principles and therefore like fooles are also enimies vnto knowledge For thus they speake It were no matter if there were lesse preaching I thinke the people bee the woorse for it there is knowledge euen enough what should laie men bee troubled to learne or to seeke for the knowledge of the Scriptures let them tend their worke and look to their occupations and learne to be quiet and to deale honestlie Against these poore blinde beastes for I may vse no gentle speech we are to reason out of this place first that all men know they neuer so much are heere commaunded to increase in knowledge to the ende they may increase in faith and godlinesse Secondlie let them consider to what manner of men Saint Peter wrote namely to poore and rich men women and children to all sortes and to be short to as manie as woulde haue faith and vertue and so come to life and glorie and therefore as well the poore ploughman as the great Clearke is commaunded to increase his knowledge out of Gods booke Thirdlie they much ouershoote themselues when they would beare them in hand that knowledge which is the guider of vertue should be the cause of vice Nay if we wipe our eies and looke better to the matter we shall see that there is a flood of ignorance which hath almost ouerwhelmed all and in manie which seeme to know very much if they were sounded to the bottom there should be found in them grosse ignorance and palpable darkenesse and so indeede the true cause of all foule sinnes which abound at this day among vs and flowe euen as a swelling sea is the want of true knowledge This ignorance hath taken suchroote that all they which haue made proof will confesse with mee that our time is like the time of the prophet Esay chap. 28. who hauing laboured himselfe as it were out of breath and teaching and seeing so small profiting being commaunded of the Lord still to goe to his businesse bursteth foorth in these speeches Whom shall I teach knowledge whom shall I make for to vnderstand them that are wained from the milke and drawne from the breastes for precept must bee vpon precept precept vpon precept line vnto line line vnto line a little heere and a little there And in another place hee saith The word of the Lord was like a sealed booke if hee come to one saying Reade this I pray you he maketh answer I cannot read to another that can reade he answereth I cannot for it is sealed Furthermore let those sillie creatures learne of this place to be ashamed of that wherein they seeme after a sorte to glorie when they vse to say as they thinke in defence of themselues wee bee without skill wee haue no knowledge wee bee poore honest men wee haue no learning it is as much as to saye wee haue no faith wee haue no vertue wee haue no godlinesse for wee bee plainely taught here that faith vertue and knowledge must increase and growe vp together Let vs all print this lesson deepely in our mindes that it may driue vs to make haste to come out of our ignorance and to seeke apace after knowledge Let vs take heede of flattering our selues as some other doe which hauing gotten some skill or at least thinke that they haue set very light by the publike teaching of the word they doe excuse themselues after this sorte I thanke God I am not of the ignorant sort nor of the meanest iudgement I knowe somewhat let them hunt after preaching that neede it is very good for them as for mee I am sufficiently acquainted with the matter already this kinde of men are harde too deale withall because they bee wise in their owne conceite and not in the Lorde for if they had once but euen a little tasted of true knowledge of the sweetenesse and power thereof they would neuer haue enough of the first sponefull if they had an healthfull stomacke they could neuer bee brought so soone to loath and as it were to vomit vp againe so wholesome sustenance But let vs learne here that when our knowledge is growne to bee neuer so great because we know but in part and we know nothing as we ought to know as Saint Paule saieth euen then we are to giue all diligence to ioyne to our vertue knowledge vnlesse when we haue begun and proceeded so farre we minde to fall backe againe This place doeth plainely set forth the wofull and miserable state of those which be without teaching or haue it in so scanty a measure that they come almost to no vnderstanding they are merie and thinke all is well and thinke themselues best when they are least dealt withall but iudge righteous iudgement which the Lord by his Apostle teacheth vs to iudge and we shal see that their mirth is nothing els but a mad laughter euen in the middest of fearefull and horrible destruction Vnto knowledge ioyne temperance c. Or continence for so the word which Saint Peter vseth may be translated But what doth he meane hauing bidden vs to ioyne vertue to faith Againe as though he had forgotten