Amendment of Life, Sermon 3
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 thatFruits of faith of two sortes. hauehave it, which be of two sorts, inward in the soule, and outward in the conuersation, inwarde be 1, Remission of sinnes. 2. The louelove of the Father. 3, Promise to be hearde in our praiers, All which procéede one out of another: Outwarde is godlines in life and conuersation. For the first which is remission of sinnes, to be the fruite of faith, is proued by many places of scripture: our Sauiour Iesus Christ hauing a man sicke of the palsey broughte vntounto him, seing their faith, said, be of good comforte, thy sinnes are forgiuen thée. Where we hauehave to cōsider, that not theirMath. 9. 2. faith, but his owne, applied remission of sinnes vntounto him. S. Paule in a long discourse in that heauenly Epistle writtenRom. 3. 28 to the Romans, concludeth with these wordes: We conclude that a man is iustified by faith, without the worksHaba. 2. 4 of the law. The prophet also sayeth▪ that a iust man liueth by his faith. The reasons that the Apostle vseth to proue this are many: I will onelie set downe three of them which are most apparant, and euident: The first is this: by the testimonie of the old testament it is proued,3 reasons out of S. Paul prouing iustifica tion onelyonly by faith. Psal 14. 1. Iames. 2. 10. Gal. 3. 10. that al men hauehave erred and done amisse, there is none that doth good, no not one: so that al hauing sinned, and be that hath sinned in one is guiltie 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 doe and thou shalt liue: but curssed is he that abideth not in all these commandementes to doe them: but none is able to doe so, for then Christe dyed in vaine, and his death had béene to no purpose: & therefore al men beyng, by nature, vnderunder the cursse, and not able to redéeme themselues: it followeth that he who wasRom▪ 4. 12. without sin (Iesus Christ) must be their redemption, and applied vntounto them by faith. Thirdly by the nature of the promise made to our father Abraham, thus: The same way that Abraham was iustified and acquited from sinne, the same way are all his children iustified: but he was iustified by faith, for he beléeued God, and it was imputed vntounto him for righteousnesse: and therefore must all the godly for euer be iustified by faith: so that this must stand for an vndoubted truth, that he which séeketh any other way to hauehave his sinnes put away (whether it be by pardons, merits, or any way else) then onelyonly by faith apprehending the merites of Christ, cannot be comforted in his soule by certaine persuasion, but must néeds stagger and wauer continually.
The second inward fruite of faith is the louelove of God the father, which commeth vntounto vsus when our sinnes are forgiuen: for as man is separated from God by reason of sinne and iniquitie, so the same being remoued and taken away, God and Man are made one, and be reconciled togither againe, by which reconciliation the louelove of God is precured by the reconciler Iesus Christ, to hauehave his full course and passage vntounto man. The which our Sauiour ment, when he saied: the father loueth you, because ye hauehave loued mée and beleued in me: which thinge S. Iohn also ment, when he said, that ye effecte of the Gospell is that we mighteIohn. 16. 27. hauehave fellowshippe with the father and with his sonne Iesus Christe: Of whichIohn, 1. 3. thing whosoeuer is truly perswaded, he shall hauehave in his soule and conscience an vnspeakable comforte: for as there is nothing more grieuous vntounto man (if he cō sider it well) then to hauehave the heauie hād of God vponupon him, and his seuere countenance against him, so nothing can bée more swéete and comfortable, then to bée perswaded of his fauour, and fatherlye louelove towardes him. Out of which ariseth to the godly that peace of conscience, and ioy in soule, that passeth all vnderstanding: which thing our Sauiour mentIohn. 14. 27. whē he said to his disciples: peace I leaue with you, my peace I giuegive vntounto you: not as the worlde giuegive, giuegive I vntounto you. Let not your heartes be troubled, nor feare:Rom. 5. 1. Gal. 5. 22. which also S. Paule ment when he said: being iustified by faith we hauehave peace toward God: and in another place, peace is reckened vp among the fruites of the spirit. Examples whereof we hauehave inActs. 8. 39. 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 conuerted by the preaching of Paule, that he reioyced because that he with all his houshold beléeued in God: Marie likewise ieioyced (not so much in that she was the mother of Christ) but in God hir Sauiour. So that this being by the word ofLuke. 1. 47. God proued to be one of the fruites of a true faith, it resteth that eueryevery one of vsus doe wey our selues, examining our hearts how great we finde this ioy in vsus, the which although (I doubt not) it is found in great measure in the heartes of some, yet I feare in the most it is very little or nothing at all. For if weMath 7, 16 may iudge the trée by the fruites, some hauehave 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 finde that man or woman, that sheweth forth vntounto the worlde, the signes: of ioy in the holy ghost which argueth vsus to be carnal and fleshly minded, not sauouring of the spirit of God.
