Amendment of Life, Sermon 1
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 vntounto Peter and the other Apostles: men and brethren what shall we doe? Then Peter said vntounto them: Amend your liues.
WHen our Sauiour IesusIohn. 15. 26. Acts. 1, 4. Luke. 24, 49. Christ (according to his promise) has sēt 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 Iewes 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: wherevpon Peter stoode vp making an Apologie for himselfe and the rest: first deliuering them from that lying slaunder of dronkennes, and then proued it to be the worke of Iesus Christ, whome though they had crucified, yet God the father had raysed, and had exalted him to bée Lorde and King ouer all thinges both in heauen and earthe. The which beyng proued vntounto them that: he was the very Messia…, whom they had so wickedly crucified, they perceiued themselues to bée in daunger of the heauie vengeance of God for it, and their feare it wronge in them, as is sette) downe in the former of these verses. In which (togither with the latter) for our better remembrance, wée hauehave to note these thrée thinges: First, the effecte that Peters Sermon wrought in the heartes of these Iewes: Secondly their care to bée resolued what to doo: and lastly▪ Peters counsell vntounto 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 euen at the very heart, and strooke them in a marueilous feare of Gods suddaine vengeance to be powred downe vponupon them for their so hainous a facte, & so horrible murther, as to kill the LordActs. 3. 15. 5. of life, from whome all they that euer shall be saued, doe receyue their life and saluation. Which declareth vntounto vsus their wonderfull blockishnes, and palpable blindnes, y• they reading the prophesies (concerning the Sauiour to come) eueryevery Saboth day & daily looking for him, yet when he commeth do thus behaueActs. 13. 27. themselues towardes him. The cause wherereof was for that they dreamed of a worldly King full of pomp & glory, and Christ being so base and poore, they were offended at him: much like ye carnall christians of our time, who are ashamed of ye basenes of the gospel & simplicitie of religion, and therefore thinke that it is too meane a thing for mē of great estat & honor: but we sée ye cōtrarye in Gods word: that there is no ioy wtout Christ, but sorrow: no, honor, but ignominie: no blessednesse, but curssednesse, howsoeuer it séemeth otherwise to carnall people, that iudge fleshly and according to naturall reason: and therefore we reade that the greatest dishonour that euer came to the Kings of Iuda and Ierusalem, was their2. Kings, 10, 31. 21, 20, 18, 3. 22, 2. negligence in religion, and their greatest praise is their care to establish it in sinceritie: and therefore, how base, poore & contemptible so euer Christ séeme to flesh & 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 Iewes, that there is no way in the worlde that can serue to conuert man vntounto God, vntill the appointed time doo come: For they heard Christ often, and yet his word was to them as water powred vponupon a stone, vntill this houre wherein God had determined their conuersion. Which doctrine ministreth a double vse vntounto vsus: first to y• magistrate that he compell all, (yea euen the obstinate) to the outward exercises of religion: for by y• meanes it may please God to worke their conuersion. Secondly for eueryevery priuate person that is already called, (yea and the minister of the worde especially to beare with pacience the vnregenerate, and not to determine or iudge rashly of their reprobation: But still to hope for the time of their conuersion. Moreouer in that it is said here that they were pricked in their heartes when they hearde it, we learne how néedfull it is for vsus to hauehave the worde of God continually sounding in our eares, whereby wée may be rouzed out of the sléepe of sinne. For wée are naturally prone to euill, and slouthfull in the seruice of Gods worde, very dull to goodnesse, néeding the goade of Gods threatninges to pricke vsus in the sides, and to make vsus procéede in the feare of the Lorde: else wée fréese in our sinnes, and if any good motions come in our mindes nowe and then, they are choaked: and so wée waxe worse & worse. The consideration hereof made Dauid a Kinge to meditate in the word of God day and nighte, and made it hisPsal. 1, …, 119, 24. counseller, a good example for all greate estates to looke vntounto and follow.
