Sauiour Christe when it is manifest that wee ferche all thinges from his manhood and therefore hee saith in the 6. chap. of S. Iohn verse 46. I am the bread of life and againe in the 54. verse of that same chapter Hee that eateth my flesh and drinketh my blood I will raise him vp in the last day For my fleshe is meate indeede and my blood is drink indeed by this it is manifest that life is giuen vnto the worlde by the manhood of Christe The answere is easie that Christe in his manhoode is a creature and therefore hath nothing of his owne but whatsoeuer is in him as to bee the life of the worlde and the light of men and to haue in him al the treasures of wisdom This commeth from the diuine nature which dwelleth in him bodily as Saint Paule speaketh Nowe the cause why all these are put into the manhoode of Christe is that from thence wee maye bee partakers of them for solong as they haue residence onely in God wee are so farre remoued from him that by no meanes wee can approche or come neere vnto him to drawe out of him any drop of the same Therefore though all things bee giuen vs by this meanes that GOD hath put them into the fleshe of Christ and so is come downe neere vnto vs that wee may lay fast hold of him yet neuerthelesse because the proprietie of them remaineth still in the diuine nature the gifte of them is heere ascribed vnto the power thereof Fourthly we are to note in this verse that the Apostle doeth briefly set downe the ende and summe of religion and of all these giftes when he saith which pertaine to life and godlinesse for in these two wordes vnto which the other two do answere which are set downe in the latter ende of the verse glorie and vertue all those giftes are contained For that which hee expressed first by life heere by glorie that which before he called godlinesse here he calleth vertue they are as much as to say eternall felicitie and life with glorie and the way which we must passe through to the same which is godlines and vertue Here we are to take great heede that wee doe not seuer or sunder those thinges which the Lorde himselfe hath so neerely coupled and linked together And this admonition is so much the more necessarie because there are very many carnall professors and beastly abusers of christianity which doe seeme very willingly and gladly to imbrace the promises of the Gospell concerning redemption and eternall life purchased in Christe Iesus and they make great boast that they looke for their parte in the same as well as any other yet they looke nothing at al to this godlines and vertue through which we must passe vn to it for God hath not called vs but as hee saith heere to glorie and vertue so that whom soeuer the Lorde hath called to know him aright and so to be made heires of eternall glorie he hath also garnished them with vertues and graces of the spirite of sanctification Vntill such time therefore as there shall rise vp a new Peter which with contrary pen shal write a newe and contrary gospell these men shall neuer assure them selues nor yet perswade others that they shall euer come to the kingdome of God seeing they goe a quite contrarie way 4 Whereby most great and precious promises are giuen vnto vs c. Now hee sheweth by what meanes or by what instruments the diuine power doeth bestow those giftes vpon vs and the same are as hee calleth them most great and precious promises which are giuē vnto vs whereby we are called to glorie and vertue as hee speaketh in the former verse these are called most great precious because the things which are offered vnto vs in the gospel of Christ for greatnes dignity are incōparable For what cā we seeke out to match with this that here is offered vnto vs namely the remission of our sins in the blood of his sonne deliuerance freedom from the thraldom of Satan power of darknes that of damned creatutes children of his wrath he hath giuē vs this high dignity to be his sonnes daughters as S. Iohn saith Reue. I. Christ hath washed vs in his blood and made vs kinges and priests to god his father what a change is this from the lowest misery euē in the gulf of hel to be lifted vp to the highest dignitie to be glorified with God in the kingdō of heuen Because therfore these things are the greatest most honorable S. Peter calleth the promises of the gospel most great precious But wherfore doeth the apostle ascribe all to the doctrine of the gospel for whē he saith that by these we are made partakers of the diuine nature hee includeth all because it is by the gospel that we are called home to the Lord for although hee vtter his will vnto vs in his law yet therin hee sheweth himselfe none otherwise vnto vs but as a seuere iudge we can see nothing there but the dreadful curse vengeance of eternall fire his brightnes appeareth therein but we be not able to beholde the same but are daseled with the sight therof amazed confounded so that we cannot but runne from him bicause there is nothing but that which is terrible Cōtrariwise in the Gospel he hath reuealed himselfe in the face of his sonne where hee sheweth an exceeding glory but with such fatherly loue pitie such abūdance of mercie and sweete allurements by which he calleth vs and draweth vs to himself that here wee are able to looke vpon him with open face and heere his countenance is so cheereful that the soule which hath once with the eye of faith seene but a glimse thereof is