THE SINNERS SAFETIE If heere hee looke for assurance By Richard Barnerd Preacher of Gods word at Worsop in Nottingham-shire Coloss 3. 1. If yee then be risen with Christ seeke those thinges which are aboue where Christ sitteth at the right hand of God AT LONDON Printed by H. L. for T. M. and Ionas Man and are to be sold at his shoppe at the West doore of Paules Anno Dom. 1609. To the Chiefe Officers the Gentlemen domesticall Attendants and to the rest of the Familie of the most Reuerend Father Tobias the Lord Archbishop of Yorke his Grace the chiefest good is hartily wished GEntlemen I vvish you vvell I hope you doubt not in my loue to you all I offer this my labor to some as desired in lieu of good vvill and kindnesse receiued My best thoughts are tovvardes you in the best things Naturall fauorits vvorldly friends wish good to the body that doe I but vvithall the soules safety vvithout vvhich no good You do heare the excellent truths of God by one of whom it hath been said He doth regnare in pulpitis I doe graunt it vvho can deny those gifts yet let your loue pardon my folly and reiect not my well meaning though I set before you a candle at noone The matter is not amisse if the rudenesse of speech make it not distastefull if so it were a fault Loue doth not loath vvhat is good wholsome meat meanely cookt is acceptable to a hungry stomacke What hath been heard vvith the eare may nowe bee seene with the eye a double remembrance the other lesse this of more continuance I hope the fruit vvill bee answerable The text is a speciall iewell set forth with precious pearles The argument is of weight How a poore sinner may haue assurance of the greatest happinesse The exhortation sheweth our slowness but the necessity of the thing requireth our diligence good reason therefore What matter so vvoorthy our trauel to gaine all vvithout this is but loss We liue here in pleasure and ease is this our comfort are vve at home then is there not to come a weal vnspeakeable or a woe intolerable vvith sorrovve to liue in paine both in time and euer beyond all time Sinners vve be hence conclude vvâ—e must death and that double By this apprehension is nothing but horror of Hell Assurance of happinesse concludes safety and ioy of Heauen One of desert but this not vvithin compasse of merit it is Gods gift in mercy comfortable a ioy vnspeakeable Wee all shall see the Lord in the last day albeit Atheisticall Athenians mocke at the doctrine of the Resurrection but we al shal not alike behold him as vvee doe not alike desire his coÌ„ming Some shall see him a lamb and apprehend fierce vvrath and say Oh mountains couer vs. Some the lyon of Iudah and conceiue ioy and in comfort cry aloude Hosannah Good cause vvhy they haue peace by assurance of pardon and it is the day of their redemption that did they seeke for diligently this they expected desired earnestly and in the end enioy the revvard To stirre you vp heerevnto is the drift of my present endeuour VVe all need spurring heauie harts and leaden heeles loaden we are with iniquitie so slovve to goodnes that all our daies vvee hardly get any grace permanent Gentlemen accept I pray you my kindness read vvith a mind ayming at the end which I propose Serious meditation helps memory and settles iudgement but in practise stands the life vvhich getteth also commendations You are in eminent place tongues on both sides talke at liberty our defence is innocencie No way can ye so glorifie God as by practicall professioÌ„ nor advaunce before the enemie the honour of the most Reuerend your Lord and Maister more then by a holy conversation so doe and it shall bee also your glory If heerein my labor further any thing it shall be my ioy and if we continue in vvell dooing it it doubtlesse wee shall obtaine mercie Which the Lord grant euen so Amen From my Studie at Worsop Nouemb. 12. Your louing Friend euer in the Lord Richard Bernard The Sinners safetie if here he seeke for assurance 2. PET. 1. 10. Wherefore Brethren giue rather diligence to make your calling and election sure for if ye doe these things ye shall neuer fall THE Apostles desire The Apostles drift with the coherence is that with Profession men should ioyne Sanctification therfore in the 5. verse he exhorteth those to whom hee writ that they should giue all diligence to fly the corruption which is in the world through lust this is the maine proposition or lesson intended And to bring theÌ„ therunto he first teacheth them the meanes how to attain to a holy conuersation by adding vertue to vertue one grace to another as hee sheweth in the An instruction to ministers 5. 6. and 7. verses A duetie of a minister who is a spirituall PhysiciaÌ„ of the soule not only to shew the malady or aduise his Patient to haue care to his health but also to prescribe the meanes how diseases may bee remoued and health preserued Salomon commendeth the feare of God Pro. 1. 7. The feare of God is the beginning of Wisdome and in Chap. 2. prescribes the meanes to come to the vnderstanding thereof in the 1. 2. 