Amendment of life three sermons, vpon Actes 2. verses 37. 38. conteining the true effect of the worde of God, in the conuersion of the godly: and the maner how it changeth their harts, and reformeth their liues, which is the true vvorke of regeneration. By Iohn Vdall, preacher of the worde of God, at Kingstone vpon Thames.

Three Sermons of the a∣mendment of life. (Book 1)

Acts. 2. verse. 37. 38.

Now, when they heard it, they were pricked in their hearts, and said vnto Peter and the other Apostles: men and brethren what shall we doe? Then Peter said vnto them: Amend your liues.

WHen our Sauiour Iesus* 1.1 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 di∣uers languages, the Iewes and straun∣gers of diuers countreyes gathered togi∣ther to sée that straunge wonder, and some admired it as the wonderfull worke of God, others mocked them, af∣firming them to be droncke: wherevpon

Peter stoode vp making an Apologie for himselfe and the rest: first deliuering them from that lying slaunder of dron∣kennes, 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 hea∣uen and earthe. The which beyng pro∣ued vnto them that: he was the very Mes∣sia••, whom they had so wickedly cruci∣fied, 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 remem∣brance, wée haue to note these thrée thinges: First, the effecte that Peters Sermon wrought in the heartes of these Iewes: Secondly their care to bée re∣solued what to doo: and lastly▪ Peters counsell vnto 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 vpon them for their so hainous a facte, & so horrible murther, as to kill the Lord* 1.2 of life, from whome all they that euer shall be saued, doe receyue their life and saluation. Which declareth vnto vs their wonderfull blockishnes, and palpa∣ble blindnes, y^• they reading the prophe∣sies (concerning the Sauiour to come) e∣uery Saboth day & daily looking for him, yet when he commeth do thus behaue* 1.3 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 y^e carnall chri∣stians of our time, who are ashamed of y^e basenes of the gospel & simplicitie of reli∣gion, and therefore thinke that it is too meane a thing for mē of great estat & ho∣nor: but we sée y^e cōtrarye in Gods word: that there is no ioy w^tout Christ, but sor∣row: no, honor, but ignominie: no bles∣sednesse, 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 their* 1.4 negligence in religion, and their grea∣test 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 ho∣nor that profiteth, excepte it be gouer∣ned 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 vnto God, vntill the appointed time doo come: For they heard Christ often, and yet his word was to them as water powred vpon a stone, vntill this houre wherein God had de∣termined their conuersion. Which doc∣trine ministreth a double vse vnto vs: 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 conuer∣sion. Secondly for euery priuate person

that is already called, (yea and the mi∣nister of the worde especially to beare with pacience the vnregenerate, and not to determine or iudge rashly of their re∣probation: 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 vs to haue the worde of God continually sounding in our eares, whereby wée may be rou∣zed out of the sléepe of sinne. For wée are naturally prone to euill, and slouth∣full in the seruice of Gods worde, ve∣ry dull to goodnesse, néeding the goade of Gods threatninges to pricke vs in the sides, and to make vs 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 his* 1.5 counseller, a good example for all greate estates to looke vnto and follow.

Pricked in their heartes. Howe com∣meth this to passe, that Peter speaking onely 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 bot∣tomelesse deapthe of mans moste se∣crete thoughtes, and enter betwéene the soule and the spirite. And this ef∣fecte it hath in all, though it haue a con∣trarie fruit: for the wicked take occasi∣on hereby, to be more seuere against the Children of GOD. As we may sée* 1.6 in Pharaoh, Achab, Ieroboam, and the Pharises. But the children of God vse meanes assoone as they be touched* 1.7 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 Chil∣dren of God or no: for if the contempt or neglecte of amendemente of our li∣ues argueth (as yet) no grace to be in vs, then the care to amende, and the indeuour therevnto indéede, is a speci∣all

motion of the spirite, which we muste be carefull to cherrish, leaste it be quenched, and so our estate waxe mi∣serable.

