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
doth cōmit the outward fact but also euē when the heart doth break it although the body haue not done it that thou art guilty before God when thy heart hath broken it euen whē thou hast lusted after thy neighbours wife thou hast cōmitted adultery in thine heart saieth Christ yea and if thou speak but a railing or reprochfull sentence thou art guilty of hel fire although thou neuer neither kill thy brother nor smite him yet if thou hate him in thine heart thou art a mankiller before God who condemneth the thoughts of our hearts Yea further it must be done not only with thy heart after a cold fashion with some part of thy good vvill liking but cheerfully vvith all the heart with all the mind yea with all the soule So that although vve could fulfill all the cōmandements of God yet break but one of them once in al our life yea although it were but in our heart yet that vvord condēneth vs as guilty of Gods curse vvhich saith Cursed is euery one which doth not fulfill all that is written in the booke of this law if any one cōmandemēt be but once in all our life brokē all is not fulfilled therfore is a curse pronounced against vs. This is brought in against vs ye see and alledged to prooue vs guiltie of the curse and vengeance of God for breaking his commandements the least of them although it were but in thought yet sufficient to throw vs downe to hell all this is brought against vs out of the word of God in this iudgemēt therfore cannot be answered with gloses we may vvel enough surmise of our own head what we think good here below whē we come before god nothing wil serve but his vvord It vvill not availe thee a stravv vvhen thou shalt stand before the iudgement seat of God it will not availe thee to say O good Lord I graunt indeed I haue sinned but yet they are but small sinnes for strait thou shalt haue ansvver Cursed is every one that doth not fulfill all not onely the great but also the small these gloses vvill not serue at that day and yet see hovv many are caried avvay novv a dayes by such imagination of Gods commandements For a great number think that if they be not notorious sinners before men they shall be vvell enough for they think that the rest of their sinnes are not of so great vvaight because they be knovvn only to God not greatly hated of the vvorld this the fall into because they measure the breach of Gods commaundement by the rule of their ovvne iudgement or by the common opinion of men But alas good brethren it vvill go farre othervvise vvith vs before the iudgement seat of God vvho vvil measure the breach of his blessed vvill not by mens vvord but by his ovvne vvorde that vvord telleth vs that the revvard of the lest sin is death We must seeke then for more sound stuffe then this to answer our cause or all vvill else go vvrong vvith vs. We go on yet further vvith the matter vvhen vve are conuicted that our sinnes are great grieuous before God vve acknovvledge it to be so but vve haue remedy enough for it as vve thinke for vve bring in to ansvver the matter the punishments vvhervvith vve haue punished our bodies as pining our selues vvith fasting vvhipping scourging such like and these things vve thinke be a sufficient recōpense to God for our sins as so much as he must needs be satisfied vvith therfore vve call them Satisfactions oh say vve vve haue sinned indeed our sins be grieuous but yet for al that vve haue pinched our body for our sins vve haue scourged our selues euery day vve haue gone on pilgrimage in frost snovv barefoot and therfore although vve haue sinned yet we haue satisfied God for our sins vve trust this vvill be a sufficiēt recōpense to God for our sins yea but let us see whether this wil be a sufficient ansvver before God vvhether God vvill take this recompence for our sins or no. The Lorde our God hath appointed in his vvord a far greater punishment and recompense for our sins then can be fall the body of man whē they haue pined it all that euer they can the punishment and due debt of our sinne by the word of God is not onely a punishment of the bodie but also of the soule not onely for a certaine time of daies and yeares which haue an ende but daies and yeares which neuer ende It is the fire which neuer goeth out which can neuer be quenched it is the worme which neuer dieth it is a second death where men be alwaies dying and neuer can make an end because it is euerlasting this is the iust recompence of our sinnes we must not then thinke we haue trimly satisfied for our sinnes when we haue vndergone and taken vpon vs certaine punishments in our bodies which we thinke be very grieuous for although we should our whole life long pine our selues with the greatest and extreamest torment that could be it is nothing in comparison of that full measure of punishment for our sinnes which God setteth downe for that is not for a day or two or as long as we liue no not for twentie thousand yeares but for euer euer euer and hath neuer ende and not onely in the torments of the bodie but also in soule the griefe whereof can not be expressed a thousand times more intollerable then any griefe that can come to the bodie Doth the Lord God say VVhipped be that bodie for certaine yeares which doth not fulfill all that is written c. no he saith not so but he saith Accursed be he I trow the curse of God stretcheth further then the bodie of man the curse of God containeth in it all the torments that can be deuised both in soule and bodie euen as his fauour and goodnes containeth all happines This curse of God which is due for our sinnes as it containeth all the torments which can be deuised both of soule and bodie so is it set forth vnto vs in Scripture by such things as seeme terrible vnto vs to expresse vnto vs more deepely the terrour of it by such things as seeme terrible vnto vs in this earth as fire that can not be quenched burning lake second death damnation where is weeping and wayling and gnashing of teeth and such other like kinde of speeches to expresse vnto vs the horrour of the same not that any terrible thing in this life can sufficiently expresse the horrour of these paines as they are in deede for the tongue of man can not vtter nor heart thinke the torment prepared for sinne The burthen thereof caused the deare Sonne of God to sweat not vsuall sweat but droppes of blood not one or two drops but in such abundance but in such