3. and 4. verses My sonne if thou wilt receiue my words and hide my commandements within thee c. In the fifth verse hee concludeth and saith Thâ—n shalt thou vnderstand the feare of the Lord and find the knowledge of God In like manner Peter in Act 2 after he had accused the Iewes for putting Christ to death resteth not in manifesting their miserie but readily teacheth them how they may acquite themselues and escape the deserued iudgement for such a sinne To shew miserie without remedy is to lodge the heart in sorrowe without reliefe meanes must be shewed with the matter the way with the appointed iourney the minde possessed with the one testeth not content without the other Therefore must ministers after the Apostles example obserue this order as both reason and necessity it selfe requireth After the Apostle hath prescribed the meanes hee vrgeth reasons to inforce the practise of the doctrine by vse of the meanes the reasons are because wee should not be idle and without fruit in our profession verse 8. because else we are blinde and cannot see afarre of and also forgetfull of a great and incomparable benefite that wee are purged from our old sinnes verse 9. because otherwise wee cannot haue assurance of our saluation which reason is in my text verse 10. In which againe to vs ministers is An other instruction to ministers commended with the Apostles wisedom to be able to shew meanes to attaine to that he would haue them doe his godly care also to haue them to vse and not to neglect the meanes which hee hath prescribed vnto them Therefore doth hee presse them with so many reasons
and vrge them with such arguments least they should bee wanting in this duety For indeed men are loath to lay good things to heart and more loath to practise Wee are like Balaam heauen can we wish O that we might die the death of the righteous but wee would not liue their life Flesh seeketh after ease the way to life is strait we would not be as Lazarus here but like Diues fare deliciously euery day and yet like Lazarus looke for heauen at our ending Therefore it is needfull for ministers to vrge and to set vs on forward to follow our sluggish nature with reason vpon reason as so many goades pricking our consciences to cause vs to stirre our feete and so go on in the way of saluation Bare narrations to slowe dispositions are of no force And if words take place without waight of reason it is either the worke of faith which is rare or leuity of affection which is too common and to which agreeth well the prouerb Soone ripe soone rotteÌ„ A Iewish intertainment of Christ to day Hosannah to morrow Crucifie Let vs then say shew why that vnderstanding may be informed iudgement setled with reason Suspect the ground sandy where the house is built with sound of words a little storme will shake it and easily ouerthrow it Such as are won souÌ„dly as a diseased meÌ„ber perfectly healed will abide constant And thus much for the Coherence The words diuide themselues into The diuision of the Text. two generall parts 1. An exhortation wherein note 1. The ground of it in the word Wherefore 2 The parties exhorted Brethren 3 The matter of the exhortatioÌ„ in the words following Giue diligence to make your calling and election sure 2 A reason wherin is contained a promise wherein note 1 The condition thereof If yee doe these things 2 The thing promised in these words Ye shall neuer fall Doctrine Of these as the words lie in order But first it is not to bee omitted that the Apostle vsing in this verse a reason to enforce the embracing of vertue as is aforesaid doth not barely set it downe as the former but deliuereth it by way of exhortation which argueth the Apostles affection in speaking desiring that this reason might not onely bee vnderstoode but also embraced with affection For exhortations are to enflame the affection to make men zealous as doctrine is to make them iudicious both necessarie to feede the soule Vnderstanding without feruencie of affection is cold entertainment such growe sooner full of policie then pietie the best is luke-warmenes a burthen that God cannot beare but must needes spue them out of his mouth Vse for either the Lord or Baal And if affection be alone it is but folly running into schisme or superstition Therefore must men be vrged to affect that which is taught Doctrine But in that the Apostle is so earnest in this reason that they may get assurance of saluation he commendeth vnto vs the waight of this argument chiefly of all other to bee affected And indeede if wee consider that without assurance wee are altogether comfortlesse who would not hereby be moued to embrace vertue and exercise himselfe therein Without assurance though we haue possession of the best good wee are not in perfect ioy Vncertainty of contâ—nuance of happinesse in a happy estate maketh the same lesse comfortable the minde often charged with feare of too sodaine an end No man hireth but hee seeketh to know a certaine terme and hee that hath a Lease for many yeares would also make it his owne by