The third inward fruite is a promise that God hath made vntounto vsus, that he will heare our praiers, and graunt our requests: which thing is promysed by: theIohn. 16. …3. mouth of Christ Iesus vntounto al beléeuers, saying, verely verely I say vntounto you, whatsoeuer ye aske the father in myMa…h. 8. 13 9. 13 name he will giuegive it you, which thing wée sée veryfied vntounto the Centurion, to whome it was said: as thou haste beléeued so bée it vntounto thée, and his seruaunt was made hole the same houre. And likwise to the two blind men, who cried, sonne of Dauid hauehave mercy vponupon vsus: to whome he aunswered, according to your faith be it vntounto you. Which doctrine must néedes be vntounto the faithfull an exceading comfort: for we sée the manifold daungers wherevnto we be subiect, the diuerse temptations wherewithall Satan laboreth to ouerthrow our soules and the manifold tribulations that doe dayly befal to the bodye, as the slaunders and iniuries done vntounto vsus by the wicked, the sicknesse, pouerty and néede that lay hold vponupon vsus: against all which we hauehave no shield nor defence, but only to fly vntounto the Lord by humble and hearty praier. the which if he should not regard, our state were miserable and we of all other most wretched, if wee shold not be heard of him, for whose sake we hazzard all our liberties in the world, and oppose our selues against his soes: then could we looke for nothing but vtter confusion both of body and soule: but in that he hath promised, that if we call vponupon him in y• day of our trouble he wilPsal. 50. 15 heare and deliuer vsus: we gather thereby an vndoubted comfort against al afflictions, that either the Lord will remoue them from vsus, or else graunte vsus suche strength and patience, that we shall not onelyonly sustaine and beare them, but also triumph ouer them, to his greate glory, and our owne exceading comfort. where vponupon we resting (as vponupon an anchor both sound and stedfast) doe most willinglye lay downe our neckes vnderunder the yoke of Gods correction, being certainely persuaded, that all things shall fall out for the best vntounto vsus, if we doe vnfainedly feare him. Yet this doctrine giueth no warrāt to the carnall and fleshly praiers of naturallRom. 8. 28. men, who when they heare that God will graunt whatsoeuer is asked in his sonnes name, doe by and by aske riches, honor, promotions, and worldelyIam. 4. 3. dignities: but for such wishes S. Iames telleth vsus that we aske and receiue not, because we aske amisse, that we mighte bestowe it vponupon our owne lusts. ThereforeWhat it is to aske in the nāe of Christ. to aske in the name of Christe, is to aske according to his wil, that is, to pray for the gifts of the spirit, for the strengthning of the soule absolutely, and for the thinges of this life, with condition, that is, if it be his will: and if we thus pray against any inward weakenesse, or outward extremitie: & yet are not heard, we must thinke our praiers hauehave not bene sufficiently faithfull and feruent, or God séeth it better for vsus, to kéep vsus vnderunder the rod, to schoole vsus: and hauing learned this lesson, we should hauehave great comfort in our prayers, though they be not granted: and ioy in the crosse, euen whē it is most grieuous, for whē we are weakest in our selues then be we strongest in the Lord. This fruit of faith bringeth forth many other, as first Hope, which2. Cor. 12. 10. The definitiō of Hope. 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 onelyonly promised eternall life, but all things also necessary for this present life vntounto al them that with a hearty and true faith aske them at his hands, I beléeuing the Lord that he will performe it, doe dayly expect & looke for the performance thereof, and in the meane while doe féed my desire with a continuall expectation for the same to be reuealed: wayting for the Lordes leasure, vntill it be his good pleasure to accomplish the same vntounto me And this is a notable vertue, being steadfast: for we sée both by the Scriptures, and our owne experience, how the Lord promiseth, and then séemeth to withdraweGen. 3. 19. his hand, he promised the lande of Canaan to the Israelites, and yet kept them 400 yeares without it. He promised deliuerance from Captiuitie, and yet kept them seuentie yeares in it. He promised Iesus Christ the Sauiour of the world, the séed of the woman to bruse the heade of the Serpent, almost foure thousande yeares before he came in the flesh, and so he dealeth with vsus: which thing because it is not presently performed, the wicked distrust, and take their…b. 12. 16. present pleasure of those things that bée here, following their greate graundfather Esau. in selling the birthrighte of the kingdome of Heauen for a messe of pottage of pleasure, in this world choosing rather to enioy the pleasures of sinne for a season, and so perish afterwarde eternaly, thē to suffer heauinesse for a night, and want for a moment that they might inioy the kingdome of heauen. But contrarywise, the godly beléeuing God, and trusting to his promises, doe with patience abide, with earnest praier beg, and with hope looke for the manifestation of all Gods promises to their great and endlesse comfort: and of one of these sortes is eueryevery one of vsus: and therefore let vsus examine our owne consciences. The second vertue is Patience y• daughterPatience. of Hope: for as it is in thinges of this world, a man that hath bene longe exercised in any labour, though it be at the first neuer so grieuous vntounto him, because he séeth it cannot be auoided, he is contented to vndergo the paine thereof, and with patience he procéedeth: euen so it is in the looking for the promises of God, the troubles that we indure here for