himselfe to expresse certaine seuerall kinds of vertues which hee will haue vs to ioyne to the former when as indeede the worde Vertue containeth them all Wee may not thinke but that hee is verie wel aduised and that he knoweth with whome he hath to doe what babes and Children we are which must not haue meate set before vs in grosse to be our owne caruers but it must bee minced to our handes we must also be fedde as it were by spoonfuls For this cause he did not contenthimselfe to exhort in generall vnto vertue but also to name and point vs out certaine chiefe branches which we must especiallie labour about for vnlesse God should deale with vs in this wise so vaine are we that wee should wander and roue as it were in a wide field and neuer come nigh the marke or at least in looking after some one vertue or other forget and let goe the chiefe and principall For wee see many that can rowle in their mouth the name of vertue and godlinesse and nothing almost but vertue vertue as though they would perswade men that their garden did growe full of such hearbes but when wee come to this particular examination to looke for this vertue and that in steede of these sweet hearbes we shall find nothing but stincking weeds Here is a great parte of our diligence and wisdome therefore that when wee studie forvertue and godlinesse and when we call vpon the Lord for giftes we search out euery part and branch least we be ouerseene in some speciall point and least while wee seeke to increase one vertue another decay in vs for that shall come to passe if we cast not our eies diligently on euerie side and so often times we rather loose then gaine rather go backward than forward Out of the negligence in this point of doctrine or for
great was their misliking of him that he feareth his ministrie would not be acceptable to thē The cause of the misliking Iames doth shew vnto him when he was come vp Act. 21. ver 21. Namely that it was reported hee had taught the Iewes among the Gentiles to depart from Moses and not to circumcise their children Wee see hee loueth them deerely for all this and calleth them saints notwithstanding their great frailtie in this matter the hard opinion they conceiued and held of him so great and so worthie a seruant of the Lord Iesus Christ What a paterne of meekenes fatherly loue is here for all the shepheards of the Lords flocke to follow among the poore feeble and wandring sheepe which doe not so reuerence and regard them as they ought to doe The shepheards as S. Peter requireth must bee examples to the flockes and therefore of all other are to shew meekenes long suffering and that loue which couereth the multitude of sinnes Where the pastors abound in this fatherly loue and doe not fall vpon the fraile sheepe and tender lambes with rigour and violence the blessed vnitie of brethren here praised is chiefly furthered for the building vp of Christs bodie in sanctification is greatly aduanced by the example of the pastors and teachers The multitude are drawne thereby to imbrace and to follow the trueth I doe therefore againe humbly beseech all the pastors and guides of the Lords people to consider of this holy rule and worthie examples and to practise it that the people of the Lord may bee brought into true concorde and brotherly amitie Then lastly it appertaineth also vnto rulers in ciuill matters to maintaine this vnitie according to the trueth They are to minister iustice true iudgement vnto all to punish the euill doers and to cherish maintaine the good Mercie loue is also necesssarily required in them that they may deale euen as fathers when they correct chastise If this be not there will great mischiefes ensue euen to the disturbance of all godly peace and concord for let a ruler a Iudge or a mightie man be void of religiō and withall giuen to anger dealing among the Lords weake and feeble sheepe he will be readie to beate them downe and to crush them in pieces The frailties and sins are many that breake foorth euen from some of Christs sheepe lambes as we see there be the weake the sicke the brused and such as erre the thing is odious in thē because they professe holinesse and therefore cannot in them be borne therefore lift vp your hearts in earnest praier vnto God that he will powre downe the spirit of fatherly loue and mercie vpon rulers and iudges that they may deale in the Lords flocke and towards his poore weak sheep with such regard as that they may answer before Christ Thus if we honour and imbrace the truth if we practise the rules therof euery one performing those duties which the Lord inioyneth the rulers and iudges pastors gouernors in the church as also the priuate persons we shal grow into this holy vnitie which the holy Ghost here praiseth we shall receiue all heauenly gifts and blessings yea euen that great blessing of all blessings the lfie for euermore Grant this vnto vs O Lord for thy deare sonnes sake our redeemer and Sauiour to whom with thee and the holy Ghost three persons one euerlasting God whom we worship be all honour glorie dominion and power for euermore Amen FINIS
