AMENDMENT of life: THREE SERMONS, UPON ACTS 2:37-38. CONTAINING the true effect of the Word of God, in the conversion of the godly: and the manner how it changeth their hearts, and reformeth their lives, which is the true work of regeneration.
By JOHN UDALL, Preacher of the word of God, at Kingstone upon Thames.

JOHN. 3:3.
Except a man be born again, he can not see the kingdom of God.
AT LONDON, Imprinted for Thomas Man, W. B. and N. L. 1584.
 
TO The RIGHT HONOURABLE CHARLES, LORD HOWARD, BARON OF EFFINGAM, Lord Chamberlain of the Queen's Majesty's most honourable household, of the most noble Order of the Garter Knight, and one of her Majesty's most Honorable Privy counsel: JOHN UDALL wisheth continual increase in all virtue and godliness.
<> As there is no field, be it never so wel tilled, and be the seede never so good that is sown in the same, but weedes will of their own accorde spring therin, and without the diligent care of the husband-man, choake the good seede, and deceive the owner of the expected fruit of his former labour: so there hath never since the world began (right honourable) bene any church so pure without corruption, that hath not had many blemishes in the same: the which without the great mercie of God, and provident care of the gouernours thereof, both hath, and doeth, and to the ende of the world will, so grow and increase, that they will never staye, until they have brought to pass the vtter subuersion and ouerthrow of religion there professed: for if we begin with the Church of the Jews, not only the first visible, and established church, but also the image and picture of the Church of God forever: and consider what corruptions have crept into the same, howe they have increased from time to time, and often preuailed against the sincere worship of God, to the vtter ouerthrow of true religion, and strengthening of idolatrie: it is so manifest in the bookes of Moses, Kings, and the Prophets, that either we must refer the consideration thereof, to those places, or els (which is needeles) make a whole volume of the discourse of the same. we see the same practize in the Primitiue Church, even in the time of the apostles, that both corruption of doctrine, and also loosenes in conversation, did greatly infect that age. The which is euident in the times following, and even until this day: that the true doctrine of the Gospel hath bene most blasphemously peruerted, and godlesness in life so rooted into the heart of man, that the number of true Christians hath ever bene a small, poor, and contemned flocke. And in truth, we neede gono further than to these present times, wherein we live: in which (because thorough the great mercy of our good and gracious God, the seedes of Popishe tares can take no such roote, as Satan wisheth) we may behold, and (to the great grief of Christian hartes) too plainly see, how greatly Atheisme and vngodliness preuaileth, that it is a hard matter, even in this bright sunne shine of the Gospel of Jesus Christ, to find many of them, that together with puritie of religion, do studie to keep a sincere and upright conscience, in their life. For religion (nowadays) is made a cloake, to hide sin: a myst, to bleere the eyes of the world: a den, for transgressors: and a cage, for all unclean birds in the world. All which springeth hence, that Satan can persuade men, that if they profess themselves to be Gospelers, and make show of religion, it is not only sufficient, (because no man shall be saued by his works) but also it shall bring them into more credite and estimation in the world, thereby to grow greater: which bringeth forth these three most pernicious and daungerous evils among men: first, that the Papists, (who measure all things by the outward show) are not only kept from listening to the truth, but also more hardened in their blind superstition. Secondly, that the glorie of the highe and mighty God, which should shine in our lives, by the Gospel, is trampled under feete. Lastly, that their own souls and bodies are in a most daungerous estate, (being driuen by the prouocation of the deuil) headlong into the pit of condemnation, whereinto so many, as with out repentance, runne on to the ende, must needes fall at length, feeling the torments increased unto them: that (for laying stumbling blocks in the way to ouerthrow others, and defacing the glory of the great God, and proceeding in satisfieng their own appetite with sinne) they have most justly deserved. The consideration of which mischiefe, moved certaine godly, and well disposed persons, (who were by the providence of God, eare witnesses of a discourse, that it pleased the Lord to stre?gthen me, to vtter in my ordinary course, upon the Acts of the apostles) earnestly to intreat me, that I woulde penne the same, for their further comfort: which good and godly motion of theirs, for that it proceeded (I doubt not) from an earnest desire in them, of spiritual edification, I condiscended unto. And because it hath pleased God, to make me, by special duty, bound unto your Honor: I therefore have made especial choice of the same: whereunto, these my simple and small labours might be dedicated, most humbly beseeching your honor, that, as it is the summe and substance of all the religion, taught, and professed in this poor Town of Kingston, so it would please your L. to accept thereof, not according to the quantitie (that is but small) nor expecting the inticing words of man's wisdom, (which is most unfit for the Gospel of Christ) but according to the substance of the thing, and the mind of the poor labourer. So shall your Honor bind me, (which notwithstanding is my duetie) with the rest of them, that fear God, among us, to pray continually unto the father of our Lord Jesus Christ, for you: that it woulde please him, so to direct, guide, and bless all your enterprises, as may best tende to the glorie of his most blessed name, the benefit of his Church, and this common weale, and the eternal and everlasting comfort of your own soul.
Your Honors most humble to commaund in the Lord Jesus Christ. JOHN UDALL.
 
Three sermons of the amendment of life.

Acts. 2. verse. 37:38.
Now, when they heard it, they were pricked in their hearts, and said unto Peter and the other apostles: men and brethren what shall we do? Then Peter said unto them: Amend your lives.
When our Saviour Jesus Christ (according to his promise) has se?t dawn y holy ghost into the hearts of his discipls, which was so effectual in them, that they who were vnlearned spake with diuers languages, the Jews and straungers of diuers countreyes gathered togither to sée that straunge wonder, and some admired it as the wonderfull worke of God, others mocked them, affirming them to be droncke: whereupon Peter stoode up making an Apologie for himself and the rest: first deliuering them from that lying slaunder of dronkennes, and then proved it to be the worke of Jesus Christ, whome though they had crucified, yet God the father had raysed, and had exalted him to bée Lorde and King over all thinges both in heaven and earthe. The which beyng proved unto them that: he was the very Messia, whom they had so wickedly crucified, they perceiued themselves to bée in daunger of the heauie vengeance of God for it, and their fear it wronge in them, as is sette) down in the former of these verses. In which (togither with the latter) for our better remembrance, wée have to note these thrée thinges: First, the effecte that Peters Sermon wrought in the heartes of these Jews: Secondly their care to bée resolued what to doo: and lastly? Peters counsel unto them.
When they heard it: that is, who he was whom they had so abused, and what danger they were in for it: it wounded them even at the very heart, and strooke them in a marueilous fear of God's suddaine vengeance to be poured down upon them for their so hainous a facte, and so horrible murther, as to kill the Lord of life, from whome all they that ever shall be saued, do receyue their life and salvation. Which declareth unto us their wonderfull blockishnes, and palpable blindnes, y they reading the prophesies (concerning the Saviour to come) every Saboth day and daily looking for him, yet when he cometh do thus behave themselves towardes him. The cause wherereof was for that they dreamed of a worldly King full of pomp and glory, and Christ being so base and poor, they were offended at him: much like ye carnal christians of our time, who are ashamed of ye basenes of the gospel and simplicitie of religion, and therefore think that it is too meane a thing for me? of great estat and honor: but we sée yeco?trarye in God's word: that there is no joy wtout Christ, but sorrow: no, honor, but ignominie: no blessednesse, but curssednesse, howsoever it séemeth otherwise to carnal people, that judge fleshly and according to natural reason: and therefore we reade that the greatest dishonour that ever came to the Kings of Iuda and Ierusalem, was their negligence in religion, and their greatest praise is their care to establish it in sinceritie: and therefore, how base, poor and contemptible so ever Christ séeme to flesh and blood, there is no glory, riches, nor honor that profiteth, excepte it be gouerned by him, and directed to his glory. we learne further by these Jews, that there is no way in the world that can serve to convert man unto God, until the appointed time doo come: For they heard Christ often, and yet his word was to them as water poured upon a stone, until this hour wherein God had determined their conversion. Which doctrine ministreth a double use unto us: first to y magistrate that he compell all, (yea even the obstinate) to the outward exercises of religion: for by y means it may please God to worke their conversion. Secondly forevery priuate person that is already called, (yea and the minister of the word especially to bear with pacience the vnregenerate, and not to determine or judge rashly of their reprobation: But still to hope for the time of their conversion. Moreover in that it is said here that they were pricked in their heartes when they hearde it, we learne how néedfull it is for us to have the word of God continually sounding in our eares, whereby wée may be roused out of the sléepe of sin. For wée are naturally prone to evil, and slouthfull in the service of God's worde, very dull to goodness, néeding the goade of God's threateninges to pricke us in the sides, and to make us procéede in the fear of the Lorde: else wée fréese in our sins, and if any good motions come in our mindes now and then, they are choaked: and so wée waxe worse and worse. The consideration hereof made David a Kinge to meditate in the word of God day and nighte, and made it his counseller, a good example for all great estates to look unto and follow.
 Pricked in their heartes. Howe cometh this to pass, that Peter speaking only to the outwarde eares, they are sayed to be pricked in their heartes, even by the wonderfull power and Maiestie that God hath printed in his woorde, that it shoulde sounde the bottomless deapthe of man's most secrete thoughtes, and enter betwéene the soul and the spirite. And this effecte it hath in all, though it have a contrarie fruit: for the wicked take occasion hereby, to be more seuere against the Children of GOD. As we may sée in Pharaoh, Achab, Jeroboam, and the Pharises. But the children of God use means assoone as they be touched to amende their lives as did David, and Iosias, and these Jews? Whereby wée may take good occasion to examine ourselves, whether wée be the Children of God or no: for if the contempt or neglecte of amendemente of our lives argueth (as yet) no grace to be in us, then the care to amende, and the indeuour thereunto indéede, is a special motion of the spirite, which we muste be careful to cherrish, leaste it be quenched, and so our estate waxe miserable.