abundance that it came flowing downe to the ground the waight of the punishment of our sinnes is more grieuous then men doe thinke Let vs not then flatter selues good brethren and dally in this matter with our God bringing in recompence and satisfaction for our sinnes after our owne deuising it will not stande for good stuffe before the iudgement seat of God if we will take vpon vs to satisfie for our sinnes then we must take vpon vs hell fire the curse of God eternall death for these punishments hath the Lord God appointed to be due for our sinnes Let vs not then thinke that the torments of our bodie although it be neuer so hainous as long as we liue although it be an hundreth yeare can be any sufficient satisfaction vnto GOD no not for the least of our sinnes for we see flatly that the Lord himselfe hath appointed farre greater to be endlesse both in soule and bodie foreuer Peraduenture it may be that we shall think our selues well ynough eased by these satisfactions so long as we are quiet here be low and no torment commeth to our consciences but alas when we must answer it before our God all these our dreames must needes vanish away as smoake from the presence of our God because they haue not their ground vpon the worde of God by which all thinges must be tried in that day It is alleadged vs before the great iudge that we haue sinned we confesse it but we say we haue satisfied for our sinnes we haue pined our bodie with fasting all our life long we haue gone on pilgrimage barefoote and bare legged we haue whipped our bodie till the blood euery day we haue worne hairecloath vpon our bodie and this we haue done for a recompence for our sinnes God answereth vs by his word I haue appointed the due recompence for sinne my euerlasting curse the worme that neuer dieth the torments of hell haue ye suffered these and ouercome them we must needes confesse No but we say yet good Lord we haue suffered a little in our bodie but he saith the punishment which I appoint is both of soule and bodie euerlasting and therefore that punishment which ye bring in is not able to answer the debt it is but onely a forged recompence of our owne braine This geare then good brethren can not fall out iumpe in the iudgement seat of God the Lord our God will not be satisfied with our answer to the debt which we forge of our owne head but he wilbe answered the true debt in deede the true debt which we owe our God in deede for our sinnes is the euerlasting curse of God which neuer hath ende it is not a certaine punishment of the bodie for a certaine time that is but false and forged of our owne head that is not the right debt Is it not an intollerable thing and not to be suffered before a mortall iudge when as the right debt is a thousand pounds to bring in stead thereof a false forged debt of halfe a mite and there face out the matter as though all were discharged because he can bring proofe ynough that that forged debt is discharged can this be suffered among earthly magistrates and shall we thinke to glose out the matter with our forged debts before the heauenly iudge There is sound proofe come in against vs that we are indebted vnto our God the penaltie of his curse euerlasting torments both of soule and bodie this debt must be answered vnto our God or else wee shall neuer he discharged this our right debt must be paid and sure proofe brought in how it is paid or else wee shall neuer haue our generall acquittance but lye in the prison of hell for euer The like is to be said of all other the satisfactions that haue beene forged by man they can nor stand in this iudgement That same great and horrible Masse which hath bin thought to be a sufficient recompence for the sinne both of the liuing the dead it can not stand before the iudgement seat of God it is but a counterfeit payment of our debt the true paiment is to pay the true debt of our sinnes and that is the curse of God but the Masse is not the payment of that debt that is too waightie and heauie both for the masser and the masse it selfe to ouercome the torments of euerlasting death that can not recompence God there for our sinnes seeing the true and onely recompence is to vndergoe the torments of hell due for all our sinnes Neither can their forged purgatorie paines be a recompence to God for our sinnes because the true debt vvhich must be ansvvered is infinite and without end the full punishment which we owe for our sinnes is incomprehensible and infinite euen as our God against whome the offence is committed All these then and whatsoeuer haue bin deuised by man will fall out in the day of iudgement to be no payment but onely forged payments and so we found alwaies guiltie and our debts vnanswerable it standeth vs in hand good brethren to looke to it you see it is a more waightie matter then men doe commonly iudge it it will not be so soone discharged as men doe dreame let vs take paines in it for Gods sake nowe while