that God may haue the greatest glorie to bring forth the least is not to bee contemned because the Lord in time doth purge them make them more fruitfull I need not to stand heere for to handle many things or to make large exposition the matter is exceeding plain there is no more but this that all our care in hearing and professing the Gospell bee to receiue it into good ground to bring forth the fruites thereof What should I stand to rip vp the shamefull abuse in the contrarie to vtter how manie euill fruits there be in manie which are Gospellers This should be but as it were to light a candle in the cleare Sunshine for all men doe see them I doe not speake this as though it should not bee good to cry out against them but because the former things which I haue now vttered doe fully disclose them And therefore I will heere ende desiring the Lord to write these things in our hearts which wee haue heard with our outwarde eares and to make vs good ground to receiue the heauenly seed and to bring forth fruits of the same that glorifying him in this world we may be glorifyed of him in the world to come through Iesus Christ our Lord Amen FINIS TWO SERMONS VPON THE 1. Peter 5. vers 8. and 9. Wherein is shewed that the diuell is to be resisted only by astedfast faith how soeuer he commeth either against soule or bodie and that whosoeuer hath once attained the true and liuelie faith it can neuer bee vtterly lost but he is sure to get the victerie The first Sermon Be sober and watch for your aduersarie the diuel as aroaring Lyon walketh about seeking whō he may deuour whome resist stedfast in the faith 1. Pet. 5. verse 8.9 BLessed Peter an Apostle of Iesus Christ 1 Pet. 1.1 wrote this Epistle to the Christian Iewes which dwelt as strangers dispersed here and there in sundrie countries as in Pontus Galatia Cappadocia Asia and Bithynia For the ten tribes were scattered of old time and had dwelt long among the Gentiles in many kingdoms being caried away by Shalmaneser king of Ashur out of their owne lande as wee read 2. King 17. And of somewhat later times manie of the tribe of Iuda and Beniamin were also dispersed among the heathen so that S. Iames wrothis epistle in like maner to the twelue tribes which were in the dispersion Iames 1. ver 1. These dispersed Iewes came vp out of all landes at certaine solemne feastes vnto Ierusalem for to worship there according to the law of Moses and there had they heard the Apostles preach Christ as ye may see by that which is written Act. 2. and beleeued in him and vnto them that so beleeued S. Iames and S. Peter directed their Epistles Touching the matters handled in this Epistle of Peter we are to note that the holy Apostle dealeth principallie about the duties of christian life as namelie the times being then full of troubles and terrour of persecutions hee laboureth to make them bolde patient constant and cheerefull in all afflictions and sufferinges which they were to passe through to come to the partaking of the heauenly glory with Christ Also hee vseth manie graue and forcible reasons to mooue them vnto true holinesse euen to walke in the vertues of the spirit of grace and to bring foorth fruites worthie of so high a calling But first of all he openeth as it were the fountaine and beginning of all good actions in man that is how God of his great mercie had chosen them and begotten them in Christ to bee his children and heires of glory Among these perswasions admonitions and exhortations of the Apostle this is one which I haue read vnto you and which I am now to handle It may bee diuided into three partes Of which the first is an admonition or an exhortation wherby he stirreth vp all the faithfull vnto sobriety and watchfulnes in these wordes Be sober and watch The second part sheweth what cause there is to moue all men vnto this sobriety and watchfulnes or how much it standeth them euery way vpon seeing they haue so terrible and so cruell an aduersary who continuallie seeketh their eternall woe and destruction which is in these wordes For your aduersarie the diuell as a roaring Lion walketh about seeking whom hee may deuoure The thirde and last parte doth teach howe wee shall withstand him ouercome him and put him to flight that so wee may escape from his cruell tyranny which is in these words Whom resist stedfast in the faith All men may easilie see that the matter which wee haue here to deale in is of the greatest moment If a man haue landes or goods and perceiue that he hath an aduersary which lyeth in wait and seeketh to depriue him of the same it will mooue him to take heed and it wil