the weake that finde themselues willing and yet vnperfect in the seruice of God for God doth accept of vs according to that we are and not according to that we are not The least sparkes of obedience insomuch as they be his owne worke are accepted in his sight so that it be w t earnest endeuour to encrease and therefore this giueth no libertie to licentious loosenesse which notwithstanding we sée to presume herevpon for say the Atheistes who can kéepe Gods commandements is any man without sinne and so forth Which in déede is true but they by occasion thereof haue no regard nor care of any reformation but runne on from sin to sinne and that with gréedines But let such knowe that they can not please the deuill better with any thing in the world because hereby they be as like him as if they were spitted out of his mouth for he knoweth that no man can absolutely obey Gods lawes and therefore he prowleth to mocke them in euery point to breake them and thou sayst thou canst not obey him perfectly and therefore art carelesse to doe any good at all Wherein doest thou now differ from him But let vs haue a care to winne ground of our aduersary to obtaine more and more strength against sinne make it weaker in vs euery day than other by continuall meditation in the worde of God and prayer for his grace to fructifie therein then we shall shew our selues valiant souldiers and not dastards in the quarrell of our Lorde and Captaine Iesus Christ. Now follow the ende that we are to ayme at in this fight against our selues to liue godly which is duely to be considered for Satan hath gone thus farre with a number either to perswade them without al doubting of the matter that they shall merit heauen and deserue to be Gods children by their workes or els that they néede to doe none at all and we sée euen the greatest number put the one of these in practise for either they be obstinate and blind Papistes forgetting Christ Iesus and hoping to come to heauen by their works or els they be Atheists affirming plainly that if they deserue nothing for them they will doe no good works From which fountaine floweth this generall securitie where with all the world is so rocked on sléepe that euery man séeketh for him selfe neuer thinking that he is any way bounde to benefite his poore and needye brother Whereby as in many other things we may behold the vsuall practize of Satan either to make vs lye wallowing in all carelesnes or els to driue vs too farre into the con trary extremitie Which thing we are to haue a great care of euen in euery thing that we do that we may kéepe within the bounds of that meane prescribed by the Lord in his word from which it is not lawfull to decline neither to the right hand nor to the left least Satan ouertake vs and worke our confusion The endes wherevnto by the word of God we are to haue regard and respect be in number thrée First Gods glorie 2. Our owne comfort 3. The good of our brethren among whome we liue The glorie of God which is the first ende is to be sought in our good and godly conuersation for it is euident that we are by nature vnfit to doe any good thing but rather prone and bent to sinne but when it pleaseth God so to alter and reforme our harts that the frute thereof shineth in our conuersation this sheweth the great glory of God in that he of seruants vnto sinne and vncleannes maketh vs to serue him in godlines The which thing our Sauiour Christ ment when he sayd let your light so shine before men that they may sée your good workes and glorifie your heauenly father which is in heauen Where vnto also the Apostle S. Peter had especiall regard when he sayd Déerely beloued I beséech you as straungers and pilgrims absteine from fleshly lustes which fight against the soule and haue your conuersation honest among the Gentiles that they which speake euill of you as euill doers may by your good workes which they shall sée glorifie God in the daye of visitation Unto which ende S. Paule had respect also when he exhorting the Thessalonians to godlines sayth that y ◠name of our Lord Iesus Christ may be glorified in you The which poynt is duely to be obserued for our instruction because that now a dayes all men will