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
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
so we incurre the danger of the seuere denunciation following in the same place where it said that such heap vp wrath against the day of wrath For we must know that as God is mercifull to all penitent sinners so is he iust to all carelesse and loose people that withhold the truth of God in vnrighteousnes therefore let vs not be so abused by Satā to think y ◠God hath mercy in store for him that goeth on stil in his wickednesse But let vs try our selues by y e touch stone of Gods word how the consideration of Gods great mercy worketh in vs. Besides this we sée that when or wheresoeuer the word of God hath béene preached it hath wrought either to their conuersiō comfort or hardning and condemnation it was to Noe a safegard because he beléeued to y e worldes ouerthrow for y ◠they harkned not to the Israelites deliuerance to the Egiptians destruction to the apostles saluation to the Scribes and Phareseis condemnatō The due consideration of this must bring vs to sorow for sin for thus we must reason w t our selues we haue the word preached out of which y t iudgements of God are threatned to fall on the wicked contrarywise his promises to be performed to the godly of which sort am I if of the godly then the word preached hath moued me to amēdment cōtinuall griefe of heart y ◠I can amend no better if I be not thus moued thereby surely thē I am of the worst sort to whom the gospel is folishnes and in whom it sauoureth to death Thē I may not abide in sin thus but by sorow for the same I must conceiue a loathing of al iniquitie And to the end that this remorse may take déeper holde in me I must enter into a vew of my former conuersatiō and that by the candle of Gods lawe whereby I cannot choose but sée the vgly deformities of mine owne heart the corrupt desires of my mind the fruitelesse if not blasphemous speaches of my tounge the god lesse actions of my conuersation all which heretofore euery one of vs haue taken pleasure in and estéemed them as our great felicitie and this being truely viewed and withall the reward thereof in his owne nature considered must if any sparke of grace be in vs not only pinch vs at the very hearte but also make vs say with the Apostle that it is sufficient that we haue spente the time past after the will of the fleshe And so much the rather for that our time is very short and a great parte thereof already mispense and therefore we may not differre any longer to beginne the seruice of our God in gloryffyng his holy name in these our mortall bodyes Neither may this be a remisse or slacke sorrowe which is ordinarily almost in al men for if y ◠would serue then should al or the greatest number be saued and yet we sée both by the course of Gods worde and also euident sentences of the same that the least number are accepted of God for where eyght were saued thousandes were drowned Where Abraham and his family were there was the Church the Israelites were the peculiar people of God a small handfull in respecte of the worlde so it was in the time of Christ and his Apostles and yet euen of them that were outwardly of the number many were hipocrites and dissemblers So true is that saying vttered by the month of Christ Iesus our Sauiour Straighte is the gate and narrow is the way that leadeth vnto life and fewe there be that finde it And wide is the gate and broade is the way that leadeth to distruction and many goe that way And therefore this same vsuall and ordinary saying I am sory and it grieueth me when yet they amend not cannot be the sorrowe to repentance which is not to be sorrowed for seing besides that the pangs of death shall try whether we haue sorrowed vnfainedly or no. Iesus Christ who séeth the darkest corner of our hearts shal be the Iudge and will giue sentence of euery one as they are and not as they séeme to the world to be And lastly eternall torments are prouided both for hipocrites and hard hearted persons Let vs not deceiue our selues with an outward shewe of religion let vs not like glowormes make boast of that we are not But all pleasures and vanities set a side let vs beginne to rippe vp our owne heartes returne to the Lord our God with earnest and hearty sorow for our former transgressions with ful purpose of taking a better course then yet we haue done I know that as this is the entrance vnto God and so the first slip that we giue vnto Sathan so he lacketh not his perswasions glorious baits to trump in our way whereby our eyes may be turned and our hearts alienated from this