is but a small matter but it is evident that we accept it so in our hearts seeing we take so little paine about it For that we might obtaine the things that we iudge hard to come by we doe not vse small paines but great care and labour for otherwise we thinke that can not be had that is it that maketh vs so carefull for the bodily life because we see it so hard a thing that doe we what we can all is little enough to get vs our living So that if we were perswaded that if it were as hard a matter to get everlasting life as we see it is to get a temporall thing we would bestow as much paines in the one as in the other and therefore say what we will our owne heart condemneth vs that wee count it but an easie matter and therefore are too negligent to prouide for it And againe the griefes and miseries of our soules we do not feele halfe so much as the paines and griefes of our bodies and therefore that maketh vs to be so carefull to prouide remedies for the one and utterly to neglect the other if our bodies be but a little touched with sicknesse we can feele it straightwaies we can complaine sigh and grone and because we feele the paine nip us there is riding and running for the phisitian no cost no labour spared yea if our litle finger be but cut we make a doe in wrapping and saluing all because we feele the griefe of it yet for all that the silly poore soule that same nice body is pained with sicknesse euen unto death wounded unto eternall damnation with the fiery dartes of whordome covetousnesse usury oppression craftie dealing idolatry superstition vaine glory and such like others and like senselesse blockes we feele it neuer a whit it is no griefe unto us no paine unto us at all These diseases of our soules do not greeue us a whit and therefore we are not carefull to runne to the phisitian Iesus Christ to be cured if the body be but a little pinched with cold nakednesse hunger or any other calamitie we
cannot abide it it grieveth us we are marveilously troubled with it and therefore are we so carefull to provide meate for the bodie and clothes for our backe we haue never done with that all is too little that we can cramme into this our filthie paunch and to hang upon our lasie backes all is too little we haue neuer done purchasing and preparing for it What shall I say whole towneships and lordships will not serue to fill this our greedie maw and cloath our fine and delicate backe And yet in the meane time alas our poore soule within starued with hunger pined euen to death with cold and nakednesse and we not a whit carefull to prouide for it the bread of life the food of life to releeue his hunger nor the righteousnesse of Christ to cloath the nakednes of it least it die eternally we are not a whit carefull for that because we feele nothing at all the misery dāger that our soules be in The whol world is asleep in sinne wallowing and tumbling themselues therein in perill and daunger of eternall destruction and hell fire euerlasting and yet doe not see it they thinke them-selues in no daunger and that maketh men so carelesse that they neuer seeke for any remedie Oh a harde worlde a hard vvorlde God helpe never so hard a world we haue much a doe to liue it is so harde a worlde thus can we say touching the body never so much pouertie and such exclamations and outcries for the pinching of the body as is marveilous and I partly beleeue them to be true But in the meane time in this great miserie and perill of our soules in the great hunger of our soules who doth exclaime upon that skantly the hundreth person and although it be exclaimed upon yet it is but coldly looked unto for the remedie of it other things yet touching the hunger and harme of the body they are looked unto to be remedied and this hunger of our soules which bringeth to eternal death is smoothly passed over I can not see but it is the Lordes iust scourge to punish vs with our roddes in sending such scarsenesse in so great plentie because we will needes contrarie to his commaundement be more carefull for our bodily life then for our heauenly life For if wee did chiefely and aboue all seeke for the kingdome of heauen God giueth his promise that all other things needefull should be ministred vnto vs but because we will needes be wiser then God like a young scholler to set him to schoole and whether he will or not needes before the kingdome of heauen seeke the kingdome of this world he laieth our owne deuises vpon our owne necks and giueth vs neither the one nor the other Therefore let vs repent in time for a iudgement wil come there is no remedie we must all appeare there is no remedie Let vs now be carefull to be saued in that day both in soule and bodie let vs be carefull for it it is a waightie matter it is not so easie a matter as men thinke The Lord Iesus telleth vs so the way to the deuill and eternall destruction is easie broad and wide and many finde it they flocke thither euen by heapes but the way to life he telleth vs is very painfull and rough many pricks in our way and therefore fewe finde it It is not a tush with thy mouth and a fillip with the finger and three words speaking as they say at a mans death that will bring a man to heauen nay the Lorde Iesus saith that in that day there shall be many that can say gloriously Lord Lord yea and with great knowledge haue taught other the Lord and yet for all that shall haue their portion with the deuill in the burning lake Men thinke it not so waightie a matter because they do not see in what peril danger they stand in they think themselues in good case because they see a great number worse then they they thinke they shall doe as well as the rest and they are content to take part with the rest and because Satan hath blinded them they thinke if they be void of great notorious crimes such as are punished with death by the magistrate treason murder theft and such like they thinke God can not iustly condemne them what say they I labour truly for my liuing and I thanke God I am no thiefe nor murtherer I trust I shall doe well ynough in the day of iudgement so he thinketh because he is not an outragious sinner his other sinnes be but smal petie sinnes that God must needs forgiue and so he flattereth himselfe and because he seeth not the daunger of his sinnes he neuer careth to prouide the remedie But alas it is farre othervvise the punishment even of the least sinne if it were but in thought is the eternall curse of God and his everlasting vengeance the Lord God himselfe hath appointed it which can not goe backe Cursed saith he be everie one which doeth not fulfill all things that are vvritten in the booke of the Lawe vvhere be novv your small sinnes vvhen God appointeth his curse to all And our Saviour Christ telleth vs that he that speaketh but a railing vvorde as foole or such like is guiltie of hell fire where be novv our pety sinnes when a vvorde speaking is hell fire Let me see vvhat man vpon earth novv is not guiltie of hell fire Who can say My heart◠pure there is none but hee sinneth and the revvard of sinne is death vvho is there then not in danger of death if our case stand thus then good brethren haue wee not need to looke hovv this may be ansvvered before the iudgement seate of God haue vve not neede to be raised out of our securitie seeing the great danger we stand in God is iust and true that hath spoken the worde and therefore must punish our sinne with his curse it standeth vs in hand then I trow vnlesse we will damme our owne soules to looke for the answer of this geare VVell the waies and meanes howe to answer it is by Christ and it is set downe vnto vs in euery point to the full in the word of God for the answer of the matter which by Gods grace I shall declare vnto you hereafter more largely but because it is waightie and containeth much matter I leaue the full handling of it till the next day I trust by Gods grace ye shall haue the whole matter out of the word of God as fully answered before the iudgement seate of God in his heauenly court and as strongly as you haue your euidences to confirme your goods and landes before the iudgement seate of man in their earthly courts in the meane time because I will not passe mine houre I doe here ende this matter desiring you in the feare of God good brethren to applie vnto your selues all that haue beene here