we haue time and not flatter our selues with our owne weenings the Lord will not so be answered at our hands he giueth vs nowe time to looke for the answering of it he giueth vs his blessed word wherein we may learne how to answer it euen to the full if we carelesly passe ouer this time of mercie and seeke not for this geare we shal herafter tast of his iudgements without mercie VVell thus ye see all this stuffe that is yet brought in will not serue to answer the matter we must trie further what we can say for our selues we goe on yet further and will acknowledge that we haue sinned grieuously and that our sinnes are horrible but we thinke although we haue done many ill deedes yet because we haue done many good deedes we thinke God must needes hold vs excused and therefore we thinke our almes deedes and many praiers and fastings must needs binde God to giue vs heauen for them we thinke we may addle heauen as they say by our good deedes But the answer is giuen vs herein that was giuen vs before that the recompence to God for our sins is not two or three good deedes no not tvventie thousand thousand but the curse of God death and damnation that must be sustained and ouercome or other recompence to God is there none True it is that the Lorde promiseth vnto vs euerlasting life for doing his commaundements he that doth them shall liue in them God promiseth life to the doing of his commandement yea euen euerlasting life but then he requireth that they be done not in part as hath beene said before but in whole and that with
some part of this recompence for their sinnes For the blessed word of God which setteth forth vnto vs Iesus Christ a full ransome of our sinnes doth also giue vs to vnderstand that none are benefited to saluation sauing only those vvhich do beleeue So God loved the world that he gaue his onely begotten sonne to the end that all that beleeue in him should not perish but haue euerlasting life he saith not all the world but all that beleeue he saith on the contrariwise whosoeuer doth not beleeue is dāned looke now none are saued saue only those which doe beleeue in Christ if we do not beleeue the word of God saith we are condemned ye see then although Christ hath suffered for sinne yet vnlesse we beleeue we can not be saved But yet here ariseth another doubt which might seeme to bring with it also a liberty to sinne for it should seeme if all are saued that beleeue in Christ then all England France Ireland Spaine Italy and all Europe shalbe saued none should be damned but the Turke Iewe such other as denie Christ for all Europe doe beleeue in Christ acknowledge Christ whether they be papists or protestants none doeth deny Christ all beleeue that Christ is God the sonne of God borne of the virgine so forth therfore it should seeme that none of those should be damned for they all beleeue True it is I graunt all these do beleeue so do the deuils too yet are damned They do beleeue confes as fast as the best of them all that Christ is God sonne of the living God we know whō thou art say they euen Christ the sonne of the highest God yea they beleeue he shal come to iudgemēt art thou come to tormēt vs before the time to be short there is no article of our faith but they know it as wel as we beleeue it to be true yet notwithstanding they do nothing but tremble shake must utterly be damned The whole company of them that beare the name of Christ are called Christians do beleeue that Christ is God so doe the diuels They beleeue that Christ is the sonne of God so doe the diuels They beleeue that Christ was borne of the virgine suffered vnder Pontius Pilat was crucified for mans sin rose again ascended into heauen shall come againe at the latter day all this do the divels beleeue yet are damned seeing thē the word of God setteth down vnto vs two kinds of faith or beleeving in Christ the one such as the diuels wicked mēbers of Satan haue to damnation the other such as the childrē of god haue to saluation we must therefore be very carefull to seeke out that true sound faith of Gods people lest we flatter our selues thinke we beleeue wel enough when we haue no other beleefe then the very deuils in hell haue we must be therfore very carefull to know in what points the deuils faith doeth differ frō the sound faith of Gods people First of all the diuels although they beleeue that all that Iesus Christ did was truely done yet they do not beleeue that he did it for them although they can acknowledge confesse all the articles of our faith yet they can not apply them unto thēselves although they can beleeue that Iesus Christ is God soone of God hath paid the punishment of mans sinne yet they can not beleeue that he hath done this for them they can not beleeue that he hath paid the punishment for their sins they can not beleeue that for they haue not assurance therof out of the word of God nay they know the clean contrary that Christ came not to saue thē for the Apostle to the Hebrewes writeth that Christ tooke not vpon him the nature of spirits angels to ransome them but the nature of man therfore although the deuills can say neuer so fast we beleeue that Christ hath paid the punishmēt of mās sinnes yet they must needs withall say acknowledge and beleeue he hath paid the punishment of mans sinnes but not for ours therfore we looke beleeue to be tormented This is then the most chiefe and principall point in our beleefe that is that we beleeue whatsoeuer Christ hath done for the saluation of man pertaineth to vs our selves as well as unto others we must beleeue euery one of us that wilbe saued that the ransome which Christ hath performed is euen the ransom of our sins yea every one of vs