them and to thy selfe they are iniquity Isa 1. 13. Thou hast often good motions and flashes making thee wish well to thy selfe so had did Balam that wicked wisard Thou hast more then so Thou canst be moued to weepe now and then so could Saule 1. Sam. 24. 17 and Esau found no place to repentance though hee sought the blessing with teares Heb. 12 17. Thou canst bow at the name of Iesus and often be made sad by the word and canst in countenance and gesture carry thy selfe religiously So Diuels did fall downe and worship Christ Felix he at the word trembled and Ahab humbled himselfe before the Lord. 1. King 21 27. 29. Scribes and Pharises looked sad and were in shew full of grauitie holiness Iudas did shewe reuerence to Christ and said Haile master yet Diuels are damned spirits Felix a heathen miscreant Ahab an accursed Idolater who had sold himselfe to worke wickedly in the sight of the Lord Scribes and Pharisees notorious hypocrites and sworne enemies of Christ and Iudas was a diuell and a traytor And therfore it s not bowing nor becking nor lookeing sowrely vpon the matter neither any gesture or fawning fashions that can without holy obedience make men perswade themselues truly of their happynesse Thou dost speake vvell of God and his ministers praise them and commend them as they deserue So did the Herodians commend Christ with most high commendations Mark 12. 14. so as they could not speake better So did the Pythonist so commend Act. 16. Paule and Barnabas as no man can say more of the worthiest seruants of God nor more truly yet the one sorte Christ his enemies and the other possessed with a diuell Good words then cannot go away with it wee may like Sermons now and then wee may commend the preachers of Gods word and yet be out of the state of grace to conclude Thou musest of thy good meaning though thou dost amisse but remember Vzza had 2. Sā 6. 7. no ill meaning To saue the arke from falling yet against Gods word for which it cost him his life Meane well but let the word rule thee and liue thereafter and then doubt not to finde peace for euer Vse This I haue vrged thus much first to pull downe the presumption of common and time seruing protestants and secondly against the Papists who doe say we allow not good workes but do make our religion a religion of liberty of faith without workes Doing The word is in the time present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine Exod. 3. to shew that onely present doers may looke for a blessing God is I am not I was or wil be so must wee all bee now that which wee ought to be Psal 15 the question pronounced in the first verse Lord who shall dwel in thy tabernacle Psal 15. who shall rest in thy holy hill the answere is made in the time present he that walketh worketh speaketh to shew that such as is in the verse 5 shall neuer be moued This serues to reproue two sortes of Vse of reproofe against backslyders persons first such as haue done wel men of the time past but haue falne away frō that which they were these are hopeless of heauen except they returne againe because they haue lost that which shold giue them assurance Well doing also for that the scripture saith that such can looke for nothing but vengeance Heb. 6. 10. Therefore if we haue left off either in whole or in part let vs returne to our first loue else wee shall neuer be able to Reue. 2 5 answere it for what do wee dislike that maketh vs not either at all religious or not so much as we haue ben the Author Nothing in religion should cause vs to leaue it that is God the euerliuing God matter that is Iesus Christ verity holiness vertue maner that is in spirit truth the end that is Gods glory our eternal sasafety wee therefore haue no cause from religion it selfe to leaue it but the cause must be found to be either the diuell as in Iudas or in the world as in Demas or the cursed corruption of our flesh as in Salomon that hath drawne vs away from God to the Diuell from heauen to the earth from the spirit to the flesh a madde and miserable exchange neither let any of vs dreame to bee better for that we haue beene except wee be as we ought For the righteousness of Eze. 33. 12 the righteous shall not deliuer him in the day of his transgression They that forsake the Ier. 17. 13 Lord shall bee confounded they that depart from him shall be vvritten in the earth Dogs are such as returne to their vomit 2. Pet. 2. and swine to wallow againe in the mire It will not serue Iudas turne to say I was an Apostle no◠Demas that he was a disciple nor Iehu that hee had a zeale for the Lord God of hoasts nor Ioash that he was a good king for a time for then would Sathan shuffle in amongst the rest hope to haue a share might say Lord let me haue entrance for I was an Angell in heauen and so neuer were any of them Brethren know this If our lamps light goe out before the bridegroome come wee may call the gates being shut but the Lord will say Go ye cursed I know you not Therefore let Heb. 3. 