purchase for better assurance Assurance is a salue to cure feare it is a stay in wauering and distrust the best safety against desperation that dreadfull soules miserie Vse Therefore let it moue vs to be vertuous that so wee may get assurance For assurance of Land wee will be at cost to pay money for certaine gaine wee do trauell farre to bee sure of promotion wee will serue long euen hard Masters in drudgery great men not without slauerie And is a vertuous life a seruice to the Almightie the father of mercy nothing worth is it so loathsom or irksome that we cannot indure it to haue assurance of heauen the gaine of Glory and the honour of Angels with Christ for euer Oh! hearken and consider the one and the other What is the assurance of all the world without hope of heauen The bodies blisse caryon the soules death damnation Now to the words Wherefore that is because vnles you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paraphrase explaining the word for to raise the doctrine haue these vertues you shall be but idle professors fruitlesse blinde vnthankfull to God and without any assurance of saluation therefore giue diligence to liue vertuously and to make your calling election sure It is a word shewing how that which followeth doth depend on that which goeth before from which we learne That the discommodities The doctrine of the want of these vertues and the good insuing by them should make vs seeke to be endued with them To auoid danger bodily and to get Reasons to inforce it aduantage to our selues in earthly commodities wee are moued to seeke after those things by which wee may escape losse and gaine some good Men studie to become learned men labour for friends they trauel for riches and seeke for promotion onely for that the benefite of them is so much for mans welfare and the want thereof held so greatly hurtfull as without them men are but iudged miserable and yet learning and friends riches and honour are nothing at all either so auaileable to make him happy that hath them as hee that hath grace or so miserable that wanteth them as hee which is without grace Holy vertues are a pledge of Gods loue the fruits of the spirit the hand writing The benefit of verâ—he benefit of vertues heauenly graces what they â—re of God in our hearts witnessing his loue and confirming his couenant with vs. They be so many staies from slyding in slippery prosperity so many potions purging out vices so many pull-backs from vanity and so many comforts in aduersitie They be marks of Gods children and pleasant flowers to decke vp sweetely our Temples the dwelling of the holy Ghost What comparison betweene humane learning and heauenly vertues betweene riches of the world and this wealth of the soule betweene these friends here and Gods good fauour between earthly greatnes spirituall grace none at all And is there any equality in the losse nothing lesse A man that hath grace and vertue may be and is happy though he want learning riches honour and friends But enioy all these without grace see the ende Hamans honour occasioned his hanging Absoloms beautie was his bane the young mans wealth held him from Christ Achitophels learning and wisedome was his destruction and all this came to passe through want of grace and these heauenly vertues To
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
decline from the right way what trouble is in the recouery if euer we returne back at all Before we come to God sure wee are Iohn 8. Ephe. 2. 1. 2. 3. 2. Tim. 2. 26 the diuels no child so like his father as we be like Satan our grād fire who doth rule vs that as he pleaseth strong hold he hath of vs easily he wil not let vs go In our sauiours time he tormented rent tore the bodies of men whom he possessed before he would let go his hold so loth is he to lose vs not of loue but to deuoure vs. If thus he striue to keep possession of the body how hard it is to win out of his hands bodie and soule wherto if wee adde our owne madnes herein that we vnwillingly are deliuered rather resisting the meanes and persecuting the messengers sent to recouver vs that would bring vs into the state of grace then any way willingly yielding our selues for our bettering wee cannot but graunt it true that it is hard for vs to enter into the way of saluation We are naturally like wilde beasts Hard to win men to God loth to be tamed we can better away to be sauages to liue in our corruptions after our lusts then walke in any orderly course if vnpleasing to the flesh What adoe is there to winne men from their wickednes some of vs from our whordome some from drunkennesse some from blasphemous oathes some from greedy couetousnes some from superstition some from one thing some from an other but especially from our beloued personall sinne God may thunder from heauen against rebellious Israelites but they will not amend Christ may lay lode vpon the conscience of Iudas and tell him that it were better he had neuer beene borne then to bee a traytor to the sonne of man but it cannot stay him couetousnes so