particularly must apply it unto himselfe say I beleeue that Iesus Christ did suffer to pay the punishmēt of these my sins I beleeue that he hath purchased euerlasting life euen for me as well as for others Otherwise if we beleeue neuer so much that Christ hath suffered for the ransome of others not for us our selues it is no faith but a deuils faith such as makes us tremble before our God For alas what would it availe me if I could neuer so much beleeue that Christ had ransomed other mens sins in the mean time could not beleeue that he had ransomed my sins I beleeue indeed he hath purchased life for others his elect but alas not for me I must looke for nothing but hell what I say could all this beleefe helpe me Alas nothing but make me looke for Gods dreadfull vengeance and therefore euery houre tremble and shake So could that miserable poore caytiffe Francis Speyra acknowledge confesse when they brought out of the word of God that Christ was the Saviour of the worlde the ransome of mens sinnes that by his death he had pacified Gods wrath that hee had purchased everlasting life for vs so forth all this is true saith he I beleeue it as well as you but all this pertaineth nothing to me he hath done this saith he for his people not for me I beleeue saith he that he suffered the punishment of the sinnes of his people not for my sinnes I looke for nothing but extreme horror vvhich I do already tast of For this cause doth the worde of God set forth unto us Iesus Christ to be ours not onely other mens but our ovvne Christ is become our righteousnesse our iustification our sanctification our redemption and for this ende is the holy spirit of God sent into our hearts that we might cheerfully beleeue God to be our Father hee beareth recorde to our spirits that we are the children of God not onely others but that we our selues are the children of God And this our true faith doeth not onely let vs see Christ a farre off to appertaine vnto others but bringeth him to vs and maketh him ours euen to dwell in vs euen in our hearts not onely in others but in vs yea in our heartes The promises of God which be in generall to his people the particular faith of every one applyeth them to himselfe and maketh him say
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
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
matters more strongly and more fiersly pursuing the matter then a thousand vvitnesses So could that cruell beast Cain that bathed in the blood of his brother vvrangle vvith God after that manner What doest thou meane to aske me of my brother saith he what have I to doe with him am I my brothers keeper is he not old enough to keepe himselfe He thought forsooth he had made sure vvorke on all hands vvhen he had gotten his brother into the broad fields far from the presence of men that none could espie him to beare vvitnesse of the fact but the Lord findeth out this cruell tiger and subtill foxe bringeth in vvitnesses enough to condemne him that vvere present euen at the deed doing Thy brothers blood saith God crieth aloud for vengeance in mine eares doest thou thinke to escape scotfree in my iudgement because no mortall man can testifie of it the blood vvhich I put into thy brothers body and thou cruelly didst let out the same that same blood hath a lovvd voice before my iudgement seate to beare vvitnesse against thee and to call for iustice at mine hand to revengement the verie earth vvhich opened her mouth to receiue the blood is another loud vvitnes before me to condemne thee vvhat saist thou to the matter vvhat hast thou to say for thy selfe Alack poore soule he standeth as dumb as a block before his iudge hath not a vvord to ansvvere in his defence against these vvitnesses but like an obstinate rebell against Gods maiesty doeth murmure against God that he is hardly dealt withall and that his punishment is greater then he is able to indure that he is oppressed and throwne downe with the fierce wrath of God Let vs see then what we can prevaile with all our shiftes and subtilties here where wee thinke no man can charge vs no witnesse against vs the Lord needs no such witnesse in his iudgement seate he can call all his creatures to witnesse against vs the very house wherein we commit wickednesse our conscience in our breast witnessing thereunto the darke night the ground we tread vpon the bedde we lye vpon all the creatures of God about vs when we are committing wickednesse shall be sufficient testimonies against vs. The matter that we so subtilly contriue in our braines for to wind in our neighbours and deceive them euen the very matters them selves shalbe sufficient before our God to stand against vs to condem nation The pen ynke paper parchment scribe subtill pety-fogger and whatsoever haue bene instruments with vs in our craftie deuises whatsoever of Gods creatures we haue vsed or rather abused thereunto shall testifie their humble obedience to their creatour to our condemnation yea euen our owne hands that wrote our tongue that spake our feete that went our heart that devised our body that executed must needs stand in iudgement as an army of witnesses to condēne vs. What did it availe that miserable caytiffe that he could use his legges and feete to meete his Master and his armes to imbrace him and his tongue falsly to speake wordes of pretensed friendship Haile master his mouth like a trusty frend to kisse him what could all these prevaile I say when God pursued him more narrowly and haled him more neerely vnto his iudgement seate what did they prevaile Alas poore damned creature his conscience was made his hangman The Lorde needed no other witnesse to bewray the false meaning