set him on worke to seeke all the wayes and meanes hee can to learne how hee may defend and hold his right If a man do knowe that his enemie doth continuallie seeke all opportunitie and all occasions howe hee may set vpon him vnawares and with the greatest aduantages be can to take away his life will he not watch and take heed yea will he not bee glad to learne how he may so arme and strengthen himselfe that hee may withstand his saide cruell enemie when hee commeth Here is a farre greater matter not the losse of goods or landes or of this fraile life but the destruction of both body and soule in eternall damnation which is sought by a very mightie subtill and cruell enemie I know therefore that so many as haue any sparke of true wisedom wil be very attentiue to hearken to this exhortation of the Apostle and willing to learne how they may be kept safe from so great a danger For how foolish a thing is it that we should bee so carefull to beware of men that they may not harm vs which is but in lighter matters in the mean time haue no regard how to beware of diuels which seek our eternal wo and miserie Hearken therfore beloued vnto this wholsome instruction for nowe will I come to handle euery member by it selfe Be sober and watch Watching to this end that we may keep our selues out of danger is the chiefe and principall matter of this exhortation and because no man can bee fit to watch vnlesse hee bee sober hee ioyneth them both together and saith vnto vs Be sober and watch It is in vaine to call vpon drunken men to watch for sleep will soone oppresse them hee that is sober hee may watch Be sober therefore saith the Apostle and watch For our further instruction in this point wee are to remember that there bee two kindes of drunkennesse two kindes of sobernesse two sortes of sleeping and two sorts of watching the one of the boby the other of the minde Hee that with excesse and ryote powreth in wine and strong drinke vntill he
blood then haue they not the faith remooue that effect and the cause is remooued If they will not abhor so wicked a speech but affirm indeed that the reprobate doe eate the flesh of Christ so many of them as haue the liuely faith then let thē see how they ouerthrow also the whole force of the argumēt of Christ by which he proueth that the Manna was not the bread of life but that he himself is the bread of life Your fathers saith he did eat Māna in the wildernesse and are dead If any man eat of this bread he shal liue for euer How standeth his argument consider of it I pray you Your fathers did eat Manna in the wildernesse and yet are dead in their sinnes they are dead in the spirituall and eternall death for of that death hee speaketh seeing they also which eat the flesh of Christ doe die the naturall death therefore Manna was not the bread of life that commeth downe from heauen For that which some did eat of and yet did die eternallie is not by any meanes the bread of life And how doth hee prooue that hee himselfe is the bread of life I am the breade which came downe from heauen if any man eate of this bread he shall liue for euer Thus standeth his reason Whosoeuer eateth the flesh of Christ he shal liue for euer therefore the flesh of Christ is the bread of life If they shall now say some of the fathers in the wildernes did eate the Manna and yet died in their sinnes it cannot be denied and thereupon Christ doth affirme that Manna was not the bread of life that commeth downe from heauen and then adde their owne saying which is this some doe eate the flesh of Christ and yet do die in their sinnes what will then followe if this reason do stand in force Your fathers did eat Manna in the wildernes and are dead therefore Manna was not the bread of life Then shall not this also follow Many doe eat the flesh of Christ and yet are damned therefore the flesh of Christ is not the bread of life Thus it is euident that such as do affirme that any of the reprobate haue the liuelie faith doe gainsay Christ and ouerthrow the force of his argument To proceede what can be more firme to proue that the reprobate cannot haue the true liuely and iustifying faith then that which Saint Paul hath written Where this ground is first to bee laide that whosoeuer he is that hath the true iustifying faith he hath the spirite of sanctification the spirite of adoption for thus the Apostle conioyneth them wherein also after that yee beleeued yee were sealed with the holy spirit of promise which is the earnest of our inheritance vnto the redemption of the purchased possession vnto the praise of his glorie Ephes 1. ver 13.14 Is there any so absurd as to hold that a man is a liuely member of Iesus Christ as euery one is that hath the liuelie iustifying faith and yet hath not that holy spirite of promise that spirite of adoption that seale and that pledge If they will say that