hath taken hold vpon him Iohn Baptist may call the Pharises a generation of vipers yet will they still eate out their Mothers side and keepe their conditions And he may perhaps by long and much labour bring Herod to doe this and that but Herodias will he not forsake So loue we to liue in sinne least Sathan should wholy lose v 〈…〉 nd God fully enioy vs. Wee neede n 〈…〉 her confirmation herein but the witnes of our owne hearts Many Sermons haue we heard some after one manner some after an other to bring vs into the right way our consciences haue accused vs often caused vs to feare wrath and destruction good exāples of other before vs Gods mercies motiues ouer vs his chasticemēts vpon vs the rule of reason within vs to reduce vs yet haue we not left off to doe wickedly as if wee had sworn with a high hand to resist both God and all good men to bring vpon our selues deserued damnation forlorne caitifs accursed wights may wee thinke our selues and hence condiscend to this infallible truth that it is very hard to begin to be good As it is not easie to enter into the Men hardly abide in the way when they are entred straite gate so is it a thing of no lesse difficultie to abide hauing set foote into that path of peace For we beeing in the state of grace though wee haue true graces yet are we not therein perfect and the imperfection of good argueth so much of corruption this affecteth corrupt things and pulleth vs from the desire of that which is holy Hence is it that a man findeth in him a continuall combat sometime the flesh preuailing sometime the spirit with faith is doubting with will is an vnwillingnes a pronesse to euill but to doe good is not present with vs whereupon it commeth to passe that we sinne often and euery sin interrupteth the comforts of a peaceable conscience which maketh vs call into question the assurance of saluation and worketh much sorrowe of heart so that euery man may with the Apostle cry out saying O miserable man that I am Rom. 7. who shall deliuer me from the bodie of this death Vpon this our imperfect state corruption Satan doth take aduantage hee layeth baites to allure vs and snares to entrap vs according to our personall infirmities from our natural disposition he maketh motions by internall suggestions or else prepareth externall obiects for the senses to drawe away the heart by both or either are wee deceiued hee tempting and wee either yielding or but weakely resisting Thus brought he out of the way perfect Adam iust Lot faithfull Abraham meeke Moses holie Aaron zealous Dauid strong Sampson and that wise Salomon What man was euer encountred and not ouercome if GOD did not aide the best graces with his second grace We then see it to bee as hard to abide as to make entrance into the way of saluation Easily wee slippe out of the way Hard to recouer after relapse hardly go wee on back can wee run fast but when wee are gone from home wee make small haste to returne againe long lay Dauid in his sinne ere hee recouered till the Prophet Nathan came and awoke him in these plaine tearmes saying thou art the man Sathan giueth such attendance 2 Sam. 12. 7 if a childe of God bee taken wandring as he can scarcely finde the way home againe He either bewitcheth vs so with pleasures that we cannot returne or affrigheth vs with feare as Adam that we dare not If we get out of his hands againe and by Gods good mercie outrunne him yet is it with such striuing as wee almost faint betweene feare to be held and hope to escape weighing Gods iustice with our sinne we dread damnation considering our back slyding scarcely dare we looke for mercy but with sighs grones teares wee come lamenting to the throne of grace confessing sometime with the prodigall sonne Father I haue sinned against Luke 15. heauen and against thee I am not worthy to be called thy sonne make mee as one of thy hyred seruants sometime confessing Luke 18. with the Publicane and crying Lord haue mercie vpon me a sinner acknoledging with Esra our vnworthinesse saying O my God I am confounded and ashamed Esdra 9. 6. 7 to lift vp mine eies vnto thee ô my God and praying with Dauid Haue Psal 6. 2. 4. mercie vpon me O Lord for I am weake O Lord heale me for my bones are vexed returne O Lord deliuer my soule saue me for thy mercies sake And thus it may be after many teares lowd cries bitter weeping and long sute made we find at the length fauour and pardon Hee that commeth the easiliest returneth with confession of vanity of vanities all is but vanitie in his mouth and with vexation of spirit in the heart but many cry and weepe powring downe many a salt teare from the eie for their former folly before they obtaine mercie Much trouble then and difficulty is in the recouery of a sinner To conclude many men of excellent