Christes sake, at the first they be very grieuous, and the wante of the accomplishment of them doth bring greate lamentation and griefe: but when we sée that God hath ordaind that it must be so, that his must be fed with hope, and tried with adueruties: it maketh vsus (if we be Gods children) as méek as lambs, and milde as Moses, and as patient (as we say) as Iob. So that you sée, howe those thinges that be bitter to the fleshe, turne to the great honor, and glory of God, and our owne good: in that it increaseth vertue & godlinesse in vsus. TheContentation third and last vertue that this hope bringeth forth is Contentation: a singular and heauenly vertue, the rarest flower that the garden of mans soule bringeth forth: which is this, when I sée by the eyes of faith, the narrow way that God hath appointed for his children, and that eueryevery extremitie bringeth forth a happie successe to them that feare God, therefore doe hope that the Lorde being pleased with me in his sonne my sauiour Iesus Christ: it bréedeth this in me and must doe the same in all Gods children, to be very willing, and contented with that crosse which he hath lotted out vntounto me, and be so farre from murmuring and grudging, that God hath left me vnderunder the crosse: that I muste greatly reioyce therein. Which thing we doe not only sée practised by y• holy apostls of our Sauiour Iesus Christ, who did reioice y• they were counted worthy to suffer forActs 5. 41. 2 Tim 3. 12. Acts. 14. 22. Iames. t. … ▪ his name, but also prescribed vntounto all Gods children, that because all that will liue godly in Iesus Christ must suffer persecution, and enter into the knigdom of God by many tribulations and afflicons: that therefore we must account it exceading ioy, when wée fal into diuers temptations, knowing that the triall of our faith bringeth forth patience, and pacience, hauing hir perfect worke, bringeth forth perfection. The outwarde fruite of which Contentation is also cō tentatyon with our estate and calling, wherein the Lord hath set vsus: that, so it be neuer so poore, base, contemptible, or laborious: seing that God in whō we repose all confidence, of whose louelove we be perswaded, hath set vsus therein, we must thinke it the most conuenient standing for vsus: and be well contented therewithall, labouring to do our duty therein, with all sinceritie and care to deale iustly and truly: which lesson (a pitifull thing to thinke) is scarse learned of any: for we sée how ye poore acount rich in good estate: the rich déemeth the poore to liue most at ease: subiects admire the happinesse of princes: and princes wish to themselues the secure condition of their inferiours, Wherevpon it commeth, that eueryevery one (almost) setting his eies vppon the glory and outwarde shewe of an other man, starteth aside from his standing and is carelesse in his calling: as magistrates become careles: mean men (looking aloft) wax couetous, séeking to grow greate by extortion and vsery: artificers to inrich themselues vnlawfully, by facing and lying, swearing and forswearing: so that the head is sicke and the whole heart heauie, from the top to the toe, there is nothing wholeEsay. 1. 4. 5. therein, but woundes and swelling, and soares full of corruption, And in this generall apostacy (I quake to think it) & my toūg faltereth in my mouth to speak it: they that should be lanternes of light to others, they from whose mouthes should come the swéete word of eternal life, and in whose liues should shine the Image of Christ Iesus most cléerely (alas) are so clogged and cloyed with promotions and dignities of this worlde, that they cleane forget what calling they hauehave, what charge is layed vponupon them, and what a heauie reckoning they hauehave to make: in so much, y• some falling from their first louelove, doe now persecute that which heretofore they hauehave preached: others, because they thirst after gaines and vaine glory, forsake Christ2. Tim, 4. 10. with Demas, and imbrace this world, vsing all lawfull and vnlawfull wayes 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 Iesus did shed his most precious bloud, are so hardened in Atheisme. and godlesnesse: that a man bad as good speake 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 carelesse to kéepe their standing: to be contented to abide the heate of the day, and discharge that duty with an vpright consciēce that God hath laid vponupon them I would to God that the due consideration of these enormities were setled in the heades and heartes, not only of eueryevery particular person, whose faulte it is, but especially into theirs, vntounto whō God hath inioyned to sée these thinges redressed: that thereby we might be cō pelled not to trifle with God, and his seruice, as we doe, and extoll a bare shadowe so long, vntill the Lord remoue from vsus 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 eueryevery mā (if of himselfe he will not) may be constrained to obey the Lord according to his word, and to serue him for the furtherance of his glory in a lawful and holy calling, warranted by the word of God: vntill which time it is vnpossible that the Gospel should florish effectually in this land, because God will blesse nothing but his owne institution and ordinance: for the chaffe and corne cannot agrée togither, neither is it lawfull for the Gentiles to be suffered to ioyne with the Iewes in the building of the temple, though they seeme neuer so glosingly to offer their helping hande therevnto. Least it should afterwarde be said that the Iewes were not able to doe it, without the helpe of their foes, and so it should be a dishonour to their God. The Lord giuegive vsus eies that we may see, and heartes that we may perceiue what is his will, and howe he wil be serued.
