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.

The Second Sermon of amend∣ment of life. (Book 2)

THE second branch of this amendment doth now fol∣low: which is faith in Ie∣sus Christ, whereby they in whome the former doc∣trine worketh terrour for their sinnes, are erected and comforted: of the which, be∣fore I speake, it shall not be amisse to de∣clare* 1.1 the diuers vses of the word fayth, in the scriptures, least we should take that for faith in Christ which is not: it is ta∣ken especially in thrée significatiōs. First, it is vsed for beleuing the word of God to be true, called commonly, a historicall fayth, whereby man is perswaded that the things done and recorded in the scrip∣tures are not fayned, going no further: this faith is most properly in deuils, for they know and beleue that all the things there spoken shall be performed, but be∣cause they haue no comfort therein, they

tremble at the consideration thereof. which thing we sée also vttered by the de∣uils* 1.2 through the mouth of the possessed, saying: art thou come to torment vs be∣fore our time? whereby they acknowledg that they looked for torments, but they would haue the time prolonged, so longe as they could: this fayth is hardly to be found in mankinde, for Satan can teach them that be wicked a lessō that he could* 1.3 neuer learne him self, namely that the word of God is not true: that it is but a fable. And therefore you shall sée, & heare them being reprooued by the ministery of the word, either to be as blockes not mo∣uing abit, or sung a sléepe with the voice of the minister: or else openly blaspheme and mocke the word. These be notable Schollers, that haue learned more then their maister the Deuill. It must néedes be therefore, that they be as neare con∣dempnation as he. Secondly, it is taken for the working of miracles, in which sense it is vsed where it is saide: if ye had* 1.4 but fayth as a graine of mustard séede, & should say vnto this mulbery trée, pluck

thy selfe vp by the rootes, and plante thy selfe in the sea, it should euen obey you. This kinde of fayth was very rife in the* 1.5 primitiue church, when the gospell was to be planted in the whole worlde: for God gaue vnto the Apostles power to confirme their doctrine with signes and wonders. But afterwarde it ceased, only the ordinary confirmation by the prea∣ching of the word remayneth now amōg vs. This fayth hath bene and may be in* 1.6 a man that is a reprobate and cast away:* 1.7 for some shall say in the latter day, Lord haue not we cast out deuils in thy name? to whome it shallbe answered I know ye not, departe from me ye workers of ini∣quitie. The strength of Antechrist was foreshewed to be with signes and greate* 1.8 wonders. And it is also sayde by our Sauiour himselfe, speaking of the last & dangerous times: that there shall arise false Christes and false Prophets, that shall shew great signes and wonders, so y^•, if it were possible, they should deceiue euen the very elect: which we haue séene and dayly doe sée by experience, especially

in the confirmation of Antechristes king∣dome. Thirdly, faith is taken in the scrip∣tures, for that fayth whereby we appre∣hende the mercy of God to saluation, com∣monly called Iustifiing fayth, which so beleueth the word of God to be true, that it applieth the whole, as profitable to himselfe, the threatenings to feare him from sinne, and the promises of God in Iesus Christ, vnto his owne comfort and consolation: and then both to drawe him on to godlynesse: in these thrée senses is fayth most commonly vsed in the worde of God. The last is that which appertay∣neth to our purpose, whereof we are to speake yet more at large. It may be thus* 1.9 desyned. Fayth is a certaine knowledge, and sure perswasion of the frée fauour of God in Iesus Christ, grounded vpon the promises of God in his holy worde, and sealed in our hearts by the holy Ghoste. This definition, containing in it y^e whole substance and summe of our fayth, is to be enlarged further, to the ende that eue∣ry parte and parcel thereof may the more plainely be knowen.

Certaine knowledge. This is the beginning and (as it were) the cause of fayth: for* 1.10 (as the appostle sayeth) he that commeth to God, must beléeue that there is a God: so he that beleueth, must first know what to beleue, and learne the doctrine of sal∣uation out of the worde: and therfore our Sauiour Christ in that heauenly prayer that he made a little before his passion* 1.11 hath these wordes. This is life eternall that they know thée to be the onely very God, and whome thou hast sent Iesus Christ. The which place (though it con∣taine in it fayth also) yet it is forcible to prooue, that knowledge must goe before faith, for it is the nature of faith to beleue that it certainely knoweth: and therfore where there is no knowledge, there can be no faythe. Then let all men iudge what doctrine that was, which taught ignorance to be the mother of deuotion: and forbid the people the knowledge of the worde of God, it was euen to blind∣folde our eyes that we might fall into the pitte of perdition before we beware, it was to hide the keyes of the kingdome