And said unto Peter. This is the seconde general parte containing their care to séeke the righte way, to be deliuered from the gulfe of perdition that hanged over their heades: which is a Note of a true Childe of God, for it is the nature of every man to say, when his sin is reproued, that the Preacher sayeth true, and that wée shoulde amende, but they never sette one foote forwarde to putte it in practise, only the Godlie have that care, that when anything is founde by the word of God to be amisse in them, they canne never be at quiet until they find oute means, wherey it may be redressed. Lette us observe further in them a wonderfull change: They had mocked Christ and his doctrine, and never were at reste, until they had killed him: they not long before this time did estéeme the apostles no better then. Dronckardes, and yet the Lorde in this shorte time so altereth their mindes, that they come to them louinglie, terming them Men and Brethren: which will bée so far from a wicked man untouched with God's spirite, that he will rather with Judas and Achitophel hange himself, then séeme (forsoothe) to bée so muche beholdinge to the godly, whome hée taketh to be his enimies. But if once God's word take déepe and sound roote in any man, it will alter and chaunge him quite from his former wicked mind: Whereof wée have notable examples in the Scriptures: Saule wente to Naioth, entending to persecute David, but God chaunged his mind, that he prophesied: Paule wente toward Damascus with intente to make havecke of the Sainctes of God: But when he came there hée preached Christe unto them. The Souldiours wente out from the Pharises to take Christe, but the Maiestie of his woorde strooke them down to the grounde, and made them return this aunswere: that they never hearde man speak as he spake. They in this place came to mocke, and you sée howe God turneth their mockinges into earnest intreating the apostles to give them good counsel. Whereby wée learne the truthe of the saying of Solomon, that the heartes even of Kinges are in the hands of the Lord, as a boate in the Riuers of water: and therefore it is not in man to directe his own ways: which teacheth us to pray unto the Lorde continually, that it woulde please his maiestie so to gouerne us, as may beste tende to his glory, and the comfort of our own souls. It teacheth us moreouer, that seeing God turneth, at his pleasure, evil intentes to good purposes, that we must wishe, and desire, and dayly exhorte al men (of what mind soeuer they bée) that they have a care to hear God's 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 far on them, that contrary to their purpose, they may be wonne into the shéepefolde of Christe Jesus, to their endless comforte.
What shall we do. Béeing grieued with the sight of their sins, they séeke what to doo to be eased, showing unto us an example of the heart truly touched, to séeke the way to amend, and not as is the manner of hipocriticall repenters, to abide in the same sin, and continue without amendment: for such (as yet) did never knowe what it is to be pricked in heart with the true sight of sin.
Then Peter said. The third general part of the text, which containeth the counsel that Peter gave unto them: the which (before we come to handle) we must observe two profitable lessons, for our comforte, and instruction.
The first is an experience of the truth of the promise of our Saviour Christ: for they that séeke shall finde, and to those that knock it shall be opened, and that God is néere at hande to all them that call upon him faithfully: For our good and gracious God, béeing full of mercy and tender kindness, doeth open the treasures thereof unto his Children, when they seek it by repentance from the bottom of their hearts, and in the anguishe of their souls acknowledge their woeful estate, and wretched condition if he shoulde leave them to themselves. So he dealte with the Israelites in their slighte before Pharaoh and his hoaste. So with David béeing wounded with the sighte of his own sins. So with Paule, being caste down and blinded in bodie, to teache hym the blindness of his soul. And thus he dealeth with his dearest beloved Children: to witte giveth them a sighte of their own sins, and his Iudgementes deserved for the same: that they may learne to goout of themselves, where is nothing but confusion, and so to séeke unto him with an vnfained desire of comforte. The use of which Doctrine (béeing rightly applyed) is mooste swéete and comfortable: For it is the lotte of God's Children to bée often grieued in their soul and afflicted in conscience, through the view of their own sins: whereby Sathan would make them beléeue, y it is for that God hath cast them of, and given them over into hardness of heart: thereby labouring to driue them to dispaire. But wée must striue to be persuaded of the cleane contrary: for to be given over of God, is to wallowe in all sin without remorse, to heape transgression upon transgression, without sight of the daunger thereof, and so to make a sporte of iniquitie: but to be grieued with sin, 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 God's grace) in time conuenient (when he hath sufficiently humbled and trie?d us) bring forth the quiet fruit of righteousness unto all them that be thereby exercised. And therefore when the Lorde layeth any triall upon us, that we séeme to be ready to be swallowed up of many daungers that are imminent, though it be the propertie of flesh and blood to be grieued at it, yet we muste striue to fly up farther, to wit, to learne this lesson, that if we be the children of God, when greatest daungers assaile, we muste assure ourselves that the Lord hath an especial worke to bring to pass by us, whereby he will not only have his own glory to shine out more brightly, but also that we may perceiue his love unto us more euidently. The second thing y we have to note, is Peters readiness to salue that soare that he had made, and to heal the wound that they were pained with all: which sheweth in him two qualities, that be required to be in all the Ministers of God's words: to wit a readye and willing mind to helpe, and power to performe the same. The first we sée was in him, and was the mark that he shot at, in reprouing them so sharpely, even their conversion: which as it should be the care that all the Ministers of God's word should have, to do the worke of the Lorde willingly, to séeke souls unto Christe, and bring them out of darkness, into light: so it sheweth unto the people, that when the Minister reproueth sin sharpely, and galleth them to the quicke, he neither doth it of mallice nor choler, neither yet of hatred, but of meere love unto them, to do them good, to bring them to sée themselves, and so to séeke to God. And therefore (howsoever fleshe and blood iudgeth otherwise) they are the greatest fooes to man's soul that do? tickle the eares with painted eloquence, studying rather for pleasing speaches, to delight the senses, then the power of the spirit to cast down man's pride, that he may be humbled to God: these be they whome the Prophet speaketh of, that sow Cushions under men's elbows, to lull them a sléepe in their sins: these be fitte Preachers for such as crie oute: preach to us pleasant thinges. But Saincte Peter was not in the number of them, and yet did love 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 do: For if (when by the threateninges of God's judgmentes he had wounded them) he had not béene able to help their brused heartes and comforte their sorrowing souls, he had béene no better then a tormentor: But in that he was able, and readie to do both, his example commendeth unto us a patterne of a right Minister of the worde, who muste be able to bring out of his treasury both olde and newe: he muste be able to teache, to resiste the gainesaier, to instructe, to reproue, and comforte. But (alas) the world is come now to that pass, that if he canne reade (and that barely) that is laied before him, he is accoumpted and accepted for sufficient: and yet the Scripture calleth such Idell shéepeheardes, dumbe Dogges, that cannot barke. Salt with out saltness not good for the Dunghill, and yet this churche of Englande (a grieuous thinge to bée considered) is even pestered with suche, and they swarm like Locustes lette oute of the lake. The Lord for his mercy sake either convert them to better uses, or in his good time send an east winde to blow them into the bottom of the sea, and place séeing watchmen, and painefull labourers in his vineyarde, that will dresse it and not fast themselves therein.
Amend your lives. This is the counsel of Peters a sentence very shorte in wordes, but long in matter, containing the very substance of all religion, and the whole ??? of Christianitie: the originalword signifieth to recouwith grief, it is commonly translat repent, and the mter called repentance, which is a turning of our lives unto God, procéeding from a true fear of his iudgments for sin, imbracing God his promises in Jesus Christ, and reforming the life according to the prescript rule of God's worde: the which (that we may the more orderly procéed) consisteth of these thrée principall partes 1. A sorrow for sin. 2 faith in Christ, and 3. Godliness of conversation: which laste in truth is rather a fruit of faith, (as in a place conuenient shall be proved) then any part of the whole: all which things in some measure more or less are to be found in all them that are God's children and have receyued any tast of his grace.