so inflamed and rauished with desire of a neerer and fuller sight that it can neuer bee satisfied For this cause Saint Paule making comparison betweene the ministerie of the Lawe and the ministerie of the Gospell 2. Corinthians 3. Termeth that the ministration of death and the letter which killeth and this the ministration of the spirit which giueth life Which by the way also is to bee obserued because there be among vs at this day many frātike braines namely those of the Family of loue which call the true sound interpreting of the word the literal sense or the letter which killeth their owne grosse and foolish allegories the spirite not knowing that S. Peter speaketh of the difference betweene the Lawe and the Gospel Here also appeareth of what price and dignitie the gospel is for who can set foorth the worthinesse of this whē he saith that by these promises we are made partakers of the diuine nature we were indeed at the first created after the Image of God and so partakers of his nature but we lost all this with our first parents in steede thereof we were made partakers of the diuelish nature bearing his Image
and fulfilling his lustes Nowe by faith in the Gospel this image is restored and built vp in vs againe whilest we receiue the spirite of sanctification ioyned with the same If men did know this first that all happinesse in men is to be made partakers of the nature of God to communicate with him and then that this is wrought only by the Gospel men woulde not so lothsomely despise it and preferre euery light commoditie and trifling pleasure before it men woulde not seeke to disgrace slander it men would not be so soone wearie in hearing of it nor thinke euery houre ten while they bee at it Finally men vnlesse they were mad men would not as they do now almost euery where thinke them selues best at ease when it is furthest from them for who would willingly throwe himselfe headlong to destruction who would so play the mad beastes as to thrust God from them refuse to bee made partakers of his heauenly nature which al they doe that haue as yet felt no sweetnesse in the Gospell or at least haue so little tasted it that it can scarse obtaine colde lone at their hands But there needeth somwhat to be said vpō the phrase of spech which S. Peter vseth for it is somewhat hard to some as it was in old time fouly abused by heretikes so is it wickedly at this day peruerted by the louely Familie which holding this doctrine that men are deified and God is hominified as their language is meaning that the very essence and substance of God is transsused into men and his substance theirs mingled together take great holde of this that the Apostle saith wee are made partakers of the diuine nature But you shal see that euery simple man may easily confute thē if we aske what the nature of an horse is wil a man answere that he is made of the earth then a horse and a man are both of one nature for man is also made of the earth it is manifest thē that none is so foolish but hee will confesse that when we speake of the nature of any thing we meane not the substāce but the qualities properties euen so in this place we must needs graunt that by the diuine nature in this place is nothing els ment but that there should be such a nature and such qualities in men as may carrye a resemblance of the diuine nature as for example god is holy wee must bee holy he is pure good iust gracious bountiful louing merciful all these and such like must be also in vs we shal also come to be partakers of life of glory of ioye of happinesse and eternitie and so in a neerer sorte to bee partakers of the diuine nature What are all those now the better which haue so receiued the precious promises that their qualities are euen as agreeable to the nature of GOD as light is with darkenesse or Heauen with Hell or Christe with Beliall Sith so manie shamefull and beastly sinnes flowe and raigne in them which are so many partakinges of the Diuelishe nature let them for shame denye that they haue ought wherein they communicate with GOD in anye thing sauing a bare profession Then what is it which maketh a good man The promises of the Gospell What is it which bringeth life and saluation The Gospel Who are they which haue imbraced the promises haue the true and liuely faith The holy Who are they whom God hath called to life eternall to bee those whome hee loueth as children bearing his Image The pure and vndefiled in the last clause of this verse he sheweth his meaning very plainly In that saieth hee yee flie the corruptions which are in the world through lust this is the way to bee made partakers of the diuine nature for as corruptions and filthie defilinges the more they cleaue vnto vs the more they separate vs from the Lord so contrariwise the more a man doeth flie and eschewe them so much the neerer hee doeth approch vnto God who is the fountaine of all puritie We are here to note that S. Peter maketh al corruption and naughtinesse in the worlde to spring out of concupiscence or as it is vsually translated lust where wee must learne first what this concupiscence or lust is which is heere saide to bee as it were the seate of sinne and indeede it is the roote and fountaine out of which groweth floweth al euill that is committed in the world either in thought worde or deede to be short this is that which is forbiddē in the tenth cōmādemēt whē he saith