of heauen, so that they neyther entered them selues, neyther suffered others to* 1.12 enter. But blessed be God, who of his great and infinite mercy, hath eased vs of that burthen, and granted vnto vs his holy word. The which albeit many a∣monge vs do little estéeme, because their consciences are seared with a hote yron, that they cannot sée the necessity of it.* 1.13 And therefore doe loath the hearing of the same preached: yet we know that fayth commeth by hearing, and hearing by the worde of God. And albeit, it was to the Iewes a stumbling blocke, and the Gre∣cians* 1.14 foolishnesse: and is now to the su∣persticious Papist, Heresie: and to the conceited wise man of the worlde néede∣lesse, or too base for him to meddle with∣all: yet it then was, and now is, and euer shall be, to them that beleue, the power of God to saluation, and that by preaching* 1.15 the which must make vs (if we haue any loue to our owne soules health or desire of fayth) to meditate in the worde of God day and night: and to loue and like it a∣boue* 1.16 any profite or pleasure, this know∣ledge

must be certain, for knowledge be∣ing the ground work of fayth, if it be vn∣stable, the building cannot stande sure: which certeinty standeth in these two poyntes: first to be perswaded of the vn∣doubted truth of Gods word: and second∣ly of the absolute sufficiencie thereof, not to néede any traditions of men to make it perfect, for so much as it is euery waie perfect it self. These two things are duely to be considered, and so much the rather, for that Sathan fighteth to shake them both, laying the truth of the word vpon the approbation and allowance of men: and foysting dreames, and fancies of idle brayned persons into it, to consūmate the perfection of the same.

Sure perswasion. This is the substance and nature of fayth, which doeth arise (by the working of Gods spirite with the worde) out of the knowledge of the same: that hereby we are not only perswaded of the truth of his worde, but also beleue vndoubtedly without wauering, to be partakers of the mercies of God in Iesus Christ. The names that the holy Ghost

ascribeth vnto this fayth, in the doctrine of the apostles, be notable to proue the same not to be wauering, but sure and certaine: it is called a ground or founda∣tion: a stedfaste fayth: and assurance of fayth without wauering: a full assurance:* 1.17 an anchor of our soule both sure and sted∣fast: which comparison is notable, for as the anchor, though the shippe be tossed & moued with the waues and tempests, yet it is still safe and holdeth fast: euen so faith, what troubles or trials so euer befal vnto the godly in this world, doth neuer let go his hold that it hath in Iesus Christ but cleaueth vnto him and dependeth vp∣on his mercy in all extremities, and so the Children of God féeling the comfort of Gods grace, and hauing a sure hope of the performance of Gods promises vnto them are certaine and sure to be saued. The which doctrine, Satan hath euer la∣boured, and doth greatlie at this day la∣bour to darken and extinguish: affirming it pride and presumption to dare be so bold, as to be assured of saluation. Which thing is true, if the certainty therof stoode

any way in man himselfe, who is natu∣rally filled with al sinne and incredulity, but while they take their markes amisse, they greatly dishonour God. For marke this well: God promiseth in his worde eternall life to all that beleue: thou say∣est thou beleuest, and I say so too: thou art not sure to be saued: and I say that I am. Which of vs twaine doth offende most? the cause why thou canste not be sure, is for that thou arte sinfull. And therefore God may cast thée off. Contra∣rywise the cause why I am sure is the truth and the power of God: his truth, because I doe not doubt, but that he will be as good as his promise: his power, be∣cause all things are possible to him. This is the ground and foundation of the cer∣tainty of my hope, least I should mistrust God, or extenuate his power. For in this I looke not vpon mine owne worthynes (for then must I néedes doubt) but vpon him that promised: and that I doe well in so doing, I prooue by the testimony of* 1.18 the scripture concerning Abrahā, whose fayth I am to followe: of whome it is