trow to be as carefull in this our heauenly action Novv before vve come to the iudge vnlesse we will loose the hold of euerlasting life and throvve our selues headlong into everlasting death It standeth vs vpon losse of life and goods euerlasting to looke to this geere both to looke out our accuser and pursuer of this matter against vs and also vvhat vvee are charged vvith and finally vvhat proofes he hath for it that knovving the matter throughly we may be carefull to see it ansvvered novv before the great iudgement day come sodenly vpon vs. Who is then our accuser can we knovv that I told you the vvord of God vvill lead vs strait to all those things that must be handled in this iudgement as strait more straight then any counsellour can infourme vs of our vvordly matters out of his lavv booke The holy ghost telleth vs plainly that the deuill is our accuser for so he saith the great dragon that old serpent which is called the deuill Satan vvhich deceiueth the vvhole vvorld the accuser of our brethren vvhich accuseth them before God day and night the same old subtill beast saith he is throwen downe Lo here the spirit of God giueth us to understand that we haue an olde subtill serpent the deuill that by his craft hath deceiued the whole vvorld we haue such a furious beast our accuser yea that doth not reserue his matter till then only but euen now is alwaies accusing vs before our God and neuer ceaseth night nor day it is high time for us then to looke about us seeing we haue so craftie an accuser that hath by his subtiltie deceiued so many and by his long experience is an old worne soldier in such dealing yea and our olde sworne enemie furiously set on rage against us to destroy vs in a moment if he could be sure we shall haue no fauour at his hand but whatsoeuer he can lay against vs for he hath bene priuie to most of our naughtie doings yea the very authour him selfe and we his slaues in doing them vvell then ye see seeing we haue such an enemie for our accuser we had neede to furnish our selues on all sides against him But what can he lay to our charge now let vs see that hath he any matter of waight to lay to our charge Hee layeth to our charge matters of high treason against God the supreme King and rebellion against his maiestie and there withall putteth in his plea to prooue us guiltie of the forfeiture of our heauenly inheritance therefore to be throwne out into euerlasting fire these matters then toucheth the quicke seeing they concerne life euerlasting or else death everlasting if we be convicted there is no way with us but euerlasting torment But let us see what proofes he hath for his matter what evidence he can bring into this high court to prooue this great action for if he haue nothing to prooue and make good that which he layeth against vs then although the action be never so great it is to no purpose it must fall and come to nought for it may be he playeth with vs as a company of his members vseth to deale with poore men here about us who put in their actions of thousands and thousands and make simple men beleeue that great matter is against them and when all comes to all that poore men haue bene tossed from post to pillar up to London and downe againe and emptyed their poore purses among the rich lawers then the matter falleth out neither so nor so neither thousands nor hundreths no not of a farthing weight not the very turning of a strawe and yet great a doe made about it till it come to the triall as though it concerned infinite worldes and mountaines of golde and at the length all not worth a strawe It may be then their master Satan purposeth so to deale with vs as he hath taught these idle fellowes his seruants to play with poore folkes It may be I say he purposeth to face out the matter with great bragges in this high court and make us beleeue we be in danger of hell and losse of life euerlasting and such like and when it commeth to the triall nothing so therefore let vs see what strong euidence he can shew for the proofe of it He bringeth in for the proofe hereof no smaller stuffe then the very worde of God he bringeth in the great charter made betwixt God and vs wherein the Lorde bindeth himselfe to be our God and we to be his people if we performe the couenants therein contained we on our side do assent to the performance of the same if he will vouchsafe to be our good and gratious god take vs to be his seruants tenants this great charter handwriting of God confirmed sealed and ratified vnto vs first by the old seale of the blood of calves and goates secondly in the new seale of the blood of the Sonne of God this same great charter hand writing of God doth Satan bring in against vs to prooue vs guiltie of forfeiture of the kingdome of God and heires of hell sire because we haue not performed the couenants of that writing for that is one clause of the charter if we do not fulfill all the couenants that then we should be excluded from the ioyes of heaven and haue Gods curse raigning ouer vs as it doth appeare Deuter. 27. Cursed saith God is every one which doth not fulfill all that is written in the booke of this law and the Apostle Paul bringeth the same sentence in to proove that all of vs are guilty of curse condēnation saith moreouer that the law doeth condemne us because we did not performe the couenants contained therein Ye see then what is brought against vs to proove us to be cast off from God and guiltie of the wrath and curse of God here is the word of God brought against vs to proove the same because we haue broken and transgressed the couenants which God gaue vs to walke in further to proue that we haue brokē them if vve should be so impudent as to stand to the deniall there is avouched the selfe same word of God which flatly convinceth vs and telleth vs that there is no man but sinneth all haue sinned and stand in need of the glorie of God If we should say that we have no sin we deceive our selves and there is no truth in vs these evidences and records out of the worde of God do beate vs downe to the hard ground before the iudgement seate of God besides the record and testimonie of our owne consciences which standeth in greater force to condemne vs then a thousand witnesses especially before God who is greater then our conscience and knoweth all yea many things which our consciences be not touched withall Thus you see here is brought in in this iudgement sufficient proofe against vs for
our condemnation it is no sleight nor slender stuffe but sound proofe out of the word of God here is no counterfeit deeds no forged evidences but such as are sealed and ratified by the Sonne of God himselfe which testifieth of himselfe that his comming was not to disanull them but to fulfill and accomplish them wee must not then thinke but that this geare that is here brought in against vs will stand and be allowed euen before the Lord in his tribunall seate because it is nothing but his owne word by the which he telleth vs he will iudge vs and though heaven and earth passe yet that word never passeth wherefore it standeth vs now in hand to see how this matter may be answered on our part we had need to looke about vs and seeke for as good stuffe for the answering of the matter to our discharge as is brought in against vs to our condemnation or else the Lord knoweth we be in miserable case vnlesse we haue as sure profe out of the selfe same word of God for our discharge there is no remedy but we perish euery mothers child for the Lorde can not goe against his worde let vs see then good brethren how we can answer the matter and let vs beware that we bring not our ovvne cauills against God not the deuices of our ovvne braine nor that vvhich vve thinke good of our selues unlesse it haue his ground on the vvord of God vvhich onely must be the great court rolles that this heauenly iudge vvill use in this court And this is one speciall cause that mooveth me to handle the matter of our saluation before the throne of God not as here upon earth because euery fond devise of our ovvn foolish head seemeth to vs vvhile vve keepe vs here belovv to be most excellent sound as nothing can be more euery toy trifle that liketh vs seemeth to be so firme strong as God must needs yeeld unto our liking but it shalbe far othervvise vvhen is commeth to be handled before God