say they doe loue God and honour him but their bare wordes must not goe for proofe for we sée the holy ghost setteth downe that the glorifieng of God by vs consisteth in godly conuersation for if thou sayst neuer so much thou louest God and doest honour him vnlesse it shine in thy conuersation it is a lye in thée and a thing not to be beléeued of others For our Sauiour saith If any loue me he wil kéepe my sayings so that the tryall standeth in this looke howe carefull thou art to reforme thy life according to the word of God and looke howe much thou hast subdued the heate of thine owne affections and so much thou doest glorifie God and no further Nay if thou béest slacke herein carelesse to doe that in déede wherof thou makest profession thou doest euen as much as lyeth in thée dishonour God and therfore sayth S. Paule thou that gloriest in the law thorough breaking of the law dishonorest God I would to God that the carnall professors and enemies to sinceritie of these our dayes both in them selues and others could consider of this with a single eye For those that be enemies to reformation be commonly loose in life as we sée in our owne experience If it were so I doubt not but their conuersation would be found euen of thē selues most vile and filthy not worthy once to be named among them that professe the gospell of Iesus Christ. The second ende which we are to looke vnto is for the establishment and comfort of our owne soules and consciences For we sée that all men are contented to make a shewe of religion and to take vpon them y ◠profession of Christ which can not be sufficient for then should all or at least the greatest number be saued yet we know the words of our Sauiour Christ that narrowe is the way that leadeth to life and fewe doe walke therein Then what shall we doe to examine our selues vnfeynedly to sée whether we are of the number of them or no S. Peter shall tel vs most notably what we must doe Flye sayth he the corruption which is in y e world through lust Therefore giue euen all diligence therevnto ioyne moreouer vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlines and with godlines brotherly kindnes and with brotherly kindnes loue for if these things be among you and doe
is saide if ye had but fayth as a graine of mustard séede should say vnto this mulbery trée pluck thy selfe vp by the rootes and plante thy selfe in the sea it should euen obey you This kinde of fayth was very rife in the primitiue church when the gospell was to be planted in the whole worlde for God gaue vnto the Apostles power to confirme their doctrine with signes and wonders But afterwarde it ceased only the ordinary confirmation by the preaching of the word remayneth now amōg vs. This fayth hath bene and may be in a man that is a reprobate and cast away for some shall say in the latter day Lord haue not we cast out deuils in thy name to whome it shallbe answered I know ye not departe from me ye workers of iniquitie The strength of Antechrist was foreshewed to be with signes and greate wonders And it is also sayde by our Sauiour himselfe speaking of the last dangerous times that there shall arise false Christes and false Prophets that shall shew great signes and wonders so y ◠if it were possible they should deceiue euen the very elect which we haue séene and dayly doe sée by experience especially in the confirmation of Antechristes kingdome Thirdly faith is taken in the scriptures for that fayth whereby we apprehende the mercy of God to saluation commonly called Iustifiing fayth which so beleueth the word of God to be true that it applieth the whole as profitable to himselfe the threatenings to feare him from sinne and the promises of God in Iesus Christ vnto his owne comfort and consolation and then both to drawe him on to godlynesse in these thrée senses is fayth most commonly vsed in the worde of God The last is that which appertayneth to our purpose whereof we are to speake yet more at large It may be thus desyned Fayth is a certaine knowledge and sure perswasion of the frée fauour of God in Iesus Christ grounded vpon the promises of God in his holy worde and sealed in our hearts by the holy Ghoste This definition