is saide if ye had but fayth as a graine of mustard séede should say vnto this mulbery trée pluck thy selfe vp by the rootes and plante thy selfe in the sea it should euen obey you This kinde of fayth was very rife in the primitiue church when the gospell was to be planted in the whole worlde for God gaue vnto the Apostles power to confirme their doctrine with signes and wonders But afterwarde it ceased only the ordinary confirmation by the preaching of the word remayneth now amōg vs. This fayth hath bene and may be in a man that is a reprobate and cast away for some shall say in the latter day Lord haue not we cast out deuils in thy name to whome it shallbe answered I know ye not departe from me ye workers of iniquitie The strength of Antechrist was foreshewed to be with signes and greate wonders And it is also sayde by our Sauiour himselfe speaking of the last dangerous times that there shall arise false Christes and false Prophets that shall shew great signes and wonders so y ◠if it were possible they should deceiue euen the very elect which we haue séene and dayly doe sée by experience especially in the confirmation of Antechristes kingdome Thirdly faith is taken in the scriptures for that fayth whereby we apprehende the mercy of God to saluation commonly called Iustifiing fayth which so beleueth the word of God to be true that it applieth the whole as profitable to himselfe the threatenings to feare him from sinne and the promises of God in Iesus Christ vnto his owne comfort and consolation and then both to drawe him on to godlynesse in these thrée senses is fayth most commonly vsed in the worde of God The last is that which appertayneth to our purpose whereof we are to speake yet more at large It may be thus desyned Fayth is a certaine knowledge and sure perswasion of the frée fauour of God in Iesus Christ grounded vpon the promises of God in his holy worde and sealed in our hearts by the holy Ghoste This definition containing in it y e whole substance and summe of our fayth is to be enlarged further to the ende that euery parte and parcel thereof may the more plainely be knowen Certaine knowledge This is the beginning and as it were the cause of fayth for as the appostle sayeth he that commeth to God must beléeue that there is a God so he that beleueth must first know what to beleue and learne the doctrine of saluation out of the worde and therfore our Sauiour Christ in that heauenly prayer that he made a little before his passion hath these wordes This is life eternall that they know thée to be the onely very God and whome thou hast sent Iesus Christ. The which place though it containe in it fayth also yet it is forcible to prooue that knowledge must goe before faith for it is the nature of faith to beleue that it certainely knoweth and therfore where there is no knowledge there can be no faythe Then let all men iudge what doctrine that was which taught ignorance to be the mother of deuotion and forbid the people the knowledge of the worde of God it was euen to blindfolde our eyes that we might fall into the pitte of perdition before we beware it was to hide the keyes of the kingdome of heauen so that they neyther entered them selues neyther suffered others to enter But blessed be God who of his great and infinite mercy hath eased vs of that burthen and granted vnto vs his holy word The which albeit many amonge vs do little estéeme because their consciences are seared with a hote yron that they cannot sée the necessity of it And therefore doe loath the hearing of the same preached yet we know that fayth commeth by hearing and hearing by the worde of God And albeit it was to the Iewes a stumbling blocke and the Grecians foolishnesse and is now to the supersticious Papist Heresie and to the conceited wise man of the worlde néedelesse or too base for him to meddle withall yet it then was and now is and euer shall be to them that beleue the power of God to saluation and that by preaching the which must make vs if we haue any loue to our owne soules health or desire of fayth to meditate in the worde of God day and night and to loue and like it aboue any profite or pleasure this knowledge must be certain for knowledge being the ground work of fayth if it be vnstable the building cannot stande sure which certeinty standeth in these two poyntes first to be perswaded of the vndoubted truth of Gods word and secondly of the absolute sufficiencie thereof not to néede any traditions of men to make it perfect for so much as it is euery waie perfect it self These two things are duely to be considered and so much the rather for that Sathan fighteth to shake them both laying the truth of the word vpon the approbation and allowance of men and foysting dreames and fancies of idle brayned persons into it to consūmate the perfection of the same Sure perswasion This is the substance and nature of fayth which doeth arise by the working of Gods spirite with the worde out of the knowledge of the same that hereby we are not only perswaded of the truth of his worde but also beleue vndoubtedly without wauering to be partakers of the mercies of God in Iesus Christ. The names that the holy Ghost ascribeth vnto this fayth in the doctrine of the apostles be notable to proue the same not to be wauering but sure and certaine it is called a ground or foundation a stedfaste fayth and assurance of fayth without wauering a full assurance an anchor of our soule both sure and stedfast which comparison is notable for as the anchor though the shippe be tossed moued with the waues and tempests yet it is still safe and holdeth fast euen so faith what troubles or trials so euer befal vnto the godly in this world doth neuer let go his hold that it hath in Iesus Christ but cleaueth vnto him and dependeth vpon his mercy in all extremities and so the Children of God féeling the comfort of Gods grace and hauing a sure hope of the performance of Gods promises vnto them are certaine and sure to be saued The which doctrine Satan hath euer laboured and doth greatlie at this day labour to darken and extinguish affirming it pride and presumption to dare be so bold as to be assured of saluation Which thing is true if the certainty therof stoode any way in man himselfe who is naturally filled with al sinne and incredulity but while they take their markes amisse they greatly dishonour God For marke this well God promiseth in his worde eternall life to all that beleue thou sayest thou beleuest and I say so too thou art not sure to be saued and I say that I