12. vs take heede brethrē least at any time there be in any of vs an euell heart of infidelity to depart from the liuing God Second sort are such as be all for the time to come who haue not yet attained Reproofe to such as deferre off their amēdement to well doing liuing in hope for hereafter youth dreaming to see olde age and then thinke they it is time enough to repent as if it were not said Remember thy creatour in the daies of thy Eccles 12. 1. youth while the euill daies come not nor the yeares approache wherin thou shalt say I haue no pleasure in them May we giue the first of our life and best of our yeares to the seruice of Sathan and thinke wee that God will receiue vs in old age when sin hath forsaken vs and not we it old persons suppose to liue yet longer and so deferre off till the last gaspe when the generall sūmoner hath called them vppon their death bed but late and constrayned repentance is seldome true Our time is not when we will but when God doth call heare we must when he Pro◠1. 28 speaketh or else hee will not hearken when we pray The first and best is his due the last worst of vs he iustly may reiect our yielding to his will by his word is voluntarie subiection which he accepteth but to his wil by his work is constrained obedience for feare of destruction which he little regardeth God indeede receiued to mercie the thiefe in the last
wee be such it plainly appeareth that wee runne the way of death and walke in the path of perdition except we do amend Let such worldlings consider that the world they must leaue going as they came naked with nothing and thē receiue not as they were in wealth here a place there but as they were religious so shall they be rewarded And therfore sith this world vanisheth and cannot help but euen as wee haue sought the Lord so shall wee find comfort let vs be more diligent in seeking after that which will maks vs euer happy without alteration euerlastingly Againe the voluptuous liuer is nothing Voluptuous liuers lesse then of this minde to seeke diligently those things that are aboue but hee as a beast maketh his bellie his God and the satisfying of his lust his chiefest life Nothing sauours with him but pleasures therefore spendeth hee his daies in cursed delights and saith as the carelesse Rich man Soule liue at ease eat drinke and take thy Luke 12. 19 pastime when in his strength and in the midst of his pleasures hee thinketh of death he thereby stirs vp his minde the more to his euils saying as an Epicure and Atheist Let vs eate and drinke for 1 Cor. 15. to morrowe vve shall die hee maketh a league with death and a couenant with the graue if all die he dreameth to liue though God threaten damnation yet he will presume of mercie vntill the verie daies of euill come wherein he will be forced to say I haue no pleasure in them When sicknes hath sommoned him and feare of present death hath taken possession then happely wil he say Oh I haue sinned pray for me I haue spent my daies leudly what shall I doe and if in this agony conscience seaze vpon him then he will roare for feare of hell then houle and cry out in dread of damnation oh saue but none shall succour oh heare but God will not hearken woe is Pro. 1. 28. me for my wantonnesse wo is me that I haue wrought such wickednesse goodnes I regarded not I therefore now feele no comforts of grace oh that GOD would let me liue againe how would I then seek after him fie vpon filthy lust cursed pleasures a due vanitie of vanities and vexation of spirit Beloued if we but felt what men feele for sinne in trouble of conscience and without comfort we would not for the world be in their place wee escaping the danger would soone leaue sinne giue all diligence to doe good in which onely resteth all our comfort then with gladnes and alacrity of spirit wee would set forward to the worke of the Lord embrace goodnes and liue vertuously that wee might not come into the like miserie any more Therefore let the feare of it aforehād moue vs to giue all diligence to do wel that we may neuer taste of that dreadfull torment the apprehension of Gods wrathfull displeasure for which Christ sinneles for our sinnes sustaining fell into such an agony as in the garden hee swet drops of bloud wretched man remember thou this and on the crosse cryed My God my God vvhy hast thou forsaken Mat. 27. 