containing in it y e whole substance and summe of our fayth is to be enlarged further to the ende that euery parte and parcel thereof may the more plainely be knowen Certaine knowledge This is the beginning and as it were the cause of fayth for as the appostle sayeth he that commeth to God must beléeue that there is a God so he that beleueth must first know what to beleue and learne the doctrine of saluation out of the worde and therfore our Sauiour Christ in that heauenly prayer that he made a little before his passion hath these wordes This is life eternall that they know thée to be the onely very God and whome thou hast sent Iesus Christ. The which place though it containe in it fayth also yet it is forcible to prooue that knowledge must goe before faith for it is the nature of faith to beleue that it certainely knoweth and therfore where there is no knowledge there can be no faythe Then let all men iudge what doctrine that was which taught ignorance to be the mother of deuotion and forbid the people the knowledge of the worde of God it was euen to blindfolde our eyes that we might fall into the pitte of perdition before we beware it was to hide the keyes of the kingdome of heauen so that they neyther entered them selues neyther suffered others to enter But blessed be God who of his great and infinite mercy hath eased vs of that burthen and granted vnto vs his holy word The which albeit many amonge vs do little estéeme because their consciences are seared with a hote yron that they cannot sée the necessity of it And therefore doe loath the hearing of the same preached yet we know that fayth commeth by hearing and hearing by the worde of God And albeit it was to the Iewes a stumbling blocke and the Grecians foolishnesse and is now to the supersticious Papist Heresie and to the conceited wise man of the worlde néedelesse or too base for him to meddle withall yet it then was and now is and euer shall be to them that beleue the power of God to saluation and that by preaching the which must make vs if we haue any loue to our owne soules health or desire of fayth to meditate in the worde of God day and night and to loue and like it aboue any profite or pleasure this knowledge must be certain for knowledge being the ground work of fayth if it be vnstable the building cannot stande sure which certeinty standeth in these two poyntes first to be perswaded of the vndoubted truth of Gods word and secondly of the absolute sufficiencie thereof not to néede any traditions of men to make it perfect for so much as it is euery waie perfect it self These two things are duely to be considered and so much the rather for that Sathan fighteth to shake them both laying the truth of the word vpon the approbation and allowance of men and foysting dreames and fancies of idle brayned persons into it to consūmate the perfection of the same Sure perswasion This is the substance and nature of fayth which doeth arise by the working of Gods spirite with the worde out of the knowledge of the same that hereby we are not only perswaded of the truth of his worde but also beleue vndoubtedly without wauering to be partakers of the mercies of God in Iesus Christ. The names that the holy Ghost ascribeth vnto this fayth in the doctrine of the apostles be notable to proue the same not to be wauering but sure and certaine it is called a ground or foundation a stedfaste fayth and assurance of fayth without wauering a full assurance an anchor of our soule both sure and stedfast which comparison is notable for as the anchor though the shippe be tossed moued with the waues and tempests yet it is still safe and holdeth fast euen so faith what troubles or trials so euer befal vnto the godly in this world doth neuer let go his hold that it hath in Iesus Christ but cleaueth vnto him and dependeth vpon his mercy in all extremities and so the Children of God féeling the comfort of Gods grace and hauing a sure hope of the performance of Gods promises vnto them are certaine and sure to be saued The which doctrine Satan hath euer laboured and doth greatlie at this day labour to darken and extinguish affirming it pride and presumption to dare be so bold as to be assured of saluation Which thing is true if the certainty therof stoode any way in man himselfe who is naturally filled with al sinne and incredulity but while they take their markes amisse they greatly dishonour God For marke this well God promiseth in his worde eternall life to all that beleue thou sayest thou beleuest and I say so too thou art not sure to be saued and I say that I