wicked the more heynous their sinnes be the more intollerable shal their tormēts be which is to be laid very often before their eyes for it is the common speach of godlesse persons if I be damned then what maketh it the matter what I doe I may giue ouer my selfe to fullfill my lust in all pointes But let them know this that as it was said to the pharyseis that they should receiue the greater damnation so shal it be vnto thée thy offences shall be punished according to the quantity thereof And therefore though thou art no otherwise perswaded but y ◠thou shalt come into condemation yet feare to haue it multiplied vnto thee for the least torment wil be more then thou shalt be able to beare Thus we sée that the holy ghost in the scripture exhorteth vs by weighing the commandement of God by considering the manifolde blessings of God offered to vs in Christ by the looking into the nature of our calling by calling to mind the ende of our baptisme and lastly by viewing the reward that God hath laid vp to bestowe vpon them that serue him to liue godlie in this present world nowe let vs lay them vnto our owne heartes and consciences and sée whether we haue not iust cause to bid battaile to Satā to striue against our owne lustes and corrupt affections and let vs be more carefull thē heretofore we haue béene Let vs not delight in any thing that may displease so louing and mercifull a father But let vs make an ende of our saluation with feare and trembling Thus much for the first part of the definition of Obedience that it is an earnest indeuour to obey the Lawes of God this is the thing we must indeuor to doe which we are allwayes to haue an eye vnto These lawes are set downe briefely in the first and second table The summe whereof standeth in these two pointes first that we séeke to set forth the glory of God according as he prescribeth in the first table a thing commonly knowen to all men but practised of very few for we think if we doe any thing that may séeme to tend neuer so little towards Gods glory that we haue done a glorious worke But marke this wel the Lord requireth not onely of thée to séeke his glory in thy selfe by worshipping him in spirit and truth by sanctifiing his holy name thy selfe to the obseruation of his Saboath but also to thy power to séeke it according to thy calling in others The magistrate to establish and defend true religion and maintaine it by holy discipline warranted by the word The minister to teach instruct and exhort the priuat man also in his calling to vse all lawfull meanes for the aduancement of the same The second table containeth the outward godlinesse that we must shewe forth in the world for the benefit one of another Which we sée very little practised for it is euident vnto the sight of all men to the great griefe of them that feare God how some be altogither set vpon treacherous rebellion conspiracies others on malitious murther enyuing hate others on fornication vncleanenesse with all allurementes to the same as pride banquetting surfetting and dronkennesse with all lewde and vnchast gestures that can be others bent to extort and wring out of mens handes their owne proper possessions and goods by forging by extremitie of lawe by deceyuing and by that foule canker vsury and what not I ceasse to speake of the particular pettie sinnes wherewith men doe so swarme and so customably liue in that they estéeme them to be no sinnes the least whereof deserueth eternall condemnation both in body and soule and yet all these be Christians and say they haue faith but I say of them and that by the warrant of Gods owne worde that if they had the least sparke of faith in the worlde these things would be reformed for it is vnpossible for a man to haue faith but therewithall is the spirit of God But where the spirit is there can be no delight in sinne no such carelesnesse to reformation as appeareth and therefore examine thy selfe and be not deceiued presume not of the mercy of God and stil abide in sinne for then be sure thou shalt find no place to repentance though thou séeke it with teares Then séeke the Lord while he may be found put not of from day to day for suddainely commeth the wrath of the Lord and in his anger he will consume thee Then let vs without prolonging amende And fulfill That is a strife must be in vs against all lets that may hinder vs to be in all pointes perfect and that in such a perfection as by the word of God is not to be found fault withall though it be true that we cannot attaine therevnto in this life yet we must not faint nor be weary but goe on still forget that which is behinde and looke at that which is before neuer casting our eyes aside vpon any baite of sinne in this world but euer goe on in striuing for this perfection all the dayes of our life In which course least we should be discouraged we are to knowe that we