all such imaginations must needes vanish avvay as smoke before the iudgement seate of God nothing can abide his presence there but only his ovvne blessed vvord and that vvhich is grounded upō it Let us therefore so examine the matter of our saluation as it may stand steady strong before the eternall God against Satan sinne all the povvers of hell Let us come novv to the ansvvering of the matter There hath come proofe against vs as ye haue heard out of the vvord of God that vve are all of vs accursed of Gods ovvne mouth because vve haue transgressed his lavv and holy commandements this is prooued against us vvhat shall vve say can vve deny it not unlesse vve vvill denie God himselfe for it is prooued unto us out of his vvord that all of vs haue sinned none but sinneth vve can not then deny that if that be graunted the other must needs follovv that vve are therefore subiect to the curse of God eternall death because it is vvritten that the reward of sinne is death Cursed is every one that doeth not abide to fulfill all that is written in the booke of the law it is then apparant that the vvrath of God is pronounced upon us for our disobedience to God that can not be denyed vvhat shal vve say then vve stand before God to ansvver the matter vvhat shall vve say to it I am afraide a great number of us are far to seeke in these lavv points of our saluation although vve be othervvise neuer so excellent cunning skilfull in other lavv matters to handle them marueilous subtilly vvisely I am afraid for all that vve are farre to learne in these most chiefe waightie causes of life death eternall And yet I know we be not altogether without our answers such as they be very simple God knoweth slender far unmeet to come before so glorious a iudge in so waightie causes We doe not deny but we haue broken these blessed commandements of God we confesse that but in the meane time vve haue our shifts gloses to assvvage the matter withall vve can alledge for our selues that although vve haue broken Gods cōmandements offended God yet they be not so great offenses as deserue any great punishment herein vve be marveilous eloquent to paint out the matter to make our selues beleeue that our sins be not so great because we see other men haue done greater or because vve see our selues void of notorious crimes such as be punished by the magistrate vve can very readily alledge for our selues what man I trust I am not so great a sinner I thank God I am no theefe I labour truly for my liuing nor I am no murtherer or cōmon whoremaster such like and hereupon we set our selues in a good stay neuer busie our selues to answer the matter any further before the throne of God but conclude with our selues that God must be good vnto us because vve be not so notorious sinners as outragious men be Yea good brethren but will God be so answered think you wil this stand for good euidence before the throne of God Doth the vvord of God say Cursed be euery one that doth not abide in the greatest commandemēts as in abstaining from murther man slaughter whordom these such like doth it speak on this matter only no it goeth further saith Cursed be every one that doth not abide fulfill all that is written in the book of the law it doeth not say some part but all so forth in the rest Although thou be no whoremaster nor murtherer yet be a swearer thou hast not fulfilled al. And therfore the Apostle S. Iames reproueth such kind of people as dare so boldly blanch vvith Gods commandements to think themselues in good case for doing one or tvvo of the commandements neglecting the rest He telleth vs Whosoever should filfill all the cōmandements yet breake but one of them is guiltie of the whole burthē of the law which threatneth curse to the transgressours breakers of any one yea euen of the lest as Christ Iesus also vvitnesseth yea further Gods commandemēts be so pure deare and precious that they are to be fulfilled and done not only with our outward body but especially with our heart for the commandements of God are spirituall so saith Paul pearce euen to the heart God that giueth them is not God of our bodies only but also of our soules therefore giueth us lavves not only to tye our hands frō doing euill but the heart also frō thinking deuising euill because he is a God that loueth pure truth sincerity not only in outward shevv but especially in the in ward heart as testifieth the Psalm Therfork Iesus Christ doeth tell vs that they be broken not onely whē our body
al the heart with all the mind with all the soule vpon this condition in deede that we doe all his commandements and neuer breake one of them he putteth vs in good assurance of euerlasting life and surely he will not faile vs if we performe all those couenants but if so be we breake but one of them we then forfeit our hold incurre the penalty of the breach of the couenants which is the euerlasting wrath of God for so doth God say Cursed is euery one which doth c. The life euerlasting is as ye would say let to farme to vs to haue and to hold to vs and our posteritie for euer vpon this condition that we performe all such and such couenants as are contained in the booke of God Doe these saith God and thou shalt haue life But prouided alwaies that if thou breake any one of them once in all thy life then accursed be thou from my face here is indeede heauen promised to vs if we do Gods commandements but then we must doe all and not some one or else we forfeit all Now let all the men vpon the earth come and stand before the iudgement seat of God and let me see amongst them al that euer haue beene or euer shalbe to the end of the world let me see if any one can be found that euer hath done all these commaundements of God that he may iustly challenge his right and interest in heauen by it let me see if such an one can be found onely one excepted Iesus Christ God and man The Scripture and worde of God flatly condemneth all of vs of sinne and therefore can we challenge no right nor interest in heauen by our deedes because we haue not done all but rather our interest for our deeds is of right in hell because we haue broken some one yea all and all againe euen the best of vs all VVe must not then seeke to claime heauen by our deeds but we must be carefull howe to be deliuered from hell which we haue deserued by our deeds Thus you see then it will not auaile to alleadge one or two good deedes before God no nor twentie thousand vnlesse thou bring the full performance of the deedes of the whole lawe for God promiseth not life but to the performance of the whole our good deedes will not serue vs then to set against our euill for payment before God seeing one of our euill deedes euen the least which we doe or thinke condemneth vs to hell We can not seeke life then in our workes because we are not able to performe all and neuer offend and that is that the Apostle so often saith That by the deedes of the Law no man can be saued that the law worketh death bringeth the knowledge of sinne worketh wrath can not giue life c. because we doe not fulfill it This wil then seeme for no answer before God to say I haue sinned but I haue done so many good deedes for the recompence thereof for he answereth out of his owne worde that the reward of sinne is death and he will take no other recompence but that which he himselfe hath set downe and therefore we must looke that that may be carefully sought Thus then good brethren in viewing the true and right debt which we owe to God for our sinne it bringeth to nought all forged debts of mans braine for seeing the curse of God euerlasting death and damnation is the iust punishment which God hath set downe for our sinnes and all our fastings masses pilgrimages pardons scourgings mans-merits wilfull pouertie watchings prayers almes deedes purgatories will not serue to recompence God because the punishment is farre greater then all these and a thousand such like And yet herein good brethren I would not haue you take me as though I did speake against fasting praying and almes deedes doing I doe not meane so the word of God straightly chargeth vs both to fast pray and exercise our selues not onely in almes deedes doing but also in all other kinde of well doing and the Lord knoweth we are too slacke in such matters but I shall haue occasion to handle those matters hereafter