Thou shalt not couer at least so much of it is forbidden there as pertaineth to the second table that is the roote fountaine of all euil against men for there is nothing recited in the same last commandement but towarde men when our Sauiour Christ setteth foorth the summe of the first table hee saith it is to loue the Lorde with all the heart with al the soule c. Now where the whole hart is required there concupiscence must needs be forbiddē but ye wil say what is it wherin doth it consist It is not in deeds words nor thoughts but a more close inward sicknes bred as they say in the bones the natural blot spot of originall sinne which we haue by inheritance from our first parents bring with vs out of our mothers wōb out of which al euil thoughts desires do arise in vs. S. Iames in the first chap. of his Epistle maketh it the wombe mother which conceiueth bringeth forth sinne Let no man saith hee when he is tempted say I am tempted of God for God cannot be tempted with euill neither tēpteth he any mā but euery one is tempted when he is drawne away by his own concupiscence is entised thē lust when it hath conceiued bringeth forth sinne sinne whē it is finished bringeth forth death The first thing we haue here to note in this doctrine is this that all corruptiō is of our selues not comming from any outward cause it is true that Satan is an instrument as it were the bellowes to stirre and kindle in vs the lustes of sinne and beareth a very great stroke in the matter but if it were not for this concupiscence that is in vs hee coulde not bring his matters to passe the prouocations and alurementes of wicked men are so many meanes to driue vs and draw vs into sinne but yet the cause is in our selues A chiefe point to bee obserued that wee may learne to condemne our selues when wee haue done amisse and not after the maner of men which looke when they haue faulted howe they may disburthen themselues and be discharged of the blame and therefore they will either crie out of the Diuell as though hee as they say ought them a shame or els they will say woe worth such or suche that euer I knew them if it had not been for them I should
better then that of the poore beast yea muche worse when we respect the misery in the world to come Let not this therfore cause thē to set vp their bristles that they can see so wel and pearcingly at hande that is in earthly thinges when as they are as blinde as beetles in things a far of that is to say in heauenly things Heere wee must seeke to haue eyes giuen vs of god with which wee may bee able to see beyonde this worlde for before such time as the Lorde hath giuen vs some glimmering of heauenly things wee shal neuer couet to obteine them And this is the cause that these poreblinde men neuer passe greatly to know the Gospel of Christe Thirdly he saith they haue forgottē that they were purged from their olde sinnes as hee said they were blind so nowe he saith they are forgetful and this forgetfulnesse is so much the more shameful as it is in a chiefe principal point of true religion But where shall wee find the man which if he be examined will confesse that he hath forgotten this point It seemeth none doe forget it because the very wicked will seeme to set al vpon this score that their sins are purged and that maketh them sinne so franckly But if we vnderstande the Apostle wel we shall finde very many whiche haue forgotten this point Now here we must first note that our sinnes are said to bee purged when there is satisfaction made for them by redemption in the blood of Christe Secondly that they are said to be purged by grace of sanctification when by the power of Gods spirite sinne or all sinfull affections are suppressed and killed in vs so then there is a purging in redemption and there is also a purging by sanctification Nowe if they haue not forgotten so much but that they can prattle of the purging of their sins by redemption yet they haue forgotten this that they were redeemed to the ende they shoulde no longer serue sinne but purge away the olde leauen But beeing without those former graces he sayeth they haue forgotten this not meaning thereby that they had euer learned it for if they had yet at the least they had not wel learned it wee may see by this howe many there bee which are starke blinde and haue forgotten that Christians are called to liue in righteousnesse and holinesse of life If we looke vpon the small number of those which haue a care to seeke after the Lord and howe small a parte of them doe come I will not saye to abounde but to haue a competent measure of those forenamed vertues Let vs come alwayes to this true measure and not bee deceiued neither in our selues nor in other Let vs bee ashamed if we be carnal to take vppon vs the name of the true professours let vs denie vnto them the honorable name of Christiās which are but filthie swine and prophane dogges as our Sauiour Christe calleth them to conclude this matter none are allowed to bee true receiuers of the Gospel but such as ioyne vertue with their faith with vertue knowledge and so temperance patience godlinesse brotherly kindenes and loue and such as also doe seeke to abound in them the rest which care not for these or contēt themselues with the bare shewe of them although they would seeme to be worshippers of God and deuout persons yet they are by this doctrine of the Lord wholy shut foorth