said that he neither did consider his owne body being now dead (which was almost a hundred yeares olde) neither the dead∣nesse of Saraas wombe: neyther did hée doubt of the promise of God through vn∣beliefe (marke, here doubtinge termed vnbeliefe) but was strengthened in the fayth, and gaue glory to God (then wa∣uering dishonoureth God) being fully assured that he which had promised, was also able to performe it. This being my warrante I am assured that whosoeuer doubt of their saluation, haue no fayth at all. The reasons that the aduersaries* 1.19 of this doctrine doe alleadge (because they séeme to carrie some colour of truthe in them) are to be considered: first (say they) there is in al men naturally a feare: but where is feare, there is doubting, and therefore all men must néedes doubte. Whereunto I answere confessinge the whole, and yet it maketh nothing against me: for the feare that is in all men is na∣turall, and is the worke of the flesh, and (indéede) doth striue against fayth, as the regenerate man doth against the vnrege∣nerate,

or the outward man against the inward: but as the Children of God are through Iesus Christ more then conque∣rers through him that loueth them: so true faith ouercometh, yea expelleth feare and maketh vs to approche with confi∣dent boldnes vnto the throne of his grace. Further they obiecte, that we are com∣maunded,* 1.20 by Sainct Paule to worke our saluation with feare and trembling, the which we néeded not to doe, if we were sure to be saued. I answere that we must so, but we doe not worke fayth in our selues, and therefore the apostle speak∣eth there of the continuall conuersation of Christians, which in regarde of the maiestie of God, alwayes beholdinge them, and the quicke eyes of the wicked narrowly espying into them, must bée maruelous careful that they doe not dis∣please so great and good a God, and wary that they giue the aduersary no aduaun∣tage. Whereby he may take occasion to dishonour God, and to speake ill of the Gospell. A meditation neuer to passe out of our mindes: and yet maketh nothing

against the assurance of our fayth. They obiecte yet further, and say, no man is sure that he shall stand: for Dauid, Lot,* 1.21 & Peter, with many moe that were god∣lier then we, haue fallen. I answere, I am not sure to stand in sinceritie of con∣uersation: for it may please God to suf∣fer me to fall into that sinne, wherevnto I am naturally prone, to the end to shew me my owne weakenes, and his greate mercy: but I am sure I shall neuer fall finally, because he that hath begonne a good worke in me will performe it vntill the day of Iesus Christ: for whom God* 1.22 loueh he loueth vnto the ende. so that I or whosoeuer else doth féele himselfe comforted with an vnfained persuasion of Gods loue, may thererby assure him∣selfe of Gods fauour for euer. A notable example whereof we haue in the seruant of God Dauid, who by the consideration of the helpe that he had against the Lion* 1.23 and the Beare, in the wildernesse, is strengthened to go against Goliah, say∣ing, that God that deliuered me out of the hands of them, shal also saue me from

vncircūcised philistine: so y^• our assurance standeth in the mercy of god & not in our obedience, which staggereth daily. Lastly they say, certainty of saluatiō standeth in Gods eternal election, and who knoweth* 1.24 whether he is elected or no? answere, the foundation (indéede) standeth in election, & is the root of our assurance, but to say y^e none knoweth whether he be elected or* 1.25 no, is to say that none be called: for he y^• is called is elected, because whom god elec∣teth him he calleth: so that whosoeuer can proue to me by infallible marks out of y^•* 1.26 word, that he is called w^t the inward cal∣ling, to him I can proue his owne parti∣cular election: & therefore whē they say y^• none knoweth whether he be elected, they shewe plainelie that themselues be not called, and then no maruaile if they doubt of their saluatiō when they know not whether they be within the compasse of Gods grace in calling or no. Therfore let him (whosoeuer he be) whether papist pelagian, libertine, familiā or atheist (for al these shake hands in this point) labour diligently by hearing and reading of the word, and praier, to find out what y^e will

of God is, and to try himselfe whether, it doth work in him or no: and not con∣demne y^e truth of God to be false, because his carnal wit cannot attaine vnto it: but let him rather cōdemne himselfe, because he findeth not in himselfe the marks that the word of God painteth them out with all, that are the children of God