are neuer able to attaine to that perfection in this life because of our wretched and sinfull nature because of the clogges of sinne that doe so hang on vs and the remnantes of old Adam that sticke so in the fleshe that it can neuer be wholly cleare therof The which we finde to be in the Apostle S. Paule who had a lawe in his members striuing against the lawe of the spirit leading him captiue vnto the lawe of sinne Whereby it commeth to passe as our fauiour saith y ◠when we haue done al that euer we cā we are vnprofitable seruāts and therefore we are taught to say dayly forgiue vs our sinnes which doctrine sheweth forth diuers most necessary vses as first it sheweth the workes of supererogation imagined by y ◠papistes to be a méere doctrine of an idle braine flatte contrary to the trueth of God and blasphemous against Christes passion Secondly displayeth the diuelish error of that pestiferous secte the family of loue who hold that a man may liue without sinne and therefore accounteth it a note of imperfection to praye so that none may be of the number of their illuminated Elders vntill they be of that perfection and yet we read that the Apostles praied not only when they were weakelings as they fondly affirme but after Christes aseension and the descending of the holy Ghost And therefore for the censuring of their heresie and our owne perswasion let vs say with S. Iohn if we saye we haue no sinne we deceiue our selues and there is no truth in vs for we make God a lyer But if we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteonsnes Thirdly it is an excéeding comfort to
AMENDMENT of life THREE SERMONS VPON ACTES 2. VERSES 37. 38. CONTEINING the true effect of the worde of God in the conuersion of the godly and the maner how it changeth their harts and reformeth their liues which is the true vvorke of regeneration By IOHN VDALL Preacher of the worde of God at Kingstone vpon Thames IOHN 3. 3. Except a man be borne againe he can not see the kingdome of God AT LONDON Imprinted for Thomas Man W. B. and N. L. 1584. TO THE RIGHT HONOVRABLE CHARLES LORD HOVVARD BARON OF EFFINGAM Lord Chamberlaine of the Queenes Maiesties most honorable houshold Of the moste noble Order of the Garter Knight and one of her Maiesties moste Honorable Priuie Counsell IOHN VDALL wisheth continuall encrease in all vertue godlines AS there is no field be it neuer so wel tilled and be the seede neuer so good that is sowne in the same but weedes will of their owne accorde spring therin and without the diligent care of the husband-man choake the good seede and deceiue the owner of the expected fruit of his former labour so there hath neuer since the world began right honorable bene any church so pure without corruption that hath not had many blemishes in the same the which without the great mercie of God and prouident care of the gouernours thereof both hath and doeth to the ende of the world will so growe and encrease that they will neuer staye vntill they haue brought to passe the vtter subuersion and ouerthrow of religion there professed for if we beginne with the Church of the Iewes not onely the first visible established church but also the image and picture of the Church of God for euer and consider what corruptions haue crept into the same howe they haue increased from time to time often preuailed against the sincere worship of God to the vtter ouerthrow of true religion and strengthening of idolatrie it is so manifest in the bookes of Moses Kings and the Prophets that either we must refer the consideration thereof to those places or els which is needeles make a whole volume of the discourse of the same We see the same practize in the Primitiue Church euen in the time of the Apostles that both corruption of doctrine and also loosenes in conuersation did greatly infect that age The which is euident in the times following and euen vntill this day that the true doctrine of the Gospel hath bene most blasphemously peruerted and godlesnesse in life so rooted into the heart of man that the number of true Christians hath euer bene a small poore and contemned flocke And in truth we neede goe no further than to these present times wherein we liue in which because thorough the great mercy of our good and gracious God the seedes of Popishe tares can take no such roote as Satan wisheth we may behold and to the great griefe of Christian hartes too plainely see how greatly Atheisme and vngodlines preuaileth that it is a hard matter euen in this bright sunne shine of the Gospell of Iesus Christ to finde many of them that together with puritie of religion doe studie to keepe a sincere and vpright conscience in their life For religion now adayes is made a cloake to hide sinne a myst to bleere the eyes of the world a den for transgressors and a cage for all vncleane birds in the world All which springeth hence that Satan can perswade men that if they professe themselues to be Gospellers and make shew of religion it is not onely sufficient because no man shall be saued by his works but also it shall bring them into more credite and estimation in the world thereby to growe greater which bringeth forth these three most pernicious and daungerous euills among men first that the Papists who measure all things by the outward shew are not onely kept from listening to the truth but also more hardened in their blind superstition Secondly that the glorie of the highe and mightie God which should shine in our liues by the Gospell is trampled vnder feete Lastly that their owne soules and bodies are in a most daungerous estate being driuen by the prouocation of the deuil headlong into the pit of condemnation whereinto so many as with out