vntill they haue learned a newe lesson Remember that this is the doctrine of God and not of man Remember that we must stand and dwell vppon it not for a day or two while wee haue hearde it but all our life long to bring it to the practise it is plaine and cleere none can be excused if they know it not and so through simplicitie stand vppon the common faith thinking to shroude themselues wel vnder the shadow of the multitude but when God hath warned them who wil pitie them when they wil not be warned if this were not told vs and that by God him selfe wee might thinke as men doe commonly that a very little doth content the Lord that no great things are required at the handes of Christians and other such foolish and vaine opinions as to say they must hope wel when God telleth them there is no hope vnlesse they walke this way also that it is not good to bee ouer precise when as in goodnes a man cannot proceede too far nor offer too muche obedience to the Lorde To make an ende let none of al these thinges blinde vs because they blinde some which stande in reputation of their owne wisdome The fourth Sermon 10 Wherefore brethren giue rather diligence to make your calling election sure for if ye do these things yee shall neuer fall 11 For by this meanes an entring shall be ministred vnto you abundantly in to the euerlasting kingdom of our Lord and Sauiour Iesus Christ JT hath beene tolde vnto you already vppon the verses which goe next before howe that Saint Peter regarding how dull wee are and backward in godlinesse contented not himselfe with his exhortation which he maketh but setteth downe what we shall gaine if we follow his aduise and also what hurt we shall sustaine by the contrary and this hath partly been handeled in the two other verses partly in these two which wee haue now in hand where indeed he doth propounde so great a commodity which we shal gaine if wee giue all diligence to pursue the former things as is almost incomparable euen this that we shal come to the assurance that wee are called chosen of God a thing so necessary for vs to knowe that without it there is no right faith no frank and willing obedience no sounde ioy For although without this men seeme to beleeue yet is it but a wauering fantasie to do many good things yet they proceed but from a seruile minde to laugh reioyce yet is it but in a desperate madnes which in very deed is greatly to be wondered at howe men shoulde bee able to sport themselues yet to speak in their cōsciences after this maner there is hel and eternal flames of vengeance prepared for sinners and I am not sure whether I shal escape or not this desperate and brutish securitie shal be apparant to bee the more mad if wee compare it and set it foorth by an outward comparison Let it bee thus a man is taken in a robberie or murther imprisoned brought before the Iudge and comdemned by sute of friendes repriued vntil suche time as they maye sue for to get him a pardon in the meane time some of his acquaintance come to this murtherer and will him to be of good cheere merie he wil answere vnlesse he be some mad and desperate ruffian I am condemned to the Gallowes the Iudge hath pronounced the sentence of death vpon mee I know not how harde a thing it wil bee to obteine a pardon I
stand in great doubt and for this cause I cannot bee merie vnlesse I myghte know for certaintie that I should escape if I did once know that I coulde bee as mery as any man that liueth before that tyme I may seeme to laughe but my hearte is full of feare and sorrowe And is it not thus with vs all are wee not all of vs giltie and alreadie condemned by the sentence of the highest Iudge not to some torment of one day or shorte continuance but to the fire that shal neuer be quenched When men can be merie therefore and laugh euen in those things which cause this destruction and yet doe feele that they are not sure to escape this dreadfull vengeance is it not a mad mirth and a desperate laughter in which if they were not become verye sensles blockes they shoulde feele many gripings at the hart which would marre al their myrth yea a worme that gnaweth in suche wise that they can haue no quiet rest nor as I said before no sound ioy If we were not therfore more then desperate and mad fooles the thought of hel would dampe al our mirth vntyl such time as we be sure that we haue escaped it This then which the Apostle saith heere is a princely commoditie that walking the way which he hath prescribed we shall come to the assurance that wee are the called and chosen of the Lord. But it may be demanded how this can agree with other sayings in the holy scriptures which doe plainly teach that God choseth whom he will of his owne free grace for which S. Paule alleadgeth out of Moses that God will haue mercy on whomsoeuer he wil haue mercy and whom he wil he hardeneth adding ther upō that it is neither of him that willeth nor yet of him that runneth but of god which sheweth mercy againe the doctrine of Popery is that God doth make choise cōditionally respecting the good deeds which he did foresee in thē so the election shold depend vpon the worthines of the mē we are to answere that this place hath nothing in it whiche is contrary to that free choise which God maketh without respect of any thinge that is in vs for he could finde nothing in vs that might any way moue him neither doth it serue at al for to proue