God willing my meaning nowe I say is not to speake against fasting prayer and other good deedes for the word of God commandeth them to be done but here onely I tell you out of the word of God that these and all the good deedes that ye doe can serue for no part of the least recompence to God for one of your least sinnes for the least deserueth euerlasting death You see then it is a greater matter to satisfie God thē to bring in a companie of good deeds seeing our least euill deede hath the threat of Gods euerlasting curse that debt must be satisfied or else the Lord our God will neuer be satisfied The Lord will not accept our owne forged debts but he will haue the true debt answered this is a great matter and deepely to be wayed good brethren that wee may vnderstande the depth of our saluation to be more waightie then it is generally accounted This maketh men so careles of their saluation as common they are because they dreame the price of sinne to be so vile that a certaine pining of the bodie will satisfie God for it or that a little holy-water will wash it away or certaine deeds doing or certaine praiers said will please God for it they doe not way that the debt for sinne is Gods curse and condemnation And surely nowe in these our daies in the time of so great light of the gospell the people are maruelously ignorant of their saluation generally they know no other way to be saued but by their good deeds and yet they be void of them too God knoweth and hereof commeth that common saying framed in the time of darkenes and continued still among vs that we must carie nothing with vs but our good deedes and our bad and where is Christ Iesus then If he be not in our hearts we shall neuer come to life eternall if we haue Christ we haue life and all if we haue not Christ all our good deeds and bad deeds we carie with vs shall nothing auaile vs but throw vs downe to hell This will not then serue before our God to bring in our good deeds for recompence of the debt we owe which is the very wrath of God we must then yet looke further what we haue to say for our selues and lay in for answer of the matter VVe goe on yet further and will acknowledge our selues sinners and all that hath beene said before that the punishment of sinne is euerlasting death and that nothing that we can doe is able to recompence or satisfie God for it but yet we haue our starting holes windings whereby we can winde and wring our selues iollily out of the matter that we may more safely lye and continue still in our
die they can not make an ende of it they can not ouercome it Let all flesh stoope then vnder the heauy iudgement of God vpon sinne let us pull downe our loftie crestes which we so proudly set up let us learne at length to humble our selues under the hand of our God and seeke otherwhere then in our selues the discharge of this heauie burthen of our sinnes which so presseth dovvne all the posteritie of Adam that the holiest quaile vnder it It is time for vs to looke to it and high time yee see vvhat is laide against vs in this high court whereunto we are summoned euen matters of high treason against the king of glory wee can not deny it the matter is so euidently prooved against vs by Gods ovvne mouth in his word and therfore guiltie of the forfeiture of our hold and interest of euerlasting life and to be punished with everlasting death as a iust recompense for our treason rebellion against our God No other forged recompences of our ovvne fancy will be receiued no presence of Gods mercy will colour the matter against Gods truth and iustice What shall we doe now we in our selues cannot indure and ouercome that same punishment of our rebellion shall we stand to it and sticke by it to take the debt vpon vs then we utterly perish and if we bring any other debt but that it will not serue so that both that debt no other forged debt must be answered and we also are not able to pay it What shall we doe in this case Iustice must proceede the law must haue his course if it were a vvorldly matter we could deuise shiftes for it to saue vs from the Iayle vvhen the matter is fully concluded against vs that the debt must needes be answered and wee not finde our selues able to discharge it our last refuge is to trie our friends and trie if vvee can finde any of abilitie that can and will pay it for vs and if wee haue founde out such a one that vvill vndertake the debt for vs we are discharged We shall see good breethen if vve will be conuersant in the vvorde of God that the Lorde God hath beene as carefull for vs in this point as any of vs could be carefull for our selues in our ovvne vvorldly causes he hath provided for us a good and trustie friend that freely and frankely hath discharged for vs the vvhole debt We finde in the word of God that same true and trustie friend that hath paid the debt for vs that although the angels can not helpe here nor the Saintes nor any other creature in heauen or earth the Sonne of God steppeth out and taketh to him that which pertained to vs and vvas ours and whatsoeuer Gods iustice truth doth require on vs he willingly hath performed it for vs vvhatsoeuer is due for our sinnes he hath willingly taken it vpon him and discharged it and because he could not tast of the punishment of mans sinne vnlesse he had bene man he tooke vpon him true flesh of the virgine that he might become perfect man as vve are subiect to all infirmities sinne onely excepted and that he might not only as man sustaine and abide the punishment due to our sinnes but also which no man can do ouercome and make an end of it he ioyned his God head with his manhood so being perfect God and perfect man hath fully in our nature paied whatsoeuer the iustice of God can lay against vs. What is due to our sinnes death he hath sustained death What is due to our sinnes curse he became accursed for vs sustaining and abiding the fierce and terrible wrath of God for our sinne as testifieth the Apostle that he deliuered vs from the curse of God in that he became accursed for vs for it is written Cursed is he that hangeth vpon the tree This was an apparant proofe vnto vs that hee hath vndergone the curse for vs and partly he giueth vs to vnderstand the heauines of it vvhen he mightily crieth vnto his father My God my God why hast thou forsaken me He felt the tast of abiection to be cast off from God for that same is a part of the curse of God which is due to our sinnes according as the holy ghost saieth that our sinnes do separate vs from God vve deserve then to be cast off from God and this same sharpe abiection did Christ sustaine and yet ouercame it for although he cryed neuer so lovvd as forsaken of God yet he willingly yeeldeth his soule into the hands of his Father Father into thine hands I commit my spirit And although he suffered death yet by suffering he ouercame death and rose vp from death and is ascended vp into heauen aboue al power and principalities of things in heauen in earth or in hell Here then you see Iesus Christ the Sonne of God taking vpon him our nature hath borne and ouercome for vs whatsoeuer God of his iustice and truth can lay against vs. And here behold the depth of the misterie of Gods eternall wisdome his mercy and his iustice ioyned togither his mercy in forgiuing our sinnes his iustice in punishing our sinnes his iustice that would not suffer one of our sins unpunished but euen with his heavy curse doth reward them yet his mercy toward his elect that he doth not punish their sinnes in themselves but layeth them all vpon the shoulders of his owne deare sonne for vs. Here behold the wonderfull wisdom of God who in saving of his children yet omitteth no part of his iustice but punisheth their sinne euen to the ful with that self same punishment which he himselfe hath appointed this which he hath suffered is a full recompense for all our sinnes according as the holy ghost alledgeth If any man sin wee haue an advocate with the Father euen Iesus Christ the righteous and he is the propitiation or ransome for our sins so much as is sufficient well pleasing the Lord our God it is a sweet smelling sacrifice before our God This then is sufficient for the sinnes of the whole world But here yet ariseth a doubt for seeing Iesus Christ hath sustained and borne the punishmēt of our sinnes so much as the sinnes of the whole world deserueth it should seeme then that all the world should be saued but we see the cleane contrary even by the testimony of Iesus Christ himselfe who saith that many runne to damnation and fewe in comparison to saluation How can this be then that Christ hath satisfied the punishment of all our sinnes True it is that Iesus Christ hath borne whatsoeuer is due for all our sinnes that which hee hath borne is also sufficient punishment for all the sinnes of the earth and yet as true it is also that a great number are damned notwithstanding and that because they haue not the hand of faith to take