sure of safeâ—â— Vse then let vs liue vprightly embrace vertue shun vice carefully destruction remaineth for the vngodly but peace and Gal. 6. 16. mercie to Syon and vpon the Israell of God Let Pharao be drowned the Israelites shall passe ouer safely wicked Israelites may be destroyed yet faithfull Caleb and Iosua shall liue Lotte shall escape when Sodome shall flame with fire and all the inhabitants therof And Noah with his shall be aliue in the Arke when the whole world shal haue an end Thus vertuous men haue a Supersedeas against Gods iustice not of merit but in mercie their soules be sprinkled with the blood of the Lamb so that the Angell of wrath must passe ouer their persons they are aforehand marked Eze. 9. in the forehead for that they mourne cry for the abhominations which they see these the Angel must not so much as touch wheÌ„ they be coÌ„maÌ„ded to smite other without pittie O let vs therfore liue vertuously and be doers of these things Ye shall not leaue your standing You D 〈…〉 e. Psa 15. 5 shall neuer as Dauid saith be moued you shall not like dogs returne to the vomite againe nor like swine to the Ioh. 10. 28 myre it is Christs promise None shall pluck them out of his hands whom hee hath chosen the more they exercise vertue the more they loue it and grow more zealous in it Dauid findeth the Psa 19. words of God sweeter then honey and the keeping of the commandements more precious then pearles so is it with euerie one that seeketh GOD in righteousnesse Vse This keeping of our standing that we fall not away is also a forcible reason to moue vs to exercise our selues in these vertues What more comfort then euer to abide with God in the state of grace to call God father Christ the Iudge our blessed sauiour the holy Ghost our comforter glorious Angels our fellow seruantâ— earth our right and heauen our inheritance And what more vncomfortable then by falling away to bid adue to God to grace to goodnesse It is to cause the Lord to abhorre vs and to bid the Diuell take vs It is to runne from vnder Gods protection and to seeke death and destruction who therefore would not liue in doing vertuously to keepe his standing in the state of grace that hee fall not away Doubt not of falling if thou liue in Euangelicall obedience in these vertues thou hast a perpetuall pledge of Gods loue euen by thy godly life his promises are annexed to such a one by well doing thou hast assurance of deliuerance and art in Gods seruice and he that hath called thee will mercifully reward thee in the end But many haue falne thou wilt say true from what they Obiection answered seemed to bee but not indeede from what they were their gifts were common fauours but not the speciall graces of election they neuer attained vnto the aforenamed Euangelicall obedieÌ„ce secretly they were hypocrites none fall finally but the good things they do are done sinisterly as appeareth in Iehu and they nourish some sinne which doth breake out at the length openly as in Iudas is manifest Search therefore thy self how thou standest if vprightly with feare loue and in humility feare not to fall finally The elect fall for a time as we see in Dauid but they so coÌ„tinue not euer this is the fall of a reprobate If you demand how in falling we may know the difference betweene the elect A quest and reprobate it may appeare thus to a man first by the truth of grace before the fall by the remainder of grace in falling with a kind of feare and with some struggling vnwilling to yield and yet through infirmity violence of affection forced to yield for the godly truely conuerted cannot sin after with full consent Lastly after the fall to be checked in conscience and though for a time they do lie in sin yet then not without the Lords externall chastisements to make them remember themselues when a faithful messenger coÌ„meth as Nathan to say thou art the man Dauid yieldeth and saith I haue sinned which the reprobate do not If further through feare thou that art in the state of grace dost obiect Sathans Elect neede not to fear they shall no way be ouercome powre hee shall not preuaile Christ hath ouercome him Math. 4. And his triumph is thy victorie so read it and beleeue If thou dread the world Christ saith Be of good comfort I haue ouercome the world Iohn 16. 33. If the flesh which ouerthrew Salomon conquered Sampson hee that is in Christ hath mortified Rom. 6. the deedes of the flesh and why was Christ pure but to subdue thy corruption If yet thou say But for all this thou maist be ouercome by many temptations fall away in time of persecution remember that God wil not try thee aboue thy strength 1. Cor. 10. 13. And for other afflictions for Christ in them thou shalt be more then a conqueror through him that loued vs. Rom 8. 37. And I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to com nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus verse 38. 39. But many false teachers shall arise true to deceiue certainly the reprobate and to beguile the elect if it were possible Math 24. 24. But therefore it may bee inferred that it is an vnpossible thing bee humble and meeke for them that be mâ—â—ke will he guide in iudgement and teach the humble his way Psal 25. 9. Loue the truth for the truthes sake God wil not giue thee ouer to beleeue lies as hee doth those that haue not a loue of the truth 2. Thes 2. 