46 me and shall we sinne rebelliously and presume of mercie shall hee forsaken as it were feare who was without sinne and that day and night sought after good things and may we be drowned in voluptuousnesse and carelesse of religion bee wholly without dread O vaine imagination Sathanicall delusion cursed presumption Let vs bee otherwise minded I beseech you think better of it There are also an other sort to conclude Carelesse professours cold Protestants who though as these forenamed they bee not wretchedly addicted to their wils running headlong into wickednesse and wholy careless of religion to the very end yet are they idle i◠their profession and not carefull to vse their time so well as they might but will be content to let occasions offered slip and do thinke that men may be too curious too precise making more adoe then needeth that they can serue God and heare not the word twise on the Sabbaoth once a forthnight or once a moneth may content them that businesses may withdraw from these too sometime so as a little liketh them well yea and lesse then nothing now then shall not displease them But these worke not out their saluation with feare and trembling these doe forget how the fiue foolish virgins let their lamps go out for want of watchfulnesse and did knock too late when the gates were Mat. 25. 11 12. shut The spouse in the Canticles losing the Cant. 5. 3. 6. 7. present opportunity in her sluggish carelesse disposition had almost lost Christ who yet after sought him and found him but not without strokes and wounds giuen by the watchmen It will bee iust with God to punish our carelesnesse we haue the word offered we may enioy it bee not loathing of this Mannah be diligent in searching the soules safety It may come to passe that when we would we shall not haue it and whilst we seeke and happily find we shall haue no small trouble before wee enioy againe our peace We should followe religion and religious exercises in the compasse of our calling as Elisha did Eliah neither tarrie at Gilgall nor at Bethel nor at Iericho 2 Kings 2. though wee be entreated that is by no means nor by any occasion to leaue off for feare of losing the blessing if wee be but a while absent Let vs as Ruth protested to Naomi Ruth 1. 16 17. so say for religion wee wil not be intreated to leaue it nor depart frō it whither it goeth wee will go the Lord do so to vs and more also if ought but death depart it and vs. It is Eliah to double blessings vpon thee It is Naomi faire and beautifull to the soule though sometime Marah to the flesh Hence is it that Dauid Psa 1. 2. saith Blessed is he that meditateth in the lawe of God both day and night He was not of the minde of these vaine professours nor of their practise who not content with the day would rise vp at midnight to praise the Lord. The spirit of God in godly men hath taught them to thinke that they should giue all diligence to be religious that they should not content themselues with formal and customarie seruice nor at their leisure now or then from worldly businesse or carnall delights to thinke of heauen but daily were they in exercise of religion what estate calling so euer they were in Dauid a King did not neglect it Cornelius a Captaine was a deuout man and Act. 10. 2. 30 prayed God continually Hannah was in the Temple day and night Peter was in his holy meditation and prayers at noone and Daniel a great States-man Dan. 6. became so curiously precise in his holy deuotion and seruice vnto God that he would not in the perill of his
life plotted by all the Nobles of Persia by an irreuocable decree cease off to pray as he was wont to doe three times a day and yet was he not as men religiously affected now are tearmed a good plain simple man one of Gods fooles of a good meaning but of no great witte for by Ezechiel the Prophet hee was called the wise Daniell Indeede he imployed not wholly his wisedome after the world as men now doe hee suffered religion to haue in him the rule which men in these daies haue least regard of Hee would not be politick to lose the peace of a good conscience which carnall men for honour and wealth care not to make shipwrack of If these examples be of no force to perswade men to thinke that wee can neuer be religious enough nor ouer-precise so wee keepe within the compasse of the word for a warrant let them consider the Lord Iesus who was without sinne vncapable of euill prone to all goodnes yet did hee addict himselfe to holy exercises praying whole nights thorow then assuredly ought we to doe much more then wee doe yea more then we can should we doe and as much as we can is too little for when we haue done all that yet still are we vnprofitable seruants For the