The outwarde fruite of faith is godlinesse of conuersation, which in the beginning was made one branch of amēdment of life: and you sée nowe how it procéedeth from faith & floweth out of it, as the fruite from the trée, and water out of the fountaine. The which may be thus defined: it is an earnest, and carefullThe definition of Obedience. 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 carefull indeuour: the meaning is, that we must not only thinkMath, 7, 21, it our duty to serue God according to his will, and to obey his commandementes (which all godlesse persons will confesse) but also study and earnestlie care to doe the same in déed. For eueryevery one that sayth Lord, Lord, shall not enter into the kingdome of heauen: But he that doth the will of my heauenly fatherRom. 2. 13. Iames. 1. 23. (saith Christ) which is in heauen: Not the hearers of the lawe are righteous before God, but the doers of the law shalbe iustified: for if any (sayth S. Iam) heare the word and doe it not, he is like vntounto a man that beholdeth his naturall face in a glasse, but when he hath considerd himselfe, 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 vsus (nay faith will bring it forth, if it be in vsus) to liue in godlines to reforme our affection inwardly, & our conuersation outwardly according to the prescript rule of Gods word. Wherein how carelesse y• worlde is, and how little reckoning is made hereof, all men that will try the truth by the touchstone of Gods word shall easily sée. For eueryevery man now a dayes, if he can put on the name of a protestant if he can make any shewe at all, by and by he taketh himselfe, and is also taken of others, to be of a true and sound religion: yea though his life and conuersation doe sweare the contrarye, being fraughted with all sinne and iniquitie. These are they that turne the grace of God into wantonnesse: that sinne because they are not vnderunder the law but vnderunder grace▪ that will make sinne abound that grace may superabound, that will doe euill, that good may come thereof: whose damnation is iust. But we hauehave not so learned Christ, and notwithstanding the worldlinges be carelesse of godly conuersation, yet we hauehave vntounto vsus many reasons set downe in the word ofThe Scripture exhorteth vsus to godly life by many reasons. The 1 reason. Leuit▪ 11. 44. Math 5. 48. 1 Thes 43. God to bring vsus therevnto: First the commandement of God in the Law reiterated by the mouth of our sauiour Iesus Christ: be ye perfect, euen as your heauenly father is perfecte: and S. Paul meaning to set downe the same thinge, sayeth this is the will of God, euen your sanctification. Now it being the commā dement, and will of God, who is ye God of power, a reuenger of sinne, and punisher of iniquitie, it should be euen as a thousand whippes to driue vsus, and ten thousand cartropes to hale vsus vntounto thePsal. 5. 4. same: for he is not a God that loueth wickednesse, neither shall euyll dwell with him: and we knowe that we shal al come before his throne and seate of iudgment, where he will giuegive sentence we out partiality, and iudge 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 marueylouslyMath 7. 2… inawe vsus, to consider with our selues, that if we carelesly goe on, and heape sinne vponupon sinne, neuer a whit or little regarding whether we liue godly or no, surely we can assure our selues of no other sentence at the day of iudgment, but goe ye cursed. Secondly, the consideration of Gods manifold blessings bestowedMath. 25. 41 The 2 reason. vponupon vsus in his son Iesus Christ should make vsus to liue godly: The which was notablie figured to vsus in ye worldly blessings that God bestowed vponupon y• Iewes: vntounto whom the Lord (meaning to set before them as in a glasse their estate by nature, and wherevnto he hadEzech. 16. 3. Deu. 32. 10. 11. 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 vp hir neast, flootereth ouer 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 downe in earthly tearmes vntounto them, as was his manner, for their instruction are more plainely exhibited vntounto vsus: which are in effect thus much. Wée arePsal. 51. 5, conceiued and borne in sinne, by nature the children of wrath, the bondslaues of Sathan, and hejres of Hell: which state of ours, the mercifull father of heauen pittiyng, rather then we should perish, hath sent his deare and only son Iesus to take on him our nature, to suffer ye paine that we hauehave deserued, and thereby not only hath fréed vsus from condemnation, but purchased for vsus eternall saluation in the kingdome of heauen: whereby in the meane whyle, all that we doe (which of it selfe is stincking in the nostrills of the Lord) is accepted, being in any measure good: and his creatures, which before were accursed, vntounto vsus and for vsus are blessed, sanctified to our comforte. The which (so oft as we consider it) must make vsus very carefull to shew our selues thanckefull vntounto our good and mercifull God: and carefullye to glorifie him with that obedience that he hath prescribed vntounto vsus in his holy & blessed worde. Unto which the holy ghost doth often times take occasion to exhort vsus: I beséech you bretheren, by the mercyes of God, that you giuegive vp your bodies a liuely sacrifice, holy and acceptable vntounto God, and fashion notRom, 12, 1. your selues like vntounto 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 worthyEphe, 4, 1. 5. 