And said vnto Peter. This is the seconde generall parte conteining their care to séeke the righte way, to be deli∣uered 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 euery 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, onely the Godlie haue 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 vs obserue further in them a won∣derfull 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 with* 1.8 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 haue notable examples in the Scriptures: Saule wente to Nai∣oth,* 1.9 entending to persecute Dauid, but God chaunged his minde, that he* 1.10 prophesied: Paule wente toward Da∣mascus with intente to make hauecke of the Sainctes of God: But when he came there hée preached Christe vn∣to them. The Souldiours wente out from the Pharises to take Christe, but the Maiestie of his woorde strooke them downe to the grounde, and made* 1.11 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 moc∣kinges into earnest intreating the A∣postles to giue them good counsell. Whereby wée learne the truthe of the* 1.12 saying of Salomon, that the heartes e∣uen of Kinges are in the handes of the Lord, as a boate in the Riuers of wa∣ter: and therefore it is not in man to di∣recte his owne wayes: which teacheth vs to pray vnto the Lorde continually, that it woulde please his maiestie so to go∣uerne vs, as may beste tende to his glo∣ry, and the comfort of our owne soules. It teacheth vs moreouer, that seeing God turneth, at his pleasure, euill in∣tentes to good purposes, that wee must wishe, and desire, and dayly exhorte al men (of what minde soeuer they bée) that they haue a care to heare Gods worde: for in that they come, thoughe their intente be not to learne, but to carp and cauell, they bée welcome: God may caste the nette of his mercy so farre on them, that contrary to their purpose,

they may be wonne into the shéepefolde of Christe Iesus, to their endlesse com∣forte.

What shall wee doe. Béeing grieued with the sight of their sinnes, they séeke what to doo to be eased, shewing vnto vs an example of the heart truely touched, to séeke the way to amend, and not as is the manner of hipocriticall repenters, to abide in the same sinne, and continue without amendment: for such (as yet) did neuer knowe what it is to be pricked in heart with the true sight of sinne.

Then Peter said. The third generall part of the text, which containeth the counsell that Peter gaue vnto them: the which (before we come to handle) wee must obserue two profitable lessons, for our comforte, and instruction.

The first is an experience of the truth of the promise of our Sauiour Christ: for they that séeke shall finde, and to those* 1.13 that knocke it shall be opened, and that God is néere at hande to all them that* 1.14 call vppon him faithfully: For our good and gracious God, béeing full of mer∣cy

and tender kindnesse, doeth open the treasures thereof vnto his Children, when they seeke it by repentance from the bottome of their hearts, and in the anguishe of their soules acknowledge their wofull estate, and wretched condition if he shoulde leaue them to themselues. So he dealte with the Is∣raelites in their slighte before Phara∣oh* 1.15 and his hoaste. So with Dauid bée∣ing wounded with the sighte of his* 1.16 owne sinnes. So with Paule, being* 1.17 caste downe and blinded in bodie, to teache hym the blindnesse of his soule. And thus he dealeth with his dearest beloued Children: to witte giueth them a sighte of their owne sinnes, and his Iudgementes deserued for the same: that they may learne to goe out of themselues, where is nothing but confusion, and so to séeke vnto him with an vnfained desire of comforte. The vse of which Doctrine (béeing rightly applyed) is mooste swéete and com∣fortable: 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: where∣by Sathan would make them beléeue, y^• it is for that God hath cast them of, and giuen them ouer into hardnesse of heart: thereby labouring to driue them to dispaire. But wée must striue to be perswaded of the cleane contrary: for to be giuen ouer of God, is to wallowe in all sinne without remorse, to heape transgression vpon transgression, with∣out 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 vn∣doubted worke of the holy ghost, and shall (by Gods grace) in time conueni∣ent (when he hath sufficiently humbled and triēd vs) bring forth the quiet fruite of righteousnesse vnto all them that be* 1.18 thereby exercised. And therfore when the Lorde layeth any triall vpon vs, that we séeme to be ready to be swallowed vp of many daungers that are immi∣nent, 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 daun∣gers assaile, we muste assure our selues that the Lord hath an especiall worke to bring to passe by vs, whereby he will not only haue his owne glory to shine out more brightly, but also that we may perceiue his loue vnto vs more euident∣ly. The second thing y^• we haue to note, is Peters readinesse to salue that soare that he had made, & to heale the wound that they were pained with all: which sheweth in him two qualities, that be required to be in all the Ministers of Gods words: to wit a readye and wil∣ling minde to helpe, and power to per∣forme the same. The first we sée was in him, and was the marke that he shot at, in reprouing them so sharpely, euen their conuersion: which as it should be the care that all the Ministers of Gods worde should haue, to doe the worke of the Lorde willingly, to séeke soules vn∣to Christe, and bring them out of dark∣nesse,