Of the free fauour of God. This is the thing which we must know, and where∣of we must be undoubtedly perswaded: that is that God of his mere mercy in Ie∣sus Christ hath vouchsafed to adopt vs to be his children, not regarding any thing in vs that is ill to hinder: nor any good to further the same. Which doctrine is in many places of scripture set downe to vs,* 1.27 as in that confession of Peter, our Saui∣our saieth, flesh and bloud hath not re∣uealed this vnto thée but my father which is in heauen. And in another place: No* 1.28 man commeth vnto mée, vnlesse my fa∣ther draweth him: without Christe we can doe nothing for we are not able of our selues to thinke a good thought, seing that it is he that worketh in vs both to

will, and to performe. And yet notwith∣standing all these expresse sentences of the holy scripture we sée how man labou∣reth by maine and might, to establish merit, and to maintaine frée will in man: to be good if he list. But we haue learned out of Gods word that all the imaginati∣ons of the heart of man are altogither e∣uill,* 1.29 and that there is in our selues no good thing: and therefore our faith lea∣neth vpon the sole and onely mercy of God for our saluation, and in regarde of our owne vnworthinesse doth in true humility cast downe our mindes to bée ruled, and guided by his blessed worde.

In Iesus Christ. Because wée finde in the word of God that God is iust and that we be sinners, and therefore in his iustice though he would he cannot pardon vs: our faith findeth out a meane whereby the iustice of God is satisfied to the full & also his mercy purchased for vs, which is Iesus Christ both God and man▪ to o∣uercome (as he is God) all the enimies of our saluation, Sathan, sinne, and death, and to suffer (as he is man) all y^•

paines and tormentes that we had de∣serued both in body and soule, and so pre∣senteth vs in his owne righteousnesse and merits, blamelesse before the face of God, and maketh vs heyres of his e∣ternall glory. This being set downe in fewe wordes, is the substance of the gos∣pell: he telleth vs by his owne mouthe* 1.30 that no man commeth to the father but by him and S. Paule saieth that in him are all the promises of God, yea, and a∣men: because he is the waye whereby al the mercyes of God are conueyed vnto* 1.31 vs, the father being we pleased in him. The vse of which doctrine (being right∣ly applied) is very comfortable: for first it bringeth vnto vs a comfort, that the seuere wrath of God is appeased a∣gainst vs. Secondly it teacheth, that in all our néedes and necessities, in all our praiers and thankesgiuing and in the whole course of our conuersation, we are to begge the Lords assistance: in & through his sonne our Sauiour Iesus Christ, in whome he is pleased, and with∣out whose mediation, our praiers are

abhominable, our praises stinck in the nostrells of the father, and we our selues are the abiecte and refuse of the world.

Grounded vpon the promises of God. &c. This is set downe to shewe whereupon faith taketh hold, to wit the promises of God: for when we heare out of the word of God, what mercy God promiseth vn∣to them that beléeue in him: it is the of∣fice of a true faith to apply the same par∣ticularly vnto our selues: whereby we sée that same yet further veryfied that was spoken before, that faith respecteth not our selues, nor nothing that is in vs, but the promises which God offereth vnto vs in his blessed word: and therefore our faith is not to respecte the decrées of mā, nor to leane vpon any thing, sauing y^e word of God only, which is the thing whereby faith is wrought, strengthe∣ned and established in our heartes.

Sealed in our heartes by the holy Ghost. The promises of God are generall offe∣red indifferently to al men both good and bad, without exception, in the ministery of the word, and yet effectuall only to a

fewe: and therefore here may arise a question, how I may assure myne owne soule and cōscience that they be particu∣larly applied vnto me. Which is an∣swered thus by doctrine, though euery man féeleth best by his owne experience when the word is preached to many, we sée that it is effectuall onelie to fewe, because in the most it knocketh only in their outward eares, & moueth them no∣thing at al: but to those few vnto whom it is effectuall, God openeth their hearts that they attend vnto the word: and as by* 1.32 the same he speaketh, through the mini∣stery of man, vnto the outward eares, so inwardly he preacheth vnto the soule by his holy spirit, whereby those words are ingraffed into their hearts, & they vnfai∣nedly perswaded of them in their soules: which spirit doth kéep cōtinual residence* 1.33 in their hearts afterward, assuring them of his mercy. This S. Paul setteth down, saying we haue not receiued y^e spirit of bōdage to feare againe, but the spirit of adoption, whereby we cry Abba father: y^e same spirit witnesseth w^e ours, that we