8 of that vocation where vntounto ye are called, for ye were darkenes but nowe ye are1 Pet, 3, … light in the Lord, walke as it becommeth the children of lighte, being a chosen generation, a royall priesthood,Luke, 1, 7▪ … an holy nation, a veculiar people, that ye should shewe forth the vertue 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 serue him without feare, all the dayes of our life, in holinesse and righteousnes before him: contrariwise if we hauehave not this care, and doe not thus indeuour to serue him, what doe we? surely no better then did the Phariseis, that persecuted Christ, and Iudas that betraied him, and the souldiours that nailed him on the crosse: for we crucifie him againe, and make a mocke of him. The which thing I would to God y• all they wouldHeb. 6. 6. consider that hauehave no care, but how to excell in sinne: no study, but how so defraud: no delight, but how to become the most singular and notorious sinners, as extortioners, vsurers, ruffians, blasphemers, and such like: whose whole ioy is in this, that their most mischeuous practises may take place, for the satisfiing of their owne 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 owne braine: and caruing oute for him so much as they thinke good, without any regard or eye vntounto his will and commā dement: whose gold will proue copper, and their siluer wil be tryed to be drosse, when they shalbe fined in the fornace of Gods iudgementes. Thirdly, the considerationThe 3 reason of our calling is also in y• word of God set downe, as a reason to induce vsus to godlinesse. And what is it? Truly if we be of the number of Gods children we are citizens with the Saincts, and of the houshold of God: and we knowe ye Ephe. 2. 19.whosoeuer will not obey y• will of a gouernour of a house in this world, he turneth him out at ye dores, as an vnfit persō to abide in ye societie of seruāts: & dare we professe to be the houshold seruantes of God, & disobey him? not scaring that he wil cast vsus out of his family? We are not called to vncleannesse, but to holines so, if our life be vnpure we deny our1 Thes. 4. 7. calling: & shut our selues from among Gods children: we are said to be temples for God to dwel in, & wil God dwel with sinfullnesse? can he abide to be in an vncleane1 Cor. 6. 19. 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 vsus assure our selues y• without reformation of life; we hauehave not y• spirit of Christ. Whosoeuer hath not the spirit of Christ is none of his, but is a reprobate and cast away,1, Iohn, 1, 5▪ ready to be throwne into the fire of condemnatiō. Fourthly, our baptisme must moue vsus to godlinesse, for by it we brag our selues to be Christians: but all thatRom, 8, 9▪ are baptised with the outward baptisme hauehave not put on Christ, but they onelyonlyThe 4 Reason, ye are baptised with him into his death: that as he died & rose againe vntounto righteousnes, so should we dye vntounto sinne, & rise againe vntounto newnesse of life. For if we he graffed with him into the similitudeRom, 6, 4, of his death▪ euen so shall we be to the similitude of his resurrection: knowing this that our old man is crucified with him, that the body of sinne may be destroyed, that hence forth we should not serue sinne. Read the whole sixte to the Romans, and consider of it: and if you finde not the same worke in you (at the least in some measure, that is there set downe, assure your selues, you hauehave not yet learned Christ aright, neither do expresse the fruite of your baptisme in your conuersation, but rather hauehave gotten an outward shewe of godlinesse, and2. Tim. 3. 5. deny the power thereof, from which all true Christians are commanded to turnThe 5. reason. away. Lastly the Lord (who in iustice might compell vsus, and giuegive vsus nothing, hath set downe vntounto them that liue godly, a reward: that whatsoeuer we doe 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 it selfe to deserue any thing, yet wée shall hauehave our reward: which is increase and augmentation of our ioyes in the kingdome of heauen: and therefore the Lord saith by the mouth of the Prophet, that they which be wise shall shine as theDan. 12. 3. brightnesse of the firmament, but they that turne many vntounto righteousnesse, 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 sinnes be, the more intollerable shal their tormēts be, which is to be laid very often before their eyes: for it is the common speach of godlesse persons: if I be damned then what maketh it the matter what I doe, I may giuegive ouer 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 receiue the greater damnation,Luke. 20. 47. so shal it be vntounto thée: thy offences shall be punished, according to the quantity thereof. And therefore though thou art no otherwise perswaded but y• thou shalt come into condemation, yet feare to hauehave it multiplied vntounto 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 vsus (by weighing the commandement of God, by considering the manifolde blessings of God offered to vsus 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 vp to bestowe vponupon them that serue him, to liue godlie in this present world: nowe let vsus lay them vntounto our owne heartes and consciences, and sée whether we hauehave not iust cause to bid battaile to Satā, to striue against our owne lustes, and corrupt affections: and let vsus be more carefull thē heretofore we hauehave béene. Let vsus not delight in any thing that may displease so louing and mercifull a father. But let vsus make an ende of our saluation, withPhilip. 2. 