course For sayeth he doest thou beléeue y ◠there be so many torments prouided for them that take their pleasure in y ◠things of this world will God be so seuere as so will he marke so diligentlie what is done amisse Is there such knowledge in the most highest No no it is but the cholerick rayling of these precise and wayward preachers that loue to be alwayes chiding God is mercifull he knoweth man cannot kéepe his Lawes in all pointes and therefore he will beare with him Doest thou not sée and beholde greate men yea and learned men they beleeue no such matter and they be wiser then thou arte being a simple man for they take all the delighte and pleasure that canne be Thou haste taken greate delighte in sinnne and wickednesse thus longe and if thou shouldest doe as they say it were euen to make a metamorphosis of thy selfe and thou haddest better be out of the worlde then to leaue thy former companions thy delectable past-times and merrimentes Thus oulde thou art and thus many yeares thou hast liued at thy pleasure what hath hapned vnto thée for it if it were such a grieuous thinge in the sight of God thou shouldest neuer haue enioyed it so longe without punishement for behold there be no men vnder the Sunne more void of calamities then they be y ◠are not so precise but follow their owne desires And though it did offend the Almightie which is to be doubted yet thou mayest returne vnto him many yeares hence he wil receyue thée at any time yea if thou doe but cry Lord haue mercy vpon me when thou liest sicke and séest no other way but death it will serue Were it not greate pitty that thou being a gallant young and comelie person shouldest be abandoned from the pleasures that thine estate both require Yes doubtles These with infinite such like motions doeth Sathan put into the heades and heartes of naturall men which are so fitte to their nature and so agreable to their complexion that they quickly assente and
and that we be sinners and therefore in his iustice though he would he cannot pardon vs our faith findeth out a meane whereby the iustice of God is satisfied to the full also his mercy purchased for vs which is Iesus Christ both God and man to ouercome as he is God all the enimies of our saluation Sathan sinne and death and to suffer as he is man all y ◠paines and tormentes that we had deserued both in body and soule and so presenteth vs in his owne righteousnesse and merits blamelesse before the face of God and maketh vs heyres of his eternall glory This being set downe in fewe wordes is the substance of the gospell he telleth vs by his owne mouthe that no man commeth to the father but by him and S. Paule saieth that in him are all the promises of God yea and amen because he is the waye whereby al the mercyes of God are conueyed vnto vs the father being we pleased in him The vse of which doctrine being rightly applied is very comfortable for first it bringeth vnto vs a comfort that the seuere wrath of God is appeased against vs. Secondly it teacheth that in all our néedes and necessities in all our praiers and thankesgiuing and in the whole course of our conuersation we are to begge the Lords assistance in through his sonne our Sauiour Iesus Christ in whome he is pleased and without whose mediation our praiers are abhominable our praises stinck in the nostrells of the father and we our selues are the abiecte and refuse of the world Grounded vpon the promises of God c. This is set downe to shewe whereupon faith taketh hold to wit the promises of God for when we heare out of the word of God what mercy God promiseth vnto them that beléeue in him it is the office of a true faith to apply the same particularly vnto our selues whereby we sée that same yet further veryfied that was spoken before that faith respecteth not our selues nor nothing that is in vs but the promises which God offereth vnto vs in his blessed word and therefore our faith is not to respecte the decrées of mā nor to leane vpon any thing sauing y e word of God only which is the thing whereby faith is wrought strengthened and established in our heartes Sealed in our heartes by the holy Ghost The promises of God are generall offered indifferently to al men both good and bad without exception in the ministery of the word and yet effectuall only to a fewe and therefore here may arise a question how I may assure myne owne soule and cōscience that they be particularly applied vnto me Which is answered thus by doctrine though euery man féeleth best by his owne experience when the word is preached to many we sée that it is effectuall onelie to fewe because