are the children of God: and in an other place: it is God which stablisheth vs with you in Christ, and hath anointed* 1.34 vs, who hath also sealed vs, and hath gi∣uen the earnest of his spirite into our heartes, hereby we know that we dwell in him and he in vs, because he hath gi∣uen* 1.35 vs of his spirit. This being euident by the word, that whomsoeuer God cal∣leth he sealeth with his holy spirit, it re∣steth y^• euery one of vs examine him∣selfe how he féeleth himselfe affected in this point: whether we can féele this spirite comfort vs at all times and sea∣sons or no. The which triall that it may be the better, I will set downe thrée ef∣fects of this spirit in them that haue it,* 1.36 whereby thou mayest examine thy selfe. The first is this, whereas we by nature cannot away with, or care not for the worde of God, because it is to our rea∣son méere folishnes, the holy ghost wor∣keth in vs alone of the same, to take de∣light and comfort in hearing and rea∣ding of it & therefor they are said to be of God y^• heare his word. Which sentence

Saint Iohn applieth to the hearing of of the ministers of God, preaching the the same worde. The second is the fruit that floweth out of this, which is com∣fort by the word, and increase of faith, with féeling of the working of the same in our hearts: for many heare the word, and that with some ioy, who yet haue lit∣tle comfort by it, for that they cannot ap∣plie it to themselues for their particular vse and profit. Therefore this is the ef∣fect of the holy ghost, to be vnfainedly perswaded, that all the mercies of God in Iesus Christ promised in his word are as effectuall to me, as if they were set downe only to me by name. The 3. is a loathing of sinne, and a thirsting after godlines: whereby we indeuour to leaue sinne, and to liue in all obedience of conuersation. This Saint Paule set∣teth* 1.37 downe in expresse wordes, saying, if any man haue not the spirit of Christ the same is none of his: and if Christ be in you the body is deade because of sin: but the spirit is life for righteousnesse sake: so then these thrée, Loue to the

word, Perswasion of Gods mercyes, and Reformation of life, are in all them that haue the holy ghost. Thus we sée briefely the particular pointes of of faith set downe out of the word of God.

Let vs pray.

Notes

• * 1.1

  Faith in Scrip∣ture hath 4 sig∣nifications.
• * 1.2

  Iames. 2. 19▪ Mat. 5. 29.
• * 1.3

  Sathans schol∣lers more cun∣ning then their maister.
• * 1.4

  Luke 17. 6.
• * 1.5

  Mark. 16. 20.
• * 1.6

  Math. 7, 22.
• * 1.7

  Reade Peter Marters com∣men places. Booke, 1. cap. 8 Reue. 13. 13. 2, Thes. 2, 9.
• * 1.8

  Math. 24. 24.
• * 1.9

  The definition of Faith.
• * 1.10

  Heb. 11, 6.
• * 1.11

  Iohn. 17. 3.
• * 1.12

  Luke. 1▪ ••2.
• * 1.13

  1 Tim. 4. 2.
• * 1.14

  Rom 10. 17.
• * 1.15

  1 Cor, 1. 23,
• * 1.16

  Psal. 1. 2. 19. 10
• * 1.17

  Heb. 11. 1. Collo. 2. 5. Heb. 10. 22. Rom 4. 21 Heb. 6. 19.
• * 1.18

  Rom, 4, 19. 20.
• * 1.19

  Foure obiecti∣ons against the certainty of sal uation. The 1 obiection.
• * 1.20

  The second obiection. Phil. 2. 12.
• * 1.21

  The 3 obiectiō
• * 1.22

  Phil. 1. 6. Iohn. 13. 1.
• * 1.23

  1. Dan. 17. 34.
• * 1.24

  The 4 obiectiō
• * 1.25

  Rom. 8. 30.
• * 1.26

  How to trie whether we be elected.
• * 1.27

  Math. 16. 17.
• * 1.28

  Iohn. 6. 44. 15. 5. 2 Cor. 3. 5. Phillip. 2. 13.
• * 1.29

  Gen. 6. 5. Rom. 7. 18.
• * 1.30

  Iohn 14. 6. 2. Cor. 1, 20.
• * 1.31

  Math. 3. 17
• * 1.32

  Act. 16. 14.
• * 1.33

  Rom. 8. 16.
• * 1.34

  2. Cor. ••. 21
• * 1.35

  .Iohn 4. 13.
• * 1.36

  Three effectes of the holy ghost in them in whō it dwel∣leth. Iohn. 8. 47 1. Iohn. 4. 6.
• * 1.37

  Rom. 8. 9.