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
downe to the grounde and made them returne this aunswere that they neuer hearde man speake as he spake They in this place came to mocke and you sée howe God turneth their mockinges into earnest intreating the Apostles to giue them good counsell Whereby wée learne the truthe of the saying of Salomon that the heartes euen of Kinges are in the handes of the Lord as a boate in the Riuers of water and therefore it is not in man to directe his owne wayes which teacheth vs to pray vnto the Lorde continually that it woulde please his maiestie so to gouerne vs as may beste tende to his glory and the comfort of our owne soules It teacheth vs moreouer that seeing God turneth at his pleasure euill intentes to good purposes that wee must wishe and desire and dayly exhorte al men of what minde soeuer they bée that they haue a care to heare Gods worde for in that they come thoughe their intente be not to learne but to carp and cauell they bée welcome God may caste the nette of his mercy so farre on them that contrary to their purpose they may be wonne into the shéepefolde of Christe Iesus to their endlesse comforte What shall wee doe Béeing grieued with the sight of their sinnes they séeke what to doo to be eased shewing vnto vs an example of the heart truely touched to séeke the way to amend and not as is the manner of hipocriticall repenters to abide in the same sinne and continue without amendment for such as yet did neuer knowe what it is to be pricked in heart with the true sight of sinne Then Peter said The third generall part of the text which containeth the counsell that Peter gaue vnto them the which before we come to handle wee must obserue two profitable lessons for our comforte and instruction The first is an experience of the truth of the promise of our Sauiour Christ for they that séeke shall finde and to those that knocke it shall be opened and that God is néere at hande to all them that call vppon him faithfully For our good and gracious God béeing full of mercy and tender kindnesse doeth open the treasures thereof vnto his Children when they seeke it by repentance from the bottome of their hearts and in the anguishe of their soules acknowledge their wofull estate and wretched condition if he shoulde leaue them to themselues So he dealte with the Israelites in their slighte before Pharaoh and his hoaste So with Dauid béeing wounded with the sighte of his owne sinnes So with Paule being caste downe and blinded in bodie to teache hym the blindnesse of his soule And thus he dealeth with his dearest beloued Children to witte giueth them a sighte of their owne sinnes and his Iudgementes deserued for the same that they may learne to goe out of themselues where is nothing but confusion and so to séeke vnto him with an vnfained desire of comforte The vse of which Doctrine béeing rightly applyed is mooste swéete and comfortable For it is the lotte of Gods Children to bée often grieued in their soule and afflicted in conscience through the view of their owne sinnes whereby Sathan would make them beléeue y ◠it is for that God hath cast them of and giuen them ouer into hardnesse of heart thereby labouring to driue them to dispaire But wée must striue to be perswaded of the cleane contrary for to be giuen ouer of God is to wallowe in all sinne without remorse to heape transgression vpon transgression without sight of the daunger thereof and so to make a sporte of iniquitie but to be grieued with sinne to féele the burthen thereof with desire to be eased though we feale no present comforte is the vndoubted worke of the holy ghost and shall by Gods grace in time conuenient when he hath sufficiently humbled and triēd vs bring forth the quiet fruite of righteousnesse vnto all them that be thereby exercised And therfore when the Lorde layeth any triall vpon vs that we séeme to be ready to be swallowed vp of many daungers that are imminent though it be the propertie of flesh and bloud to be grieued at it yet we muste striue to fly vp farther to wit to learne this lesson that if we be the children of God when greatest daungers assaile we muste assure our selues that the Lord hath an especiall worke to bring to passe by vs whereby he will not only haue his owne glory to shine out more brightly but also that we may perceiue his loue vnto vs more euidently The second thing y ◠we haue to note is Peters readinesse to salue that soare that he had made to heale the wound that they were pained with all which sheweth in him two qualities that be required to be in all the Ministers of Gods words to wit a readye and willing minde to helpe and power to performe the same The first we sée was in him and was the marke that he shot at in reprouing them so sharpely euen their conuersion which as it should be the care that all the Ministers of Gods worde should haue to doe the worke of the Lorde willingly to séeke soules vnto Christe and bring them out of darknesse into light so it sheweth vnto the people that when the Minister reproueth sinne sharpely and galleth them to the quicke he neither doth it of mallice nor choler neither yet of hatred but of meere loue vnto them to doe them good to bring them to sée themselues and so to séeke to God And therefore howsoeuer fleshe and bloud iudgeth otherwise they are the greatest fooes to mans soule that doe tickle the eares with painted eloquence studying rather for pleasing speaches to delight the senses then the power of the spirit to cast downe mans pride that he may be humbled to God these be they whome the Prophet speaketh of that sow Cushions vnder mens elbows to lull them a sléepe in their sinnes these be fitte Preachers for such as crie oute preach to vs pleasant thinges But Saincte Peter was not in the number of them and yet did loue this people most dearely The seconde qualitie that wée note in Peter is his habilitie in that he was able presentlie to tell them what they shoulde doe For if when by the threatninges of Gods iudgementes he had wounded them he had not béene able to helpe their brused heartes and comforte their sorrowing soules he had béene no better then a tormentor But in that he was able and readie to doe both his example commendeth vnto vs a patterne of a right Minister of the worde who muste be able to bring out of his treasurie both olde and newe hee muste be able to teache to resiste the gainesaier to instructe to reproue and comforte But alas the worlde is come nowe to that passe that if he canne reade and that barely that is laied before him he is accoumpted and accepted for sufficient and yet the Scripture
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