the faith which the reprobate doe attaine vnto is without this spirite of adoption or without this seale or pledge then doe wee holde with them and then doth it follow that the faith of the reprobate is not the true iustifying and sanctifying saith which purgeth the heart Act. 15. But if they shall say that the reprobate are for a time partakers of the spirit of sanctification euen of that spirit of adoption then will there diuers right wicked consequences follow which are to be banished far frō christian religiō For first touching the spirit of adoption see what the Apostle saith As manie as are led by the spirit of god they are the sons of God For ye haue not receiued the spirit of bōdage again to fear but ye haue receiued the spirit of Adoption whereby we crie Abba Father That same spirite beareth witnesse vnto our spirit that we are the sonnes of God Rom. 8.14 15 16. If anie of the reprobate be led by the spirit of God or be at anie time sanctified then hath not S. Paule here said true that as manie as are led by the Spirit of God they are the sonnes of God Some of the reprobate indeed doe taste of the heauenly power but they are not led with the spirit of God they be not sanctified they walke not after the spirit Moreouer the spirit of adoption the sanctifying spirit which is in al that haue the true liuely and iustifying faith beareth witnes with and to the spirit of the beleeuers that they be the children of God This is the liuely faith when a man beleeueth that the Lorde God is his father and that he is the sonne of God And this faith is not separated from the spirit of adoption for it is vpon his testimonie that they do beleeue and by him they crie Abba Father Is not this spirit a true spirit and is not his witnes most firme and true If it be as those men say that the reprobate are partakers of the spirit of adoption then is not his testimonie firme and true For then that spirit of adoption teacheth some man to call God Father and witnesseth to his spirit that he is the sonne of God when as he is the childe of the diuell for hauing that faith and that testimonie of the spirit in him to day to morrow he doth by their saying vtterly and finally lose that faith and that spirit What an opinion is this to say that a man hath the true faith that is to say beleeueth by the testimony of the holy Ghost that God is his father and yet he is indeed the child of the diuell And moreouer doth not the Apostle say that after they beleeued they were sealed with the holie spirit of promise This is more then the bare testimonie of the spirit if I may so speake that hee sealeth Can this seale be disanulled or broken or made frustrate Is this seale vntrue If it bee euer set vpon the reprobate it is deceiueable If their opinion be true no man can then say thus God hath sealed me with his spirit therfore I doe belong to God For a reprobate hath that seale and it faileth him then who can say that it is a seale which is true and infallible Saint Iohn shewing vpon what testimonies faith in Christ is grounded saith There be three that bear record in heauen the Father the Word and the holie Spirit and these three are one And there bee three that bear record in earth the spirit water blood and these three agree in one If we receiue the testimony of men the testimonie of God is greater For this is the witnes which hee testifieth of his sonne Hee that beleeueth in the sonne of God hath the witnesse in himselfe 1. Ioh. 5. vers 7.8.9.10 Why are all these witnesses but to giue asrance of faith
glory vpon some and to appoint other some vnto eternal ignominie torments which they shall endure iustly for their sinnes For if any iudgementes of God bee vnsearcheable or any where it is in predestination It may bee rightlie said that if the counsels and wayes and iudgements of God be not vnsearchable in that eternal decree then is there no iudgmēt of god vnsearchable which is to denie not only the saying of the Apostle and of the Prophet but also after a sort to denie God for he that will make his iudgmentes to be searchable maketh also God himselfe to be searchable Wilt thou measure and comprehend the counsels the decrees and the iudgementes of God by reason Then measure and comprehend God himselfe euen that eternall and infinit maiestie with thy reason Nowe if it bee so that God hath chosen some for this cause that he did foresee that of their owne wil and power they would be faithfull do good works continue to the ende And on the other side that hee did foresee who would be vnfaithfull wicked and rebellious euen to their death and those in his foreknowledge he saw to be iustly damned Here is nothing incomprehensible in these iudgmentes For thy reason doth find out and thy vnderstanding doth comprehend all causes and thou canst shew a reason how God hath done euery thing and yet is iust yea