of his fained friendly heart then his owne conscience within his breast that spake so lowd against him to his condemnation that he could not abide but cruelly caused his owne selfe same legges and feete to carry him to his owne death and the selfe same hands to hang vp his body to dispatch his life and then which is most lamentable when he thought to be ridde from his Iudge then alas did he but begin his torments which never can be ended So horrible a thing it is to fall into the hands of so mighty a Iudge O good breethren let vs lay vp these examples deepe in our hearts to bring in continuall remembrance before our eyes the iudgement seate of God that we may learne to feare his maiestie and stand in awe of his dreadfull iudgement seate that we be not so bold with our God to dally with him and as it were play with his nose as they say thinking our selves sure enough when we can make faire weather with men and with our smooth lookes sugred wordes and faire countenances subtilly intrappe our brethren Alas good brethren this geere will not be good stuffe with our God when hee calleth vs to answer the matter in his highest court of parliament it vanisheth away as smoke Those same Iudas kisses be to common against vs and which worse is it is holden almost no sin nay I am afraid it is accounted of most of vs a notable point of pollicie as without which we could not be able to live amongst men to flatter speake faire and as it were to creep into mens bosoms whereas within there is nothing but falshood and a double heart and yet we are growen to this brutishnesse as though God had no iudgement seate that we thinke we could not otherwise live amongst men unlesse we play on both hands with God and the world and we haue made it as it were an infallible rule and brought it to a common proverb Nescit regnare qui nescit dissimulare He knoweth not how to keepe his owne that knoweth not how to dissemble fayne flatterie faire speech is called holy-water of the court and I can not tell what I know not what is in the court for I am no courtier but I am sure that we haue too much of such holy-water amongst vs here in Norffolke faire words and false hearts sugred talke and subtill meaning it is too too common the Lorde be mercifull vnto vs as though God did not see vs view vs marke vs and even register vs vp vnto his iudgement seat well good brethren let vs not deceiue ourselves all this our faire subtiltie is no more but Iudas kisses and vndoubtedly vnlesse we in time repent we shall with Iudas at the hand of Almighty God taste of the like vengeances for God will not be mocked although during our life wee come not to the gallowes or to fordoe our selues as he did yet our God hath his iudgement after this life will hang vs vp in hell with Iudas everlastingly all of vs if we doe not repent yea although we do weare velvet coats on our backes all shall not save vs there is no remedy we must all appeare before the iudgement seat of God therfore let vs now think upon it whiles we have time that vve may be in a readines when it commeth for therfore we are summoned in that court we must appeare Away then with all these counterfaited devises which be so common amongst vs
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
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
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
heart of Lydia to beleeue the doctrine of saluation preached by Paul It is the Spirit of God that beareth record to our spirits that we are the children of God and heyres of euerlasting life all the men of the earth if they would come beare record with vs in the day of iudgement that we are saued can not preuaile vnles God be witnes vnto our hearts consciences no if all the men of the earth should but speake to a pore soule in this life say I warrant thee man my soule for thy soule thou shalt be saued vnles God touch his heart perswade it their warrants be nothing Alas what can the witnes of the whole worlde preuaile when the Lord is witnes in the heart of the pore man against himselfe So could Franciscus Speyra cry out to thē that perswaded him to beleeue assuredly that Iesus Christ hath saued him I would said he I would beleeue but I cannot faith is Gods gift all the worlde can not giue it me you fare with me saith he as if one were fast tyed with chaines and the passers by bid him come out and loose himselfe but they can not helpe him neither can he help himselfe although he would neuer so much euen so saith he ye pitie my case and bid me beleeue in Christ I would doe so but I can not for it is Gods gift and I haue denied him before men and therefore he hath denied me and wil not giue me an heart to beleeue Let al the skoffers vpon the earth that think it so small a matter to haue a true faith in Christ and therefore take libertie to sinne freely let all the packe of thembe taught if they will be taught by this horrible iudgement of God that they can not beleeue vnlesse it be a speciall and mightie working of God and let vs good brethren let vs hereby be admonished and all the deare children of God with vs to seeke the Lord now while he may be found and let vs in this good time of mercie that he giueth vs enter deepely into our selues and examine it to the full whither we haue this faith or no in this full assurance that we be saued if we haue it not let vs neuer rest knocking asking and seeking at Gods hand till he giue it vs we shall surely haue it if we aske for he promiseth that neuer deceiueth any Aske and ye shall haue seeke and ye shal finde knocke and it shalbe opened vnto you Can a father denie his childe any good thing if he haue it this is a good thing and our