repentance runne on to the ende must needes fall at length feeling the torments increased vnto them that for laying stumbling blocks in the way to ouerthrow others and defacing the glory of the great God and proceeding in satisfieng their owne appetite with sinne they haue most iustly deserued The consideration of which mischiefe moued certaine godly and well disposed persons who were by the prouidence of God eare witnesses of a discourse that it pleased the Lord to strēgthen me to vtter in my ordinary course vpon the Acts of the Apostles earnestly to intreate me that I woulde penne the same for their further comfort which good godly motion of theirs for that it proceeded I doubt not from an earnest desire in them of spirituall edification I condiscended vnto And because it hath pleased God to make me by speciall dutie bound vnto your Honor I therefore haue made especiall choice of the same wherevnto these my simple small labours might be dedicated most humbly beseeching your honor that as it is the summe and substance of all the religion taught and professed in this poore Towne of Kingston so it would please your L. to accept therof not according to the quantitie that is but small nor expecting the inticing words of mans wisedome which is most vnfit for the Gospell of Christ but according to the substance of the thing and the mind of the poore labourer So shall your Honor bind me which notwithstanding is my duetie with the rest of them that feare God among vs to pray continually vnto the father of our Lord Iesus Christ for you that it woulde please him so to direct guide and blesse all your enterprises as may best tende to the glorie of his most blessed name the benefit of his Church and this common weale and the eternal euerlasting comfort of your owne soule Your Honors most humble to commaund in the Lord Iesus Christ. IOHN VDALL Three Sermons of the amendment of life Acts. 2. verse 37. 38. Now when they heard it they were pricked in their hearts and said vnto Peter and the other Apostles men and brethren what shall we doe Then Peter said vnto them Amend your liues WHen our Sauiour Iesus Christ according to his promise has sēt dawn y ◠holy ghost into the hearts of his discipls which was so effectual in them that they who were vnlearned spake with diuers languages the Iewes and straungers of diuers countreyes gathered togither to sée that straunge wonder and some admired it as the wonderfull worke of God others mocked them affirming them to be droncke wherevpon Peter stoode vp making an Apologie for himselfe and the rest first deliuering them from that lying slaunder of dronkennes
these wordes We conclude that a man is iustified by faith without the works of the law The prophet also sayeth that a iust man liueth by his faith The reasons that the Apostle vseth to proue this are many I will onelie set downe three of them which are most apparant and euident The first is this by the testimonie of the old testament it is proued that al men haue erred and done amisse there is none that doth good no not one so that al hauing sinned and be that hath sinned in one is guiltie in all it muste needes follow that none can be saued by their workes and therefore either by faith or not at all The second is by the sentence and promise of the Lawe This doe and thou shalt liue but curssed is he that abideth not in all these commandementes to doe them but none is able to doe so for then Christe dyed in vaine and his death had béene to no purpose therefore al men beyng by nature vnder the cursse and not able to redéeme themselues it followeth that he who was without sin Iesus Christ must be their redemption and applied vnto them by faith Thirdly by the nature of the promise made to our father Abraham thus The same way that Abraham was iustified and acquited from sinne the same way are all his children iustified but he was iustified by faith for he beléeued God and it was imputed vnto him for righteousnesse and therefore must all the godly for euer be iustified by faith so that this must stand for an vndoubted truth that he which séeketh any other way to haue his sinnes put away whether it be by pardons merits or any way else then onely by faith apprehending the merites of Christ cannot be comforted in his soule by certaine persuasion but must néeds stagger and wauer continually The second inward fruite of faith is the loue of God the father which commeth vnto vs when our sinnes are forgiuen for as man is separated from God by reason of sinne and iniquitie so the same being remoued and taken away God and Man are made one and be reconciled togither againe by which reconciliation the loue of God is precured by the reconciler Iesus Christ to haue his full course and passage vnto man The which our Sauiour ment when he saied the father loueth you because ye haue loued mée and beleued in me which thinge S. Iohn also ment when he said that y e effecte of the Gospell is that we mighte haue fellowshippe with the father and with his sonne Iesus Christe Of which thing whosoeuer is truly perswaded he shall haue in his soule and conscience an vnspeakable comforte for as there is nothing more grieuous vnto man if he cōsider it well then to haue the heauie hād of God vpon him and his seuere countenance against him so nothing can bée more swéete and comfortable then to bée perswaded of his fauour and fatherlye loue towardes him Out of which ariseth to the godly that peace of conscience and ioy in soule that passeth all vnderstanding which thing our Sauiour ment whē he said to his disciples peace I leaue with you my peace I giue vnto you not as the worlde giue giue I vnto you Let not your heartes be troubled nor feare which also