Pricked in their heartes. Howe commeth this to passe, that Peter speaking onelyonly to the outwarde eares, they are sayed to be pricked in their heartes, euen by the wonderfull power and Maiestie that God hath printed in his woorde, that it shoulde sounde the bottomelesse deapthe of mans moste secrete thoughtes, and enter betwéene the soule and the spirite. And this effecte it hath in all, though it hauehave a contrarie fruit: for the wicked take occasion hereby, to be more seuere against the Children of GOD. As we may séeExod. 5. 6. 1. Kings. 13. 4. Math. 26. 3. in Pharaoh, Achab, Ieroboam, and the Pharises. But the children of God vse meanes assoone as they be touched2. Sam. 12 13. 2. King▪ 22. 11. to amende their liues as did Dauid, and Iosias, and these Iewes▪ Whereby wée may take good occasion to examine our selues, whether wée be the Children of God or no: for if the contempt or neglecte of amendemente of our liues argueth (as yet) no grace to be in vsus, then the care to amende, and the indeuour therevnto indéede, is a speciall motion of the spirite, which we muste be carefull to cherrish, leaste it be quenched, and so our estate waxe miserable.
And said vntounto Peter. This is the seconde generall parte conteining their care to séeke the righte way, to be deliuered from the gulfe of perdition that hanged ouer their heades: which is a Note of a true Childe of God, for it is the nature of eueryevery man to say, when his sinne is reproued, that the Preacher sayeth true, and that wée shoulde amende, but they neuer sette one foote forwarde to putte it in practise, onelyonly the Godlie hauehave that care, that when any thing is founde by the word of God to be amisse in them, they canne neuer be at quiet vntill they finde oute meanes, wherey it may be redressed. Lette vsus obserue further in them a wonderfull change: They had mocked Christ and his doctrine, and neuer were at reste, till 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 farre from a wicked man vntouched with Gods spirite, that he will rather withMathew, 27, 5. 2. Sam. 17, 23. Iudas and Achitophel hange himselfe, then séeme (forsoothe) to bée so muche beholdinge to the godly, whome hée taketh to be his enimies. But if once Gods word take déepe and sound roote in any man, it will alter and chaunge him quite from his former wicked mind: Whereof wée hauehave notable examples in the Scriptures: Saule wente to Naioth, 1. Sam. 19, 23.entending to persecute Dauid, but God chaunged his minde, that heActs. 9, 20. prophesied: Paule wente toward Damascus with intente to make hauecke of the Sainctes of God: But when he came there hée preached Christe vntounto them. The Souldiours wente out from the Pharises to take Christe, but the Maiestie of his woorde strooke them downe to the grounde, and madeIohn, 7, …6. them returne this aunswere: that they neuer hearde man speake as he spake. They in this place came to mocke, and you sée howe God turneth their mockinges into earnest intreating the Apostles to giuegive them good counsell. Whereby wée learne the truthe of thePro. 21, 1, 20, 24 saying of Salomon, that the heartes euen of Kinges are in the handes of the Lord, as a boate in the Riuers of water: and therefore it is not in man to directe his owne wayes: which teacheth vsus to pray vntounto the Lorde continually, that it woulde please his maiestie so to gouerne vsus, as may beste tende to his glory, and the comfort of our owne soules. It teacheth vsus moreouer, that seeing God turneth, at his pleasure, euill intentes to good purposes, that wee must wishe, and desire, and dayly exhorte al men (of what minde soeuer they bée) that they hauehave a care to heare Gods worde: for in that they come, thoughe their intente be not to learne, but to carp and cauell, they bée welcome: God may caste the nette of his mercy so farre on them, that contrary to their purpose, they may be wonne into the shéepefolde of Christe Iesus, to their endlesse comforte.
What shall wee doe. Béeing grieued with the sight of their sinnes, they séeke what to doo to be eased, shewing vntounto vsus an example of the heart truely touched, to séeke the way to amend, and not as is the manner of hipocriticall repenters, to abide in the same sinne, and continue without amendment: for such (as yet) did neuer knowe what it is to be pricked in heart with the true sight of sinne.
Then Peter said. The third generall part of the text, which containeth the counsell that Peter gaue vntounto them: the which (before we come to handle) wee must obserue two profitable lessons, for our comforte, and instruction.