that election is conditional because S. Peter doth not handle in this place wherevpon election is founded or what moued god to make choise nor to shew wherin the certaintie stablenesse of election doth stand but his meaning is to teach vs how we shal attaine to this incomparable treasure to bee out of doubt and surely resolued in our selues not by fantasied opinions but by sure substātial proofe that we be chosen of God and therfore cannot perish If we respect the vnchangeable counsel of God therein doth rest alone the sure foundation of election because God which cannot bee deceiued nor cannot repent or change hath made the choise therefore those whom he hath chosen can neuer perisht but if we regard the way and meanes by which we may come to know this fauor of God to be toward vs the Lord by his apostle telleth vs that this is the way euen to giue al diligence study to be richly decked with his graces or those forenamed vertues for by these wee shall vndoubtedly know because if we haue thē if they abound in vs if we walk in them we shal as he saith neuer fal Let vs learn therefore first this that election in it self resteth vpon the vnchangeable purpose counsel of God Then secōdly that we are not to fetch the certentie of it in our selues from som reuelation neither are we to clime vp into heauen to search in the counsels of god whether our names be in the book of life But we are to fetch our warrant from within our selues and that from the fruits of the spirite which indeed although it be out of our selues yet because it is not of our selues is certain infallible If ye wil vnderstād this more plainely first I say it is out of our selues or from within our selues because wee must take the triall whether those thinges bee in vs which are giuen to al those whome God doeth choose then I say it is not of our selues for if it were it should be altogether vncertaine But of the seale of God wherwith he hath sealed vs which is the spirite of sanctification now mark wel I pray you If you do saith S. Peter these thinges you shal neuer fal and why is it because our doings are so perfect and sure or that we are so constant of our selues no not so but by these vertues we know that we are sealed with Gods spirite whose woorke wee feele in vs wee know also that as many as are led by the spirite of God are the sonnes of God Rom. 8. From hence it commeth that looke howe muche more a man feeleth in him selfe the increase of knowledge the increase of vertues and heauenly desires so muche more sure hee is that hee is the childe of God and as the one increaseth so increaseth also the other Contrariwise when a man feeleth within him selfe an euil conscience feeleth that he is darkened in his vnderstanding ledde by the lustes of sinne hee shall in spite of his teeth within himselfe sing this dolefull song I knowe not whether I shal bee saued or not and looke howe the other may say I knowe I shal be saued because God hath sealed me with his spirite so may this say I am sure to bee damned continuing in this case because I haue not faith but onely a wauering and doubtfull opinion We may see by this how beneficial they are and merciful to their owne soules which with al their power day night giue vp themselues to seek after the knowledge and obedience of the Lords wil for not giuing ouer nor waxing wearie they shal in continuance of time if they ply it hard find such a blessing from the Lord in the increase of faith and vertue that wil cause them to say we haue not lost our labor On the other side wee may see howe vnkinde and cruel they are to themselues which through idlenes slouth in seeking after God with their daily and continual sinnes doe euen as it were cut the throte of their faith seeing they cannot haue truste in him whome they doe so much disobey This place is as a mightie engine to ouerthrow the vanitie of sundrie opinions which doe reigne in men As first of al in those whiche crie out against this doctrine as a thing which wil make men carelesse and idle in the seruice of God and stoppe the course of good woorkes I beseech you marke how wel these great wise men haue profited in Gods schoole see howe they agree with the holy Apostle he saith wee are to giue al our studie and diligence in good woorkes to come to the sure and vndoubted knowledge that we
be chosen vnto life they say quite contrary if ye wil haue men careful of wel doing away with the doctrine of election for it will marre al thus the wisedome of fleshe doth proudly lift vp it selfe euen against God but howe foolishly a very child may see Doeth that thing which wee cannot come to the knowledge of without exceeding care of godlinesse abundance of vertue and plentie of all good woorkes destroy in men the studie and care of good workes But proud fleshe is worthily blind Some other although not thus bruitishly blinded yet greatly ouerseene when they thinke on this doctrine which is set vp vnto vs as the mark for vs to aime at in al our doings and the trial whether we haue done wel or not I meane the trial in this respecte and when a man hath done many good deedes hee shal know he hath not done them wel if hee yet doubt whether hee bee one of Gods chosen for howsoeuer hee passeth it ouer yet his conscience which doth in some sort know that he hath not dealt but for vaine glory or some other sinister respect wil not suffer him to haue this faith For