I am fully assured that neither life nor death principalities nor powers neither things present nor things to come neither height nor depth nor any other creature can separate vs from the loue of God vvhich is in Christ Iesus our Lorde And for the confirmation of this in vs be the Sacraments ordained to be applyed to euery one particularly not only to be deliuered to others but also to euery one of vs to be partakers of thē that we might be more certenly perswaded that the benefits of Christs passion wrought for the saluatiō of his flock in common pertaineth euen to euery one of vs particularly as certenly as we be partakers of the outward seales pledges of them This is then the chiefest point in a sound beliefe wherein it differeth from the deuils beliefe to applie whatsoeuer Christ hath done to our selues not onely to other men this is a speciall point and pertaineth to the true faith of the children of God The deuils can not beleeue that Christ is theirs peraduenture they may say Christ Christ and Lord Lord but they can not beleeue in their heart that Iesus Christ is theirs with his death and passion and that is also another point in true and sound faith that is not onely to say with the tongue notably and finely that I beleeue that Christ is mine and dyed for me c. for so can the deuils and damned creatures say and yet lye impudently but it is to beleeue and inwardly to be perswaded thereof in the heart which no diuell nor damned creature can doe but rather they feele the horror of Gods iudgements in full measure in their hearts and consciences True and sound faith of Gods children is not then a whirling knowledge and speculation of the braine but it is an inward feeling of the heart for a great number haue a knowledge what they should beleeue and yet not an heart to beleeue yea further not onely a knowledge what they ought to beleeue but also be able notably to set out the matter to teach others how they should truly and rightly beleeue and yet they themselues damned creatures members of Satan and firebrands of hell as the miserable caytiffe Iudas who with the rest of the twelue went and preached the Gospel of the kingdome and sealed it with miracles in Christ name and as Christ Iesus testifieth of many that not onely know to say Lord Lord but also had knowledge to teach others and prophesie and preach in his name and yet Iesus Christ refuseth them to be his Let vs then good brethren looke well to our selues and content not our selues with a vaine babbling tongue-faith that will not serue in the day of the Lord it must be an heart-faith let vs looke whether we feele Iesus Christ there or not Therefore saith the holy Ghost that this true faith maketh Christ Iesus dwell not in worldly brauerie in our tongues but in our hearts in our hearts in our hearts good brethren in our hearts It is too too lamentable to see how the world is bewitched with this tongue faith with this carnal gospelling-faith it is an horrible abuse of Iesus Christs gospell we shall dearely abide at his hands vnles we speedily repēt it is euident ynough that Iesus Christ dwelleth not in that inward heart where the deuill apparantly sheweth his hornes as they say in the outward deeds there is not Iesus Christ in that heart but the whol power of Satan and therefore no children of Gods faith in that heart but a deuils faith Let vs not deceiue our selues good brethren a true and a sound faith admitteth Christ with further entrance into vs then our tōgues lodgeth him into our hearts I can not enter into your consciences but there is a Lord Iesus that seeth them onely I desire you in the name of God to enter euery man into his owne heart and examine himselfe diligently whether he beleeueth that Christ hath redeemed him ransomed or not whether he beleeue that Christ Iesus hath purchased euerlasting life for him or not Let him examine him selfe throughly whether he beleeue it in his heart now while it is the time of mercie for once we must come to iudgement and so let him rest himselfe in the Lord Iesus with full assurance of euerlasting life not mistrusting our good and gracious God nor doubting of his good will towards him for he that doubteth is like the waues of the sea that be tossed to and fro such wauering is farre from the certentie that true faith bringeth vnto our consciences whereby beeing iustified by faith we haue peace with god For this true sincere faith maketh vs to haue entrance vnto our God with boldnes so that it is far from the wauering vncertenty of the wicked vnbeleeuers yet the dearest children of God euen the most faithfull haue often maruelous assaults to shake their faith oftentimes feele thēselues almost deadly woūded as though they were almost past al hope but yet their faith getteth the victorie in the ende At that stay was the Prophet when he said to himselfe Hath the Lord forgotten to be mercifull is his mercie cleane gone but yet they vse to striue and stirre vp themselues by calling vpon God and tarying Gods leasure Why art thou vexed o my soule saith Dauid why art thou so troubled within me c. So that although the children of God be oftentimes maruelously assaulted with distrust and doubtings of their saluation yet they striue against them at Gods appointed time leasure they feele the peace of God which passeth all vnderstanding Thus farre ye see then the full answer of our cause and matter of our saluation before the iudgement seat of God against Satan sinne deuill death and hell that we that be the people of God doe fully beleeue not onely say with our tongue but beleeue assuredly in our heart that Iesus Christ hath satisfied whatsoeuer Gods iustice doth require for our sinnes not onely for other mens sinnes but euen for our sinnes whereby we feele our selues at peace with God reconciled by the death of his Sonne brought into an assured hope of euerlasting life thus far haue we heard taught and now yet further least any carnall wretch should thereby take libertie to sin saying within his heart If there be nothing but this that whosoeuer beleeueth shalbe saued then I care not what I doe I wil continue in my sinne then I wil beleeue to be saued I shalbe saued I can beleeue when I list the word of God to answer all such filthie sinne doth testifie vnto vs that this true liuely faith of Gods people to saluation is not in the power of man to beleeue when he list but it is onely the worke of God Flesh and bloode saith Iesus Christ hath not reuealed this vnto thee but euen my heauenly father which is in heauen it was the Lord which touched the