The first is an experience of the truth of the promise of our Sauiour Christ: for they that séeke shall finde, and to thoseMath. 7. 7, that knocke it shall be opened, and that God is néere at hande to all them thatPsal. 145. 18. call vppon him faithfully: For our good and gracious God, béeing full of mercy and tender kindnesse, doeth open the treasures thereof vntounto his Children, when they seeke it by repentance from the bottome of their hearts, and in the anguishe of their soules acknowledge their wofull estate, and wretched condition if he shoulde leaue them to themselues. So he dealte with the Israelites in their slighte before Pharaoh Exod. 14. 15.and his hoaste. So with Dauid béeing wounded with the sighte of hisPsal. 6. 9. owne sinnes. So with Paule, beingActs. 9. 11. caste downe and blinded in bodie, to teache hym the blindnesse of his soule. And thus he dealeth with his dearest beloued Children: to witte giueth them a sighte of their owne sinnes, and his Iudgementes deserued for the same: that they may learne to goe out of themselues, where is nothing but confusion, and so to séeke vntounto him with an vnfained desire of comforte. The vse of which Doctrine (béeing rightly applyed) is mooste swéete and comfortable: For it is the lotte of Gods Children to bée often grieued in their soule and afflicted in conscience, through the view of their owne sinnes: whereby Sathan would make them beléeue, y• it is for that God hath cast them of, and giuen them ouer into hardnesse of heart: thereby labouring to driue them to dispaire. But wée must striue to be perswaded of the cleane contrary: for to be giuen ouer of God, is to wallowe in all sinne without remorse, to heape transgression vponupon transgression, without sight of the daunger thereof, and so to make a sporte of iniquitie: but to be grieued with sinne, to féele the burthen thereof with desire to be eased (though we feale no present comforte) is the vndoubted worke of the holy ghost, and shall (by Gods grace) in time conuenient (when he hath sufficiently humbled and triēd vsus) bring forth the quiet fruite of righteousnesse vntounto all them that beHeb, 12, 11. thereby exercised. And therfore when the Lorde layeth any triall vponupon vsus, that we séeme to be ready to be swallowed vp of many daungers that are imminent, though it be the propertie of flesh and bloud to be grieued at it, yet we muste striue to fly vp farther, to wit, to learne this lesson, that if we be the children of God, when greatest daungers assaile, we muste assure our selues that the Lord hath an especiall worke to bring to passe by vsus, whereby he will not only hauehave his owne glory to shine out more brightly, but also that we may perceiue his louelove vntounto vsus more euidently. The second thing y• we hauehave to note, is Peters readinesse to salue that soare that he had made, & to heale the wound that they were pained with all: which sheweth in him two qualities, that be required to be in all the Ministers of Gods words: to wit a readye and willing minde to helpe, and power to performe the same. The first we sée was in him, and was the marke that he shot at, in reprouing them so sharpely, euen their conuersion: which as it should be the care that all the Ministers of Gods worde should hauehave, to doe the worke of the Lorde willingly, to séeke soules vntounto Christe, and bring them out of darknesse, into light: so it sheweth vntounto the people, that when the Minister reproueth sinne sharpely, and galleth them to the quicke, he neither doth it of mallice nor choler, neither yet of hatred, but of meere louelove vntounto them, to doe them good, to bring them to sée themselues, and so to séeke to God. And therefore (howsoeuer fleshe and bloud iudgeth otherwise) they are the greatest fooes to mans soule that doe▪ tickle the eares with painted eloquence, studying rather for pleasing speaches, to delight the senses, then the power of the spirit to cast downe mans pride, that he may be humbled to God: these be they whome the Prophet speaketh of, that sow CushionsEzek. 13. 18. vnderunder mens elbows, to lull them a sléepe in their sinnes: these be fitte Preachers for such as crie oute: preach to vsus pleasant thinges. But Saincte Peter was not in the number of them, and yet did louelove this people most dearely. The seconde qualitie that wée note in Peter is his habilitie, in that he was able presentlie to tell them what they shoulde doe: For if (when by the threatninges of Gods iudgementes he had wounded them) he had not béene able to helpe their brused heartes and comforte their sorrowing soules, he had béene no better then a tormentor: But in that he was able, and readie to doe both, his example commendeth vntounto vsus a patterne of a right Minister of the worde, who muste be able to bring out of his treasurie bothMath. 13. 52. 2. Tim. 3. 16. 17. Tit. 1. 9. olde and newe: hee muste be able to teache, to resiste the gainesaier, to instructe, to reproue, and comforte. But (alas) the worlde is come nowe to that passe, that if he canne reade (and that barely) that is laied before him, he is accoumpted and accepted for sufficient: and yet the Scripture calleth such Idell shéepeheardes, dumbeEsay. 56. 10. Math. 5. 13. Dogges, that cannot barke. Salt with out saltnesse not good for the Dunghill, and yet this churche of Englande (a grieuous thinge to bée considered)Reue. 9. 3. is euen pestered with suche, and they swarme like Locustes lette oute of the lake. The Lord for his mercy sake either conuert them to better vses, or in his good time send an east winde to blow them into the bottome of the sea, and place séeing watchmen, and painefull labourers in his vineyarde, that willExod, 10, 19. dresse it and not fast themselues therein.