all the causes of his counselles he open vnto thee if it bee so Why then did Saint Paule crie out How vnsearchable are his iudgments Why saith the Prophet also That they be a great deepe The Prophet was dull of conceipt it seemeth and so was Paule for thou hast entred into this great deepe and hast with the light of thy reason searched out all things and whatsoeuer is not agreeable to the same thy reason thou doubtest not to dash it out of Gods decrees Thou wilt haue nothing to stand higher then thy reason can reach vnto and comprehende Thou saiest that whatsoeuer is contrarie vnto reason is absurde Well but take heede that thou doest not extoll reason too much It doth indeed comprehend the principles of logicke but that it will from thence rise vp to comprehend God and his eternall decree it is extreame folly If wee looke a little in particulars we shall find it to bee so VVe do beleeue and confesse that the Lord God by his eternall power infinit wisedom created heauen earth al things which are in thē both visible inuisible Of the inuisible creatures in heauen the Angels some sinned fel whom he hath condēned vnto eternall fire they be now diuels Others whom the holie Apostle calleth the elect Angels neuer sinned neither shall euer any of them sinne as they bee well assured but shall remaine verie glorious and blessed for euer Tell me nowe were not all these the creatures of God and created in the same estate and conditiō How commeth it that some of them stand others do fall Will ye not say that of his infinite goodnesse and loue hee had decreed to stay vp the one parte so that they should neuer sinne nor be in danger of falling and that he had also decreed to leaue those other to their owne will and power why did he not shew the same goodnesse and loue towards all whie did he set so glorious creatures in such estate as that they should fal from the heauenlie glory into diuels torments was he not able to support them and to retaine them in glory with the rest He created man in great dignitie euen after his owne image whie did he not keepe him in that estate why did hee suffer the diuell to enter in vnto the woman and to tempt her why did hee not forewarn the man and the woman that such an enemie woulde set vpon them or why did he not giue thē strength to get the victorie in that tēptation O wilt thou say God did only suffer those thinges to bee done by the diuell hee did not ordaine that any such matter should fall out for that cannot stand with equity or iustice it agreeth not with mercy Wel thou hast a childe and when it is in thy power to let yet thou wittinglie doest suffer a terrible Lyon to enter in vnto him and to deuour him who will say that this is a sufficient excuse to cleer thee from crueltie to say that thou didst not decree it but onlie suffer it to come so to passe If this bee no excuse to defend thee how foolish art thou in vsing it to defende the iustice and mercie of God VVilt thou thus call the iustice of God and his mercie vnder the account of thy reason that thou maist by thine owne wit comprehend it or els it cannot bee iustice O howe much better is it that thou shouldest crie out with the Apostle How vnsearchable are his iudgmentes And where thou canst not comprehend by reason howe God shoulde in iustice either decree or suffer the fall of Angels and men yet to rest in this that howsoeuer wee cannot comprehende those thinges yet we are sure that there can be no vnrighteousnes with God but whatsoeuer he decreeth it is most holie and iust for his will is the perfect rule of all righteousnesse To proceede when man was fallen and had cast himselfe and all his posterity into endlesse miserie a redeemer is promised All are loste alike there be none which are in themselues better or more worthy than other why then is not the redeemer sent vnto all If any shall replie and say hee was sent vnto all that is vntrue for God chose the seede of Abraham the nation of the Iewes he separated them from al other nations of the world he gaue them his lawes and ordinances euen the liuelie Oracles for to teach them The other nations he left in the darke to walke in the vanities of their owne minde subiect to the manifold illusions and sleightes of diuelles and that for manie ages together among whome there were so manie famous wise men Philosophers Poets and Orators Yea there were among them infinit thousand thousands which could neuer hear of Christ of infants dying and perishing in their natiue corruption that is in originall sinne Who can search out and comprehend the iudgmentes of God in this were they not the worke of his handes Yet there is no hope offred vnto them But at the length Christ Iesus the only light and saluation of the worlde is preached to the Gentiles Why did hee not now open the eies of all whie did he not giue that effectuall grace of his spirit vnto all as to beleeue in his son vnto saluation VVhen hee opened the heart of Lydia why did he not also open the heartes of the rest that heard Paule preach Some will say they would not Yea but hee of those that were most vnwilling made willing where it pleased him As we haue a perfect example in Saint Paule who was a cruell persecuter