was the cause of the death of Christ Therfore this true liuely faith of Gods people is so farre from making men lie wallowing in their sin that untill such time as they haue it they neuer haue a perfect hatred of their sinne then onely when wee haue faith and neuer till then begin we to take pleasure in those things which are allowed and liked of God For this true liuely faith maketh vs new creatures beareth vs a new maketh vs the children of God whereas by nature we are the children of Gods anger that hee can neither loue vs nor any thing that we doe Then begin our blind hearts to be lightned to perceiue our sinne which before we did not see then beginneth our hard heart to be softened and effectually touched with griefe and horrour of our sinne which before wee did like well of whereas we had a delight in deceit and craft flatterie and briberie now we begin to abhorre it and to loue plaine and simple dealing whereas before we were covetous hard hearted vnmercifull usurers oppresours now we begin to hate it and to study after pity and compassion The selfe same tongue that had a pleasure to talke of filthinesse lying blasphemie now is framed a new to hate all cursed speaking and hath a delight to speake the truth and talke of godlinesse and to reprooue wickednesse To be short when we haue this true and liuely faith wrought in vs by Gods spirit we are then framed a new by the same spirite into an inward lothing of our sinne and continually pricked on forward to striue against our sinne by true repentance and not to say we purpose to continue in our sinne but to labour continually against our sinne Let vs therefore good brethren diligently enter into our selves and examine the thoughts of our hearts whether we haue our delights in our craft subtiltie whordome fornieation vncleannesse and such like whether wee set downe with our selues to abide in it yet a certaine time and if wee finde such an vncleane filthy and beastly heart in our selues let vs not flatter our selues good brethren vndoubtedly there is no true faith in such a heart but onely a fleshly and carnall perswasion there is not the spirit of Christ which ouercometh sinne and death the deuill in vs continueth firme steadfast and strong euen in the great and terrible day of the Lorde there is not that spirite in vs but the spirit of the world which perisheth with the world the spirit of Satan which shalbe confounded with Satan and the Spirit of the flesh which bringeth forth in vs the workes of the flesh and darkenesse and therefore shal come to nought with the deeds of the flesh Let all those therefore that haue shadowed them selues vnder the name of the gospell and say they doe beleeue and say they haue faith and yet when they come home nearer to themselves into their owne bosome and finde no loue there to the gospell to Christ to holinesse and righteousnesse but a lust liking and pleasure in all their wonted sinne let them once for all be answered out of Gods blessed worde that they haue no portion with the gospell that they pertaine not to Christ not his sanctification and holinesse and let all such as by these filthy beasts which pretend the gospell and yet haue such abominable heartes and carnall liues are caried away to mislike Christes glorious gospell and to forsake the truth therein thorough these carnall professours let all such as haue bin drawne away by them I say be answered that the Sonne of God neuer taketh such carnall professours for his that they be no true gospellers that they be none of his members none of his faithfull but meere members of Satan transformed into an angell of light and therefore that although they cloake them selues with the name of the gospell and can say Lord Lord and Christ Christ that they may more safely worke all sinne and wickednesse to the shame of the gospell Christ yet in the great and terrible day when all must yeelde up their accompts he shall giue sentence against them Depart from me ye cursed caitiffes workers of iniquitie I neuer acknowledged you for mine depart from me into euerlasting torments to the deuill and his angels to whome alwaies you appertained and whome in heart you serued there shalbe weeping wailing and gnashing of teeth Wherefore let vs all humble our selues under the hand of God abuse not his gospell so many of us as the Lord hath called to tast of the sweet cōfort in his gospell let the fruit of it appeare in our life and conuersation to the glory of Gods gospell For the Lord is a seuere reuenger of the blasphemie done to his heauenly gospell if wee shall seeme to professe it and through our conuersation cause it to be ill spoken of Wherefore good brethren let vs remember our selues that we are called to an holy calling the Lorde is holy and loueth holinesse that hath called vs we are called to holinesse and not to filthinesse let us walke then in holinesse and righteousnesse all the dayes of our life Thus then good brethren you haue heard the wayes and meanes of our salvation handled before the iudgement seate of God at large how we are delivered from sin death hell and Satan by the meanes that Iesus Christ in our nature hath ouercome them all for us that so many as take hold of him by faith should be deliuered from eternall destruction and haue everlasting life ye haue hearde that this true faith is not to beleeue generally but to reach all that Christ hath done unto our selves not to say with the tongue wee beleeue but to feele in the heart not with a worldly perswasion of the flesh but with an inward perswasion of Gods spirit that sealeth all these same in our hearts ordinarily by the preaching of the worde whereby we are transformed into the image of Christ and renevved in the inwarde heart to haue our delight and pleasure to walke in holinesse and righteousnesse all the daies of our life all this we haue heard as it hath pleased God to giue me wisdome and knowledge out of his word to vnderstand it and vtterance to deliuer it I haue bene peraduenture longer in handling the matter then some would haue wished to whome these principall groundes of religion are knowen well enough and peradventure therewith all looked for more curious speeches in handling of the matter but such must understand that my purpose is to instruct the ignorant in the waies and meanes of their salvation not to speake to the eares of men but to the heartes of men if I can that the deuill may be pulled out from thence and Iesus Christ planted there I will neuer so abuse Gods blessed worde to satisfie the vaine humour of men so long as I liue by Gods grace it is sufficient for me that I know Iesus Christ and
him crucified The matter of our saluation is waightie and such deepe matters can not be passed ouer in a vvorde or tvvo and the best of vs all can neuer learne it too much nor heare it too often it must be our comforts and our onely ioy in death and after death it must be that vvhich must sticke by vs vvhen vve must shake handes with all the world and say farevvell father farevvell mother farewell my dearest friends farewell my riches wealth and vvorldly ioyes it must then be our only ioy to say vvelcome Christ vvelcome heaven welcome euerlasting ioy Happy shalbe the day and blessed shalbe that houre when vvee shalbe crowned with an euerlasting crovvne of glory vvhen all teares shalbe washed from our eyes The Lord God for his deare sonnes sake graunt vs to haue heartes and mindes to long after it and to say with the holy Apostle I desire to be dissolued and be with the Lord Christ and that we effectually thinke upon it take our profit of all this that hath bene taught vs let vs pray to the Lord our God that he will giue his holy spirite to write it deepe in our heartes and seale it in our consciences that it may bring forth fruite in us to the comfort of our conscience and glorie of our God O most mercifull God and heauenly Father c. Iohn More THE THIRD SERMON Ioh. 13. 34 35. I give you a new commandement that ye love one another as I haue loved you that you even so love one another by this shall all men know that ye are my disciples if ye haue love amongst your selves WE haue heard good brethren heretofore sufficiently I trust out of the fifth to the Corinthians declared unto us how we are cleared and discharged before the iudgement seat of God reconciled unto our good and gratious God by the means of his deare sonne our only Lord Saviour Iesus Christ our only reconciliation and attonement applied vnto vs by the holy spirite of god working in our hearts a true a liuely faith which taketh hold of all the righteousnes ransome satisfaction of Christ and makes it ours wherby we are iustified and holden as righteous being clothed with the righteousnes of Christ so our conscience pacified before the throne of Gods glorious maiestie All this I say we haue sufficiently heard uttered unto us out of the blessed word of God this is the chiefest most principall thing that wee must labour for during the vvhole scope of our life and our onely comfort in our death and our onely life after death and therefore I trust it hath beene well marked of us and considered in our hearts deeply imprinted Now it followeth that knowing how we be set at one with god we do also indeavor our selues to be at one with mā for which purpose I haue chosen out this piece of Scripture which you heard now read vnto you which containeth a short exhortatiō to loue a short lesson soone learned that we loue one another in a word it is no more