12. feare 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 doe, which we are allwayes to hauehave an eye vntounto. These lawes are set downe 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 doe any thing that may séeme to tend neuer so little towards Gods glory that we hauehave done a glorious worke. But marke this wel: the Lord requireth not onelyonly of thée, to séeke his glory in thy selfe by worshipping him in spirit and truth, by sanctifiing his holy name, & 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 maintaine it by holy discipline warranted by the word. The minister to teach, instruct, and exhort, the priuat man also in his calling, to vse all lawfull meanes for the aduancement of the same. The second table containeth the outward godlinesse that we must shewe forth in the world for the benefit one of another. Which we sée very little practised: for it is euident vntounto the sight of all men (to the great griefe of them that feare God) how some be altogither set vponupon treacherous rebellion, & conspiracies: others on malitious murther, & enyuing hate: others on fornication, & vncleanenesse, 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 mens handes their owne proper possessions, and goods, by forging, by extremitie of lawe, by deceyuing, and by that foule canker vsury, and what not? I ceasse to speake of the particular pettie sinnes, wherewith men doe so swarme, and so customably liue in, that they estéeme them to be no sinnes, the least whereof deserueth eternall condemnation, both in body and soule: and yet all these be Christians, and say they hauehave faith, but I say of them, and that by the warrant of Gods owne 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 hauehave faith, but therewithall is the spirit of God. But where the spirit is, there can be no delight in sinne, no such carelesnesse to reformation, as appeareth: and therefore examine thy selfe and be not deceiued, presume not of the mercy of God, and stil abide in sinne: for then be sure thou shalt find no place to repentance, though thou séeke it with teares. Then séekeHeb▪ 12. 17. the Lord while he may be found: put not of from day to day: for suddainely commeth the wrath of the Lord: and in his anger he will consume thee. Then let vsus without prolonging amende.
And fulfill. That is, a strife must be in vsus, against all lets that may hinder vsus 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: & though it be true that we cannot attaine therevnto in this life, yet we must not faint, nor be weary: but goe on still: forget that which is behinde, and looke at that which is before: neuer casting our eyes aside vponupon any baite of sinne in this world: but euer goe on in striuing for this perfection, all the dayes of our life. In which course (least we should be discouraged) we are to knowe, that we are neuer able to attaine to that perfection in this life, because of our wretched and sinfull nature: because of the clogges of sinne that doe so hang on vsus, and the remnantes of old Adam that sticke so in the fleshe, that it can neuer be wholly cleare therof. The whichRom. 7. 23. we finde to be in the Apostle S. Paule, who had a lawe in his members, striuing against the lawe of the spirit, leading him captiue vntounto the lawe of sinne. Whereby it commeth to passe, as our fauiourLuke 17. 1…. saith, y• when we hauehave done al that euer we cā, we are vnprofitable seruāts, and therefore we are taught to say dayly: forgiue vsus our sinnes: which doctrine sheweth forth diuers most necessary vses: as first it sheweth the workes 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 louelove, who hold, that a man may liue without sinne, and therefore accounteth it a note of imperfection to praye: so that none may be of the number of their illuminated Elders, vntill they be of that perfection: and yet we read that the ApostlesAct. 4. 24. praied not only when they were weakelings (as they fondly affirme) but after2. Cor. 12. 8. Christes aseension, and the descending of the holy Ghost. And therefore (for the1. Iohn. 1. 8. 9. 10. censuring of their heresie, and our owne perswasion) let vsus say with S. Iohn, if we saye we hauehave no sinne, we deceiue our selues, and there is no truth in vsus, for we make God a lyer. But if we acknowledge our sinnes, he is faithfull and iust to forgiue vsus our sinnes, and to clense vsus from all vnrighteonsnes. Thirdly it is an excéeding comfort to the weake, that finde themselues willing, and yet vnperfect in the seruice of God: for God doth accept of vsus according to that we are, and not according to that we are not. The least sparkes of obedience (insomuch as they be his owne worke) are accepted in his sight, so that it be wt earnest endeuour to encrease: and therefore this giueth no libertie to licentious loosenesse, (which notwithstanding we sée to presume herevpon: for, (say the Atheistes) who can kéepe Gods commandements? is any man without sinne? and so forth. Which in déede is true, but they, by occasion thereof, hauehave no regard nor care of any reformation, but runne on from sin to sinne, and that with gréedines. But let such knowe, that they can not please the deuill better with any thing in the world, because hereby, they be as like him, as if they were spitted out of his mouth: for he knoweth that no man can absolutely obey Gods lawes: and therefore he prowleth to mocke them in eueryeveryThe agreemēt of Satan with the wicked. point, to breake them: and thou sayst thou canst not obey him perfectly, and therefore art carelesse to doe any good at all. Wherein doest thou now differ from him? But let vsus hauehave a care to winne ground of our aduersary, to obtaine more and more strength against sinne, & make it weaker in vsus eueryevery day than other, by continuall meditation in the worde of God, and prayer for his grace, to fructifie therein, & then we shall shew our selues valiant souldiers, and not dastards in the quarrell of our Lorde and Captaine Iesus Christ.