S. Paule ment when he said being iustified by faith we haue peace toward God and in another place peace is reckened vp among the fruites of the spirit Examples whereof we haue in the scriptures the Eunuch of Ethiopia being instructed in the faith and baptised by Phillip the Euangelist it is saide that he went on his way reioycing The same is reported of the Iayler that was conuerted by the preaching of Paule that he reioyced because that he with all his houshold beléeued in God Marie likewise ieioyced not so much in that she was the mother of Christ but in God hir Sauiour So that this being by the word of God proued to be one of the fruites of a true faith it resteth that euery one of vs doe wey our selues examining our hearts how great we finde this ioy in vs the which although I doubt not it is found in great measure in the heartes of some yet I feare in the most it is very little or nothing at all For if we may iudge the trée by the fruites some haue so so great pleasure and delighte in scraping worldly pelfe togither other in banquetting and dronkennesse and many in chambering and wantonnesse y ◠it is hard to finde that man or woman that sheweth forth vnto the worlde the signes of ioy in the holy ghost which argueth vs to be carnal and fleshly minded not sauouring of the spirit of God The third inward fruite is a promise that God hath made vnto vs that he will heare our praiers and graunt our requests which thing is promysed by the mouth of Christ Iesus vnto al beléeuers saying verely verely I say vnto you whatsoeuer ye aske the father in my name he will giue it you which thing wée sée veryfied vnto the Centurion to whome it was said as thou haste beléeued so bée it vnto thée and his seruaunt was made hole the same houre And likwise to the two blind men who cried sonne of Dauid haue mercy vpon vs to whome he aunswered according to your faith be it vnto you Which doctrine must néedes be vnto the faithfull an exceading comfort for we sée the manifold daungers wherevnto we be subiect the diuerse temptations wherewithall Satan laboreth to ouerthrow our soules and the manifold tribulations that doe dayly befal to the bodye as the slaunders and iniuries done vnto vs by the wicked the sicknesse pouerty and néede that lay hold vpon vs against all which we haue no shield nor defence but only to fly vnto the Lord by humble and hearty praier the which if he should not regard our state were miserable and we of all other most wretched if wee shold not be heard of him for whose sake we hazzard all our liberties in the world and oppose our selues against his soes then could we looke for nothing but vtter confusion both of body and soule but in that he hath promised that if we call vpon him in y ◠day of our trouble he wil heare and deliuer vs we gather thereby an vndoubted comfort against al afflictions that either the Lord will remoue them from vs or else graunte vs suche strength and patience that we shall not onely sustaine and beare them but also triumph ouer them to his greate glory and our owne exceading comfort where vpon we resting as vpon an anchor both sound and stedfast doe most willinglye lay downe our neckes vnder the yoke of Gods correction being certainely persuaded that all things shall fall out for the best vnto vs if we doe vnfainedly feare him Yet this doctrine giueth no warrāt to the carnall and fleshly praiers of naturall men who when
shine the Image of Christ Iesus most cléerely alas are so clogged and cloyed with promotions and dignities of this worlde that they cleane forget what calling they haue what charge is layed vpon them and what a heauie reckoning they haue to make in so much y ◠some falling from their first loue doe now persecute that which heretofore they haue preached others because they thirst after gaines and vaine glory forsake Christ with Demas and imbrace this world vsing all lawfull and vnlawfull wayes to winne the woll not regarding what become of those pilled shéepe the flocke Where from springeth a mistery more grieuous then all these that the people of God for whom Christ Iesus did shed his most precious bloud are so hardened in Atheisme and godlesnesse that a man bad as good speake to a stone as to y ◠most concerning any matter of religion And all these with infinite mo abhominations spring hence y e men are so carelesse to kéepe their standing to be contented to abide the heate of the day and discharge that duty with an vpright consciēce that God hath laid vpon them I would to God that the due consideration of these enormities were setled in the heades and heartes not only of euery particular person whose faulte it is but especially into theirs vnto whō God hath inioyned to sée these thinges redressed that thereby we might be cōpelled not to trifle with God and his seruice as we doe and extoll a bare shadowe so long vntill the Lord remoue from vs the substance which God forbid but that we might all be compelled to labour in the vineyard of the Lord for the instruction and comforte of his people or else cast out as stones that make men stumble and salt that being vnsauery is good for nothing That euery mā if of himselfe he will not may be constrained to obey the Lord according to his word and to serue him for the furtherance of his glory in a lawful and holy calling warranted by the word of God vntill which time it is vnpossible that the Gospel should florish effectually in this land because God will blesse nothing but his owne institution and ordinance for the chaffe and corne cannot agrée togither neither is it lawfull for the Gentiles to be suffered to ioyne with the Iewes in the building of the temple though they seeme neuer so glosingly to offer