into light: so it sheweth vnto the people, that when the Minister repro∣ueth sinne sharpely, and galleth them to the quicke, he neither doth it of mallice nor choler, neither yet of hatred, but of meere loue vnto them, to doe them good, to bring them to sée themselues, and so to séeke to God. And therefore (how∣soeuer fleshe and bloud iudgeth other∣wise) they are the greatest fooes to mans soule that doe▪ tickle the eares with painted eloquence, studying ra∣ther 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 Cu∣shions* 1.19 vnder mens elbows, to lull them a sléepe in their sinnes: these be fitte Preachers for such as crie oute: preach to vs pleasant thinges. But Saincte Peter was not in the number of them, and yet did loue this people most deare∣ly. 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 tormen∣tor: But in that he was able, and rea∣die to doe both, his example commen∣deth vnto vs a patterne of a right Mi∣nister of the worde, who muste be a∣ble to bring out of his treasurie both* 1.20 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, dumbe* 1.21 Dogges, that cannot barke. Salt with out saltnesse not good for the Dung∣hill, and yet this churche of Englande (a grieuous thinge to bée considered)* 1.22 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 will* 1.23 dresse it and not fast themselues therein.

Amend your liues. This is the coun∣sell of Peters a sentence very shorte in wordes, but long in matter, contai∣ning the very substance of all religion, and the whole 〈◊〉〈◊〉 of Christianitie:* 1.24 the originall word signifieth to recou•••• with griefe, it is commonly translat•••• repent, and the m••••ter called repen∣tance, which is a turning of our liues vnto 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 pre∣script 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 haue receyued any* 1.25 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 con∣demnation, 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 wrought* 1.26 in Dauid, when his owne mouth con∣demned him to be the child of death. It was in Iosias when his heart melted at the hearing of the Lawe expounded vnto him. It was in Marie that washed our* 1.27 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 vs, that haue any work∣ing of Gods spirit in them, when they consider God to be a iust God, a reuen∣ger 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 har∣dned: but if they make me sigh & grone vnto the Lord vnder the weight thereof: if I loth them both in my selfe & others, then I haue a marke of Gods grace in me, that he worketh my saluation, and sealeth it vnto me. This sorrowe may after a sorte be in a man, and yet not the true sorrowe: for many are grieued be∣cause they they are not better: for that through their naughtinesse, they for∣gette preferment, or credit, that else they shoulde haue: 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 in∣ioyned

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 carry∣eth with it iust cause of sorrowe: for though I inioye all the delightes and pleasures that bee in the worlde, I shall haue them a very shorte time, and the rewarde of sinne is eternal wo, without ease or intermission, which all men haue 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 en∣trance into his fauour) is mightely gainesaid by the subtile enimie Sa∣than, that would haue vs make a sporte of sinne. Secondly by the world that ble∣reth 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 his* 1.28 word set downe many most strong rea∣sons, and forcible persuasions, to induce vs to this sorrow for sinne, as first, his seuere iudgementes executed vppon o∣thers. Idolators were giuen ouer into* 1.29 the handes of spoilers. Blasphemers con∣sumed* 1.30 by the Angell of God. Corrup∣ters of Gods sincere worshippe present∣ly strooke downe dead. Disobedient re∣bells swallowed vppe quicke into the* 1.31 earth, Murderers requited with mur∣ther. Generally, the whole world (except eyght persons) drowned for sinne. So∣dome and Gomorrah burned with fire and brimstone from heauen, because of* 1.32 pride, riotte, idlenesse, and contempte of y^• poore. Foure sins, that now (I am per∣swaded) are as rife, as euer they were in those Citties: and al these, as they re∣ceyued suddaine punishment in this worlde: so (to vs) no other is knowen, but that eternall condemnation follow∣ed. Now how must these thinges bring vs to sorrowe for sinnes? Thus we haue