The first, Sorrowe for sin may be thus defined: it is a grief of the soul for sin, wrought by the judgmentes of God, laid out in his word, whereby the party conuicted is truly humbled. I call it a grief of the soul, because it bringeth man even into the gulfe of condemnation, and setteth before his eyes the heauie wrath of God and hell torments, that his own conscience telleth him he hath justly deserved. This was wrought in David, when his own mouth condemned him to be the child of death. It was in Iosias when his heart melted at the hearing of the Lawe expounded unto him. It was in Marie that washed our Saviour Christ Jesus his féete with hir teares: it was in these that cried out in the anguishe of their hearts: men and brethren what shall we do: it is in all them among us, that have any working of God's spirit in them, when they consider God to be a just God, a reuenger of iniquitye, and themselves to be most horrible and wretched sinners. Whereby we may take good occasion to examine ourselves, whether we be of God or no: which we shall do thus: If I do not tremble at God's iudgments: if my sins grieue me not, surely I am hardned: but if they make me sigh and grone unto the Lord under the weight thereof: if I loth them both in my selfe and others, then I have a mark of God's grace in me, that he worketh my salvation, and sealeth it unto me. This sorrowe may after a sorte be in a man, and yet not the true sorrowe: for many are grieued because they they are not better: for that through their naughtinesse, they forgette preferment, or credit, that else they shoulde have: and therefore it is saide that this muste be wroughte by the judgmentes of God, laid out in his worde: that is, when by God's Lawe I perceiue the straighte lyne that is inioyned to me, and the cursse of God that hang over my heade for my disobedience, that bringeth with it condemnation of bodye and soul: this is the thing wherefore I shoulde be grieued. And if wée wey the matter well, it carryeth with it just cause of sorrowe: for though I inioye all the delightes and pleasures that be in the worlde, I shall have them a very shorte time, and the rewarde of sin is eternal wo, without ease or intermission, which all men have justly deserved, and from which none shall be deliuered, that is not broughte to sorrowe for sin and to séeke to Jesus Christe, the life of them that rightelye séeke him. This (being the firste steppe to God, and entrance into his favour) is mightely gainesaid by the subtile enimie Sathan, that would have us make a sporte of sin. Secondly by the world that blereth our eyes with the poisoned baits of vanities, and 3. by our own flesh y lusteth after those things that bring perdition: and therefore the Lord (who hath a care that his chosen should not be deceyued by all these or any of them) hath in his word set down many most strong reasons, and forcible persuasions, to induce us to this sorrow for sin, as first, his seuere judgmentes executed upon others. Idolators were given over into the hands of spoilers. Blasphemers consumed by the angel of God. Corrupters of God's sincere worshippe presently strooke down dead. Disobedient rebells swallowed up quicke into the earth, Murderers requited with murther. Generally, the whole world (except eyght persons) drowned for sin. Sodome and Gomorrah burned with fire and brimstone from heaven, because of pride, riotte, idlenesse, and contempte of y poor. Foure sins, that now (I am persuaded) are as rife, as ever they were in those Citties: and al these, as they receyued suddaine punishment in this worlde: so (to us) no other is knowen, but that eternal condemnation followed. Now how must these thinges bring us to sorrowe for sins? Thus we have committed the same sins (in some pointe) that they did, and therefore being guilty of the same condemnation, there is no way for us to escape it, but to flée to the Lorde with penitent heartes, and sorrowing souls. Saint Pauleteacheth us this doctrine, and the same use of it, saiing: these are written as exampls for us, that we sin not as they did, least we receyue the same condemation. Whereby we learne that the scriptures of God are not written to us as histories to read and hear for pleasure, but for our learning and instruction, that we may learne by the example of the wicked there mentioned, to leave sin: and of the godly to be stirred up unto godliness. Again, when we consider how mercyfull God hath bene unto us: that whereas in his juste judgmente be might have not only cutte us of, and cast us into eternal condemnation, when first we began to conceive any inclination unto sin: but even before we were born, have drowned us in originalguilte, and never sufferd us to come to any knowledge of good or evil, hath so long a time (we committing so many and infinite sins against his maiesty) yet spared us, and not dealt rigorously with us: this shoulde make us very sory that we have so long provoked so merciful a God unto anger: which use S. Paule setteth down, saying that the mercy of God leadeth to repentance. But (alas) we take occasion to sin by the same, and so are careless to amend, ever having this in our mouths, God is mercifull, and so we incurre the danger of the seuere denunciation following in the same place, where it said: that such heap up wrath against the day of wrath. For we must know that as God is merciful to all penitent sinners, so is he just to all careless and loose people that withhold the truth of God in unrighteousnes: and therefore let us not be so abused by Sata?, to think y God hath mercy in store for him that goeth on still in his wickedness. But let us try ourselves by ye touch stone of God's word, how the consideration of God's great mercy worketh in us. Besides this we sée that when or wheresoeuer the word of God hath béene preached it hath wrought either to their conuersio? and comfort, or hardning and condemnation: it was to Noe a safegard, because he beléeued: to ye worldes ouerthrow, for y they harkned not: to the Israelites deliuerance, to the Egiptians destruction: to the apostles salvation, to the Scribes and Phareseis condemnato?. The due consideration of this must bring us to sorow for sin: for thus we must reason wt ourselves we have the word preached, out of which yt judgments of God are threatened to fall on the wicked: and contrarywise his promises to be performed to the godly: of which sort am I? if of the godly, then the word preached hath moved me to ame?dment, and co?tinuall grief of heart y I can amend no better: if I be not thus moved thereby, surely the? I am of the worst sort to whom the gospel is folishnes, and in whom it savoureth to death. The? I may not abide in sin thus, but by sorow for the same, I must conceive 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 conuersatio?, and that by the candle of God's lawe, whereby I cannot choose but sée the vgly deformities of mine own heart, the corrupt desires of my mind, the fruiteless (if not blasphemous) speaches of my tounge, the god less actions of my conversation: all which heretofore, every one of us have taken pleasure in, and estéemed them as our great felicitie: and this being truly viewed, and withall the reward thereof in his own nature considered, must (if any sparke of grace be in us) not only pinch us at the very hearte, but also make us say with the apostle, that it is sufficient that we have 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 begin the service 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 serve, then should al, or the greatest number be saued: and yet we sée both by the course of God's 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 even of them that were outwardly of the number many were hipocrites, and dissemblers. So true is that saying vttered by the month of Christ Jesus our Saviour. Straighte is the gate and narrow is the way, that leadeth unto life, and fewe there be that find it. And wide is the gate and broade is the way that leadeth to distruction, and many gothat way. And therefore this same usuall 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 have sorrowed vnfainedly or no. Jesus Christ, who séeth the darkest corner of our hearts shall be the Iudge, and will give sentence of every one as they are, and and not as they séeme to the world to be. And lastly eternal torments are provided both for hipocrites, and hard hearted persons. Let us not deceive ourselves with an outward show of religion: let us not (like glowormes) make boast of that we are not. But all pleasures and vanities set a side, let us begin to rippe up our own heartes, return 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 have done. I know that as this is the entrance unto God, and so the first slip that we give unto Sathan, so he lacketh not his persuasions and 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 provided for them, that take their pleasure in y things of this world? will God be so seuere as so? will he mark 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 love to be always chiding. God is mercifull, he knoweth man cannot kéepe his Lawes in all pointes, and therefore he will bear with him. Doest thou not sée and beholde great 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 great delighte in sinnne and wickedness thus longe, and if thou shouldest do as they say, it were even to make a metamorphosis of thy selfe, and thou haddest better be out of the worlde, then to leave thy former companions, thy delectable pasttimes and merrimentes. Thus oulde thou art: and thus many yeares thou hast lived at thy pleasure and what hath hapned unto thée for it? if it were such a grieuous thinge in the sight of God, thou shouldest never have enjoyed it so longe without punishement, for behold there be no men under the Sunne more void of calamities then they be y are not so precise, but follow their own desires. And though it did offend the Almighty (which is to be doubted) yet thou mayest return unto him many yeares hence? he wil receyue thée at any time, yea if thou do but cry, Lord have mercy upon me, when thou liest sick and séest no other way but death, it will serve. were it not great 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 natural men, which are so fitte to their nature and so agreable to their complexion, that they quickly assente and followe the steppes prescribed by him. Where upon it cometh (as dayly experience declareth too manifestly) that infinite numbers, yea almost the whole worlds, is drowned in sin and iniquity: For either they be Papistes, blind with superstition: or carnal gospellers, contented with bare profession, or Athiests addicted to no religion: thinking it the safest way to meddle no whitte that way: and all these agrée in one conclusion, to delight in sin and iniquity: so that, to find one that maketh a conscience of sin, that striueth for sincere reformation, and wrestleth against his own corruptio?, to please God, is very hard, even among a great number: and he whome God hath inlightned to take that course: What is he? a precision, a puritane, one that taketh himself to be without sin, a wayward body, and busy controller, a medler, and what not? Which is the cause that sin every where so reigneth, and truth and godliness so generaly decayeth, that (unless a general and spéedy repentance preuent it) the wrath of God must néeds fall upon this land, and vtterly roote out this most diuelish generation. Therefore let them that have any sparke of God's grace, mourn, houle, and lament for the desolations of Iacob, and the transgressions of Israell, that at least they may escape the rodde of God's visitation. Thus we sée both the reasons that the holy Ghost useth to move us to sorrowe for sin, and the temptations wherewithall Sathan séeketh to kéepe us backe, and stay us in the delight of the flesh, Let every one of us examine himself which preuaileth most with him. Whereby we may sée ourselves in what state wée stand, before the Lorde our God. The ende of thie sorrowe for sin is, not to deserve thereby the favour of God, or y the force thereof shoulde merit justification: for the debter that did fall down at his maisters féete, deserved not thereby to have his debte forgiven him. And therefore the true end of this sorrow for sin is twofold. First, it is to show our humilitie to the Lord: for by nature we be proud and high minded, not bending one whit (notwithstanding our huge masse and heape of sin) but walk with stiffe necks: and therefore it is néedful y the Lord should lay open before our eyes the miserable estate and condition that we stande in: to the ende that we séeing his maiestie both great and terrible, and his justice be?t upon us, to pronounce our condemnation, may have our proud lookes abated, our peacockes feathers pulled, and our hauty stomackes quailed, to beholde God's wrathfull countenance bente upon us: tha: wée may be caste down before his throne, with vnfained humilitie, abasing ourselves, whome wée have well thoughte of, and ascribing all glorye and power to him, whome wée have little regarded. Secondly it is to make way for the grace of GOD to come near unto us, and his great mercy in Christe Jesus our Lord and Saviour, to dwell in our heartes: for as it is vnpossible for fyre and water to agrée togither, for Heauen and Earth to méete in their natural motions, for Lighte and Darkeness to be matched as yokefellowes: so vnpossible is it, to lincke the natural Man and Christe in one, or to find any abode for the spirite of God in the hearte of that man or woma? who hath not bene touched wt the grief of co?science for his sins, nor the terrours of God's judgments for the same: which to be true our Saviour himself hath affirmed, when he said that he came not to call the righteous (meaning such as deemed themselves righteous) but sinners to repentance: for sayth he, the poor, that is, such as are naked in their own eyes, receive the glad tydings of the Gospel: and those shalbe blessed that are poor in hearte, which also is manifest by the Pharesey, who leaned upon his own workes, and the Publicane that fell down, and prostrated himself before the Lord, showing nothing to be in himself but sin, and therefore sued unto the Lord for his mercy and pardon. Therefore the doctrine of mercy in Christ Jesus appertayneth not to them that boast in their own strength, and are meritmongers, neither yet unto the stony and hard hearted, who have no touch of conscience, no sorrow for sin: but a continual delight and pleasure in the sweetness thereof, striuing to fulfill the déeds of the flesh, and to offend, even with gredinesse. But unto the broken hearted, the wounded soul, the grieued hart, and sorrowing spirit, that féeleth itself (by desert) in the gulfe of condemnation, that be cast down and truly humbled by the sight of his own offences: to suche, when they ask, the Lorde giveth: when they séeke, he is found: when they cry, he heareth: and when they mone their case, he (with his mercy) doth comforte them. Let then every one of us enter into consideration of his own estate, and trye what effecte the iudgmentes of God for sin, worketh in him, assuring ourselves that unless it beat us down in humility, we are no vessels for Christ to dwel in, neyther doth the doctrine of faith (now folowing) in any respect appertainie unto us.
Lette us pray
 
The Second Sermon of amendment of life.