in the most it knocketh only in their outward eares moueth them nothing at al but to those few vnto whom it is effectuall God openeth their hearts that they attend vnto the word and as by the same he speaketh through the ministery of man vnto the outward eares so inwardly he preacheth vnto the soule by his holy spirit whereby those words are ingraffed into their hearts they vnfainedly perswaded of them in their soules which spirit doth kéep cōtinual residence in their hearts afterward assuring them of his mercy This S. Paul setteth down saying we haue not receiued y e spirit of bōdage to feare againe but the spirit of adoption whereby we cry Abba father y e same spirit witnesseth w e ours that we are the children of God and in an other place it is God which stablisheth vs with you in Christ and hath anointed vs who hath also sealed vs and hath giuen the earnest of his spirite into our heartes hereby we know that we dwell in him and he in vs because he hath giuen vs of his spirit This being euident by the word that whomsoeuer God calleth he sealeth with his holy spirit it resteth y ◠euery one of vs examine himselfe how he féeleth himselfe affected in this point whether we can féele this spirite comfort vs at all times and seasons or no. The which triall that it may be the better I will set downe thrée effects of this spirit in them that haue it whereby thou mayest examine thy selfe The first is this whereas we by nature cannot away with or care not for the worde of God because it is to our reason méere folishnes the holy ghost worketh in vs alone of the same to take delight and comfort in hearing and reading of it therefor they are said to be of God y ◠heare his word Which sentence Saint Iohn applieth to the hearing of of the ministers of God preaching the the same worde The second is the fruit that floweth out of this which is comfort by the word and increase of faith with féeling of the working of the same in our hearts for many heare the word and that with some ioy who yet haue little comfort by it for that they cannot applie it to themselues for their particular vse and profit Therefore this is the effect of the holy ghost to be vnfainedly perswaded that all the mercies of God in Iesus Christ promised in his word are as effectuall to me as if they were set downe only to me by name The 3. is a loathing of sinne and a thirsting after godlines whereby we indeuour to leaue sinne and to liue in all obedience of conuersation This Saint Paule setteth downe in expresse wordes saying if any man haue not the spirit of Christ the same is none of his and if Christ be in you the body is deade because of sin but the spirit is life for righteousnesse sake so then these thrée Loue to the word Perswasion of Gods mercyes and Reformation of life are in all them that haue the holy ghost Thus we sée briefely the particular pointes of of faith set downe out of the word of God Let vs pray The third Sermon of amendment of Life NOw remaineth to speak of the fruites and effectes of the same faith which are wrought by it in the heartes of all them that haue it which be of two sorts inward in the soule and outward in the conuersation inwarde be 1 Remission of sinnes 2. The loue of the Father 3 Promise to be hearde in our praiers All which procéede one out of another Outwarde is godlines in life and conuersation For the first which is remission of sinnes to be the fruite of faith is proued by many places of scripture our Sauiour Iesus Christ hauing a man sicke of the palsey broughte vnto him seing their faith said be of good comforte thy sinnes are forgiuen thée Where we haue to cōsider that not their faith but his owne applied remission of sinnes vnto him S. Paule in a long discourse in that heauenly Epistle written to the Romans concludeth with
they heare that God will graunt whatsoeuer is asked in his sonnes name doe by and by aske riches honor promotions and worldely dignities but for such wishes S. Iames telleth vs that we aske and receiue not because we aske amisse that we mighte bestowe it vpon our owne lusts Therefore to aske in the name of Christe is to aske according to his wil that is to pray for the gifts of the spirit for the strengthning of the soule absolutely and for the thinges of this life with condition that is if it be his will and if we thus pray against any inward weakenesse or outward extremitie yet are not heard we must thinke our praiers haue not bene sufficiently faithfull and feruent or God séeth it better for vs to kéep vs vnder the rod to schoole vs and hauing learned this lesson we should haue great comfort in our