committed the same sinnes (in some pointe) that they did, and therfore being guilty of the same condemnation, there is no way for vs to escape it, but to flée to the Lorde with penitent heartes, and sorrowing soules. Saint Paule teacheth* 1.33 vs this doctrine, & the same vse of it, sai∣ing: these are written as exampls for vs, that we sinne not as they did, least we receyue the same condemation. Where∣by we learne that the scriptures of God are not written to vs as histories to read* 1.34 and heare for pleasure, but for our lear∣ning and instruction, that we may learne by the example of the wicked there men∣tioned, to leaue sinne: and of the godly* 1.35 to be stirred vp vnto godlines. Againe, when we consider how mercyfull God hath bene vnto vs: that whereas in his iuste iudgemente be might haue not onely cutte vs of, and cast vs into eternal condemnation, when first we began to conceiue any inclination vnto sinne: but euen before we were borne, haue drowned vs in originall guilte, and ne∣uer sufferd vs 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 vs, & not dealt rigorously with vs: this shoulde make vs very sory that we haue so long prouoked so merciful a God vnto anger:* 1.36 which vse S. Paule setteth downe, saying that the mercy of God leadeth to repen∣tance. 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 mer∣cifull to all penitent sinners, so is he iust to all carelesse and loose people that with∣hold the truth of God in vnrighteousnes:* 1.37 & therefore let vs not be so abused by Sa∣tā, to think y^• God hath mercy in store for him that goeth on stil in his wickednesse. But let vs try our selues by y^e touch stone* 1.38 of Gods word, how the consideration of Gods great mercy worketh in vs. Be∣sides this we sée that when or wheresoe∣uer

the word of God hath béene preached it hath wrought either to their conuersiō & comfort, or hardning and condemna∣tion: it was to Noe a safegard, because he beléeued: to y^e worldes ouerthrow, for y^• they harkned not: to the Israelites deli∣uerance,* 1.39 to the Egiptians destruction: to the apostles saluation, to the Scribes and Phareseis condemnatō. The due conside∣ration of this must bring vs to sorow for sin: for thus we must reason w^t our selues we haue the word preached, out of which y^t iudgements of God are threatned to fall on the wicked: & contrarywise his promises to be performed to the godly: of which sort am I? if of the godly, then the word preached hath moued me to amēd∣ment, & cōtinuall griefe of heart y^• I can amend no better: if I be not thus moued thereby, surely thē I am of the worst sort* 1.40 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 i∣niquitie. And to the end that this remorse* 1.41 may take déeper holde in me, I must en∣ter 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 cor∣rupt desires of my mind, the fruitelesse (if not blasphemous) speaches of my tounge, the god lesse actions of my conuer∣sation: all which heretofore, euery one of vs haue taken pleasure in, and estée∣med them as our great felicitie: and this being truely viewed, and withall the re∣ward thereof in his owne nature consi∣dered, must (if any sparke of grace be in vs) not only pinch vs at the very hearte, but also make vs say with the Apostle,* 1.42 that it is sufficient that we haue spente the time past after the will of the fleshe. And so much the rather, for that our time is very short, and a great parte thereof already mispense, and therefore we may not differre any longer to beginne the seruice of our God, in gloryffyng his ho∣ly 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 ac∣cepted of God: for where eyght were sa∣ued, thousandes were drowned: Where* 1.43 Abraham and his family were, there was the Church: the Israelites were the pe∣culiar 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 dis∣semblers. So true is that saying vttered by the month of Christ Iesus our Saui∣our. Straighte is the gate and narrow is the way, that leadeth vnto life, and fewe there be that finde it. And wide is the gate and broade is the way that lea∣deth to distruction, and many goe that way. And therefore this same vsuall and* 1.44 ordinary saying. I am sory, and it grie∣ueth me, when yet they amend not, can∣not be the sorrowe to repentance, which is not to be sorrowed for: seing besides that the pangs of death shall try whether we haue sorrowed vnfainedly or no. Ie∣sus