Christ saith No man commeth vnto me except the father which sent me draw him Ioh. 6. VVhy did hee not drawe Herode and Pilate and the high Priestes as well as Paule VVee see in these latter dayes that there be great Nations as the west Indies which had neuer hearde of Christ vntill of late time and then by a most cruell and idolatrous people which haue murthered them most wickedlie so that they haue been made to stumble and to bee further from Christ VVho is able to comprehend the depth of these iudgementes Shall not wee lay downe the pride of our owne vnderstanding and say with the Apostle Hath not the Potter power ouer the claie of the same lumpe to make one vessell vnto honour and an other vnto dishonour Or shall the thing formed say to him that formed it Whie hast thou made me thus O beloued let vs lay aside all such vaine and curious presumptions and let vs as the holie Scripture directeth vs make our singular comfort of that eternall decree of God Thus wee are with it to fortifie our selues against the Diuell God of his owne good will hath chosen in his sonne Iesus Christ euen before the foundations of the worlde were laide those whome he will saue as the heires of eternall glorie Hee hath in his prefixed time redeemed them not with golde or precious stones as Saint Peter saith but with the blood of his sonne as of a Lambe immaculate and without spot He doth also call them hee doth sanctifie them This decree of God is vnchangeable it is vnpossible that any of his elect should perish VVho can plucke them out of the handes of Christ Then in the next place wee are to bee assured that none can haue the true faith but the chosen of God Not any doe receiue the spirit of adoption which witnesseth to their spirit that they be the children of God but the elect The elect are onlie regenerate and borne of God and sealed with the holie spirit of promise Then come downe to thy selfe If thou canst trulie say I haue the liuelie faith I haue receiued the spirit of adoption which doth witnesse with my spirit that I am the childe of God I am regenerate I haue the true repentance I am sanctified Satan doth tempt mee stronglie manie wayes but I am sure though he often as it were soile mee and cause me to goe awrie that hee shall neuer get the victorie ouer mee Is not this a singular comfort to a man If anie that hath the spirit of adoption may lose him then where is the stedfastnesse of faith which Saint Peter heere requireth in resisting the Diuel If it come once to lie in our selues wee cannot bee vndoubtedlie sure and stedfast wee may well waner and doubt but when we knowe that we are kept by the power of God as it is written 1. Pet. 1. Then haue wee a rocke whereon to rest then doe we stand stedfast armed with the power of God This faith may be tried and seeme oftentimes to be sore shaken but it can neuer bee ouercome Yea will some man say but euery man cannot come to knowe that hee hath receiued the true and liuely faith or the spirit of adoption we see many goe farre in the profession of the gospel and thinke that they haue the true faith and the sanctifying spirit which yet fall quite away It is true that there bee manie which imbrace the gospell and professe it with such feeling that they suppose God hath called them as his children there is for the time such a touch such a moouing in their heartes and yet in time they manifest themselues not to be of God One occasion or other driueth them awrie so that some of them become heretickes some of thē although they fall not into heresies yet they fall into vices and become so irreligious that all the former graces which they had tasted of doe vanish and are lost And this is the cause we are willed by Saint Peter to make our calling and election sure For seeing the reprobate receiue a kinde of faith and zeale which yet is not the true and liuely faith we are willed to be diligent and carefull to see that we rest not in that faith VVe must labour to attain to that testimonie of the spirit of adoption we must seek to bee confirmed and euen sealed with the holie spirit of promise and so come to that full assurance of faith and hope which neuer confoundeth And that is it which Saint Peter teacheth the way to come vnto in the place before alleadged where he willeth vs to ioine vertue with our faith with vertue knowledge c. For if we follow that rule which hee there prescribeth we shall be sure neuer to fall we shall then with a stedfast faith resist our aduersarie the diuell and get the victorie ouer him It is a matter of great importance I pray and beseech you as you tender the happy estate of your owne soules looke vnto it Set your hearts vpon the liuelie Oracles of God and seeke day and night after the knowledge of holie thinges and howe to please the Lord your God Then shall you bee blessed for euermore Amen FINIS Foure Sermons vpon the seuen chiese vertues or principall effectes of faith and the doctrine of election wherein euery man may learne whether hee bee Gods child or no. 2. Pet. chap. 1. 