world we thinke wee doe We keepe no measure in earthly things neuer enough to satisfie our wils or our selues in wilfull pleasures wee iudge it not amisse to keepe no measure delight draweth vs to spend much time to bee at much cost yet nothing too much nothing too deare â—ustfull appetites set vs to labour both long and tedious yet to attaine the purpose proposed we can endure the paines in a word nothing after our corruption is at any time beyond that which is meete where Will ruleth and the heart delighteth there nothing for that is vntunable nothing vnmeasurable though in superstition setting vp of Idols Israelites will giue their earerings appoint a day for cost and expenses because they will haue a golden calfe Papists practise herein doth shewe this plaine they go farre on pilgrimage they burthen themselues with infinit number of prayers they are at great cost to maintaine many Priests and many orders of their religion they night and day ty themselues to their taske thrice a weeke they fast many daies in a yeare they keepe after their fashion holie and doe striue to doe more then euer God commanded that they might merit And shall the pure religion of Christ the truth of God be held so little worth as wee wickedly should imagine that wee therein can doe too much that we may therein be too holy Surely these enemies of God this antichristian generation shall rise vp in iudgement against vs except religion be of more precious accompt we better in practise and cease to be so too too prophane as too many be whom the Lord God of heauen amend in his due time Amen To make your calling election sure THere are diuerse ends of our vertuous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmam vel certam rataÌ„ vestram vocationeÌ„ electionem faccre Eight ends of good workes liuing in religion To shew our loue and thankfulnesse to God in obedience to winne such as are not yet called to confirme the conuerted to stop the mouthes of the wicked shaming them by wel doing when they speake ill of vs to make our calling and election sure as the Apostle here exhorteth to assure to our selues that inward graces in vs are true and not counterfait to shew that we are truly ingrafted into Christ and lastly for the mutuall benefit one of another for our quiet peaceableness in the Church and Common-wealth These ends of good workes wee finde in the word these we acknowledge know to be attained by well liuing but that popish point of good workes wee may not approue to doe good workes to merit heauen by in any sort a deuise of man without the word It taketh away Many reasons against iustification by works from the sufficiency of Christs satisfaction it lifteth vp the heart of man in the imagination of his owne worthines it is contrary to Christs words When you haue done all you can you are vnprofitable seruants The godly are commended for good workes but not said thereby to merit rewarded they are but it is onely in mercy our best deedes are imperfect so farre as wee rely vpon workes of the lawe so farre are we accursed and haue lost righteousnes by faith in Christ before God we staÌ„d iust in Christs iustice the forme of our iustification is the imputation of Christs righteousnes or the mutuall donation and acception the giuing and receiuing of Christ Iesus betweene God in his mercie and a poore sinner by faith Our goodnes is a menstruous cloth and none wholly sanctified in perfection In Adam we lost our spirituall life In Christ and by him only and alone wee purchase our primarie happines but not perfectly till wee be in heauen in our owne persons Accursedly blinde therefore as beetles are our Antichristian aduersaries who hauing so many ends of good workes prescribed plainely by the Word yet cannot see them but haue added one of their owne against all truth against the honour of Christ yea and a mans owne saluation And thus much to preuent the aduersarie in his heresie of merit by workes of which wee had occasion to speake both from the Apostles scope vrging to a vertuous life by the argument here laid downe the gaining of assurance of saluation thereby as also from the diuerse reading of this text for in some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is thus To make sure by good works your calling and election and so it is in the vulgar which is commoÌ„ly called Ieromes translation which may well stand with the drift of the text and truth of diuinity in this point as that very reason added to this exhortation sufficiently confirmeth Let the aduersarie peruert good things as he pleaseth veritie is warrantable Words of good workes sound well euer to religious mindes though peruerse spirits