Christ, who séeth the darkest corner of our hearts shal be the Iudge, and will giue sentence of euery one as they are, & and not as they séeme to the world to be. And lastly eternall torments are proui∣ded both for hipocrites, and hard hear∣ted persons. Let vs not deceiue our selues with an outward shewe of religi∣on: let vs not (like glowormes) make boast of that we are not. But all pleasu∣res and vanities set a side, let vs beginne to rippe vp our owne heartes, returne to the Lord our God with earnest and hear∣ty sorow for our former transgressions with ful purpose of taking a better course then yet we haue done. I know that as this is the entrance vnto God, and so the first slip that we giue vnto Sathan, so he* 1.45 lacketh not his perswasions & glorious baits to trump in our way, whereby our eyes may be turned, and our hearts alie∣nated from this course. For sayeth he: do∣est thou beléeue y^• there be so many tor∣ments prouided for them, that take their pleasure in y^• things of this world? will God be so seuere as so? will he marke so

diligentlie what is done amisse. Is there such knowledge in the most highest? No no, it is but the cholerick rayling of these precise and wayward preachers, that loue to be alwayes chiding. God is mer∣cifull, he knoweth man cannot kéepe his Lawes in all pointes, and there∣fore he will beare with him. Doest thou not sée and beholde greate men, yea and learned men, they beleeue no such mat∣ter, 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 for∣mer companions, thy delectable past∣times and merrimentes. Thus oulde thou art: and thus many yeares thou hast liued at thy pleasure & what hath hapned vnto thée for it? if it were such a grieuous thinge in the sight of God, thou shouldest neuer haue enioyed it so longe without

punishement, for behold there be no men vnder the Sunne more void of calami∣ties then they be y^• are not so precise, but follow their owne desires. And though it did offend the Almightie (which is to be doubted) yet thou mayest returne vnto him many yeares hence▪ he wil re∣ceyue thée at any time, yea if thou doe but cry, Lord haue mercy vpon me, when thou liest sicke and séest no other way but death, it will serue. Were it not greate pitty, that thou being a gallant, young, and comelie person, shouldest be abando∣ned 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 natu∣rall men, which are so fitte to their natu∣re and so agreable to their complexion, that they quickly assente and followe the steppes prescribed by him. Where vpon it commeth (as dayly experience decla∣reth too manifestly) that infinite num∣bers, yea almost the whole worlds, is drowned in sinne and iniquity: For ei∣ther they be Papistes, blind with super∣stition:

or carnall gospellers, contented with bare profession, or Athiests addicted to no religion: thinking it the safest way* 1.46 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, & wrest∣leth against his owne corruptiō, to please God, is very hard, euen among a great number: and he whome God hath in∣lightned 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 euery where so reigneth, and truth and godlinesse so generaly decayeth, that (vn∣lesse a generall and spéedy repentance preuent it) the wrath of God must néeds fall vpon this land, and vtterly roote out this most diuelish generation. Therefore let them that haue any sparke of Gods grace, mourne, houle, and lament for the desolations of Iacob, and the transgres∣sions of Israell, that at least they may es∣cape

the rodde of Gods visitation. Thus wee sée both the reasons that the holy Ghost vseth to moue vs to sorrowe for sinne, and the temptations wherewith∣all Sathan séeketh to kéepe vs backe, and stay vs in the delight of the flesh, Let e∣uery one of vs 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 iustifi∣cation: for the debter that did fall downe* 1.47 at his maisters féete, deserued not there∣by to haue his debte forgiuen him. And therefore the true end of this sorrow for sin is twofold. First, it is to shew our hu∣militie 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 e∣state and condition that we stande in: to the ende that we séeing his maiestie both

great and terrible, and his iustice bēt vp∣on vs, to pronounce our condemnation, may haue our proud lookes abated, our peacockes feathers pulled, and our hauty stomackes quailed, to beholde Gods wrathfull countenance bente vppon vs: tha: wée may be caste downe before his throne, with vnfained humilitie, aba∣sing our selues, whome wée haue well thoughte of, and ascribing all glorye and power to him, whome wée haue little regarded. Secondly it is to make way for the grace of GOD to come neare vnto vs, and his greate mercy in Christe Iesus our Lord and Sauiour, to dwell in our heartes: for as it is vn∣possible for fyre and water to agrée to∣gither, for Heauen and Earth to méete in their naturall motions, for Lighte and Darkenesse to be matched as yoke∣fellowes: 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 w^t the griefe of cōscience for his sins, nor the terrours