but that we haue sincere loue one with an other it is an easie lesson soone borne away the dullest memorie that is here present may easily beare it away and the simplest wit among vs may without any great discoursing of the matter straightwaies vnderstande it that we neede not pretende any excuse of simplicitie and dulnesse whereas the playnnesse and shortnesse will straightwaies convince vs. It is then a lesson soone learned which we haue here taught vnto vs to loue one an other if nothing els were required but as schollers in grammer schoole to conne it by heart and say by rote we might dispatch it in a minute of an houre but alas good brethren because it is in Christs schoole wee must not onely like grammer schollers haue it by heart but like Christs schollers haue the feeling and loue of it in our hearts not onely by rote like children say it with our mouth but like Gods children practise it in our deedes And herein good Lord how smally haue we profited this xv yeares learning the practise of this lesson in Christs schoole or if we haue learned it how soone haue we forgot it or if we haue both known it and thought vpon it in what case are we that so generally haue vsed continually against our owne conscience knowledge to doe contrarie vnto it VVell for that which is past let vs repent and now in the feare of God let vs beginne more deepely to consider the thing especially seeing the deare Sōne of God exhorteth vs thereunto and saith I giue you a new commandement that ye loue one an other if a prince or any noble personage speake vnto vs exhorting vs to any good thing wee vse to giue attentiue care and for the authoritie of the person the words haue credite with vs that we dare not doe contrarie thereunto for feare of loosing their good will and fauour what shall we then say to our Sauiour Christ the king of kings aboue all the nobles vpon the earth who doth here exhort vs to loue one an other shal we make none account of his words but without regard fling them at our heeles not caring for the losse of his heauenly fauour who gaue his owne selfe to the death to purchase our life Surely we should then declare our selues to be worse then the bruit beasts who yet vse to haue some regard to their masters that feede them and shew them fauour If we should not then carefully take heede vnto those things which are spoken vnto vs of the Lord Iesus Christ who hath so dearely loued vs euen the very bruit beasts should be sufficient to condemne vs. Let vs therefore in the feare of God looke vnto it not slenderly and with dull eares and hard hearts consider of it for it is the deare Sonne of God that speaketh vnto vs that requireth of vs that we loue one an other If he had but slenderly handled our matter concerning our redemption we had beene but in slender case if we shall nowe giue but slender eare vnto that which he speaketh vnto vs and make it as a thing of course surely we prouoke his iudgement against vs whose maiestie we dare so boldly abuse if it be high treason to cast off the words of a prince make no account of them what shal we say of the reiecting the words of this our heauenly prince and Sauiour Ye see then it standeth vs in hand diligently to heare prudently to marke and deeply to waigh these wordes which here be spoken for they are the wordes of the Lord Iesus who of his vnspeakeable loue hath giuen him selfe for vs. And yet further then this if we consider the circumstances of the time when these words were spoken it will make vs yet a little more carefull to thinke vpon them It was at such time as he was now neare his death for in the verse going
of louing one another is a new commaundement it may seeme strange that he calleth it new and yet was giuen so long agoe by the Lord God himselfe in his commandements and is the very summe of the whole second table as it doth appeare by the Lord Iesus Christ his owne interpretation that we loue our neighbour as our selfe This then seemeth not to be new which was deliuered to Moses a thousand yeare before more True it is our Sauiour Christ doth not here call it newe as though it had neuer bin vttered before but because he would call a newe to the minde that which they had heard of old out of the lawe before he calleth it therefore new which is newly renewed againe in memorie moreouer also now at his death because he would haue it sticke continually in their mindes as a thing new told fresh in our mindes for we know things that be old done or spoken are not so ripe in our heades as that that is newly done or spoken that it might be therefore vnto vs continually newe and fresh in our minde he calleth it newe not olde and raw but fresh and new VVe haue therefore well to consider of it and euery one of vs to enter deepe into our selues and trie our hearts whether this commaundement be newe fresh and greene in our mindes or no or rather whether it be so old vnto vs that we haue cleane forgot it I am afraid if we well trie and examine our selues we shall finde it fresh and newe amongst a very fewe or none of vs but so olde that it is euen at the last cast with a great number of vs and a new commaundement come in the roome of it not from Iesus Christ but Satan and the deuill a new commaundement that we loue not one an other but euery man him selfe This same new commandement of Satan of louing our selues oh it is maruelous rife fresh and newe amongst vs but the newe commandement of the Lord Iesus of louing one an other it is so stale and worne out of vse amongst vs new-fangled englishmen and especially amongst vs Norffolke men if Iesus Christ had giuen vs this commaundement to loue our selues how notably could we haue practised it and what a number of followers thereof should we haue found amongst vs at this day all England all Norffolke should haue beene found very perfect in it But alas good brethren it is cleane contrarie that commaundement which he would haue newe amongst vs is not to loue our selues but to loue one an other this is that which is very rare in our daies and must be newe fresh and rife amongst vs there is no remedie or surely the Lord will beginne a newe worke amongst vs he cannot abide to heare his commandement so contemptuously and despightfully troden vnder our feete therefore let vs be carefull in the feare of God to amende that which is amisse in vs and now beginne to imbrace this newe commaundement of the Lord Iesus of louing one an other and vtterly forsake and remooue that olde Satans commaundement of louing of our selues that wee may be right disciples and schollers of Iesus Christ as we say we are Christians and hold of Christ VVell thus you see what waightie charge is giuen of our Sauiour to loue one an other it is no small matter and therefore not hastily to be put vp because it is both a commaundement and proceedeth also from him that hath authoritie ouer all things to commaund which hath his iudgement for vs in the life to come if we will not be taught by faire meanes here in this life Now it followeth in the text Euen as I haue loued you This sentence serueth both for a reason more vehemētly to perswade vs to loue one an other by his owne example that so tenderly loued vs also it serueth for a patterne to try our loue by whether it be sincere or fained The reason whereby he exhorteth vs to loue one an other standeth thus I so tenderly loued you that beeing from all eternitie with my father in ioy eternall humbled my selfe to become man in your nature subiect to all miseries and sorrowes as you are and for your loue yeilded my selfe not onely to all spight and villanie that wicked men could doe vnto me but euen to the very death I submitted my selfe and that to the most shamefull death for your death to bring you to a glorious life and this I did not onely when ye were no friends of mine but also when ye were mine vtter enemies ought not you then in like manner much more loue one an other beeing thus redeemed silly poore soules by my bitter death you were all alike subiect to eternall hell fire and now I so loued you that I gaue my selfe a ransom for you ought not ye then much more considering my goodnes loue one an other If a king should of his great goodnes giue his owne life to ransome a companie of beggers beeing in bondage and besides not onely deliuer them out of slauerie of a forraine prince