Amend your liues. This is the counsell 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 definition of Repentance. the originall word signifieth to recou… with griefe, it is commonly translat… repent, and the m…ter called repentance, which is a turning of our liues vntounto God, procéeding from a true feare of his iudgments for sinne, imbracing God his promises in Iesus Christ, and reforming the life according to the prescript rule of Gods worde: the which (that we may the more orderly procéed) consisteth of these thrée principall partes 1. A sorrow for sinne. 2 Faith in Christ, and 3. Godlinesse of conuersation: which laste in truth is rather a fruite of faith, (as in a place conuenient shall be proued) then any part of the whole: all which things in some measure more or lesse are to be found in all them that are Gods children and hauehave receyued anySorrow for sin what it is. tast of his grace.
The first, Sorrowe for sinne may be thus defined: it is a griefe of the soule for sinne, wrought by the iudgementes of God, layed out in his word, whereby the party conuicted is truly humbled. I call it a griefe of the soule, because it bringeth man euen into the gulfe of condemnation, and setteth before his eies the heauie wrath of God and hell torments, that his owne conscience telleth him he hath iustly deserued. This was wrought2 Sam. 12. 13. 2 King. 22. 11. in Dauid, when his owne mouth condemned him to be the child of death. It was in Iosias when his heart melted at the hearing of the Lawe expounded vntounto him. It was in Marie that washed ourLuk. 7. 38. Sauiour Christ Iesus his féete with hir teares: it was in these that cried out in the anguishe of their hearts: men and brethren what shall we doe: it is in all them among vsus, that hauehave any working of Gods spirit in them, when they consider God to be a iust God, a reuenger of iniquitye, and themselues to be most horrible and wretched sinners. Whereby we may take good occasion to examine our selues, whether we be of God or no: which we shall do thus: If I do not tremble at Gods iudgments: if my sins grieue me not, surely I am hardned: but if they make me sigh & grone vntounto the Lord vnderunder the weight thereof: if I loth them both in my selfe & others, then I hauehave a marke of Gods grace in me, that he worketh my saluation, and sealeth it vntounto 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 hauehave: and therefore it is saide that this muste be wroughte by the iudgementes of God, laid out in his worde: that is, when by Gods Lawe I perceiue the straighte lyne that is inioyned to me, and the cursse of God that hang ouer my heade for my disobedience, that bringeth with it condemnation of bodye and soule: this is the thing wherefore I shoulde be grieued. And if wée wey the matter well, it carryeth with it iust cause of sorrowe: for though I inioye all the delightes and pleasures that bee in the worlde, I shall hauehave them a very shorte time, and the rewarde of sinne is eternal wo, without ease or intermission, which all men hauehave iustly deserued, and from which none shall be deliuered, that is not broughte to sorrowe for sinne and to séeke to Iesus Christe, the life of them that rightelye séeke him. This (being the firste steppe to God, and entrance into his fauour) is mightely gainesaid by the subtile enimie Sathan, that would hauehave vsus make a sporte of sinne. Secondly by the world that blereth our eies with the poysoned baits of vanities, & 3. by our owne 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 hisThe word of God affordeth many reasons to moue vsus to sorrow for sin. word set downe many most strong reasons, and forcible persuasions, to induce vsus to this sorrow for sinne, as first, his seuere iudgementes executed vppon others. Idolators were giuen ouer intoThe 1. reason. the handes of spoilers. Blasphemers consumedIudg. 214 Esay. 37. 10. 36. 2. Sam. 6. 7. by the Angell of God. Corrupters of Gods sincere worshippe presently strooke downe dead. Disobedient rebells swallowed vppe quicke into theNumb. 15. 32. Iudg. 8. 19 1 King 2. 31. Gen. 7. 17. 19. 24. earth, Murderers requited with murther. Generally, the whole world (except eyght persons) drowned for sinne. Sodome and Gomorrah burned with fire and brimstone from heauen, because ofEzek. 16. 