God hath it in store he will neuer then denie it vs. Thus then ye see it is a greater thing to haue faith then a great number of men make account of it is the onely worke of God and a rare worke of God which he bestoweth vpon his children onely men may haue peraduenture a certaine fleshly perswasion and some carnall opinion of their saluation which peraduenture may seeme vnto them while all things be quiet and no distresse of conscience to be maruelous strong but alas because it is not from the spirite of God but onely a fleshly brauerie as soone as God doth but touch them it vanisheth away as smoake as that carnal brag of Peter which was at the very looke of a litle damsell cleane daunted So all the worldly perswasions of men which for a time keepe them in very great securitie must needs fall before the iudgement seate of God there can nothing stand against the deuil death hel sinne Satā but onely that which proceedeth from him who hath ouercome hel death sinne Satā It may be that for a time it may be couered as it were a sparkle of fire in ashes but gathering strēgth by gods promises depēding only vpon him it passeth through al douts til at lēgth it getteth victorie Thus ye see thē the true and liuely faith of Gods children is not in the power of any to haue it when he will it is the speciall gift of God and peculiar onely to his people and therefore can giue no libertie to sinne vnto the carnall man in hope that he can beleeue when he wil. And yet here on the other side we must beware of an other vice tending to the same and yet growing of a contrarie cause A great number of worldlings and others which care neither for God nor deuill hell nor heauen so they may liue at ease in this world those I say hearing that faith whereby we come to saluation is the onely gift of God and not in mans power these iolly fellowes set cocke on hoope as they say and vtterly cast away all care of their saluation For say they seeing faith is the gift of God and not in our owne power wherefore should we trouble our selues about it we will neuer care to seeke for it for if so be God will giue it vs wee shall haue it though we neuer seeke after it but lie snorting in our beds and if God will not giue it vs we can neuer haue it therefore we neuer purpose to care for the matter but euen sit vs downe and take our ease and fill our paunch and if God will giue it vs he will giue it vs euen in our greatest securitie But here I aske these senselesse caytiffs of whome they haue their life and beeing and who doth feede their bodies and preserue their life they must needes confesse it to be God that giueth foode to all liuing creatures I aske them whether they will sit them downe and neuer neither eate nor drinke because it is God that feedeth vs they should within a little while tast of such horrible contempt and be guiltie of their owne death at the hande of that God that gaue them both life and the meanes to preserue their life For although God doth feede vs yet he doth it by the ordinarie meanes of meats and drinkes which if they be reiected the life it selfe is reiected Euen so the Lord our God hath prepared a remedie against these wranglers against their own saluation for although he onely do giue faith whereby we come by saluation yet he plainly in his word doth shew vnto vs a way whereby he giueth it vnto vs and that is the preaching of the word for so he saith Faith commeth by hearing and hearing by the word of God least we should think it were a sufficient means the hearing of the word read he addeth saith Who cā beleeue without the hearing of the word preached by this mean of preaching the word hath the Lord appointed to giue faith ordinarily by no other ordinarie means For who saith he can beleeue without a preacher vnles we beleeue there is no saluatiō for whosoeuer beleeueth not is dāned if this thē ordinarie means of preaching the word be reiected we reiect our saluation so are we willingly guiltie of our own dānation So then
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
that which wee can not greatly conceiue of our selues and euery thing shall be unspeakeable For no doubt those men that we spake of before euen at those times when they could not tell what and hovv to pray as of them-selues yet the spirite helping them they did pray and there were at least vnspeakeable sighes and grones stirred up in them For it is said of Hezekiah that hee then turned his face to the wall and prayed to the Lorde and wept sore 2. Kings 20. 2 3. and Dauid vvhen as in his owne feeling hee did but roare and sigh euen then he poured out that very plentifully his whole desire before the Lord Psal 38. and when he did but mourne and make a noise it was counted a prayer before the Lord Psal 55. 2. and when as he saith that his grouings were like the Pelicans the sparrows or the shriekings of an owle yet to shew that in them there was a worke of Gods spirite that made them acceptable to him he beginneth the Psalme thus O Lorde heare my prayers and let my cry come unto thee So it is saide of the whole Church of God in Egypt Exod 2. 23. 24. that vvhen for the extremitie of their bondage they could not pray unto God yet they cryed and sighed and mourned unto him This then is a most notable cōfort in all afflictions that beleeuing in Christ and pertaking of his spirit it shall helpe vs in all our infirmities so that when we can not tell what or how to pray as we ought it shall teach us so to doe it as wee may haue hope and comfort of being heard For this is that which he addeth that the Lord which searcheth the heart knoweth the meaning of his owne spirit for it maketh request to him for the Saintes according to his will for by knowing he doth not only meane that he understandeth it as he doth all other things but he accepteth and alloweth it and doeth most willingly graunt such requestes as though they were made in farre better liking to our selues and so is the word taken Psalm 1. 