Now follow the ende that we are to ayme at, in this fight against our selues: to liue godly, which is duely to be considered: for Satan hath gone thus farre with a number, either to perswade them (without al doubting of the matter) that they shall merit heauen, and deserue to be Gods children by their workes, or els that they néede to doe none at all: and we sée euen the greatest number put the one of these in practise: for either they be obstinate and blind Papistes, forgetting Christ Iesus, and hoping to come to heauen by their works: or els they be Atheists, affirming plainly, that if they deserue nothing for them, they will doe no good works. From which fountaine floweth this generall securitie, where with all the world is so rocked on sléepe, that eueryevery man séeketh for him selfe, neuer thinking that he is any way bounde to benefite his poore and needye brother.Satan vrgeth the one extremitie in eueryevery thing. Whereby (as in many other things) we may behold the vsuall practize of Satan, either to make vsus lye wallowing in all carelesnes, or els to driue vsus too farre into the con trary extremitie. Which thing we are to hauehave a great care of, euen in eueryevery thing that we do, that we may kéepe within the bounds of that meane prescribed by the Lord in his word, from which it is not lawfull to decline, neither to the right hand, nor to the left, least Satan ouertake vsus, and worke our confusion.
The endes wherevnto (by the word of God) we are to hauehave regard, and respect, be in number thrée. First Gods glorie. 2. Our owne comfort. 3. The good of our brethren among whome we liue.
The glorie of God, which is the firstThe ende of godlines in respect of God. ende, is to be sought in our good and godly conuersation: for it is euident, that we are by nature vnfit to doe any good thing, but rather prone and bent to sinne, but when it pleaseth God so to alter and reforme our harts, that the frute thereof shineth in our conuersation, this sheweth the great glory of God, in that he (of seruants vntounto sinne and vncleannes) maketh vsus to serue him in godlines. The which thing our Sauiour Christ ment, when he sayd: let your light so shine beforeMatth. 5. 16. men, that they may sée your good workes▪ and glorifie your heauenly father, which is in heauen. Where vntounto also the Apostle S. Peter had especiall regard, when he sayd: Déerely beloued, I1. Pet. 2, 11. beséech you as straungers and pilgrims, absteine from fleshly lustes, which fight against the soule: and hauehave your conuersation honest among the Gentiles, that they which speake euill of you, as euill doers, may by your good workes which they shall sée, glorifie God in the daye of visitation. Unto which ende S. Paule had respect also: when he exhorting the Thessalonians to godlines, sayth: that y• name2. Thess. 1. 12. of our Lord Iesus Christ may be glorified in you. The which poynt is duely to be obserued, for our instruction: because that now a dayes, all men will say they doe louelove God, and honour him, but their bare wordes must not goe for proofe: for we sée the holy ghost setteth downe, that the glorifieng of God by vsus, consisteth in godly conuersation: for if thou sayst neuer so much, thou louest God, and doest honour him, vnlesse it shine in thy conuersation, it is a lye in thée, and a thing not to be beléeued of others. For our Sauiour saith: If any louelove me, he wil kéepeIohn. 14. 15. my sayings, so that the tryall standeth in this: looke howe carefull thou art to reforme thy life, according to the word of God: and looke howe much thou hast subdued the heate of thine owne affections: and so much thou doest glorifie God, and no further. Nay if thou béest slacke herein, & carelesse to doe that in déede, wherof thou makest profession, thou doest, euen as much as lyeth in thée, dishonour God: and therfore sayth S. Paule, thou that gloriest in the law, thorough breaking of the law, dishonorest God. I would to GodRom. 2. 23. that the carnall professors, and enemies to sinceritie (of these our dayes) both in them selues, and others, could consider of this, with a single eye. For those that be enemies to reformation, be commonly loose in life, as we sée in our owne experience. If it were so, I doubt not, but their conuersation would be found euen of thē selues, most vile, and filthy, not worthy once to be named among them that professe the gospell of Iesus Christ.