abound they will make you that ye neither shall be idle nor vnfruitfull in the knowledge of our Lord Iesus Christ. But he that hath not these thinges is blind and can not sée a farre off and hath forgotten that he was purged from his olde sinnes Wherefore BrethreÌ„ giue rather diligence to make your calling election sure By which words we sée that the fruite of the gospell in holines of life doth make our calling and election sure not to God for it was sure in him before the foundation of y e world but to our selues approuing thereby vnto our owne soules and consciences that we be the elect of God because we féele the working of his grace in our hearts and shew forth the fruites thereof in our conuersation The third ende of our good workes hath relation vnto our brethren which is diuerse wayes First thus there be many that be weake in the faith newly conuerted vnto the Gospel who haue great néede to be supported and holden vp the which as we may doe manye wayes so chiefly it is to be declared in our conuersation for when he beholdeth our godly and vpright behauiour great occasion is offered vnto him not onely to glorifie God in vs but also to consider of his owne imperfection and weakenes how farre he is behind and therevpon is moued to striue more strongly against his owne infirmitie to growe stronger and more established Contrariwise if he should behold vs greater professors or of longer continuance in the profession of the Gospell than he doe those things that swarue fowly from our shewe we make it not onely an offence whereby his weake conscience is wounded but as much as in vs lyeth a stumbling blocke for him to fall from his profession withall A lesson of all men to be learned for we sée many that in shew and to their owne thinking be forward in religion who when they be reproued or by méekenes exhorted to leaue some abuses that they commit because they agrée not with their profession and are offensiue to y â— consciences of many weake ones Tush say they if they be offended with these things let them what haue they to doe with me they are not to medle with my dealing for I haue not to doe with them and such like spéeches In the meane while they haue cleane forgotten not onely the care that we ought to haue one ouer another but also the example of S. Paule who would neuer eate fleshe when he liued rather then he would offende his brother which of it selfe was a thing lawfull and to be receiued with thanks giuing And therefore we are not onely to be carefull that we giue none offence for woe be vnto him by whome offences do come but euen to depart from those thinges that we may vse if they be any occasion of offence to the weake for many things are lawful that are not expedient This end is yet further to be considered another way and that is in respect of them that are without who be so obstinate that they will not onely oppugne the profession of religion but euen refuse to heare the voice of the charmer charme he neuer so wisely not once frequenting the publike méetings of Christians with whom yet we haue some dealings in the world Whereby it may please God to bring them to some consideration of our profession by our conuersation The which thing S. Peter setting downe in one particular calling is also to be applyed as a generall doctrine the words are these Let the wiues be subiect to their husbands that euen they that obey not the word may be wonne without the word while they behold your pure conuersation which is with feare and surely as the vnblameable conuersation is verye forcible to moue the aduersarie to consider of the profession it selfe so we often sée both by example of the word of God as in Moses whome Pharao accompted godly and himselfe wicked and Dauid whome Saule accompted vpright and also by our owne experience that it cooleth the courage of the enemie and stoppeth his mouth And therefore it is our dutie and I pray God we may rightly consider of it to be marueilous circumspect and carefull that we liue so obedient to the decrées of our God and be so carefull to giue none occasion to any to sée vs faultie in our dealing that thereby our good and gracious God may be glorified our harts and consciences comforted and all men by vs may either be encouraged vnto godlines or conuicted in their owne consciences of vngodlines Which God for his mercies sake graunt AMEN Let vs pray c. Iohn 15. 