God doth not woorke so darkely by his spirite in men but that they may learne to knowe whether it bee of him if they woulde make a due triall because wee must not rest in the outwarde doeing of good thinges but in the right doing Let him therefore whiche giueth him selfe to doe good woorkes and yet feeleth not this which Saint Peter saith we shal suspect that his doinges are mishapen and be careful to fashion them after the rules of the worde A thirde sort of men there be which with might and maine wil defende this doctrine that men ought to be sure of saluation that wee cannot more honour God then to giue ful credite to his promises and because the plaine testimonie of the scripture compelleth them they affirme it constantly and condemne the contrary as a foule errour that God hath chosen men and men come to feele to know this And therefore because it is a true doctrine they say also that they themselues are sure that God hath chosen them but when they take not the way to become sure which S. Peter here hath set downe but goe in a contrary path are spotted with filthie crimes wee may boldly say they be lyers for although they bragge with their tongues of that that they should bee yet there is a byrde in their brest which doth sing in a cōtrary note and telleth them plainely what they bee Another kinde of men there bee which in no case can be persuaded that any man may bee sure of his saluation and therfore with scoffs they aske of them which professe the word when God tolde them so If it were a thing whiche were not to bee or coulde not be knowne then the Apostle hath greatly ouershot himselfe in telling vs howe wee shal come to bee sure But aske a question of them whether they do not beleeue in God euery one wil answere I put al my whole trust in him reason then a little further and tel thē that the Scripture which cannot lye saith That al which trust in God shal be saued how then wil they ioyne these together that they truste in GOD and yet doubt whether they shal bee saued Can God deceiue or say they they know not what Vndoubtedly if they did know that they haue trust they shoulde also knowe they cannot perish But let vs learne by this the miserie of our time in which men doe stil thinke this doctrine to be straunge Nowe let vs come to the particuler application of this doctrine in which euery one must come home to himselfe remembring first that suche as God hath called home to himselfe and chosen to be his children hee doth also giue vnto them true faith and feeling that they bee his elect and such as perceiue no suche thinge in themselues are in a very miserable case and as yet we may say forlorne creatures therfore euerye man in him selfe must aske this question of his owne soule howe goeth the matter with thee Art thou sure GOD hath chosen thee Doest thou feele any assurance of eternal life The conscience wil answere vprightlie if wee be not negligent to make inquirie then if wee finde this within I am not sure for I doubt and stagger wee must inquire without selues thus what is the cause God is faithfull which hath promised eternal life vnto all which beleeue our heart wil make answere thou regardest not the feare of God thou art ful of foule sinnes euill lustes doe reigne in thee thou doest not studie for the knowledge of Gods word thou art vnfruiful and barren in good woorkes therfore thon canst not say I am led by the spirite of God and therefore sure I shal be saued if hee bee wise hee will not stay heere as the maner of fooles is saying I am not sure indeede neither do I thinke any man can bee I commit it to God let him doe with mee what he will these speeches may seeme to haue some wit and godlinesse in them but they are in deede diuelish and mad because God hath taught vs a contrary lesson in this place but goe this steppe further may I come to this assurance which is the way The Lorde doth answere by his Apostle thou maiest come to this assurance and pointeth him out the way euen that which you haue hard wherein hee must painefully trauel and goe forwarde not for a gird or a braide and waxe idle againe but still labour for these men had gone a great way and yet they are willed to proceede still if the Lorde giue not this assurance wee are to labour so much the more and to bee so much the more importunate to suspect our iudgement and to seeke for knowledge to call our selues to a more straite account to set a watch ouer our affections too see with what mynde wee doe things to foster no sin willingly in vs nor to bee slacke to any good worke which God hath appointed to cal and cry vnto God for faith and his spirite to guide vs to vse the meanes diligently which God hath appointed as the hearing searching meditating in the word thus in time for it is wrought in men by degrees they neuer come to the ful God will let them see that he is their God That neither life nor death height or depth thinges present or things to come Angels Principalities nor powers nor any creature shall separate vs from his loue in Christe It followeth in the next verse For by this meanes an entring shal be ministred vnto you abundantly into the euerlasting kingdome of our Lorde Iesus Christe This is a confirmation of the last clause of the former sentence where he saith If you doe these thinges you shal neuer fall and why because you shal haue a great entrance into the eternal kingdome of Christ as that is