10. Oh but I feare my daily offences wil cause the Lord to cast me off to take his grace from me so shall I fall finally For this know that the best sinneth often it is not sinning but the lying in sin that daÌ„neth If thou canst confesse sin forsake Pro. 28. 13. it thou shalt haue mercie Prou. 28. 13. though thou dost fall thou shalt not be cast off for the Lord putteth vnder his hand Psal 37. 24. To conclude the Lord wil not forsake his people for his great names sake because it hath pleased the Lord to make them his people 1. Sam. 12. 22. Thus said Samuel to Israel to coÌ„fort them euen when they had greatly offeÌ„ded God Therefore let Sathan roare and compasse the earth Iob is hedged about let A comfortable conclusion the world lie in wickednesse the elect shall see light to come out the flesh is strong but the spirit of God is stronger to cast it out to subdue and kil it persecution shall not ouercome the loue of Christ wil constraine vs to hold False teachers shall not mislead vs so but wee shall see returne or preuent them before though we sin yet this doth not condemne vs for no Christians but that we are weake and not wholly freed froÌ„ corruptions Here is no perfection here is vprightnesse to bee had hold this beware of hypocrisie striue to perfection that thou maist after attaine it in glory So beloued shall no sin raigne over vs grace shall grow in vs peace shal be vpon vs faith shal set comfort before vs this wretched worlde shall not bewitch vs pleasures shall not deceiue vs nor any thing cause vs to miscarie but that wee shall run on run out our race with ioy vntill the full end of our daies Which the Father of mercy the God of all comforts graunt vnto vs for his sonnes sake Christ Iesus To whom with the Father and the holy Spirit be euerlasting praise and glory for this his grace and all other his mercies now and henceforth for euermore Amen FINIS
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
houre this caÌ„not be denyed but yet one onely though there were two one that a true penitent sinner may not despaire but one that vngodly wilfull traÌ„gressours may not presume Many cannot heare the threats of the Law for feare of desperation yet can they willingly run on in sin so perish by presumption By this many millions of thousands haue fallen headlong downe into hell remember what Christ said of Luke 17. 27 28. Sodom the old world but the Scripture mentioneth few that haue gone to destruction by desperation Cain Sauâ—e Achitophel Iudas Dost thou hope to speede as did the good thiefe and why rather dost thou not feare to be like the bad thiefe they both were in one case had the like punishment Christ betweene them and death before theÌ„ nay the worse thiefe had the good thieues rebuke admonition to warne him of his wickedness and to cease to sin yet he had no grace to repent Meanes wil not preuaile in the latter end where God vouch safeth not the gift to amend If thou dost perswade thy selfe that God wil giue thee grace then to repent thou art deceiued if now hee offer grace and thou refuse it At what time so-euer a sinner doth repent from the bottome of his heart at that time will GOD freely forgiue but that time is not when we lift God is not at our beck but the time is at his call To day if ye will heare Heb. 3. Psal 95. his voice harden not your harts to day if we be not ready wee shall be lesse apt to morrowe the longer we continue in sinne the older it is and the more strength it getteth It is not as other things the older the weaker but daily it groweth stronger If we say we can repent when we wil that is not in our power and if it be then if thou dost not repent now and can thou encreasest sin by wilfull transgression and so makest more iust thy deserued damnation Therfore let vs now amend not deferre Conclusion off till he eafter when at death there is no remedie but either to heauen or to hell to God or to the diuell in which case men hardly or neuer finde that coÌ„fort which presumptuously they haue expâ—cted but doe dye as they haue liued in sinne without sense or taste of ioies euerlasting prepared onely for the righteous for Hee that beleeueth in Iohn 3. 36 the sonne hath euerlasting life but he that obeyeth not the sonne hath not life but the wrath of God abideth vpon him These things that is which before he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath mentioned Men do many things some the inuentions of their owne braine some the custome of forefathers some one thing some another but not these things that is which the word teacheth Men do but not what they should doe the perfect rule of righteousnes from which we may not decline to the right hand or to the left neither adding thereto nor taking there from for if wee doe we keepe not our standing we lose our comfort and wander without our guide we know not whither some wholy as Apostaâ—ates some in part persisting obstinately as hereticks some against loue as schismaticks and most as lawlesse for our liues like