The second branch of this amendment doth now follow: which is faith in Jesus Christ, whereby they in whome the former doctrine worketh terrour for their sins, are erected and comforted: of the which, before I speak, it shall not be amisse to declare the diuers uses of the word fayth, in the scriptures, least we should take that for faith in Christ which is not: it is taken especially in thrée significatio?s. First, it is used for beleuing the word of God to be true, called commonly, a historicall fayth, whereby man is persuaded that the things done and recorded in the scriptures are not fayned, going no further: this faith is most properly in deuils, for they know and beleue that all the things there spoken shall be performed, but because they have no comfort therein, they tremble at the consideration thereof. which thing we sée also vttered by the deuils through the mouth of the possessed, saying: art thou come to torment us before our time? whereby they acknowledg that they looked for torments, but they would have the time prolonged, so longe as they could: this fayth is hardly to be found in mankinde, for Satan can teach them that be wicked a lesso? that he could never learne him self, namely that the word of God is not true: that it is but a fable. And therefore you shall sée, and hear them being reprooued by the ministry of the word, either to be as blockes not mouing abit, or sung a sléepe with the voice of the minister: or else openly blaspheme and mocke the word. These be notable Schollers, that have learned more then their maister the Devil. It must néedes be therefore, that they be as near condempnation as he. Secondly, it is taken for the working of miracles, in which sense it is used where it is saide: if ye had but fayth as a graine of mustard séede, and should say unto this mulbery trée, pluck thy selfe up by the rootes, and plante thy selfe in the sea, it should even obey you. This kind of fayth was very rife in the primitiue church, when the gospell was to be planted in the whole worlde: for God gave unto the apostles power to confirme their doctrine with signs and wonders. But afterwarde it ceased, only the ordinary confirmation by the preaching of the word remayneth now amo?g us. This fayth hath bene and may be in a man that is a reprobate and cast away: for some shall say in the latter day, Lord have not we cast out deuils in thy name? to whome it shallbe answered I know ye not, departe from me ye workers of iniquitie. The strength of Antechrist was foreshewed to be with signs and great wonders. And it is also sayde by our Saviour himself, speaking of the last and dangerous times: that there shall arise false Christes and false Prophets, that shall show great signs and wonders, so y, if it were possible, they should deceive even the very elect: which we have séene and dayly do sée by experience, especially in the confirmation of Antechristes kingdom. Thirdly, faith is taken in the scriptures, for that fayth whereby we apprehende the mercy of God to salvation, commonly called Iustifiing fayth, which so beleueth the word of God to be true, that it applieth the whole, as profitable to himself, the threatenings to fear him from sin, and the promises of God in Jesus Christ, unto his own comfort and consolation: and then both to drawe him on to godlynesse: in these thrée senses is fayth most commonly used in the word of God. The last is that which appertayneth to our purpose, whereof we are to speak yet more at large. It may be thus desyned. Fayth is a certaine knowledge, and sure persuasion of the frée favour of God in Jesus Christ, grounded upon the promises of God in his holy worde, and sealed in our hearts by the holy Ghoste. This definition, containing in it ye whole substance and summe of our fayth, is to be enlarged further, to the ende that every parte and parcel thereof may the more plainly be knowen.
 Certaine knowledge. This is the beginning and (as it were) the cause of fayth: for (as the appostle sayeth) he that cometh to God, must beléeue that there is a God: so he that beleueth, must first know what to beleue, and learne the doctrine of salvation out of the worde: and therefore our Saviour Christ in that heavenly prayer that he made a little before his passion hath these wordes. This is life eternal that they know thée to be the only very God, and whome thou hast sent Jesus Christ. The which place (though it contain in it fayth also) yet it is forcible to prooue, that knowledge must gobefore faith, for it is the nature of faith to beleue that it certainly knoweth: and therefore where there is no knowledge, there can be no faythe. Then let all men judge what doctrine that was, which taught ignorance to be the mother of deuotion: and forbid the people the knowledge of the word of God, it was even to blindfolde our eyes that we might fall into the pitte of perdition before we beware, it was to hide the keyes of the kingdom of heaven, so that they neyther entered them selues, neyther suffered others to enter. But blessed be God, who of his great and infinite mercy, hath eased us of that burthen, and granted unto us his holy word. The which albeit many amonge us do little estéeme, because their consciences are seared with a hote yron, that they cannot sée the necessity of it. And therefore do loath the hearing of the same preached: yet we know that fayth cometh by hearing, and hearing by the word of God. And albeit, it was to the Jews a stumbling blocke, and the Grecians foolishnesse: and is now to the supersticious Papist, Heresie: and to the conceited wise man of the world néedelesse, or too base for him to meddle withall: yet it then was, and now is, and ever shall be, to them that beleue, the power of God to salvation, and that by preaching the which must make us (if we have any love to our own souls health or desire of fayth) to meditate in the word of God day and night: and to love and like it above any profite or pleasure, this knowledge must be certain, for knowledge being the ground work of fayth, if it be vnstable, the building cannot stande sure: which certeinty standeth in these two pointes: first to be persuaded of the vndoubted truth of God's word: and secondly of the absolute sufficiencie thereof, not to néede any traditions of men to make it perfect, for so much as it is every waie perfect itself. These two things are duely to be considered, and so much the rather, for that Sathan fighteth to shake them both, laying the truth of the word upon the approbation and allowance of men: and foysting dreames, and fancies of idle brayned persons into it, to consu?mate the perfection of the same.
Sure persuasion. This is the substance and nature of fayth, which doeth arise (by the working of God's spirite with the worde) out of the knowledge of the same: that hereby we are not only persuaded of the truth of his worde, but also beleue vndoubtedly without wauering, to be partakers of the mercies of God in Jesus Christ. The names that the holy Ghost ascribeth unto this fayth, in the doctrine of the apostles, be notable to prove the same not to be wauering, but sure and certaine: it is called a ground or foundation: a steadfaste fayth: and assurance of fayth without wauering: a full assurance: an anchor of our soul both sure and steadfast: which comparison is notable, for as the anchor, though the shippe be tossed and moved with the waues and tempests, yet it is still safe and holdeth fast: even so faith, what troubles or trials so ever befal unto the godly in this world, doth never let go his hold that it hath in Jesus Christ but cleaveth unto him and dependeth upon his mercy in all extremities, and so the Children of God féeling the comfort of God's grace, and having a sure hope of the performance of God's promises unto them are certaine and sure to be saued. The which doctrine, Satan hath ever laboured, and doth greatlie at this day labour to darken and extinguish: affirming it pride and presumption to dare be so bold, as to be assured of salvation. Which thing is true, if the certainty thereof stoode any way in man himself, who is naturally filled with al sin and incredulity, but while they take their markes amisse, they greatly dishonour God. For mark this well: God promiseth in his word eternal life to all that beleue: thou sayst thou beleuest, and I say so too: thou art not sure to be saued: and I say that I am. Which of us twaine doth offende most? the cause why thou canste not be sure, is for that thou art sinfull. And therefore God may cast thée off. Contrarywise the cause why I am sure is the truth and the power of God: his truth, because I do not doubt, but that he will be as good as his promise: his power, because all things are possible to him. This is the ground and foundation of the certainty of my hope, least I should mistrust God, or extenuate his power. For in this I look not upon mine own worthynes (for then must I néedes doubt) but upon him that promised: and that I do well in so doing, I prooue by the testimony of the scripture concerning Abraha?, whose fayth I am to followe: of whome it is said that he neither did consider his own body being now dead (which was almost a hundred yeares olde) neither the deadness of Saraas wombe: neyther did hée doubt of the promise of God through vnbeliefe (marke, here doubtinge termed vnbeliefe) but was strengthened in the fayth, and gave glory to God (then wauering dishonoureth God) being fully assured that he which had promised, was also able to performe it. This being my warrante I am assured that whosoever doubt of their salvation, have no fayth at all. The reasons that the aduersaries of this doctrine do alleadge (because they séeme to carry some colour of truthe in them) are to be considered: first (say they) there is in al men naturally a feare: but where is fear, there is doubting, and therefore all men must néedes doubte. Whereunto I answere confessinge the whole, and yet it maketh nothing against me: for the fear that is in all men is naturall, and is the worke of the flesh, and (indéede) doth striue against fayth, as the regenerate man doth against the vnregenerate, or the outward man against the inward: but as the Children of God are through Jesus Christ more then conquerers through him that loueth them: so true faith ouercometh, yea expelleth fear and maketh us to approche with confident boldnes unto the throne of his grace. Further they objecte, that we are commaunded, by Sainct Paule to worke our salvation with fear and trembling, the which we néeded not to do, if we were sure to be saued. I answere that we must so, but we do not worke fayth in ourselves, and therefore the apostle speaketh there of the continual conversation of Christians, which in regarde of the maiestie of God, always beholdinge them, and the quicke eyes of the wicked narrowly espying into them, must bée maruelous careful that they do not displease so great and good a God, and wary that they give the aduersary no aduauntage. Whereby he may take occasion to dishonour God, and to speak ill of the Gospel. A meditation never to pass out of our mindes: and yet maketh nothing against the assurance of our fayth. They objecte yet further, and say, no man is sure that he shall stand: for David, Lot, and Peter, with many moe that were godlier then we, have fallen. I answer, I am not sure to stand in sinceritie of conversation: for it may please God to suffer me to fall into that sin, whereunto I am naturally prone, to the end to show me my own weakenes, and his great mercy: but I am sure I shall never fall finally, because he that hath begonne a good worke in me will performe it until the day of Jesus Christ: for whom God loueh he loueth unto the ende. so that I or whosoever else doth féele himself comforted with an vnfained persuasion of God's love, may thererby assure himself of God's favour forever. A notable example whereof we have in the seruant of God David, who by the consideration of the help that he had against the Lion and the Bear, in the wildernesse, is strengthened to go against Goliah, saying, that God that deliuered me out of the hands of them, shall also save me from vncircu?cised philistine: so y our assurance standeth in the mercy of god and not in our obedience, which staggereth daily. Lastly they say, certainty of saluatio? standeth in God's eternal election, and who knoweth whether he is elected or no? answer, the foundation (indéede) standeth in election, and is the root of our assurance, but to say ye none knoweth whether he be elected or no, is to say that none be called: for he y is called is elected, because whom god electeth him he calleth: so that whosoever can prove to me by infallible marks out of y word, that he is called wt the inward calling, to him I can prove his own particular election: and therefore whe? they say y none knoweth whether he be elected, they show plainelie that themselves be not called, and then no maruaile if they doubt of their saluatio? when they know not whether they be within the compasse of God's grace in calling or no. Therfore let him (whosoever he be) whether papist pelagian, libertine, familia? or atheist (for al these shake hands in this point) labour diligently by hearing and reading of the word, and prayer, to find out what ye will of God is, and to try himself whether, it doth work in him or no: and not condemne ye truth of God to be false, because his carnal wit cannot attain unto it: but let him rather co?demne himself, because he findeth not in himself the marks that the word of God painteth them out with all, that are the children of God
of the free favour of God. This is the thing which we must know, and whereof we must be undoubtedly persuaded: that is that God of his mere mercy in Jesus Christ hath vouchsafed to adopt us to be his children, not regarding anything in us that is ill to hinder: nor any good to further the same. Which doctrine is in many places of scripture set down to us, as in that confession of Peter, our Saviour saieth, flesh and blood hath not revealed this unto thée but my father which is in heaven. And in another place: No man cometh unto mée, unless my father draweth him: without Christe we can do nothing for we are not able of ourselves to think a good thought, seing that it is he that worketh in us both to will, and to perform. And yet notwithstanding all these expresse sentences of the holy scripture we sée how man laboureth by maine and might, to establish merit, and to maintain frée will in man: to be good if he list. But we have learned out of God's word that all the imaginations of the heart of man are altogither evil, and that there is in ourselves no good thing: and therefore our faith leaneth upon the sole and only mercy of God for our salvation, and in regarde of our own vnworthiness doth in true humility cast down our mindes to bée ruled, and guided by his blessed worde.