26. Acts. 1 4. Luke 24 49. Acts. 3. 15. 5. Acts. 13. 27. 2. Kings 10 31. 21 20 18 3. 22 2. Psal. 1 â— 119 24. Exod. 5. 6. 1. Kings 13. 4. Math. 26. 3. 2. Sam. 12 13. 2. King 22. 11. Mathew 27 5. 2. Sam. 17 23. 1. Sam. 19 23. Acts. 9 20. Iohn 7 â—6 Pro. 21 1 20 24 Math. 7. 7 Psal. 145. 18. Exod. 14. 15. Psal. 6. 9. Acts. 9. 11. Heb 12 11. Ezek. 13. 18. Math. 13. 52. 2. Tim. 3. 16. 17. Tit. 1. 9. Esay 56. 10. Math. 5. 13. Reue. 9. 3. Exod 10 19. The definition of Repentance Sorrow for sin what it is 2 Sam. 12. 13. 2 King 22. 11. Luk. 7. 38. The word of God affordeth many reasons to moue vs to sorrow for sin The 1. reason Iudg. 214 Esay 37. 10. 36. 2. Sam. 6. 7. Numb 15. 32. Iudg. 8. 19 1 King 2. 31. Gen. 7. 17. 19. 24. Ezek. 16. 49. 1. Cor. 10. 6. Rom. 15. 4. The 2 reason Rom. 2. 4. Rom. 1. 18. The 3 reason Gen. 7. 7. 17. Exod. 14. 22. 1 Cor 1. 18. 2 Cor. 2. 16. The 4 reason 1 Pet 4 3. The 5 reason The 6 reason 1 Pet. 3. 20. Gen. 17 2. Deu. 7. 6. Acts. 1. 15. 5. 1. Mat. 13. 4. 7. 14 2 Cor. 7. 10. Other three reasons The motions of Sathan in mans heart to kepe him in sin Acts. 18. 15. Math 18. 26. Math. 9. 13. Mat. 11. 5. 5. 3. Luke 18 10. Faith in Scripture hath 4 significations Iames. 2. 19 Mat. 5. 29. Sathans schollers more cunning then their maister Luke 17. 6. Mark 16. 20. Math. 7 22. Reade Peter Marters commen places Booke 1. cap. 8 Reue. 13. 13. 2 Thes. 2 9. Math. 24. 24. The definition of Faith Heb. 11 6. Iohn 17. 3. Luke 1 â—2 1 Tim. 4. 2. Rom 10. 17. 1 Cor 1. 23 Psal. 1. 2. 19. 10 Heb. 11. 1. Collo 2. 5. Heb. 10. 22. Rom 4. 21 Heb. 6. 19. Rom 4 19. 20. Foure obiections against the certainty of sal uation The 1 obiection The second obiection Phil. 2. 12. The 3 obiectioÌ„ Phil. 1. 6. Iohn 13. 1. 1. Dan. 17. 34. The 4 obiectioÌ„ Rom. 8. 30. How to trie whether we be elected Math. 16. 17. Iohn 6. 44. 15. 5. 2 Cor. 3. 5. Phillip 2. 13. Gen. 6. 5. Rom. 7. 18. Iohn 14. 6. 2. Cor. 1 20. Math. 3. 17 Act. 16. 14. Rom. 8. 16. 2. Cor. â— 21 Iohn 4. 13. Three effectes of the holy ghost in them in whoÌ„ it dwelleth Iohn 8. 47 1. Iohn 4. 6. Rom. 8. 9. Fruits of faith of two sortes Math. 9. 2. Rom. 3. 28 Haba 2. 4 3 reasons out of S. Paul prouing iustifica tion onely by faith Psal 14. 1. Iames. 2. 10. Gal. 3. 10. Rom 4. 12. Iohn 16. 27. Iohn 1. 3. Iohn 14. 27. Rom. 5. 1. Gal. 5. 22. Acts. 8. 39. Luke 1. 47. Math 7 16 Iohn 16. â—3 Maâ—h 8. 13 9. 13 Psal. 50. 15 Rom. 8. 28. Iam. 4. 3. What it is to aske in the naÌ„e of Christ. 2. Cor. 12. 10. The definitioÌ„ of Hope Gen. 3. 19. â—b 12. 16. Patience Contentation Acts 5. 41. 2 Tim 3. 12. Acts. 14. 22. Iames. t. â— Esay 1. 4. 5. 2. Tim 4. 10. The definition of Obedience Math 7 21 Rom. 2. 13. Iames. 1. 23. The Scripture exhorteth vs to godly life by many reasons The 1 reason Leuit 11. 44. Math 5. 48. 1 Thes 43. Psal. 5. 4. Math 7. 2â— Math. 25. 41 The 2 reason Ezech. 16. 3. Deu. 32. 10. 11. Psal. 51. 5 Rom 12 1. Ephe 4 1. 5. 8 1 Pet 3 â— Luke 1 7 â— Heb. 6. 6. The 3 reason Ephe. 2. 19. 1 Thes. 4. 7. 1 Cor. 6. 19. 1 Iohn 1 5 Rom 8 9 The 4 Reason Rom 6 4 2. Tim. 3. 5. The 5. reason Dan. 12. 3. Luke 20. 47. Philip. 2. 12. Heb 12. 17. Rom. 7. 23. Luke 17. 1â— Act. 4. 24. 2. Cor. 12. 8. 1. Iohn 1. 8. 9. 10. The agreemeÌ„t of Satan with the wicked Satan vrgeth the one extremitie in euery thing The ende of godlines in respect of God Matth. 5. 16. 1. Pet. 2 11. 2. Thess. 1. 12. Iohn 14. 15. Rom. 2. 23. The ende of godlines in respect of our selues Matth 7. 13. 2. Pet. 1. 4. 5. 6. c. Let vs try our selues by this The ende of godlines in respect of others Rom. 14. 15. 1. Cor. 8. 13. Matth. 18. 7. Psal. 58. 5. 1. Pet. 3. 1. Exod. 9. 21.