prophane Esaus will despise our birthrights and sell heauen soules health conscience comfort the words of eternal life for a mease of pottage euen for our momentanie pleasures lusts and liking in this life Many there are which will doe this Men doe some things but not all things thing and that thing these singularly but not these things plurally when a maÌ„ desirous of the assurance of saluation must be studious of euery vertue which helpeth thereunto It is the nature of vertue to loue vertue whence it is that one vertuous man imitateth an other wherein one seeth another to go before him any way One two or few vertues cannot liue where other vertues are either hated or not sought after one dependeth vpon another as links in a chaine and cannot be sundred we may not be like Agryppa almost a Christian for almost is not a Christian neither content our selues with many things as Herod though with gladness whilst we nourish some sinne and be infected but with one notorious vice God will haue all of vs or none of vs though Sathan desireth but any least part he wel knowing that where he hath any thing at all God will haue there nothing at all He that breaketh one of the least of these commandements shal be the least in the Mat. 5. kingdome of God Iames saith He that Iames. 2. breaketh one is guilty of all and one vice is enough to ouerthrowâ—s though wee haue some vertues one sinne of couetousness ouerthrew Iudas the desire of a bribe got Gehezi the leprosie Sampson his lust lost him his strength and eies Caines enuie made him so to sinne as hee became accursed Ismaels mocking cast him forth Esaus prophanenesse lost him his birth-right Ely his indulgency was his breaknecke Michols deryding spirit made her barren and Ananias for hypocrisie was a spectacle of iudgement to others Herod albeit he doe many things yet will haue his Herodias his beloued sinne still for enioying whereof wee are content to leaue other vices I Wee will leaue any sin to keepe our beloued sin will saith the boone companion doe any thing and let me bee but drunke And I saith the carnall caitiffe and let mee but satisfie my lust bee wanton liue in dalliance and commit filthynesse And I saith the couetous man and let mee gaine goods and wealth And I saith the proud man and yield me honour little knowing that such a maister-sinne is not without his many attendants It ruleth but the other haue their power to which the miserable is also in bondage vnwittingly for we must know that no one vice wil be singled out from his fellowes but if one get head other haue gone before as harbengers and other waite and followe after as Assistants one breedeth an other and one nourisheth an other continuallie Examples hereof not onely in the wicked who heape sinne vpon sinne as Ioash murther to his Idolatrie Iudas treason to his couetousnesse but euen in the falles of the faithfull children of GOD Dauid his lying in the bed and gazing idlely abroad bred his lust lust adulterie and adultery murther Therefore such as suppose to walke with a partie coloured coate betweene vertue and vice or rather with some vertues and some vices these men yet know not that vertue will dwell alone as God or vice alone they are contraries they neuer can accord in one where vertues are carelesly neglected there no one vertue hath full possession and where any one sinne beareth sway there viciousnesse is Lord master Therefore let vs not doe this or that The meere ciuill honest man is no commendable ChristiaÌ„ vertue for so may we sinisterly but endeuour to doe
all and this is right Many men go vnder a good name by ciuil honesty either thorow restrayned nature or good education in commendable maners of ciuility who are farre from sanctification and the graces of the spirit They doe many actions of vertue either of a custome or by imitation or respectiuely for this or that person for this or that by-end but not for vertue it selfe neither doe they shew fruits of vertue other then may preserue common honesty their credit to liue amongst meÌ„ to procure them praise secret or lesse publick they regard not dueties of holinesse prayer reading the scripture saÌ„ctifying of the Sabaoth instruction of their family countenancing of the word preached and such like they be so farre from as they mock at men herein zealously affected for vices which they shunne they be such onely as be discoÌ„modious or odious amongst men that haue but common honesty but to sweare in ordinary communication to be companions with men superiour in place how wicked soeuer they make no conscience of neither of many other euils which by the rule of godliness are odious to God and such as sincerely seeke him A sanctified spirit doth not thus shuffle things together neither maketh a mixture of that which cannot be compounded but they truly hate all vice are affected to euery good thing and become in their place after the measure of grace giuen them doers of these things But least naturall men should carp PreuentioÌ„ of obiection say Belike I wold haue men here without