In Jesus Christ. Because wée find in the word of God that God is just and that we be sinners, and therefore in his justice though he would he cannot pardon us: our faith findeth out a meane whereby the justice of God is satisfied to the full and also his mercy purchased for us, which is Jesus Christ both God and man? to ouercome (as he is God) all the enimies of our salvation, Sathan, sin, and death, and to suffer (as he is man) all y pains and tormentes that we had deserved both in body and soul, and so presenteth us in his own righteousness and merits, blameless before the face of God, and maketh us heyres of his eternal glory. This being set down in fewe wordes, is the substance of the gospell: he telleth us by his own mouthe that no man cometh 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 unto us, the father being we pleased in him. The use of which doctrine (being rightly applied) is very comfortable: for first it bringeth unto us a comfort, that the seuere wrath of God is appeased against us. Secondly it teacheth, that in all our néedes and necessities, in all our prayers and thankesgiving and in the whole course of our conversation, we are to beg the Lord's assistance: in and through his son our Saviour Jesus Christ, in whome he is pleased, and without whose mediation, our prayers are abhominable, our praises stinck in the nostrells of the father, and we ourselves are the abiecte and refuse of the world.
Grounded upon the promises of God. and so forth. This is set down to show whereupon faith taketh hold, to wit the promises of God: for when we hear out of the word of God, what mercy God promiseth unto them that beléeue in him: it is the office of a true faith to apply the same particularly unto ourselves: whereby we sée that same yet further veryfied that was spoken before, that faith respecteth not ourselves, nor nothing that is in us, but the promises which God offereth unto us in his blessed word: and therefore our faith is not to respecte the decrées of ma?, nor to leane upon anything, sauing ye 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 general offered indifferently to al men both good and bad, without exception, in the ministry of the word, and yet effectuall only to a fewe: and therefore here may arise a question, how I may assure myne own soul and co?science that they be particularly applied unto me. Which is answered thus by doctrine, though every man féeleth best by his own 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, and moveth them nothing at al: but to those few unto whom it is effectuall, God openeth their hearts that they attend unto the word: and as by the same he speaketh, through the ministry of man, unto the outward eares, so inwardly he preacheth unto the soul by his Holy Spirit, whereby those words are ingraffed into their hearts, and they vnfainedly persuaded of them in their souls: which spirit doth kéep co?tinual residence in their hearts afterward, assuring them of his mercy. This S. Paul setteth down, saying we have not received ye spirit of bo?dage to fear again, but the spirit of adoption, whereby we cry Abba father: ye same spirit witnesseth we ours, that we are the children of God: and in an other place: it is God which stablisheth us with you in Christ, and hath anointed us, who hath also sealed us, and hath given the earnest of his spirite into our heartes, hereby we know that we dwell in him and he in us, because he hath given us of his spirit. This being euident by the word, that whomsoeuer God calleth he sealeth with his Holy Spirit, it resteth y every one of us examine himself how he féeleth himself affected in this point: whether we can féele this spirite comfort us at all times and seasons or no. The which triall that it may be the better, I will set down thrée effects of this spirit in them that have it, whereby thou mayest examine thy selfe. The first is this, whereas we by nature cannot away with, or care not for the word of God, because it is to our reason méere folishnes, the holy ghost worketh in us alone of the same, to take delight and comfort in hearing and reading of it and therefor they are said to be of God y hear his word. Which sentence Saint John 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 hear the word, and that with some joy, who yet have little comfort by it, for that they cannot applie it to themselves for their particular use and profit. Therefore this is the effect of the holy ghost, to be vnfainedly persuaded, that all the mercies of God in Jesus Christ promised in his word are as effectuall to me, as if they were set down only to me by name. The 3. is a loathing of sin, and a thirsting after godlines: whereby we indeuour to leave sin, and to live in all obedience of conversation. This Saint Paule setteth down in expresse wordes, saying, if any man have 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 righteousness sake: so then these thrée, Loue to the word, Perswasion of God's mercyes, and Reformation of life, are in all them that have the holy ghost. Thus we sée briefely the particular pointes of of faith set down out of the word of God.
Let us 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 have it, which be of two sorts, inward in the soul, and outward in the conversation, inwarde be 1, Remission of sins. 2. The love of the Father. 3, Promise to be hearde in our prayers, All which procéede one out of another: Outwarde is godliness in life and conversation. For the first which is remission of sins, to be the fruit of faith, is proved by many places of scripture: our Saviour Jesus Christ having a man sick of the palsey broughte unto him, seing their faith, said, be of good comforte, thy sins are forgiven thée. Where we have to co?sider, that not their faith, but his own, applied remission of sins unto him. S. Paule in a long discourse in that heavenly epistle written to the Romans, concludeth with these wordes: we conclude that a man is justified by faith, without the works of the law. The prophet also sayeth? that a just man liveth by his faith. The reasons that the apostle useth to prove this are many: I will onelie set down three of them which are most apparant, and euident: The first is this: by the testimonie of the old testament it is proved, that al men have erred and done amisse, there is none that doth good, no not one: so that al having sinned, and be that hath sinned in one is guilty in all: it muste needes follow, that none can be saued by their workes, and therefore, either by faith or not at all. The second is by the sentence and promise of the Lawe. This do and thou shalt live: but curssed is he that abideth not in all these commandementes to do them: but none is able to do so, for then Christe dyed in vain, and his death had béene to no purpose: and therefore al men beyng, by nature, under the cursse, and not able to redéeme themselves: it followeth that he who was without sin (Jesus Christ) must be their redemption, and applied unto them by faith. Thirdly by the nature of the promise made to our father Abraham, thus: The same way that Abraham was justified and acquited from sin, the same way are all his children justified: but he was justified by faith, for he beléeued God, and it was imputed unto him for righteousness: and therefore must all the godly forever be justified by faith: so that this must stand for an vndoubted truth, that he which séeketh any other way to have his sins put away (whether it be by pardons, merits, or any way else) then only by faith apprehending the merites of Christ, cannot be comforted in his soul by certaine persuasion, but must néeds stagger and wauer continually.
The second inward fruit of faith is the love of God the father, which cometh unto us when our sins are forgiven: for as man is separated from God by reason of sin and iniquitie, so the same being remoued and taken away, God and Man are made one, and be reconciled togither again, by which reconciliation the love of God is precured by the reconciler Jesus Christ, to have his full course and passage unto man. The which our Saviour ment, when he saied: the father loueth you, because ye have loued mée and beleued in me: which thinge S. John also ment, when he said, that ye effecte of the Gospel is that we mighte have fellowshippe with the father and with his son Jesus Christe: of which thing whosoever is truly persuaded, he shall have in his soul and conscience an vnspeakable comforte: for as there is nothing more grieuous unto man (if he co?sider it well) then to have the heauie ha?d of God upon him, and his seuere countenance against him, so nothing can bée more swéete and comfortable, then to bée persuaded of his favour, and fatherlye love towardes him. Out of which ariseth to the godly that peace of conscience, and joy in soul, that passeth all understanding: which thing our Saviour ment whe? he said to his disciples: peace I leave with you, my peace I give unto you: not as the world give, give I unto you. Let not your heartes be troubled, nor feare: which also S. Paule ment when he said: being justified by faith we have peace toward God: and in another place, peace is reckened up among the fruites of the spirit. Examples whereof we have in the scriptures: the Eunuch of Ethiopia, being instructed in the faith, and baptised by Phillip the Euangelist, it is saide that he went on his way reioycing. The same is reported of the Iayler that was converted by the preaching of Paule, that he reioyced because that he with all his household beléeued in God: Marie likewise ieioyced (not so much in that she was the mother of Christ) but in God hir Saviour. So that this being by the word of God proved to be one of the fruites of a true faith, it resteth that every one of us do wey ourselves, examining our hearts how great we find this joy in us, the which although (I doubt not) it is found in great measure in the heartes of some, yet I fear in the most it is very little or nothing at all. For if we may judge the trée by the fruites, some have so so great pleasure and delighte in scraping worldly pelfe togither: other in banquetting and dronkennesse: and many in chambering and wantonnesse: y it is hard to find that man or woman, that sheweth forth unto the worlde, the signes: of joy in the holy ghost which argueth us to be carnal and fleshly minded, not savouring of the spirit of God.