but also exalt them to the state of lords and nobles by deuiding his inheritance amongst them were it not I say an intollerable thing if these exalted beggers forgetting their former estate should nowe be so puffed vp in pride that one of them would not vouchsafe to looke vpon an other but contemne hate and disdaine one an other were not this thing intollerable and not to be suffered amongst men so to requite the goodnesse of their king nay would not we rather giue our verdict vpon them and thinke them well serued to be set againe all alike in beggerie and slauerie as they were before and looke if they could agree any better among themselues there yes surely would we and thinke them well serued euen so good brethren if we will not loue one an other since our Lord Iesus Christ hath so tenderly loued vs that he hath giuen him selfe for vs to redeeme vs from hell surely it can not be otherwise thought but that we deserue to be throwne downe headlong to hell eternally and looke if we can agree any better there It pleased the Lord Iesus to redeeme vs from damnation that we might loue one an other as he loued vs if we will not then loue one an other what is it else but euen to prouoke the Lorde Iesus to leaue vs euen where he found vs that is euen firebrands of hell and looke howe we can away with that geare Wherefore good brethren let vs take this argument to our selues and although we would not loue one an other for no other thing yet at the least let vs loue one an other for Iesus Christes sake who so tenderly and dearely loued vs that he gaue his owne life for vs if not for his sake yet good brethren for our owne soules sake which shall perish in hell euerlastingly thus ye see what force this reason hath which the
louing Sauiour ioyned with authoritie in commanding vs to loue one an other sincerely without dissimulation euen as he loued vs a needefull lesson but very ill practised of a great number of vs who yet continually will needes be counted Christians well let vs thinke vpon it more carefully then we haue done for we cannot deceiue him with titles Let vs looke vnto it especially in this countrey that haue beene this long time so farre from true Christianitie a great number of vs that we haue not so much as the outward cognisance whereby men should know vs from dissembling Christians let vs in the feare of God now beginne good brethren and let vs not be ashamed nowe at length of the liuerie of Christ we beare his name let vs not refuse his liuerie throw away the deuils liuerie which we haue worne a great long time we abhorre the name of the deuill away then with his liuerie and let vs giue a louing eare to Iesus Christ thus friendly speaking vnto vs. John More TO THE RIGHT WORSHIPFVLL AND TRVLY RELIGIOVS S. ROBERT Iermine Knight M. Robert Ashfield Esquire Iustices of her Maiesties peace for the county of Suffolke the continuance and increase of all needefull blessings spirituall and temporall in this time and euerlasting life after death * ⎠* MAy it please your Worships to vnderstand that I haue many yeares since by the request of you both committed these Sermons to writing at which time I thought nothing lesse then of the publishing of them especially in these daies in which by the grace of God there is such varietie and store of sermons both preached and printed as it may seeme nothing can be added vnto thē yet since it hath so fallen out that these copies haue beene multiplied and are diuersly dispersed in the hands of many and are still desired of some whereupon I haue thought it good by this one labour both to ease my selfe of this burden in time to come and also to satisfie the earnest desire of those which haue beene lingring about it this long time Not that I haue any hope in this argument to adde any thing to the treatises before written for what can be said in this great plentie and diuersitie of writing which we enioy that hath not beene spoken before but that by saying the same thing againe yet after an other manner I might somewhat deceiue and so in part satisfie the vnquiet mindes of some who in their trouble can not long sauour any old comfort be it neuer so good but through a loathsomnes in themselues are still inquiring after newe And if we in loue thus stoope to the infirmitie of the sicke patient by preparing the same meate diuers waies to deceiue his tast for his good when he abhorreth the daintiest meate then seeing in the soule of man there is much more loathsomnes whereby they sometimes refuse all comfort as the Psalmist complaineth in the person of the whole Church if they may be delighted with any thing here as seeming new vnto them and so feede vpō it to their comfort neither my labour herein shall seeme superfluous in doing that which seemed to be done before nor they repent them for tasting of that as it were in an other kinde which they refused before yea if through weaknes in long sicknes all places are so wearisome to them that it is an ease vnto them sometimes to be brought backe againe vnto that place which they were wearie of before why then may there not be hope also in the tyred soules of men through the continuance of their trouble that by bringing them back againe vnto those places of holy Scripture as it were of rest which they had left lōg before as finding no ease in thē euē in the very same they should finde some comfort at the last and lie downe in peace in them as it were in their old lodgeings dressed prepared for them In which kind if I shall attaine vnto any thing its all that I desire or hope to performe The argumēt of the latter Sermon agreeth with the former for commonly in trouble we are discontented with our present estate that makes us impatiēt therefore it is necessarie that such shoulde be perswaded to thinke well of their estate as that which the Lorde knoweth to be best for them and therefore to determine to beare that and to be quiet under it which if they doe not they shall finde that vvhen they be out of it some other thing will disquiet them and so they shall neuer be contented In handling of which I haue not so much tyed my selfe to that speciall text chosen for that purpose as laboured out of that and other partes of the word to conclude a generall proposition of a contented minde Herein I craue pardon of your Worshippes that for these causes I haue made that common to others which was first proper to your selues which I hope so much the more easily to obtaine of you because hereby in imparting it unto others I take nothing from you when as it were by lighting others mens candles at yours you haue notwithstanding still the whole light of your owne if it gaue any light vnto you before Desiring also of your Worshippes that as at the first you did fauourably accept it in writing so now it might not seeme tedious unto you to haue it the second time after this manner presented unto you I acknowledge it is unworthy of either of your Worshippes much more of you both who haue deserued so well a long time of thr common-wealth and Church in our countrey especially my selfe in many respectes am much bound unto you both but seeing God hath so neerely ioyned you in situation of the countrey in office and calling in friendship in kindred and yet neerest in profession and religion I hope you will be contented euen in this small treatise not to be sundred And thus praying God to make you still more and more one in Christ and one anothers in him and so long to preserue you both for the further good of our countrey I humbly take my leaue of your Worships Norton 26. August 1594. Your Worships at all times in the Lorde Nicholas Bownde A EERMON CONtaining many comforts for the afflicted in their trouble vpon Rom. 8. vers 26. vnto 30. Likewise the Spirit also helpeth our infirmities for we know not what to pray for as we ought but the Spirit it selfe maketh request for vs c. YOu can not be ignorant of the generall argument that the Apostle hath in hande which is to intreat of the matter of afflictions to this ende that he might shew that none of them shalbe able to hinder vs from our saluation that so we might be prepared for them and comforted in them For he speaketh wisely and to the purpose and therefore hauing prooued that we are saued onely by faith in Christ which is the generall argument of the Epistle he remoueth those