6. The Lord knoweth the way of the righteous For he heard the crie of the Israelites when they did but sigh moane deliuered them from the bondage he heard Hezekiah chattering in his prayer raised him vp from death added 15. yeres more to his life he heard David roaring for the extremitie of his paine and forgaue the punishment of his sinne and he hath heard us many times in our greatest need when wee haue howled and cried rather then haue made any setled and well ordered prayer yea when we haue rather sighed then spoken For the Lord in this case regardeth not so much the multitude of wordes as hee looketh to the meaning of his spirite and graunteth that though we speake neuer a worde For euen as a father hauing a yong Infant sicke of some sore disease though the child can speak neuer a worde is ready to helpe it and if it can speake yet being full of paine can not call for things as it ought yet if the mother can but by any signes gesse at the meaning of it shee will accept as much of it as if it had spoken very plentifully yea though it should say one thing and meane another she would giue it according to the meaning of it So the Lord that is filled with the bowels of compassion towardes us in Christ farre aboue any father or mother though he delighteth to heare vs pray unto him yet when as by the extremitie of our miseries we are oppressed or distracted so that we can not in any orderly maner pray unto him as we ought he alloweth of the sighes and sobbes that wee offer vp unto him and graunteth not so much our words which are none or fewe as the meaning of his spirite which is plentifull in vs. Hereupon it commeth to passe that the Lord in his rich mercy imputeth not unto his servants the manifold rebellions of the flesh or great complaints in their prayers as not unto Iob or to David who vvere full of them because he hath respect vnto the meaning of his spirite in them euen as the father is not so much greeued or offended with the murmurings impatience and outcries of his poore sicke childe as he by the least token gesseth at the meaning of him and taketh that in good part What shall we then say to these things is it true indeed that the Lord wil vouchsafe to looke vpon the lowe degree of his servants and haue respect unto poore sinnefull creatures who when they are in their iust deserued miserie and euen then cannot pray vnto him one worde aright and when they beginne to speake and their tongue cleaueth unto the roofe of their mouth that he vvill then heare their sighes and their cries yea undoubtedly he that of his great mercie will not quench the smoaking flaxe nor breake in sunder the bruised reede will of the like mercie heare not only the well ordered prayers of his Church but euen the very cryings and roarings of his seruants though they be like the Pellicanes and the Owles yea their mournings though they be like unto the Doues yea when they say nothing neither indeede can their verie lobbes and sighes which come from the aboundance of a troubled Spirite and can not be expressed for he alloweth of the meaning of his spirit which worketh those things in them and if they could are willing thereby to perfourme better seruice unto him What can be more comfortable vnto vs then this In all our necessities let us then with great boldnesse goe vnto the Lord by Christ and though we cannot utter many wordes yet 〈◊〉 vs speake vnto him for surely the acceptation of our praiers consisteth not in the multitude or well placing of our wordes but in the request of our hearts and therefore if we can pray but two wordes and say with the Publicane Lorde be mercifull vnto me a sinner with the Apostles Lord increase my faith or with the blind man O sonne of David haue mercie upon me or with the Theefe on the crosse Lorde remember me this shorte thing proceeding from the spirite in vs and offered up in the mediation of Christ Iesus and in the vertue of his praiers shall be as well receiued of him when we can doe no otherwise as if we had spent an whole houre in praier and if we can not doe this yet if we lift up our mindes unto God as Hannah did who spake neuer a worde and as Nehemiah did yea if we doe but sigh after an unspeakeable manner the Lorde will not refuse that Vers 28. Also we know that all things worke together c. Wherein the Apostle proceeding to comfort us in afflictions ministreth this soueraigne medecine against the contagion thereof namely that all affliction come to the beleeuers not for their hurt but for their singular good seeing that they doe befall them not
by fortune or chance but by the speciall prouidence of God that for the same end who as he hath chosen them frō euerlasting so in the same counsell of his he ordeined that they should be like unto his sōne v. 29. therfore calleth them in time iustifieth them by faith and so by the crosse bringeth them to eternall glory as he did his Sonne ver 30. therfore concludeth that no affliction shall be able to hurt them seeing the Lorde is with them in it meaning thereby to doe them good ver 31. and that he is so we may be assured of it seeing that he spared not his owne Sonne but gaue him for us all to death and therefore it can not be but that with him hee should giue us all things also vers 32. Therfore when he saith All things whether it be as generally taken as it is spoken namely that not onely prosperitie but adversitie also or it be restrained