wrest them heretically to an ill end But to proceede Two generall lessons may be collected from this matter of the exhortatioÌ„ Doctrine First that it is no easie thing to be in our selues sure of our saluation and setled in the way of life because the Apostle vrgeth vs to so great diligence care and endeauour about it which if it were easie needed not Light things aske not much labour easie things are soone done and wisedome requireth not to be much about a little therefore in that whereunto the spirit presseth with such reason vrgeth with so earnest an exhortation as here there is difficultie to attaine thereunto it is not easie And for proofe of this doctrine let vs weigh I beseech you how hard a thing it is to enter How this doctrine is confirmed into the way to abide in it being entred how easie to
Many of singular note haue fallen and neuer could returne againe 2. Kings 9 10. gifts of great note in the Church famous for worthy acts haue falne neuer returned againe as appeareth in couragious and valiant Iehu a captaine for the Lord of hostes against the house of Ahab who slew two kings Iehoram and Ahaziah of Iuda and Israell by him was Iezabel cast downe that cursed Queene and the dogs did eat her in the gates of Isreel hee ouerthrew Baall his Priests and temple he was zealous for the Lord and tooke Ionadab to bee a witnesse thereof with him So Demas Col. 4. 14. intertained the Gospell accompanied the Apostle in his afflictions saluted the Saincts and was famous in Churches Ioash long liued religiously he honoured 2. Kin. 12. godly Iehotada and was counselled by him he repaired the Temple and did many things worthy praise Iudas was a follower of Christ three yeares he preached Christ in his name cast out diuels Mat. 10. and was an Apostle one of the twelue chosen by Christ out of all the world yet was not Iehu his heart vpright but he embraced Ieroboams calues and fell from God and claue to his Idolatrie yet did Dâ—mas forsake the Gospell and entertained this present world and no meÌ„tion of his returne againe yet did Ioash fall to Idolatrie and cruelty ouerthrowing Gods worship and persecuting yea murthering his prophets without repeÌ„tance And lastly Iudas became a miserable miscreant a thiefe a traytor and in horrour of mind so desperat as after the fact being hopelesse of mercy he hanged himself Who readeth feareth not who heareth and trembles not we see our beginning is it easie thence to conclude our ending Doe wee see such so qualified so famous men to faâ—â— vtterly shal we presume of a better end without any such tokens of grace Vse By all this which hath beene said it Theâ— are deceiued that think assurance of saluation easily atteined is more then manifest that it is not easie to attaine assurance of saluation It is therefore altogether a fault in such as labor the least in this matter Of the world we feare to want heauen wee make no question of For the body here wee take care and doe vpon euery light occasion distrust fall to shifts in feare of want but for the soule wee make our selues sure that it is well albeit it doth want all the meanes of saluation and we our selues liue in our naturall corruption vnreformed What is this but carnall presumption it commeth from Sathans suggestion A motion from the diuine spirit it is not where this giueth hope of heauen there it moueth to goodnesse this teacheth that the assurance of things aboue after death is beyond reason and therefore more hard to bee attained then things belowe in this life present Many waies are here to make supply for the bodie in earthly things but one way for heauenly Men may bestow vpon thee for this time but God onely for the time to come Thine own labour here may procure thee maintenance and what thou canst not get other may giue thee but no man can redeeme a soule and giue life man must let that alone for euer here wee are led by sense but in the other by faith money can here purchase but onely mercy there man may deserue well of man but nothing can he merit of God We may be superiours amongst men and yet touching the future good of the soule may be worse then beasts Diues may fare deliciously euery day and yet bee so farre from assurance of life as that he is damned at his death All the world may we winne yet lose our owne soules Dauid can tell vs that hee neuer sawe the righteous forsakeÌ„ touching the things of this life but the wicked flourishing yet come to a fearefull end The way is brode and the gate wide that leadeth to destruction and many runne that way but the gate to heauen is straight and the passage narrow leading to life and many seeke it but fewe finde it many set foote in the way few