sinne or else to be without grace vnlesse we do all things we do nothing I answere It is not mine intendment to teach any such thing but that meÌ„ should leaue sin to the vtmost not dally with any that they should doe vertuously liue in purpose of heart and will without sinne Legal obedience is beyond what is legal obedience our power to performe which is after the exactnesse of the law the commanders holiness and mans perfection by creation which we haue lost and is not here in our owne persons recouerable whatsoeuer the Phariâ—aâ—cal Papists say to the contrary but I speake of obedience Euangelical obedience and vertuous liuing Euangelically which is an earnest endeuour in loue thankfulnes to God for his mercies in Christ in faith apprehending his merits in whom we be acceptable and wel-pleasing to God in truth and sincerity of heart to doe whatsoeuer we are commanded and is commended vnto vs which will appeare by our ioy in well Sigâ—es of 〈…〉 rity doing by our prayers and holy desires to doe well by our feare to offend by our sorrow when we faile in our dueties wherein stands the perfection of the best Christian wee can neither be equall to the lawe to fulfill it nor go beyond to do more any way to merit S. Paule in his Apostolical estate found imperfections And Hezechias could speak of vprightness but of no perfectioÌ„ And thus much for the condition of the promise Ye shall neuer fall Ye shall neuer sâ—ip or slide downe ye shall not come to any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exposition hurt the word here vsed is drawne from the bodie to the minde and is diuersly taken in scripture sometime for sinne Prou. 24. 16. therefore is the word so translated in the vulgar translation sometime for destruction 2. Sam. 3. 38. 1. Cor. 10. 8. sometime to be downe on a sodaine so as a standing and course is not kept which is the common signification thereof All these three may here very fitly stand Ye shall not sinne ye shall not be destroyed ye shall not decline from your standing to fall away from the state of grace whereunto ye are called And therefore here I wil speake of them all as reasons to spur vs on to a vertuous life which is the scope of the words Doctrine Ye shall not sinne Vertuous men sinne 1. Iohn 3. not He that committeth sinne is of the Diuel and he that is borne of GOD sinneth not yet he that saith hee hath 1. Iohn 1. no sinne â—s a â—yer and the truth is not in him It is true neuerthelesse that he which abideth in Christ sinneth not such do coÌ„mit Psal 119. 3 none iniquity to wit first in Gods acceptation according to that saying He saw none iniquity in Iacob nor transgression How godly are said not to sin Num. 23. 21. Ier. 50. 20. in Israel their sins shall not bee found saith Ieremie and the reason is because the Lord will be mercifull vnto them secondly in Christs satisfaction in whom we are the righteousness of God and in him there is no condemnation Thirdly 2 Cor 5. 21 Rom. 8. 1 Rom. 7. in a godly mans will for as the Apostle saith good they would doe and wherein they doe euill they sorrowe and would not doe and herein the will stands for the deede Lastly in respect of time for as the child of God sinneth not wholly so neither finally for God hath put his feare into him that hee shall Ier. 32. 40. Ps 37. 24. neuer depart from him but if he fall he shall not be cast off for the Lord putteth vnder his hand Thus the vertuous sinne not and this grace shall be attained vnto by such as doe these things saith Peter Vse Now this reason hath great force to perswade vs to be vertuous to bee free from sinne is blessednesse as Dauid affirmeth in Psal 32. 1. 2. This blessing can we not better know then to consider What it is to sin and to liue therein what it is to sinne and to liue in it It is the state of corruption seruice to the Diuell contempt of Christs death the resistance of grace the racing out of Gods image the bearing vpon vs the Dâ—uels likenesse it is cause of calamities the curse in our calling the eating canker in the soule the obiect of Gods wrath and deaths sting it breaketh the vnion betweene God and vs it maketh conscience to accuse and the lawe to condemne it maketh our life miserable death fearefull and the last day terrible and to conclude by it we lose heauen Angels attendance saincts society and all celestiall comforts eternally and we purchase hell fiends attend vs diuels accompany vs the cursed crue of damned soules abide with vs and we vtterly depriue our selues of all good liue in woe and paines euerlastingly This is to sinne this is to liue in sinne and not to sinne is to be acceptable to God in Christ righteous our will plyable to his bidding and our end comfortable as we to goodnes are conformeable Doctrine Ye shall not be destroyed The vertuous as they sinne not so they perish not Godliness hath the promise of this life and of the life to come there is no cause of feare then A great inducement to liue vertuously wee all naturally feare destruction we desire to preuent it no greater ioy then to be