The third inward fruit is a promise that God hath made unto us, that he will hear our prayers, and graunt our requests: which thing is promysed by: the mouth of Christ Jesus unto al beléeuers, saying, verely verely I say unto you, whatsoeuer ye ask the father in my name he will give it you, which thing wée sée veryfied unto the Centurion, to whome it was said: as thou haste beléeued so bée it unto thée, and his seruaunt was made hole the same houre. And likwise to the two blind men, who cried, son of David have mercy upon us: to whome he aunswered, according to your faith be it unto you. Which doctrine must néedes be unto the faithful an exceading comfort: for we sée the manifold daungers whereunto we be subject, the diuerse temptations wherewithall Satan laboreth to ouerthrow our souls and the manifold tribulations that do dayly befal to the bodye, as the slaunders and iniuries done unto us by the wicked, the sicknesse, pouerty and néede that lay hold upon us: against all which we have no shield nor defence, but only to fly unto the Lord by humble and hearty prayer. the which if he should not regard, our state were miserable and we of all other most wretched, if we shold not be heard of him, for whose sake we hazzard all our liberties in the world, and oppose ourselves against his soes: then could we look for nothing but vtter confusion both of body and soul: but in that he hath promised, that if we call upon him in y day of our trouble he wil hear and deliuer us: we gather thereby an vndoubted comfort against al afflictions, that either the Lord will remoue them from us, or else graunte us suche strength and patience, that we shall not only sustain and bear them, but also triumph over them, to his great glory, and our own exceading comfort. where upon we resting (as upon an anchor both sound and steadfast) do most willinglye lay down our neckes under the yoke of God's correction, being certainly persuaded, that all things shall fall out for the best unto us, if we do vnfainedly fear him. Yet this doctrine giveth no warra?t to the carnal and fleshly prayers of natural men, who when they hear that God will graunt whatsoeuer is asked in his sons name, do by and by ask riches, honor, promotions, and worldely dignities: but for such wishes S. Iames telleth us that we ask and receive not, because we ask amisse, that we mighte bestowe it upon our own lusts. Therefore to ask in the name of Christe, is to ask according to his wil, that is, to pray for the gifts of the spirit, for the strengthning of the soul 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: and yet are not heard, we must think our prayers have not bene sufficiently faithful and feruent, or God séeth it better for us, to kéep us under the rod, to schoole us: and having learned this lesson, we should have great comfort in our prayers, though they be not granted: and joy in the cross, even whe? it is most grieuous, for whe? we are weakest in ourselves 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 only promised eternal life, but all things also necessary for this present life unto al them that with a hearty and true faith ask them at his hands, I beléeuing the Lord that he will performe it, do dayly expect and look for the performance thereof, and in the meane while do féed my desire with a continual expectation for the same to be revealed: wayting for the Lordes leasure, until it be his good pleasure to accomplish the same unto me And this is a notable virtue, being steadfast: for we sée both by the Scriptures, and our own 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 Jesus Christ the Saviour of the world, the séed of the woman to bruse the heade of the Serpent, almost four thousande yeares before he came in the flesh, and so he dealeth with us: which thing because it is not presently performed, the wicked distrust, and take their present pleasure of those things that bée here, following their great graundfather Esau. in selling the birthrighte of the kingdom of Heauen for a messe of pottage of pleasure, in this world choosing rather to enjoy the pleasures of sin for a season, and so perish afterwarde eternaly, the? to suffer heauiness for a night, and want for a moment that they might inioy the kingdom of heaven. But contrarywise, the godly beléeuing God, and trusting to his promises, do with patience abide, with earnest prayer beg, and with hope look for the manifestation of all God's promises to their great and endless comfort: and of one of these sortes is every one of us: and therefore let us examine our own consciences. The second virtue 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 never so grieuous unto him, because he séeth it cannot be avoided, he is contented to undergo the paine thereof, and with patience he procéedeth: even 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 great lamentation and grief: 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 us (if we be God's children) as méek as lambs, and milde as Moses, and as patient (as we say) as Job. So that you sée, howe those thinges that be bitter to the fleshe, turn to the great honor, and glory of God, and our own good: in that it increaseth virtue and godliness in us. The third and last virtue that this hope bringeth forth is Contentation: a singular and heavenly virtue, the rarest flower that the garden of man's soul 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 every extremity bringeth forth a happie success to them that fear God, therefore do hope that the Lorde being pleased with me in his son my sauiour Jesus Christ: it bréedeth this in me and must do the same in all God's children, to be very willing, and contented with that cross which he hath lotted out unto me, and be so far from murmuring and grudging, that God hath left me under the cross: that I muste greatly reioyce therein. Which thing we do not only sée practised by y holy apostls of our Saviour Jesus Christ, who did reioice y they were counted worthy to suffer for his name, but also prescribed unto all God's children, that because all that will live godly in Jesus Christ must suffer persecution, and enter into the knigdom of God by many tribulations and afflicons: that therefore we must account it exceading joy, when wée fal into diuers temptations, knowing that the triall of our faith bringeth forth patience, and pa¦cience, having hir perfect worke, bringeth forth perfection. The outwarde fruit of which Contentation is also co?tentatyon with our estate and calling, wherein the Lord hath set us: that, so it be never so poor, base, contemptible, or laborious: seing that God in who? we repose all confidence, of whose love we be persuaded, hath set us therein, we must think it the most conuenient standing for us: and be well contented therewithall, labouring to do our duty therein, with all sinceritie and care to deal justly and truly: which lesson (a pitifull thing to thinke) is scarse learned of any: for we sée how ye poor acount rich in good estate: the rich déemeth the poor to live most at ease: subjects admire the happiness of princes: and princes wish to themselves the secure condition of their inferiours, Whereupon it cometh, that every one (almost) setting his eyes upon the glory and outwarde show of an other man, starteth aside from his standing and is careless in his calling: as magistrates become careles: mean men (looking aloft) wax covetous, séeking to grow great by extortion and usery: artificers to enrich themselves vnlawfully, by facing and lying, swearing and forswearing: so that the head is sick 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 general apostacy (I quake to think it) and my tou?g 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 lives should shine the Image of Christ Jesus most cléerely (alas) are so clogged and cloyed with promotions and dignities of this worlde, that they cleane forget what calling they have, what charge is laid upon them, and what a heauie reckoning they have to make: in so much, y some falling from their first love, do now persecute that which heretofore they have preached: others, because they thirst after gaines and vain glory, forsake Christ with Demas, and embrace this world, using all lawful and vnlawful ways to winne the woll, not regarding what become of those pilled shéepe, the flocke. Where from springeth a mistery more grieuous then all these: that the people of God, for whom Christ Jesus did shed his most precious blood, are so hardened in Atheisme. and godlesnesse: that a man bad as good speak to a stone, as to y most, concerning any matter of religion. And all these with infinite mo abhominations spring hence, ye men are so careless to kéepe their standing: to be contented to abide the heat of the day, and discharge that duty with an upright conscie?ce that God hath laid upon them I would to God that the due consideration of these enormities were setled in the heades and heartes, not only of every particular person, whose faulte it is, but especially into theirs, unto who? God hath inioyned to sée these thinges redressed: that thereby we might be co?pelled not to trifle with God, and his service, as we do, and extoll a bare shadowe so long, until the Lord remoue from us the substance (which God forbid) but that we might all be compelled to labour in the vineyard of the Lord, for the instruction and comforte of his people, or else cast out as stones that make men stumble, and salt that being vnsauery is good for nothing. That every ma? (if of himself he will not) may be constrained to obey the Lord according to his word, and to serve him for the furtherance of his glory in a lawful and holy calling, warranted by the word of God: until which time it is vnpossible that the Gospel should florish effectually in this land, because God will bless nothing but his own institution and ordinance: for the chaffe and corn cannot agrée togither, neither is it lawful for the Gentiles to be suffered to ioyne with the Jews in the building of the temple, though they seem never so glosingly to offer their helping hande thereunto. Least it should afterwarde be said that the Jews were not able to do it, without the help of their foes, and so it should be a dishonour to their God. The Lord give us eyes that we may see, and heartes that we may perceiue what is his will, and howe he wil be served.