49. pride, riotte, idlenesse, and contempte of y• poore. Foure sins, that now (I am perswaded) are as rife, as euer they were in those Citties: and al these, as they receyued suddaine punishment in this worlde: so (to vsus) no other is knowen, but that eternall condemnation followed. Now how must these thinges bring vsus to sorrowe for sinnes? Thus we hauehave committed the same sinnes (in some pointe) that they did, and therfore being guilty of the same condemnation, there is no way for vsus to escape it, but to flée to the Lorde with penitent heartes, and sorrowing soules. Saint Paule teacheth1. Cor. 10. 6. vsus this doctrine, & the same vse of it, saiing: these are written as exampls for vsus, that we sinne not as they did, least we receyue the same condemation. Whereby we learne that the scriptures of God are not written to vsus as histories to readRom. 15. 4. and heare for pleasure, but for our learning and instruction, that we may learne by the example of the wicked there mentioned, to leaue sinne: and of the godlyThe 2 reason. to be stirred vp vntounto godlines. Againe, when we consider how mercyfull God hath bene vntounto vsus: that whereas in his iuste iudgemente be might hauehave not onelyonly cutte vsus of, and cast vsus into eternal condemnation, when first we began to conceiue any inclination vntounto sinne: but euen before we were borne, hauehave drowned vsus in originall guilte, and neuer sufferd vsus to come to any knowledge of good or euill, hath so long a time (we committing so many and infinite sinnes against his maiesty) yet spared vsus, & not dealt rigorously with vsus: this shoulde make vsus very sory that we hauehave so long prouoked so merciful a God vntounto anger:Rom. 2. 4. which vse S. Paule setteth downe, saying that the mercy of God leadeth to repentance. But (alas) we take occasion to sin by the same, and so are carelesse to amend, euer hauing 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 vp wrath against the day of wrath. For we must know that as God is mercifull to all penitent sinners, so is he iust to all carelesse and loose people that withhold the truth of God in vnrighteousnes:Rom. 1. 18. & therefore let vsus not be so abused by Satā, to think y• God hath mercy in store for him that goeth on stil in his wickednesse. But let vsus try our selues by ye touch stoneThe 3 reason. of Gods word, how the consideration of Gods great mercy worketh in vsus. Besides this we sée that when or wheresoeuer the word of God hath béene preached it hath wrought either to their conuersiō & comfort, or hardning and condemnation: it was to Noe a safegard, because he beléeued: to ye worldes ouerthrow, for y• they harkned not: to the Israelites deliuerance,Gen. 7. 7. 17. Exod. 14. 22. to the Egiptians destruction: to the apostles saluation, to the Scribes and Phareseis condemnatō. The due consideration of this must bring vsus to sorow for sin: for thus we must reason wt our selues we hauehave the word preached, out of which yt iudgements of God are threatned to fall on the wicked: & contrarywise his promises to be performed to the godly: of which sort am I? if of the godly, then the word preached hath moued me to amēdment, & cōtinuall griefe of heart y• I can amend no better: if I be not thus moued thereby, surely thē I am of the worst sort1 Cor 1. 18. 2 Cor. 2. 16. to whom the gospel is folishnes, and in whom it sauoureth to death. Thē I may not abide in sin thus, but by sorow for the same, I must conceiue a loathing of al iniquitie. And to the end that this remorseThe 4 reason. may take déeper holde in me, I must enter into a vew of my former conuersatiō, and that by the candle of Gods lawe, whereby I cannot choose but sée the vgly deformities of mine owne heart, the corrupt desires of my mind, the fruitelesse (if not blasphemous) speaches of my tounge, the god lesse actions of my conuersation: all which heretofore, eueryevery one of vsus hauehave taken pleasure in, and estéemed them as our great felicitie: and this being truely viewed, and withall the reward thereof in his owne nature considered, must (if any sparke of grace be in vsus) not only pinch vsus at the very hearte, but also make vsus say with the Apostle,1 Pet 4, 3. The 5 reason. that it is sufficient that we hauehave spente the time past after the will of the fleshe. And so much the rather, for that our time is very short, and a great parte thereof already mispense, and therefore we may not differre any longer to beginne the seruice of our God, in gloryffyng his holy name in these our mortall bodyes. Neither may this be a remisse or slacke sorrowe which is ordinarily (almost) in al men: for if y• would serue, then should al, or the greatest number be saued: and yet we sée both by the course of Gods worde, and also euident sentences of the same, that the least number are accepted of God: for where eyght were saued, thousandes were drowned: WhereThe 6 reason. 