prayers though they be not granted and ioy in the crosse euen whē it is most grieuous for whē we are weakest in our selues then be we strongest in the Lord. This fruit of faith bringeth forth many other as first Hope which is a looking for the performance of that which is promised with a trust to obteine it For when I sée that God hath not onely promised eternall life but all things also necessary for this present life vnto al them that with a hearty and true faith aske them at his hands I beléeuing the Lord that he will performe it doe dayly expect looke for the performance thereof and in the meane while doe féed my desire with a continuall expectation for the same to be reuealed wayting for the Lordes leasure vntill it be his good pleasure to accomplish the same vnto me And this is a notable vertue being steadfast for we sée both by the Scriptures and our owne experience how the Lord promiseth and then séemeth to withdrawe his hand he promised the lande of Canaan to the Israelites and yet kept them 400 yeares without it He promised deliuerance from Captiuitie and yet kept them seuentie yeares in it He promised Iesus Christ the Sauiour of the world the séed of the woman to bruse the heade of the Serpent almost foure thousande yeares before he came in the flesh and so he dealeth with vs which thing because it is not presently performed the wicked distrust and take their present pleasure of those things that bée here following their greate graundfather Esau. in selling the birthrighte of the kingdome of Heauen for a messe of pottage of pleasure in this world choosing rather to enioy the pleasures of sinne for a season and so perish afterwarde eternaly thē to suffer heauinesse for a night and want for a moment that they might inioy the kingdome of heauen But contrarywise the godly beléeuing God and trusting to his promises doe with patience abide with earnest praier beg and with hope looke for the manifestation of all Gods promises to their great and endlesse comfort and of one of these sortes is euery one of vs and therefore let vs examine our owne consciences The second vertue is Patience y ◠daughter of Hope for as it is in thinges of this world a man that hath bene longe exercised in any labour though it be at the first neuer so grieuous vnto him because he séeth it cannot be auoided he is contented to vndergo the paine thereof and with patience he procéedeth euen so it is in the looking for the promises of God the troubles that we indure here for Christes sake at the first they be very grieuous and the wante of the accomplishment of them doth bring greate lamentation and griefe but when we sée that God hath ordaind that it must be so that his must be fed with hope and tried with adueruties it maketh vs if we be Gods children as méek as lambs and milde as Moses and as patient as we say as Iob. So that you sée howe those thinges that be bitter to the fleshe turne to the great honor and glory of God and our owne good in that it increaseth vertue godlinesse in vs. The third and last vertue that this hope bringeth forth is Contentation a singular and heauenly vertue the rarest flower that the garden of mans soule bringeth forth which is this when I sée by the eyes of faith the narrow way that God hath appointed for his children and that euery extremitie bringeth forth a happie successe to them that feare God therefore doe hope that the Lorde being pleased with me in his sonne my sauiour Iesus Christ it bréedeth this in me and must doe the same in all Gods children to be very willing and contented with that crosse which he hath lotted out vnto me and be so farre from murmuring and grudging that God hath left me vnder the crosse that I muste greatly reioyce therein Which thing we doe not only sée practised by y ◠holy apostls of our Sauiour Iesus Christ who did reioice y ◠they were counted worthy to suffer for his name but also prescribed vnto all Gods children that because all that will liue godly in Iesus Christ must suffer persecution and enter into the knigdom of God by many tribulations and afflicons that therefore we must account it exceading ioy when wée fal into diuers temptations knowing that the triall of our faith bringeth forth patience and pacience hauing hir perfect worke bringeth forth perfection The outwarde fruite of which Contentation is also cōtentatyon with our estate and calling wherein the Lord hath set vs that so it be neuer so poore base contemptible or laborious seing that God in whō we repose all confidence of whose loue we be perswaded hath set vs therein we must thinke it the most conuenient