their helping hande therevnto Least it should afterwarde be said that the Iewes were not able to doe it without the helpe of their foes and so it should be a dishonour to their God The Lord giue vs eies that we may see and heartes that we may perceiue what is his will and howe he wil be serued The outwarde fruite of faith is godlinesse of conuersation which in the beginning was made one branch of amēdment of life and you sée nowe how it procéedeth from faith floweth out of it as the fruite from the trée and water out of the fountaine The which may be thus defined it is an earnest and carefull indeuour to obey and fulfill the law of God growing out of faith and directed to those which God hath appointed that is to his glory the comfort of our consciences and the benefit of our brethren In that it is said that obedience is an earnest and carefull indeuour the meaning is that we must not only think it our duty to serue God according to his will and to obey his commandementes which all godlesse persons will confesse but also study and earnestlie care to doe the same in déed For euery one that sayth Lord Lord shall not enter into the kingdome of heauen But he that doth the will of my heauenly father saith Christ which is in heauen Not the hearers of the lawe are righteous before God but the doers of the law shalbe iustified for if any sayth S. Iam heare the word and doe it not he is like vnto a man that beholdeth his naturall face in a glasse but when he hath considerd himselfe he goeth away and forgets imediately what manner of one he was But who so looketh into the perfect lawe of liberty and continueth therein he not being a forgetfull hearer but a doer of the worke shall be blessed in his déede All which sentences are spoken by the holy Ghost to this ende that we should knowe that it is néedefull for vs nay faith will bring it forth if it be in vs to liue in godlines to reforme our affection inwardly our conuersation outwardly according to the prescript rule of Gods word Wherein how carelesse y ◠worlde is and how little reckoning is made hereof all men that will try the truth by the touchstone of Gods word shall easily sée For euery man now a dayes if he can put on the name of a protestant if he can make any shewe at all by and by he taketh himselfe and is also taken of others to be of a true and sound religion yea though his life and conuersation doe sweare the contrarye being fraughted with all sinne and iniquitie These are they that turne the grace of God into wantonnesse that sinne because they are not vnder the law but vnder grace that will make sinne abound that grace may superabound that will doe euill that good may come thereof whose damnation is iust But we haue not so learned Christ and notwithstanding the worldlinges be carelesse of godly conuersation yet we haue vnto vs many reasons set downe in the word of God to bring vs therevnto First the commandement of God in the Law reiterated by the mouth of our sauiour Iesus Christ be ye perfect euen as your heauenly father is perfecte and S. Paul meaning to set downe the same thinge sayeth this is the will of God euen your sanctification Now it being the commādement and will of God who is y e God of power a reuenger of sinne and punisher of iniquitie it should be euen as a thousand whippes to driue vs and ten thousand cartropes to hale vs vnto the same for he is not a God that loueth wickednesse neither shall euyll dwell with him and we knowe that we shal al come before his throne and seate of iudgment where he will giue sentence w eout partiality and iudge all men not according to their outward confession but acording to their deedes where he will say depart from me ye workers of iniiquitie so that this should marueylously inawe vs to consider with our selues that if we carelesly goe on and heape sinne vpon sinne neuer a whit or little regarding whether we liue godly or no surely we can assure our selues of no other sentence at the day of iudgment but goe ye cursed Secondly the consideration of Gods manifold blessings bestowed vpon vs in his son Iesus Christ should make vs to liue godly The which was notablie figured to vs in y e worldly blessings that God bestowed vpon y ◠Iewes vnto whom the Lord
meaning to set before them as in a glasse their estate by nature and wherevnto he had brought them sayeth thy father was an Amorite and thy mother an Hittite I found thée in the wast and roaring wildernesse and led thée about and taughte thée and kept thée as the apple of myne eye As the Eagle stirreth vp hir neast flootereth ouer hir birds stretcheth out hir winges taketh them and beareth them on hir winges so I alone led thee saieth the Lord All which being sette downe in earthly tearmes vnto them as was his manner for their instruction are more plainely exhibited vnto vs which are in effect thus much Wée are conceiued and borne in sinne by nature the children of wrath the bondslaues of Sathan and hejres of Hell which state of ours the mercifull father of heauen pittiyng rather then we should perish hath sent his deare and only son Iesus to take on him our nature to suffer y e paine that we haue deserued and thereby not only hath fréed vs from condemnation but purchased for vs eternall saluation in the kingdome of heauen whereby in the meane whyle all that we doe which of it selfe is stincking in the nostrills of the Lord is accepted being in any measure good and his creatures which before were accursed vnto vs and for vs are blessed sanctified to our comforte The which so oft as we consider it must make vs very carefull to shew our selues thanckefull vnto our good and mercifull God and carefullye to glorifie him with that obedience that