1 Pet. 3. 20. Gen. 17, 2. Deu. 7. 6. Acts. 1. 15. 5. 1. Mat. 13. 4. 7. 14 Abraham and his family were, there was the Church: the Israelites were the peculiar people of God: a small handfull in respecte of the worlde: so it was in the time of Christ and his Apostles, and yet euen of them that were outwardly of the number many were hipocrites, and dissemblers. So true is that saying vttered by the month of Christ Iesus our Sauiour. Straighte is the gate and narrow is the way, that leadeth vntounto life, and fewe there be that finde it. And wide is the gate and broade is the way that leadeth to distruction, and many goe that way. And therefore this same vsuall and2 Cor. 7. 10. Other three reasons. 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 hauehave sorrowed vnfainedly or no. Iesus Christ, who séeth the darkest corner of our hearts shal be the Iudge, and will giuegive sentence of eueryevery one as they are, & and not as they séeme to the world to be. And lastly eternall torments are prouided both for hipocrites, and hard hearted persons. Let vsus not deceiue our selues with an outward shewe of religion: let vsus not (like glowormes) make boast of that we are not. But all pleasures and vanities set a side, let vsus beginne to rippe vp our owne heartes, returne to the Lord our God with earnest and hearty sorow for our former transgressions with ful purpose of taking a better course then yet we hauehave done. I know that as this is the entrance vntounto God, and so the first slip that we giuegive vntounto Sathan, so heThe motions of Sathan. in mans heart to kepe him in sin lacketh not his perswasions & glorious baits to trump in our way, whereby our eyes may be turned, and our hearts alienated from this course. For sayeth he: doest thou beléeue y• there be so many torments prouided for them, that take their pleasure in y• things of this world? will God be so seuere as so? will he marke so diligentlie what is done amisse. Is there such knowledge in the most highest? No no, it is but the cholerick rayling of these precise and wayward preachers, that louelove to be alwayes chiding. God is mercifull, he knoweth man cannot kéepe his Lawes in all pointes, and therefore he will beare with him. Doest thou not sée and beholde greate men, yea and learned men, they beleeue no such matter, and they be wiser then thou arte, being a simple man: for they take all the delighte and pleasure that canne be. Thou haste taken greate delighte in sinnne and wickednesse thus longe, and if thou shouldest doe as they say, it were euen to make a metamorphosis of thy selfe, and thou haddest better be out of the worlde, then to leaue thy former companions, thy delectable pasttimes and merrimentes. Thus oulde thou art: and thus many yeares thou hast liued at thy pleasure & what hath hapned vntounto thée for it? if it were such a grieuous thinge in the sight of God, thou shouldest neuer hauehave enioyed it so longe without punishement, for behold there be no men vnderunder the Sunne more void of calamities then they be y• are not so precise, but follow their owne desires. And though it did offend the Almightie (which is to be doubted) yet thou mayest returne vntounto him many yeares hence▪ he wil receyue thée at any time, yea if thou doe but cry, Lord hauehave mercy vponupon me, when thou liest sicke and séest no other way but death, it will serue. Were it not greate pitty, that thou being a gallant, young, and comelie person, shouldest be abandoned from the pleasures that thine estate both require? Yes doubtles. These with infinite such like motions doeth Sathan put into the heades and heartes of naturall men, which are so fitte to their nature and so agreable to their complexion, that they quickly assente and followe the steppes prescribed by him. Where vponupon it commeth (as dayly experience declareth too manifestly) that infinite numbers, yea almost the whole worlds, is drowned in sinne and iniquity: For either they be Papistes, blind with superstition: or carnall gospellers, contented with bare profession, or Athiests addicted to no religion: thinking it the safest wayActs. 18. 