The second ende, which we are toThe ende of godlines in respect of our selues. looke vntounto, is, for the establishment and comfort of our owne soules and consciences. For we sée that all men are contented to make a shewe of religion, and to take vponupon them y• profession of Christ, which can not be sufficient: for then should all, or at least, the greatest number, be saued: & yet we know the wordsMatth 7. 13. of our Sauiour Christ: that narrowe is the way that leadeth to life, and fewe doe walke therein. Then what shall we doe to examine our selues vnfeynedly, to sée whether we are of the number of them, or no? S. Peter shall tel vsus most notably,2. Pet. 1. 4. 5. 6. &c. what we must doe. Flye (sayth he) the corruption which is in ye world through lust. Therefore giuegive euen all diligence therevnto: ioyne moreouer vertue with your faith, and with vertue, knowledge,Let vsus try our selues by this. and with knowledge, temperance, and with temperance, patience, and with patience, godlines, and with godlines, brotherly kindnes, and with brotherly kindnes, louelove: for if these things be among you, and doe abound, they will make you that ye neither shall be idle, nor vnfruitfull in the knowledge of our Lord Iesus Christ. But he that hath not these thinges, is blind, and can not sée a farre off, and hath forgotten that he was purged from his olde sinnes. Wherefore Brethrē, giuegive rather diligence, to make your calling & election sure. By which words we sée, that the fruite of the gospell, in holines of life, doth make our calling and election sure, (not to God, for it was sure in him before the foundation of ye world) but to our selues, approuing thereby vntounto our owne soules and consciences, that we be the elect of God, because we féele the working of his grace in our hearts, and shew forth the fruites thereof in our conuersation.The ende of godlines in respect of others.
The third ende of our good workes, hath relation vntounto our brethren, which is diuerse wayes. First thus: there be many that be weake in the faith, & newly conuerted vntounto the Gospel: who hauehave great néede to be supported, and holden vp: the which (as we may doe manye wayes) so chiefly it is to be declared in our conuersation: for when he beholdeth our godly and vpright behauiour, great occasion is offered vntounto him, not onelyonly to glorifie God in vsus, but also to consider of his owne imperfection and weakenes, how farre he is behind, and therevpon is moued to striue more strongly against his owne infirmitie, to growe stronger, and more established. Contrariwise, if he should behold vsus greater professors, or of longer continuance in the profession of the Gospell, than he, doe those things that swarue fowly from our shewe, we make it not onelyonly an offence, whereby his weake conscience is wounded, but (as much as in vsus lyeth) a stumbling blocke for him to fall from his profession withall. A lesson of all men to be learned: for we sée many, that in shew, (and to their owne thinking) be forward in religion, who, (when they be reproued, or by méekenes exhorted) to leaue some abuses, that they commit, because they agrée not with their profession, and are offensiue to y• consciences of many weake ones. Tush (say they) if they be offended with these things, let them: what hauehave they to doe with me? they are not to medle with my dealing, for I hauehave not to doe with them: and such like spéeches. In the meane while, they hauehave cleane forgotten, not onelyonly the care that we oughtRom. 14. 15. to hauehave one ouer another, but also the1. Cor. 8. 13. example of S. Paule, who would neuer eate fleshe when he liued, rather then he would offende his brother: (which of it selfe was a thing lawfull, and to be receiued with thanks giuing.) And therefore, we are not onelyonly to be carefull, that we giuegive none offence: (for woe be vntountoMatth. 18. 7. him, by whome offences do come,) but euen to depart from those thinges that we may vse, if they be any occasion of offence to the weake: for many things are lawful, that are not expedient. This end is yet further to be considered another way, and that is in respect of them that are without, who be so obstinate, that they will not onelyonly oppugne the profession of religion, but euen refuse to hearePsal. 58. 5. the voice of the charmer, charme he neuer so wisely: not once frequenting the publike méetings of Christians, with whom yet we hauehave some dealings in the world. Whereby it may please God to bring them to some consideration of our profession, by our conuersation. The which thing S. Peter setting downe in one particular calling, is also to be applyed as a generall doctrine: the words are these: Let the wiues be subiect to their husbands,1. Pet. 3. 1. that euen they that obey not the word, may be wonne without the word, while they behold your pure conuersation, which is with feare: and surely, as the vnblameable conuersation is verye forcible to moue the aduersarie, to consider of the profession it selfe: so we often sée, both by example of the word of God,Exod. 9. 21. as in Moses, whome Pharao accompted godly, and himselfe wicked: and Dauid, whome Saule accompted vpright: and also by our owne experience, that it cooleth the courage of the enemie, and stoppeth his mouth. And therefore it is our dutie, (and I pray God we may rightly consider of it) to be marueilous circumspect and carefull, that we liue so obedient to the decrées of our God, and be so carefull to giuegive none occasion to any, to sée vsus faultie in our dealing: that thereby our good and gracious God may be glorified, our harts and consciences comforted, and all men by vsus may either be encouraged vntounto godlines, or conuicted in their owne consciences of vngodlines. Which God for his mercies sake graunt.
AMEN.
Let vsus pray, &c.
End of the text · John Udall, Amendment of Life (1584)