go on any time and of these fewe some turne back againe and a very small number perseuere to the end Of the world wee are and the world will loue her owne but we are vncapable of grace and enemies to goodnes so as God in iustice abhorreth vs. In the world we may liue thogh we haue offended in many things keeping them secret from men and neuer make satisfaction but in an other wee cannot if but one sinne be vnrepented of and God not satisfied and the price of blood payed to redeeme vs by faith in Christ Here offences committed may bee pardoned by many the King not taking notice of them but there is no euill in the soule though neuer so secret but the King of heauen is acquainted with the same and a pardon must be procured from his owne person and by none but by his own sonne else that offendor shall vtterly be condemned and pay the punishment duely for euer according to the trespasse Therefore if all these things be well considered and the weight of the reasoÌ„s seriously weighed we may rather suppose our selues to be deluded by imagination to thinke the assurance of saluation to be so easily attayned then to be the settlednes of our iudgement from a grounded perswasion And thus much for the first lesson Doctrine The second lesson is this that yet there is in this life a true assurance of saluation in a certaine measure to euery one in time ordained to be saued else the Apostle Peter here would not haue exhorted vs to labour for this assurance which the Apostle S. Paule attayned also Rom. 8. 38 vnto in this life which hee publisheth not onely singularly in the behalfe of himselfe but plurally for the rest of all those whom God loueth in Christ Iesus Neither doe I say that it is that fulnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith but a certaine measure nor at once but by little and little nor to euery professour but to such as are ordained to eternall life And this is effected by How to get assurance By meditation meditation inspiration sanctificatioÌ„ To haue assurance we must meditate of Gods inchangeablenes both in his owne nature Iam. 1. 17. as also in his gifts and calling which are without repentance Rom. 11. 29 we must think vpon Gods euerlasting decree without alteration of his promises made irreuocably with the manner of deliuery in the time present Ioh. 3. 36 He that beleeueth Ioh. 3. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sonne hath euerlasting life to take away doubting and to establish our harts in an assured possession thereof No lesse gaine ariseth by remembring the Lords couenant which hee maketh with his how it is a couenant euerlasting Ier. 32. 40 not for a time and with such as he maketh it he giueth them grace putteth his feare in their
gluttonie which who-so doth shall not inherite life In the second of Timothie 3. 2. 3. 4. 5. are reckoned vp nineteene sorts of the 2. Tim. 3. 2. 3 4. 5. Niâ—eteene sorts of vngodly wicked and vngodly who will rise vp in the last daies when times shall be perillous louers of themselues couetous boasters proud cursed speakers disobedient to parents vnthankfull vnholy without naturall affection truce breakers false accusers intemperate fierce no louers at all of them which are good traytors headie hye minded louers of pleasures more then louers of God hauing a shewe of godlinesse but haue denyed the power thereof from whom such as truly professe Christ must turne away In the Reuelations 21. 8. there are eight sortes threatned with the second death and Reu. 21. 8. Eight sorts to be tormented in the lake which burneth with fire and brimstone Fearefull vnbeleeuing abhominable murtherers whoremongers sorcerers idolaters and lyers The spirit saith Reuelations 21. 20 None defiled shall enter into heauen But our sauiour in Mark. 7. 21. Mark 7. 21 22. are 14. 22. whereto ad Math. 15. 19 telleth vs of foureteene euils which defile a man Euill thoughts adulteries fornications murthers thefts couetousness wickedness deceipts vncleannesse a wicked eie backbiting pride foolishnes false testimonies and slaunders And therefore such shall not inherit the kingdome of God and of Christ These six be the chiefest places Sixtie and od distinct sins mentioned in six places in all the newe testament setting forth so many particular vicious persons hate ful sinnes wherein albeit in some the same be againe repeated yet in all there be distinct and seuerall in number three score and odde besides other sinnes mentioned in seuerall places elsewhere which without repenting of and forsaking depriue men of life and saluation If any of vs yet blesse our selues in our hearts hearing so plainly these things then consider what the Lord saith to such Deut. 29. 