15. to meddle no whitte that way: and all these agrée in one conclusion, to delight in sinne and iniquity: so that, to find one that maketh a conscience of sinne, that striueth for sincere reformation, & wrestleth against his owne corruptiō, to please God, is very hard, euen among a great number: and he whome God hath inlightned to take that course: What is he? a precision, a puritane, one that taketh himselfe to be without sinne, a wayward body, and busie controller, a medler, and what not? Which is the cause that sinne eueryevery where so reigneth, and truth and godlinesse so generaly decayeth, that (vnlesse a generall and spéedy repentance preuent it) the wrath of God must néeds fall vponupon this land, and vtterly roote out this most diuelish generation. Therefore let them that hauehave any sparke of Gods grace, mourne, houle, and lament for the desolations of Iacob, and the transgressions of Israell, that at least they may escape the rodde of Gods visitation. Thus wee sée both the reasons that the holy Ghost vseth to moue vsus to sorrowe for sinne, and the temptations wherewithall Sathan séeketh to kéepe vsus backe, and stay vsus in the delight of the flesh, Let eueryevery one of vsus examine himselfe which preuaileth most with him. Whereby we may sée our selues in what state wée stand, before the Lorde our God. The ende of thie sorrowe for sinne is, not to deserue thereby the fauour of God, or y• the force thereof shoulde merit iustification: for the debter that did fall downeMath 18. 26. at his maisters féete, deserued not thereby to hauehave his debte forgiuen him. And therefore the true end of this sorrow for sin is twofold. First, it is to shew our humilitie to the Lord: for by nature we be proud & high minded, not bending one whit (notwithstanding our huge masse & heape of sin) but walk with stiffe necks: & therefore it is néedful y• the Lord should lay open before our eies the miserable estate and condition that we stande in: to the ende that we séeing his maiestie both great and terrible, and his iustice bēt vponupon vsus, to pronounce our condemnation, may hauehave our proud lookes abated, our peacockes feathers pulled, and our hauty stomackes quailed, to beholde Gods wrathfull countenance bente vppon vsus: tha: wée may be caste downe before his throne, with vnfained humilitie, abasing our selues, whome wée hauehave well thoughte of, and ascribing all glorye and power to him, whome wée hauehave little regarded. Secondly it is to make way for the grace of GOD to come neare vntounto vsus, and his greate mercy in Christe Iesus our Lord and Sauiour, 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 naturall motions, for Lighte and Darkenesse to be matched as yokefellowes: so vnpossible is it, to lincke the naturall Man and Christe in one, or to finde any abode for the spirite of God in the hearte of that man or womā who hath not bene touched wt the griefe of cōscience for his sins, nor the terrours of Gods iudgements for the same: which to be true our Sauiour himselfe hath affirmed, when he said that he came not to call the righteous (meaning such as deemed themselues righteous) but sinnersMath. 9. 13. to repentance: for sayth he, the poore, that is, such as are naked in their owne eies, receiue the glad tydings of the Gospell: and those shalbe blessed that are poore inMat. 11. 5. 5. 3. Luke. 18, 10. hearte, which also is manifest by the Pharesey, who leaned vponupon his owne workes, and the Publicane that fell downe, and prostrated himselfe before the Lord, shewing nothing to be in himselfe but sinne, and therefore sued vntounto the Lord for his mercy and pardon. Therefore the doctrine of mercy in Christ Iesus appertayneth not to them that boast in their owne strength, and are meritmongers, neither yet vntounto the stony and hard hearted, who hauehave no touch of conscience, no sorrow for sinne: but a continuall delight and pleasure in the sweetnesse thereof, striuing to fulfill the déeds of the flesh, and to offend, euen with gredinesse. But vntounto the broken hearted, the wounded soule, the grieued hart, and sorrowing spirit, that féeleth it selfe (by desert) in the gulfe of condemnation, that be cast downe and truly humbled by the sight of his owne offences: to suche, when they aske, the Lorde giueth: 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 eueryevery one of vsus enter into consideration of his owne estate, and trye what effecte the iudgmentes of God for sinne, worketh in him, assuring our selues that vnlesse it beat vsus downe in humility, we are no vessels for Christ to dwel in, neyther doth the doctrine of faith (now folowing) in any respect appertainie vntounto vsus.
Lette vsus pray