to his particular purpose namely all afflictions of what kind soeuer true it is that his purpose is to shew that all afflictions doe not onely not hinder the saluation of the godly but doe greatly further it which howsoeuer it conteineth an whole and entire matter by it felfe yet being inferred upon the former wordes The Apostle seemeth therein to answere a secrete obiection which might arise in mens mindes from thence namely that it seemeth many times that the Lorde doeth not heare the prayers of the afflicted because their afflictions be not onely not remooued according to their prayer but sometimes increased contrary to their desire Therfore wee must remember what hath beene alreadie spoken how the Lorde in graunting our requestes not so much looketh vnto the particular things wee desire as to the meaning of his spirite and graunteth that in turning the afflictions unto our singular good whereas if they were remooued it would be farre worse with us though we imagine to the contrarie for as if one in a burning feuer should in the middest of his fitte aske colde water and his friend the Phisition should in steade of that giue him an wholesome medecine shoulde in denying that particular thing demaunded graunt unto his generall meaning which was that he might haue that which might doe him most good though now being distempered he was not able to iudge of it but did take one thing for another So whatsoeuer we aske in our distresse our meaning must needes be if it be ruled by Gods spirit that we woulde haue that which might procure our best good therefore if the Lord turne our crosses to our good though we prayed for the cleane taking away of them he fulfilleth both these promises at once Thus when Paul prayed thrise that the messenger of Sathan might depart from him the Lorde in giuing him his grace that was sufficient for him making his power known in the Apostles weakenes 2. Cor. 12. 8 9. did both satisfie the meaning of his spirit turne his crosse unto his singular good But further touching this matter we are more generally to understād that th' Apostle saith not only that the crosse shall turn to our good but that this shalbe verefied of all the crosses that euer may come upon us be they neuer so strange as sicknes pouertie imprisonment banishmēt losse of husbād wife childrē father mother name or any thing els which is to be marked lest at any time we might be deceiued to think if it were some other afflictiō we could haue some good hope in it but this is so great it toucheth vs so nearely that we can not possibly see which way it should bring any good vnto vs. Which as the deuill is ready to perswade vs and we too ready to yeeld unto his perswasion herein so that wee might comfortably withstand it we must consider that this good commeth from affliction not as though it were naturall and proper vnto it for indeed it is otherwise that of it selfe it maketh men worse and driueth them from God as the rod doeth the child from the mother and this Satan aimeth at as in Iob when he said If the Lord touched him he would curse him to the face and so he prevaileth with the wicked as with Pharaoh But in the children of God his goodnesse ouercommeth the deuils malice and the venume of the crosse is taken away by the vertue of the crosse of Christ whereby it is sanctified so that contrary to the nature of it it worketh good The which that it might not seeme strange much lesse unpossible to vs we must remēber that euen men by their wisdome are able to make those things serue for the benefite of man which of them-selues would hurt him For if the Phisitian thorough his skill can cure a man by taking away his blood and humours by cutting and searing his flesh which of themselues are hurtfull if hee can by arte so temper that which is poyson as the vipers flesh remper it I say with other wholesome things and correct it with those that be cordiall that of it he will make a soveraigne Treacle euen that which shall expell poyson and so make that which could cause death to be a preseruer of life Shall not the Lorde by his infinite wisedom almightie power the Lord I say which bringeth light out of darknes good out of euill calleth the things that be not as though they were shal not he be much more able by the most grieuous crosses that can befall us worke the greatest good for vs that may be so that when wee would hope for good by our afflictions and so be comforted in them wee are not so much to looke to the things themselues how they are like to worke upon vs as the promise which the Lorde hath made vnto us concerning this matter and so to be sure that the Lord himselfe will work our good therby because he hath sayde it This perswasion no doubt should worke in vs great patience in all our afflictions For howe many grieuous things will the sicke patient suffer at the hands of a Physition or Chyrurgion by launcing searing corsying c. when he is perswaded that it will worke his good but in deede here lyeth the point of the matter and this is all in all that the poore afflicted soule knoweth not that the Lord by his affliction will worke his good and therefore is he so vnquiet and euer complaining for giue him this faith and the feeling of it and lay vpon him whatsoeuer you will Therefore let vs hearken to that which the Apostle saith that howsoeuer we because of our ignorance are vncertaine what will be the happie issue of all our afflictions yet he knoweth very wel that that shal worke together our good which he speaketh confidently both as a teacher of the Church an Apostle and as a man of experience and therefore we ought to giue credit vnto him euen as the patient doth to the Physition though