he hath prescribed vnto vs in his holy blessed worde Unto which the holy ghost doth often times take occasion to exhort vs I beséech you bretheren by the mercyes of God that you giue vp your bodies a liuely sacrifice holy and acceptable vnto God and fashion not your selues like vnto this world but be you changed in your shape by the renewing of your minds And in an other place I pray you that ye walke worthy of that vocation where vnto ye are called for ye were darkenes but nowe ye are light in the Lord walke as it becommeth the children of lighte being a chosen generation a royall priesthood an holy nation a veculiar people that ye should shewe forth the vertue of him that hath called you out of darkenesse into his marueylous light considering that for this ende we are deliuered from the hands of our enimies that we might serue him without feare all the dayes of our life in holinesse and righteousnes before him contrariwise if we haue not this care and doe not thus indeuour to serue him what doe we surely no better then did the Phariseis that persecuted Christ and Iudas that betraied him and the souldiours that nailed him on the crosse for we crucifie him againe and make a mocke of him The which thing I would to God y ◠all they would consider that haue no care but how to excell in sinne no study but how so defraud no delight but how to become the most singular and notorious sinners as extortioners vsurers ruffians blasphemers and such like whose whole ioy is in this that their most mischeuous practises may take place for the satisfiing of their owne most diuelish desires without either respect of God or the Deuil yea and all they likewise that séeme to be of a better stampe seruing the Lord with the fancies of their owne braine and caruing oute for him so much as they thinke good without any regard or eye vnto his will and commādement whose gold will proue copper and their siluer wil be tryed to be drosse when they shalbe fined in the fornace of Gods iudgementes Thirdly the consideration of our calling is also in y ◠word of God set downe as a reason to induce vs to godlinesse And what is it Truly if we be of the number of Gods children we are citizens with the Saincts and of the houshold of God and we knowe y e whosoeuer will not obey y ◠will of a gouernour of a house in this world he turneth him out at y e dores as an vnfit persō to abide in y e societie of seruāts dare we professe to be the houshold seruantes of God disobey him not scaring that he wil cast vs out of his family We are not called to vncleannesse but to holines so if our life be vnpure we deny our calling shut our selues from among Gods children we are said to be temples for God to dwel in wil God dwel with sinfullnesse can he abide to be in an vncleane and vnholy habitation no God is light and in him is no darknesse God is pure and cannot match with the polluted heart And therefore let vs assure our selues y ◠without reformation of life we haue not y ◠spirit of Christ. Whosoeuer hath not the spirit of Christ is none of his but is a reprobate and cast away ready to be throwne into the fire of condemnatiō Fourthly our baptisme must moue vs to godlinesse for by it we brag our selues to be Christians but all that are baptised with the outward baptisme haue not put on Christ but they onely y e are baptised with him into his death that as he died rose againe vnto righteousnes so should we dye vnto sinne rise againe vnto newnesse of life For if we he graffed with him into the similitude of his death euen so shall we be to the similitude of his resurrection knowing this that our old man is crucified with him that the body of sinne may be destroyed that hence forth we should not serue sinne Read the whole sixte to the Romans and consider of it and if you finde not the same worke in you at the least in some measure that is there set downe assure your selues you haue not yet learned Christ aright neither do expresse the fruite of your baptisme in your conuersation but rather haue gotten an outward shewe of godlinesse and deny the power thereof from which all true Christians are commanded to turn away Lastly the Lord who in iustice might compell vs and giue vs nothing hath set downe vnto them that liue godly a reward that whatsoeuer we doe in his name that is in a true faithe with care to obey him and set forth his praise though it be worth nothing in it selfe to deserue any thing yet wée shall haue our reward which is increase and augmentation of our ioyes in the kingdome of heauen and therefore the Lord saith by the mouth of the Prophet that they which be wise shall shine as the brightnesse of the firmament but they that turne many vnto righteousnesse shall shine as the starres A doctrine very néedfull to be vrged because of the lazines of Christians in practise of their profession And as this is true in the godly that the greater obedience they shewe the greater shall be their glory So on the other side in the