of Gods iudgements for the same: which to be true our Sauiour himselfe hath af∣firmed, when he said that he came not to call the righteous (meaning such as dee∣med themselues righteous) but sinners* 1.48 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 in* 1.49 hearte, which also is manifest by the Pharesey, who leaned vpon 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 vnto the Lord for his mercy and pardon. There∣fore the doctrine of mercy in Christ Ie∣sus appertayneth not to them that boast in their owne strength, and are merit∣mongers, neither yet vnto the stony and hard hearted, who haue no touch of con∣science, no sorrow for sinne: but a con∣tinuall delight and pleasure in the sweet∣nesse thereof, striuing to fulfill the déeds of the flesh, and to offend, euen with gredinesse. But vnto the broken hear∣ted,

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 euery one of vs enter into con∣sideration of his owne estate, and trye what effecte the iudgmentes of God for sinne, worketh in him, assuring our selues that vnlesse it beat vs downe in humility, we are no vessels for Christ to dwel in, neyther doth the doc∣trine of faith (now folowing) in any respect appertai∣nie vnto vs.

Lette vs pray

Notes

• * 1.1

  Iohn. 15. 26. Acts. 1, 4. Luke. 24, 49.
• * 1.2

  Acts. 3. 15. 5.
• * 1.3

  Acts. 13. 27.
• * 1.4

  2. Kings, 10, 31. 21, 20, 18, 3. 22, 2.
• * 1.5

  Psal. 1, ••, 119, 24.
• * 1.6

  Exod. 5. 6. 1. Kings. 13. 4. Math. 26. 3.
• * 1.7

  2. Sam. 12 13. 2. King▪ 22. 11.
• * 1.8

  Mathew, 27, 5. 2. Sam. 17, 23.
• * 1.9

  1. Sam. 19, 23.
• * 1.10

  Acts. 9, 20.
• * 1.11

  Iohn, 7, ••6.
• * 1.12

  Pro. 21, 1, 20, 24
• * 1.13

  Math. 7. 7,
• * 1.14

  Psal. 145. 18.
• * 1.15

  Exod. 14. 15.
• * 1.16

  Psal. 6. 9.
• * 1.17

  Acts. 9. 11.
• * 1.18

  Heb, 12, 11.
• * 1.19

  Ezek. 13. 18.
• * 1.20

  Math. 13. 52. 2. Tim. 3. 16. 17. Tit. 1. 9.
• * 1.21

  Esay. 56. 10. Math. 5. 13.
• * 1.22

  Reue. 9. 3.
• * 1.23

  Exod, 10, 19.
• * 1.24

  The definition of Repentance.
• * 1.25

  Sorrow for sin what it is.
• * 1.26

  2 Sam. 12. 13. 2 King. 22. 11.
• * 1.27

  Luk. 7. 38.
• * 1.28

  The word of God affordeth many reasons to moue vs to sorrow for sin.
• * 1.29

  The 1. reason.
• * 1.30

  Iudg. 214 Esay. 37. 10. 36. 2. Sam. 6. 7.
• * 1.31

  Numb. 15. 32. Iudg. 8. 19 1 King 2. 31. Gen. 7. 17. 19. 24.
• * 1.32

  Ezek. 16. 49.
• * 1.33

  1. Cor. 10. 6.
• * 1.34

  Rom. 15. 4.
• * 1.35

  The 2 reason.
• * 1.36

  Rom. 2. 4.
• * 1.37

  Rom. 1. 18.
• * 1.38

  The 3 reason.
• * 1.39

  Gen. 7. 7. 17. Exod. 14. 22.
• * 1.40

  1 Cor 1. 18. 2 Cor. 2. 16.
• * 1.41

  The 4 reason.
• * 1.42

  1 Pet 4, 3. The 5 reason.
• * 1.43

  The 6 reason. 1 Pet. 3. 20. Gen. 17, 2. Deu. 7. 6. Acts. 1. 15. 5. 1. Mat. 13. 4. 7. 14
• * 1.44

  2 Cor. 7. 10. Other three reasons.
• * 1.45

  The motions of Sathan. in mans heart to kepe him in sin
• * 1.46

  Acts. 18. 15.
• * 1.47

  Math 18. 26.
• * 1.48

  Math. 9. 13.
• * 1.49

  Mat. 11. 5. 5. 3. Luke. 18, 10.