standing for vs and be well contented therewithall labouring to do our duty therein with all sinceritie and care to deale iustly and truly which lesson a pitifull thing to thinke is scarse learned of any for we sée how y e poore acount rich in good estate the rich déemeth the poore to liue most at ease subiects admire the happinesse of princes and princes wish to themselues the secure condition of their inferiours Wherevpon it commeth that euery one almost setting his eies vppon the glory and outwarde shewe of an other man starteth aside from his standing and is carelesse in his calling as magistrates become careles mean men looking aloft wax couetous séeking to grow greate by extortion and vsery artificers to inrich themselues vnlawfully by facing and lying swearing and forswearing so that the head is sicke and the whole heart heauie from the top to the toe there is nothing whole therein but woundes and swelling and soares full of corruption And in this generall apostacy I quake to think it my toūg faltereth in my mouth to speak it they that should be lanternes of light to others they from whose mouthes should come the swéete word of eternal life and in whose liues should
abound they will make you that ye neither shall be idle nor vnfruitfull in the knowledge of our Lord Iesus Christ. But he that hath not these thinges is blind and can not sée a farre off and hath forgotten that he was purged from his olde sinnes Wherefore BrethreÌ„ giue rather diligence to make your calling election sure By which words we sée that the fruite of the gospell in holines of life doth make our calling and election sure not to God for it was sure in him before the foundation of y e world but to our selues approuing thereby vnto our owne soules and consciences that we be the elect of God because we féele the working of his grace in our hearts and shew forth the fruites thereof in our conuersation The third ende of our good workes hath relation vnto our brethren which is diuerse wayes First thus there be many that be weake in the faith newly conuerted vnto the Gospel who haue great néede to be supported and holden vp the which as we may doe manye wayes so chiefly it is to be declared in our conuersation for when he beholdeth our godly and vpright behauiour great occasion is offered vnto him not onely to glorifie God in vs but also to consider of his owne imperfection and weakenes how farre he is behind and therevpon is moued to striue more strongly against his owne infirmitie to growe stronger and more established Contrariwise if he should behold vs greater professors or of longer continuance in the profession of the Gospell than he doe those things that swarue fowly from our shewe we make it not onely an offence whereby his weake conscience is wounded but as much as in vs lyeth a stumbling blocke for him to fall from his profession withall A lesson of all men to be learned for we sée many that in shew and to their owne thinking be forward in religion who when they be reproued or by méekenes exhorted to leaue some abuses that they commit because they agrée not with their profession and are offensiue to y â— consciences of many weake ones Tush say they if they be offended with these things let them what haue they to doe with me they are not to medle with my dealing for I haue not to doe with them and such like spéeches In the meane while they haue cleane forgotten not onely the care that we ought to haue one ouer another but also the example of S. Paule who would neuer eate fleshe when he liued rather then he would offende his brother which of it selfe was a thing lawfull and to be receiued with thanks giuing And therefore we are not onely to be carefull that we giue none offence for woe be vnto him by whome offences do come but euen to depart from those thinges that we may vse if they be any occasion of offence to the weake for many things are lawful that are not expedient This end is yet further to be considered another way and that is in respect of them that are without who be so obstinate that they will not onely oppugne the profession of religion but euen refuse to heare the voice of the charmer charme he neuer so wisely not once frequenting the publike méetings of Christians with whom yet we haue some dealings in the world Whereby it may please God to bring them to some consideration of our profession by our conuersation The which thing S. Peter setting downe in one particular calling is also to be applyed as a generall doctrine the words are these Let the wiues be subiect to their husbands that euen they that obey not the word may be