20. Great and fierce is the wrath of God against such a one Maâ—ke and coÌ„sider thou that readest presume not First he saith plainly that he will not be mercifull vnto him secondly that his wrath and his iealousie shall smoke against that man thirdly that euery curse written in the booke shall light vpon him as if the curses in the former chapter mentioned aboue forty and three were too few to plague such a presumptuous Catiffe but all the curses in the booke must light vpon him and lastly the Lord will roote out his name from vnder heauen and separate him vnto euil out of all the tribes of Israel What is this but to depriue him of the coÌ„munion of saincts and to pronounce sentence of damnation against him in the last day O therfore thou that hearest consider as some that haue heard it If Gods truth herein may be taken for truth with thee if the anger of God may preuaile to feare thee if the fierce-wrath of God may terrifie thee if all the curses in Gods booke denounced may worke any dread in thee hope not vainly of mercy whilst thou liuest vnrepentant of any sinne let not conceipt of pardon make thee put farre from thee the euil day for surely else in one sinne thou shalt bee punished and thine end confusion marke vnderstand and pray Ye doe The condition is if wee doe Doctrine these things not heare learne professe them doing is that which hath with God approbation after our deedes shall we be rewarded Rom. 2. 6. Math. 16. 27. 2. Cor. 5. 10. Math. 25. 35. 42. Vse Therfore let vs hope well if we be doers here is approued the reading in the exhortation make your calling and election sure by good vvorkes for the reason of assurance here is from deedes If ye doe these things that is If ye shew the fruits of these eight Christian vertues in good works ye shall neuer fall This is seriously to be noted for that most thinke to haue eternall life and yet are no doers of these things but vpon false euidences claime a right in that which without good workes they shall neuer enioy For as assurance here is vpon condition that we be doers so there is nothing otherwise approued though wee doe bring in many things to perswade Eighteene deceiue able euideÌ„ces which men presume to clame heauen by without good workes vs otherwise 1 Thou art baptised what then Neither circumcision auaileth any thing nor vncircumcision but the keeping of the commandements 1. Cor. 7. 19 but a nevv creature Gal. 6. 15. 2 Thou art a hearer what of this Not the hearers but the doers of the Lavv shall be iustified Rom 2. 13. He that heareth doeth not is a foole Math. 7. 26 deceiueth himselfe â—ames 1. 22. Thou knovvest the vvil of God neuer a whit better without obedience thou shalt be beateÌ„ vvith many stripes Luke 12. 47. thou increasest thy sinne Ia. 4. 17. and the scripture saith Hee that saith hee knoweth me keepeth not my coÌ„mandemeÌ„ts is a lyer there is no truth in him Thou beleeuest so do the diuels and more also they feare treÌ„ble which thou dost not so art worse then a diuell but if thou hast faith shew it by thy works Iam. 2. 8 els its dead and thou a dry tree for the fire Thou louest God then hearken This is the loue of God that we keepe his coÌ„mandements 1. Ioh. 5. 3. Thou hopest yet well but without cause at all for he that hath this hope in him purgeth himself as he is pure 1. Iohn 3. 3 Thou fearest God then thou must ad with Eccle. 12. 12. Salomon to it feare God keep his coÌ„mandements for they are neuer separated Thou dost profess Christ the Lord so did the diuels but Not euery one that saith vnto me Lord lord shal enter inâ—o the kingdome of Mat. 7. 21 heauen but he that doth the wil of my father which is in heaueÌ„ Thou canst preach a souÌ„ding brasse tinkling Cymball without workes many will say in the day of the Lord that they haue prophecied and cast out diuels yet as workers of iniquitie God will reiect them send them packing with diuels Mat. 7. 23. Thou vsest to pray but where no practise is there is but hypocrisie Let euery one that calleth on the name of Christ depart from iniquitie 2. Tim. 3. 19 else may we call but God will not heare vs. Isai 1. 15. Thou happily dost fast but it is no fast that God requireth without obedience Isa 58. 6. 7. Thou commest orderly to the Church more of fashion then of sincerity without doing Gods will God requireth it not at thine hands to treade in his courts whilst thou liuest vnreformed â—â—ai 1. 12. Thou makest the house of God a denne of theeues Ier. 7. 10 11. Thou payest duely tithes and offerings and obseruest the appointed daies to keepe them holy Without subiection to Gods will and commandement he is wearied with theÌ„ he cannot suffer