the weake that finde themselues willing and yet vnperfect in the seruice of God for God doth accept of vs according to that we are and not according to that we are not The least sparkes of obedience insomuch as they be his owne worke are accepted in his sight so that it be w t earnest endeuour to encrease and therefore this giueth no libertie to licentious loosenesse which notwithstanding we sée to presume herevpon for say the Atheistes who can kéepe Gods commandements is any man without sinne and so forth Which in déede is true but they by occasion thereof haue no regard nor care of any reformation but runne on from sin to sinne and that with gréedines But let such knowe that they can not please the deuill better with any thing in the world because hereby they be as like him as if they were spitted out of his mouth for he knoweth that no man can absolutely obey Gods lawes and therefore he prowleth to mocke them in euery point to breake them and thou sayst thou canst not obey him perfectly and therefore art carelesse to doe any good at all Wherein doest thou now differ from him But let vs haue a care to winne ground of our aduersary to obtaine more and more strength against sinne make it weaker in vs euery day than other by continuall meditation in the worde of God and prayer for his grace to fructifie therein then we shall shew our selues valiant souldiers and not dastards in the quarrell of our Lorde and Captaine Iesus Christ. Now follow the ende that we are to ayme at in this fight against our selues to liue godly which is duely to be considered for Satan hath gone thus farre with a number either to perswade them without al doubting of the matter that they shall merit heauen and deserue to be Gods children by their workes or els that they néede to doe none at all and we sée euen the greatest number put the one of these in practise for either they be obstinate and blind Papistes forgetting Christ Iesus and hoping to come to heauen by their works or els they be Atheists affirming plainly that if they deserue nothing for them they will doe no good works From which fountaine floweth this generall securitie where with all the world is so rocked on sléepe that euery man séeketh for him selfe neuer thinking that he is any way bounde to benefite his poore and needye brother Whereby as in many other things we may behold the vsuall practize of Satan either to make vs lye wallowing in all carelesnes or els to driue vs too farre into the con trary extremitie Which thing we are to haue a great care of euen in euery thing that we do that we may kéepe within the bounds of that meane prescribed by the Lord in his word from which it is not lawfull to decline neither to the right hand nor to the left least Satan ouertake vs and worke our confusion The endes wherevnto by the word of God we are to haue regard and respect be in number thrée First Gods glorie 2. Our owne comfort 3. The good of our brethren among whome we liue The glorie of God which is the first ende is to be sought in our good and godly conuersation for it is euident that we are by nature vnfit to doe any good thing but rather prone and bent to sinne but when it pleaseth God so to alter and reforme our harts that the frute thereof shineth in our conuersation this sheweth the great glory of God in that he of seruants vnto sinne and vncleannes maketh vs to serue him in godlines The which thing our Sauiour Christ ment when he sayd let your light so shine before men that they may sée your good workes and glorifie your heauenly father which is in heauen Where vnto also the Apostle S. Peter had especiall regard when he sayd Déerely beloued I beséech you as straungers and pilgrims absteine from fleshly lustes which fight against the soule and haue your conuersation honest among the Gentiles that they which speake euill of you as euill doers may by your good workes which they shall sée glorifie God in the daye of visitation Unto which ende S. Paule had respect also when he exhorting the Thessalonians to godlines sayth that y ◠name of our Lord Iesus Christ may be glorified in you The which poynt is duely to be obserued for our instruction because that now a dayes all men will say they doe loue God and honour him but their bare wordes must not goe for proofe for we sée the holy ghost setteth downe that the glorifieng of God by vs consisteth in godly conuersation for if thou sayst neuer so much thou louest God and doest honour him vnlesse it shine in thy conuersation it is a lye in thée and a thing not to be beléeued of others For our Sauiour saith If any loue me he wil kéepe my sayings so that the tryall standeth in this looke howe carefull thou art to reforme thy life according to the word of God and looke howe much thou hast subdued the heate of thine owne affections and so much thou doest glorifie God and no further Nay if thou béest slacke herein carelesse to doe that in déede wherof thou makest profession thou doest euen as much as lyeth in thée dishonour God and therfore sayth S. Paule thou that gloriest in the law thorough breaking of the law dishonorest God I would to God that the carnall professors and enemies to sinceritie of these our dayes both in them selues and others could consider of this with a single eye For those that be enemies to reformation be commonly loose in life as we sée in our owne experience If it were so I doubt not but their conuersation would be found euen of thē selues most vile and filthy not worthy once to be named among them that professe the gospell of Iesus Christ. The second ende which we are to looke vnto is for the establishment and comfort of our owne soules and consciences For we sée that all men are contented to make a shewe of religion and to take vpon them y ◠profession of Christ which can not be sufficient for then should all or at least the greatest number be saued yet we know the words of our Sauiour Christ that narrowe is the way that leadeth to life and fewe doe walke therein Then what shall we doe to examine our selues vnfeynedly to sée whether we are of the number of them or no S. Peter shall tel vs most notably what we must doe Flye sayth he the corruption which is in y e world through lust Therefore giue euen all diligence therevnto ioyne moreouer vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlines and with godlines brotherly kindnes and with brotherly kindnes loue for if these things be among you and doe