wonne without the word while they behold your pure conuersation which is with feare and surely as the vnblameable conuersation is verye forcible to moue the aduersarie to consider of the profession it selfe so we often sée both by example of the word of God as in Moses whome Pharao accompted godly and himselfe wicked and Dauid whome Saule accompted vpright and also by our owne experience that it cooleth the courage of the enemie and stoppeth his mouth And therefore it is our dutie and I pray God we may rightly consider of it to be marueilous circumspect and carefull that we liue so obedient to the decrées of our God and be so carefull to giue none occasion to any to sée vs faultie in our dealing that thereby our good and gracious God may be glorified our harts and consciences comforted and all men by vs may either be encouraged vnto godlines or conuicted in their owne consciences of vngodlines Which God for his mercies sake graunt AMEN Let vs pray c. Iohn 15. 26. Acts. 1 4. Luke 24 49. Acts. 3. 15. 5. Acts. 13. 27. 2. Kings 10 31. 21 20 18 3. 22 2. Psal. 1 â— 119 24. Exod. 5. 6. 1. Kings 13. 4. Math. 26. 3. 2. Sam. 12 13. 2. King 22. 11. Mathew 27 5. 2. Sam. 17 23. 1. Sam. 19 23. Acts. 9 20. Iohn 7 â—6 Pro. 21 1 20 24 Math. 7. 7 Psal. 145. 18. Exod. 14. 15. Psal. 6. 9. Acts. 9. 11. Heb 12 11. Ezek. 13. 18. Math. 13. 52. 2. Tim. 3. 16. 17. Tit. 1. 9. Esay 56. 10. Math. 5. 13. Reue. 9. 3. Exod 10 19. The definition of Repentance Sorrow for sin what it is 2 Sam. 12. 13. 2 King 22. 11. Luk. 7. 38. The word of God affordeth many reasons to moue vs to sorrow for sin The 1. reason Iudg. 214 Esay 37. 10. 36. 2. Sam. 6. 7. Numb 15. 32. Iudg. 8. 19 1 King 2. 31. Gen. 7. 17. 19. 24. Ezek. 16. 49. 1. Cor. 10. 6. Rom. 15. 4. The 2 reason Rom. 2. 4. Rom. 1. 18. The 3 reason Gen. 7. 7. 17. Exod. 14. 22. 1 Cor 1. 18. 2 Cor. 2. 16. The 4 reason 1 Pet 4 3. The 5 reason The 6 reason 1 Pet. 3. 20. Gen. 17 2. Deu. 7. 6. Acts. 1. 15. 5. 1. Mat. 13. 4. 7. 14 2 Cor. 7. 10. Other three reasons The motions of Sathan in mans heart to kepe him in sin Acts. 18. 15. Math 18. 26. Math. 9. 13. Mat. 11. 5. 5. 3. Luke 18 10. Faith in Scripture hath 4 significations Iames. 2. 19 Mat. 5. 29. Sathans schollers more cunning then their maister Luke 17. 6. Mark 16. 20. Math. 7 22. Reade Peter Marters commen places Booke 1. cap. 8 Reue. 13. 13. 2 Thes. 2 9. Math. 24. 24. The definition of Faith Heb. 11 6. Iohn 17. 3. Luke 1 â—2 1 Tim. 4. 2. Rom 10. 17. 1 Cor 1. 23 Psal. 1. 2. 19. 10 Heb. 11. 1. Collo 2. 5. Heb. 10. 22. Rom 4. 21 Heb. 6. 19. Rom 4 19. 20. Foure obiections against the certainty of sal uation The 1 obiection The second obiection Phil. 2. 12. The 3 obiectioÌ„ Phil. 1. 6. Iohn 13. 1. 1. Dan. 17. 34. The 4 obiectioÌ„ Rom. 8. 30. How to trie whether we be elected Math. 16. 17. Iohn 6. 44. 15. 5. 2 Cor. 3. 5. Phillip 2. 13. Gen. 6. 5. Rom. 7. 18. Iohn 14. 6. 2. Cor. 1 20. Math. 3. 17 Act. 16. 14. Rom. 8. 16. 2. Cor. â— 21 Iohn 4. 13. Three effectes of the holy ghost in them in whoÌ„ it dwelleth Iohn 8. 47 1. Iohn 4. 6. Rom. 8. 9. Fruits of faith of two sortes Math. 9. 2. Rom. 3. 28 Haba 2. 4 3 reasons out of S. Paul prouing iustifica tion onely by faith Psal 14. 1. Iames. 2. 10. Gal. 3. 10. Rom 4. 12. Iohn 16. 27. Iohn 1. 3. Iohn 14. 27. Rom. 5. 1. Gal. 5. 22. Acts. 8. 39. Luke 1. 47. Math 7 16 Iohn 16. â—3 Maâ—h 8. 13 9. 13 Psal. 50. 15 Rom. 8. 28. Iam. 4. 3. What it is to aske in the naÌ„e of Christ. 2. Cor. 12. 10. The definitioÌ„ of Hope Gen. 3. 19. â—b 12. 16. Patience Contentation Acts 5. 41. 2 Tim 3. 12. Acts. 14. 22. Iames. t. â— Esay 1. 4. 5. 2. Tim 4. 10. The definition of Obedience Math 7 21 Rom. 2. 13. Iames. 1. 23. The Scripture exhorteth vs to godly life by many reasons The 1 reason Leuit 11. 44. Math 5. 48. 1 Thes 43. Psal. 5. 4. Math 7. 2â— Math. 25. 41 The 2 reason Ezech. 16. 3. Deu. 32. 10. 11. Psal. 51. 5 Rom 12 1. Ephe 4 1. 5. 8 1 Pet 3 â— Luke 1 7 â— Heb. 6. 6. The 3 reason Ephe. 2. 19. 1 Thes. 4. 7. 1 Cor. 6. 19. 1 Iohn 1 5 Rom 8 9 The 4 Reason Rom 6 4 2. Tim. 3. 5. The 5. reason Dan. 12. 3. Luke 20. 47. Philip. 2. 12. Heb 12. 17. Rom. 7. 23. Luke 17. 1â— Act. 4. 24. 2. Cor. 12. 8. 1. Iohn 1. 8. 9. 10. The agreemeÌ„t of Satan with the wicked Satan vrgeth the one extremitie in euery thing The ende of godlines in respect of God Matth. 5. 16. 1. Pet. 2 11. 2. Thess. 1. 12. Iohn 14. 15. Rom. 2. 23. The ende of godlines in respect of our selues Matth 7. 13. 2. Pet. 1. 4. 5. 6. c. Let vs try our selues by this The ende of godlines in respect of others Rom. 14. 15. 1. Cor. 8. 13. Matth. 18. 7. Psal. 58. 5. 1. Pet. 3. 1. Exod. 9. 21.