The outwarde fruit of faith is godliness of conversation, which in the beginning was made one branch of ame?dment of life: and you sée now how it procéedeth from faith and floweth out of it, as the fruit from the trée, and water out of the fountaine. The which may be thus defined: it is an earnest, and careful indeuour to obey and fulfill the law of God, growing out of faith, and directed to those which God hath appointed: that is, to his glory, the comfort of our consciences, and the benefit of our brethren. In that it is said, that obedience is an earnest and careful indeuour: the meaning is, that we must not only think it our duty to serve God according to his will, and to obey his commandementes (which all godless persons will confesse) but also study and earnestlie care to do the same in déed. For every one that sayth Lord, Lord, shall not enter into the kingdom of heaven: But he that doth the will of my heavenly father (saith Christ) which is in heaven: Not the hearers of the lawe are righteous before God, but the doers of the law shalbe justified: for if any (sayth S. Iam) hear the word and do it not, he is like unto a man that beholdeth his natural face in a glasse, but when he hath considerd himself, he goeth away, and forgets imediately what manner of one he was. But who so looketh into the perfect lawe of liberty, and continueth therein, he not being a forgetfull hearer, but a doer of the worke, shall be blessed in his déede. All which sentences are spoken by the holy Ghost to this ende, that we should knowe, that it is néedefull for us (nay faith will bring it forth, if it be in us) to live in godliness to reforme our affection inwardly, and our conversation outwardly according to the prescript rule of God's word. Wherein how careless y world is, and how little reckoning is made hereof, all men that will try the truth by the touchstone of God's word shall easily sée. For every man now a days, if he can put on the name of a protestant if he can make any show at all, by and by he taketh himself, and is also taken of others, to be of a true and sound religion: yea though his life and conversation do sweare the contrarye, being fraughted with all sin and iniquitie. These are they that turn the grace of God into wantonnesse: that sin because they are not under the law but under grace? that will make sin abound that grace may superabound, that will do evil, that good may come thereof: whose damnation is just. But we have not so learned Christ, and notwithstanding the worldlinges be careless of godly conversation, yet we have unto us many reasons set down in the word of God to bring us thereunto: First the commandement of God in the Law reiterated by the mouth of our sauiour Jesus Christ: be ye perfect, even as your heavenly father is perfecte: and S. Paul meaning to set down the same thinge, sayeth this is the will of God, even your sanctification. Now it being the comma?dement, and will of God, who is ye God of power, a reuenger of sin, and punisher of iniquitie, it should be even as a thousand whippes to driue us, and ten thousand cartropes to hale us unto the same: for he is not a God that loueth wickedness, neither shall euyll dwell with him: and we knowe that we shall al come before his throne and seat of iudgment, where he will give sentence weout partiality, and judge all men, not according to their outward confession, but acording to their deedes, where he will say: depart from me ye workers of iniiquitie: so that this should marueylously inawe us, to consider with ourselves, that if we carelesly go on, and heape sin upon sin, never a whit or little regarding whether we live godly or no, surely we can assure ourselves of no other sentence at the day of iudgment, but goye cursed. Secondly, the consideration of God's manifold blessings bestowed upon us in his son Jesus Christ should make us to live godly: The which was notablie figured to us in ye worldly blessings that God bestowed upon y Jews: unto whom the Lord (meaning to set before them as in a glasse their estate by nature, and whereunto he had brought them) sayeth, thy father was an Amorite, and thy mother an Hittite. I found thée in the wast and roaring wildernesse: and led thée about, and taughte thée, and kept thée as the apple of myne eye, As the Eagle stirreth up hir neast, flootereth over hir birds, stretcheth out hir winges, taketh them and beareth them on hir winges: so I alone led thee (saieth the Lord) All which being sette down in earthly tearmes unto them, as was his manner, for their instruction are more plainly exhibited unto us: which are in effect thus much. Wée are conceived and born in sin, by nature the children of wrath, the bondslaues of Sathan, and hejres of Hell: which state of ours, the merciful father of heaven pittiyng, rather then we should perish, hath sent his deare and only son Jesus to take on him our nature, to suffer ye paine that we have deserved, and thereby not only hath fréed us from condemnation, but purchased for us eternal salvation in the kingdom of heaven: whereby in the meane whyle, all that we do (which of itself is stincking in the nostrills of the Lord) is accepted, being in any measure good: and his creatures, which before were accursed, unto us and for us are blessed, sanctified to our comforte. The which (so oft as we consider it) must make us very careful to show ourselves thanckefull unto our good and merciful God: and carefullye to glorify him with that obedience that he hath prescribed unto us in his holy and blessed worde. Unto which the holy ghost doth often times take occasion to exhort us: I beséech you bretheren, by the mercyes of God, that you give up your bodies a lively sacrifice, holy and acceptable unto God, and fashion not yourselves like unto this world, but be you changed in your shape, by the renewing of your minds. And in an other place: I pray you that ye walke worthy of that vocation where unto ye are called, for ye were darkenes but now ye are light in the Lord, walke as it becometh the children of lighte, being a chosen generation, a royall priesthood, an holy nation, a veculiar people, that ye should show forth the virtue of him that hath called you, out of darkenesse, into his marueylous light: considering that for this ende we are deliuered from the hands of our enimies that we might serve him without fear, all the days of our life, in holiness and righteousness before him: contrariwise if we have not this care, and do not thus indeuour to serve him, what do we? surely no better then did the Phariseis, that persecuted Christ, and Judas that betraied him, and the souldiours that nailed him on the cross: for we crucify him again, and make a mocke of him. The which thing I would to God y all they would consider that have no care, but how to excell in sin: no study, but how so defraud: no delight, but how to become the most singular and notorious sinners, as extortioners, usurers, ruffians, blasphemers, and such like: whose whole joy is in this, that their most mischeuous practises may take place, for the satisfiing of their own most diuelish desires without either respect of God or the Deuil: yea and all they likewise, that séeme to be of a better stampe, seruing the Lord with the fancies of their own braine: and caruing oute for him so much as they think good, without any regard or eye unto his will and comma?dement: whose gold will prove copper, and their siluer wil be tryed to be dross, when they shalbe fined in the fornace of God's judgmentes. Thirdly, the consideration of our calling is also in y word of God set down, as a reason to induce us to godlinesse. And what is it? Truly if we be of the number of God's children we are citizens with the Saincts, and of the household of God: and we knowe ye whosoever will not obey y will of a gouernour of a house in this world, he turneth him out at ye dores, as an unfit perso? to abide in ye societie of serua?ts: and dare we profess to be the household seruantes of God, and disobey him? not scaring that he wil cast us out of his family? we are not called to vncleannesse, but to holiness so, if our life be vnpure we deny our calling: and shut ourselves from among God's children: we are said to be temples for God to dwel in, and wil God dwel with sinfullnesse? can he abide to be in an unclean and vnholy habitation? no God is light, and in him is no darknesse: God is pure, and cannot match with the polluted heart. And therefore let us assure ourselves y without reformation of life; we have not y spirit of Christ. Whosoeuer hath not the spirit of Christ is none of his, but is a reprobate and cast away, ready to be thrown into the fire of condemnatio?. Fourthly, our baptisme must move us to godlinesse, for by it we brag ourselves to be Christians: but all that are baptised with the outward baptisme have not put on Christ, but they only ye are baptised with him into his death: that as he died and rose again unto righteousness, so should we die unto sin, and rise again unto newness of life. For if we he graffed with him into the similitude of his death? even so shall we be to the similitude of his resurrection: knowing this that our old man is crucified with him, that the body of sin may be destroyed, that hence forth we should not serve sin. Read the whole sixte to the Romans, and consider of it: and if you find not the same worke in you (at the least in some measure, that is there set down, assure yourselves, you have not yet learned Christ aright, neither do expresse the fruit of your baptisme in your conversation, but rather have gotten an outward show of godlinesse, and deny the power thereof, from which all true Christians are commanded to turn away. Lastly the Lord (who in justice might compell us, and give us nothing, hath set down unto them that live godly, a reward: that whatsoeuer we do in his name (that is in a true faithe, with care to obey him, and set forth his praise) though it be worth nothing in itself to deserve anything, yet wée shall have our reward: which is increase and augmentation of our ioyes in the kingdom of heaven: and therefore the Lord saith by the mouth of the Prophet, that they which be wise shall shine as the brightness of the firmament, but they that turn many unto righteousness, shall shine as the starres. A doctrine very néedfull to be vrged, because of the lazines of Christians in practise, of their profession. And as this is true in the godly, that the greater obedience they shewe, the greater shall be their glory. So on the other side in the wicked, the more heynous their sins be, the more intollerable shall their torme?ts be, which is to be laid very often before their eyes: for it is the common speach of godless persons: if I be damned then what maketh it the matter what I do, I may give over my selfe to fullfill my lust in all pointes. But let them know this, that as it was said to the pharyseis that they should receive the greater damnation, so shall it be unto thée: thy offences shall be punished, according to the quantity thereof. And therefore though thou art no otherwise persuaded but y thou shalt come into condemation, yet fear to have it multiplied unto thee, for the least torment wil be more then thou shalt be able to beare. Thus we sée, that the holy ghost in the scripture exhorteth us (by weighing the commandement of God, by considering the manifolde blessings of God offered to us in Christ, by the looking into the nature of our calling, by calling to mind the ende of our baptisme, and lastly by viewing the reward that God hath laid up to bestowe upon them that serve him, to live godlie in this present world: now let us lay them unto our own heartes and consciences, and sée whether we have not just cause to bid battaile to Sata?, to striue against our own lustes, and corrupt affections: and let us be more careful the? heretofore we have béene. Let us not delight in anything that may displease so louing and merciful a father. But let us make an ende of our salvation, with fear and trembling. Thus much for the first part of the definition of Obedience (that it is an earnest indeuour to obey the Lawes of God) this is the thing we must indeuor to do, which we are allways to have an eye unto. These lawes are set down briefely, in the first and second table. The summe whereof standeth in these two pointes, first that we séeke to set forth the glory of God, according as he prescribeth in the first table: a thing commonly knowen to all men, but practised of very few: for we think, if we do anything that may séeme to tend never so little towards God's glory that we have done a glorious worke. But mark this wel: the Lord requireth not only of thée, to séeke his glory in thy selfe by worshipping him in spirit and truth, by sanctifiing his holy name, and thy selfe to the obseruation of his Saboath, but also to thy power, to séeke it (according to thy calling) in others. The magistrate to establish and defend true religion, and maintain it by holy discipline warranted by the word. The minister to teach, instruct, and exhort, the priuat man also in his calling, to use all lawful means for the aduancement of the same. The second table containeth the outward godliness that we must show forth in the world for the benefit one of another. Which we sée very little practised: for it is euident unto the sight of all men (to the great grief of them that fear God) how some be altogither set upon treacherous rebellion, and conspiracies: others on malitious murther, and enyuing hate: others on fornication, and uncleannesse, with all allurementes to the same: as pride, banquetting, surfetting and dronkennesse, with all lewde and vnchast gestures that can be: others, bent to extort, and wring out of men's hands their own proper possessions, and goods, by forging, by extremity of lawe, by deceyuing, and by that foule canker usury, and what not? I ceasse to speak of the particular petty sins, wherewith men do so swarme, and so customably live in, that they estéeme them to be no sins, the least whereof deserveth eternal condemnation, both in body and soul: and yet all these be Christians, and say they have faith, but I say of them, and that by the warrant of God's own worde, that if they had the least sparke of faith in the worlde, these things would be reformed: for it is vnpossible for a man to have faith, but therewithall is the spirit of God. But where the spirit is, there can be no delight in sin, no such carelesness to reformation, as appeareth: and therefore examine thy selfe and be not deceived, presume not of the mercy of God, and still abide in sin: for then be sure thou shalt find no place to repentance, though thou séeke it with tears. Then séeke the Lord while he may be found: put not of from day to day: for suddainely cometh the wrath of the Lord: and in his anger he will consume thee. Then let us without prolonging amende.
And fulfill. That is, a strife must be in us, against all lets that may hinder us to be in all pointes perfect: and that in such a perfection as by the word of God is not to be found fault withall: and though it be true that we cannot attain thereunto in this life, yet we must not faint, nor be weary: but go on still: forget that which is behinde, and look at that which is before: never casting our eyes aside upon any baite of sin in this world: but ever go on in striuing for this perfection, all the days of our life. In which course (least we should be discouraged) we are to knowe, that we are never able to attain to that perfection in this life, because of our wretched and sinfull nature: because of the clogges of sin that do so hang on us, and the remnantes of old Adam that sticke so in the fleshe, that it can never be wholly cleare thereof. The which we find to be in the apostle S. Paule, who had a lawe in his members, striuing against the lawe of the spirit, leading him captive unto the lawe of sin. Whereby it cometh to pass, as our fauiour saith, y when we have done al that ever we ca?, we are unprofitable serua?ts, and therefore we are taught to say dayly: forgive us our sins: which doctrine sheweth forth diuers most necessary uses: as first it sheweth the works of supererogation, imagined by y papistes, to be a méere doctrine of an idle braine: flatte contrary to the trueth of God, and blasphemous against Christes passion. Secondly, displayeth the diuelish error, of that pestiferous secte, the family of love, who hold, that a man may live without sin, and therefore accounteth it a note of imperfection to praye: so that none may be of the number of their illuminated Elders, until they be of that perfection: and yet we read that the apostles praied not only when they were weakelings (as they fondly affirme) but after Christes aseension, and the descending of the holy Ghost. And therefore (for the censuring of their heresie, and our own persuasion) let us say with S. John, if we saye we have no sin, we deceive ourselves, and there is no truth in us, for we make God a liar. But if we acknowledge our sins, he is faithful and just to forgive us our sins, and to clense us from all vnrighteonsnes. Thirdly it is an excéeding comfort to the weake, that find themselves willing, and yet vnperfect in the service of God: for God doth accept of us according to that we are, and not according to that we are not. The least sparkes of obedience (insomuch as they be his own worke) are accepted in his sight, so that it be wt earnest endeavour to increase: and therefore this giveth no libertie to licentious loosenesse, (which notwithstanding we sée to presume hereupon: for, (say the Atheistes) who can kéepe God's commandements? is any man without sin? and so forth. Which in déede is true, but they, by occasion thereof, have no regard nor care of any reformation, but runne on from sin to sin, and that with gréedines. But let such knowe, that they can not please the devil better with anything 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 God's lawes: and therefore he prowleth to mocke them in every point, to breake them: and thou sayst thou canst not obey him perfectly, and therefore art careless to do any good at all. Wherein doest thou now differ from him? But let us have a care to winne ground of our aduersary, to obtain more and more strength against sin, and make it weaker in us every day than other, by continual meditation in the word of God, and prayer for his grace, to fructifie therein, and then we shall show ourselves valiant souldiers, and not dastards in the quarrel of our Lorde and Captaine Jesus Christ.
Now follow the ende that we are to ayme at, in this fight against ourselves: to live godly, which is duely to be considered: for Satan hath gone thus far with a number, either to persuade them (without al doubting of the matter) that they shall merit heaven, and deserve to be God's children by their workes, or els that they néede to do none at all: and we sée even the greatest number put the one of these in practise: for either they be obstinate and blind Papistes, forgetting Christ Jesus, and hoping to come to heaven by their works: or els they be Atheists, affirming plainly, that if they deserve nothing for them, they will do no good works. From which fountaine floweth this general securitie, where with all the world is so rocked on sléepe, that every man séeketh for him selfe, never thinking that he is any way bound to benefite his poor and needye brother. Whereby (as in many other things) we may behold the usuall practize of Satan, either to make us lie wallowing in all carelesnes, or els to driue us too far into the con trary extremitie. Which thing we are to have a great care of, even in every 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 lawful to decline, neither to the right hand, nor to the left, least Satan ouertake us, and worke our confusion.
The endes whereunto (by the word of God) we are to have regard, and respect, be in number thrée. First God's glorie. 2. Our own comfort. 3. The good of our brethren among whome we live.
The glorie of God, which is the first ende, is to be sought in our good and godly conversation: for it is euident, that we are by nature unfit to do any good thing, but rather prone and bent to sin, but when it pleaseth God so to alter and reforme our harts, that the frute thereof shineth in our conversation, this sheweth the great glory of God, in that he (of seruants unto sin and vncleannes) maketh us to serve him in godliness. The which thing our Saviour Christ ment, when he sayd: let your light so shine before men, that they may sée your good workes? and glorify your heavenly father, which is in heaven. Where unto also the apostle S. Peter had especial regard, when he sayd: Déerely beloved, I beséech you as straungers and pilgrims, absteine from fleshly lustes, which fight against the soul: and have your conversation honest among the Gentiles, that they which speak evil of you, as evil doers, may by your good works which they shall sée, glorify 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 Jesus Christ may be glorified in you. The which point is duely to be observed, for our instruction: because that now a days, all men will say they do love God, and honour him, but their bare wordes must not gofor proofe: for we sée the holy ghost setteth down, that the glorifieng of God by us, consisteth in godly conversation: for if thou sayst never so much, thou louest God, and doest honour him, unless it shine in thy conversation, it is a lie in thée, and a thing not to be beléeued of others. For our Saviour saith: If any love me, he wil kéepe my sayings, so that the trial standeth in this: look howe careful thou art to reforme thy life, according to the word of God: and look howe much thou hast subdued the heat of thine own affections: and so much thou doest glorify God, and no further. Nay if thou béest slacke herein, and careless to do that in déede, wherof thou makest profession, thou doest, even as much as lyeth in thée, dishonour God: and therefore sayth S. Paule, thou that gloriest in the law, thorough breaking of the law, dishonorest God. I would to God that the carnal professors, and enemies to sinceritie (of these our days) 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 own experience. If it were so, I doubt not, but their conversation would be found even of the? selues, most vile, and filthy, not worthy once to be named among them that profess the gospell of Jesus Christ.
The second ende, which we are to look unto, is, for the establishment and comfort of our own souls and consciences. For we sée that all men are contented to make a show of religion, and to take upon them y profession of Christ, which can not be sufficient: for then should all, or at least, the greatest number, be saued: and yet we know the words of our Saviour Christ: that narrowe is the way that leadeth to life, and fewe do walke therein. Then what shall we do to examine ourselves vnfeynedly, to sée whether we are of the number of them, or no? S. Peter shall tel us most notably, what we must do. Flye (sayth he) the corruption which is in ye world through lust. Therefore give even all diligence thereunto: ioyne moreouer virtue with your faith, and with virtue, knowledge, and with knowledge, temperance, and with temperance, patience, and with patience, godlines, and with godlines, brotherly kindnes, and with brotherly kindnes, love: for if these things be among you, and do abound, they will make you that ye neither shall be idle, nor vnfruitfull in the knowledge of our Lord Jesus Christ. But he that hath not these thinges, is blind, and can not sée a far off, and hath forgotten that he was purged from his olde sins. Wherefore Brethre?, give rather diligence, to make your calling and election sure. By which words we sée, that the fruit of the gospell, in holiness of life, doth make our calling and election sure, (not to God, for it was sure in him before the foundation of ye world) but to ourselves, approuing thereby unto our own souls and consciences, that we be the elect of God, because we féele the working of his grace in our hearts, and show forth the fruites thereof in our conversation. 
The third ende of our good workes, hath relation unto our brethren, which is diuerse ways. First thus: there be many that be weake in the faith, and newly converted unto the Gospel: who have great néede to be supported, and holden vp: the which (as we may do manye ways) so chiefly it is to be declared in our conversation: for when he beholdeth our godly and upright behauiour, great occasion is offered unto him, not only to glorify God in us, but also to consider of his own imperfection and weakenes, how far he is behind, and thereupon is moved to striue more strongly against his own infirmitie, to grow stronger, and more established. Contrariwise, if he should behold us greater professors, or of longer continuance in the profession of the Gospel, than he, do those things that swarue fowly from our shewe, we make it not only an offence, whereby his weake conscience is wounded, but (as much as in us 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 show, (and to their own thinking) be forward in religion, who, (when they be reproued, or by méekenes exhorted) to leave some abuses, that they commit, because they agrée not with their profession, and are offensiue to y consciences of many weake ones. Tush (say they) if they be offended with these things, let them: what have they to do with me? they are not to medle with my dealing, for I have not to do with them: and such like spéeches. In the meane while, they have cleane forgotten, not only the care that we ought to have one over another, but also the example of S. Paule, who would never eat fleshe when he lived, rather then he would offende his brother: (which of itself was a thing lawfull, and to be received with thanks giving.) And therefore, we are not only to be careful, that we give none offence: (for woe be unto him, by whome offences do come,) but even to depart from those thinges that we may use, if they be any occasion of offence to the weake: for manythings 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 only oppugne the profession of religion, but even refuse to hear the voice of the charmer, charm he never so wisely: not once frequenting the public méetings of Christians, with whom yet we have some dealings in the world. Whereby it may please God to bring them to some consideration of our profession, by our conversation. The which thing S. Peter setting down in one particular calling, is also to be applyed as a general doctrine: the words are these: Let the wiues be subject to their husbands, that even they that obey not the word, may be wonne without the word, while they behold your pure conversation, which is with feare: and surely, as the vnblameable conversation is verye forcible to move the aduersarie, to consider of the profession itself: so we often sée, both by example of the word of God, as in Moses, whome Pharao accompted godly, and himself wicked: and David, whome Saule accompted upright: and also by our own experience, that it cooleth the courage of the enemie, and stoppeth his mouth. And therefore it is our duty, (and I pray God we may rightly consider of it) to be marueilous circumspect and careful, that we live so obedient to the decrées of our God, and be so careful to give none occasion to any, to sée us faultie in our dealing: that thereby our good and gracious God may be glorified, our harts and consciences comforted, and all men by us may either be encouraged unto godlines, or conuicted in their own consciences of vngodliness. Which God for his mercies sake graunt.
AMEN.