1 Simon Peter a seruant and an Apostle of Iesus Christ to you which haue obtained like precious faith with vs by the righteousnesse of our God and sauiour Iesus Christ 2 Grace peace be multiplied to you through the acknowledging of God and of our Lord Iesus 3 According as his diuine power hath giuen vnto vs al thinges that pertaine vnto life and godlines through the acknowledging of him that hath called vs vnto glory and vertue 4 Whereby most great and precious promises are given vnto vs that by them ye should be partakers of the diuine nature in that ye flee the corruption which is in the world through last BEfore we begin to handle or to intreat of the wordes of this text it shall not bee amisse to note to whom and when this Epistle was written Concerning the first of these it appeareth by the 3. chap. and 1. verse that it was written vnto the same that the former epistle was For thus hee speaketh This second Epistle I write vnto you beloued in which I stir vp your sincere mind by putting you in remembrance now these were the Iewes which were scattred abroad in the dispersion through diuers countries as it is expressed in the first chapter of the former Epistle for the Iewes were specially his charge as the care of the Gentiles was committed vnto Paul Galat. 2.7.8 The words are these When they saw that the gospell of the vncircumcision was cōmitted to me as the gospel ouer the circumcision was vnto Peter for hee that was mightie by Peter in the Apostleship ouer the
circumcision was also mighty by me towards the Gentiles For the second this epistle was written by Peter in his extreame age when hee had euen finished his course and was ready to lay downe his tabernacle as he speaketh here in the 14. verse As for the occasions which moued him to write they shall appeare in the particular handling of the matters 1. Now let vs come to the words of the Text the 1. verse hath two members In the former he setteth foorth his own dignitie that he is not onlie a setuant of God but a principall seruant and one which commeth vnto them as the Ambassadour of God to the ende that they might knowe that they had to do with God and not with men and so submit themselues to the doctrine and message which hee brought for whatsocuer God spake by the Apostles he so guided their tongue and penne by his Spirit that nothing which they spake or wrote was their owne but altogether his In the second member hee setteth foorth the dignitie which those to whome hee writ had with himselfe in these words To those which haue obtained the like precious faith with vs as if hee should say Although I bee aboue you in the Apostolical dignitie and function yet you are equall with me and with the rest of the Apostles in the chiefe and principall dignitie and in that wherein all happinesse doth consist euen our precious faith Heere it may be demaunded how Saint Peter can ascribe vnto them a faith equall or like precious with his owne seeing hee did so farre excell them in giftes and graces as in knowledge and strength of faith The answere is easie enough namelie that this comparison is not made in the measure and quantitie of faith for therein some haue excelled others far because GOD doth not giue his giftes to all alike but in the effect which is the apprehending of Christ with all his merites which the weake faith doth as well as the strong and therefore in this respect is equally precious This I speake not to make any slouthfull when as the Scriptures doe pricke vs forwarde so much to seeke increase of faith but for the comfort and hartening of the weake which feeling their infirmitie and weaknesse of faith if it were not for this which the Apostle speaketh might doubt whether they were partakers of the same happinesse with them now hearing this they may bee well assured although their faith should bee but as a graine of mustard-seed yet if it bee true faith it coupleth them to Christ maketh them partakers of redemption to haue their sins washed away in his blood of righteousnesse to bee couered with his obedience of life to bee heires of the kingdome of glorie as well as the faith of Peter or any other Vnto this is also ioyned that wherein the stablenesse of this their faith doth stande as vpon a sure foundation euen the righteousnesse of GOD and of our Sauiour Iesus Christ And indeede the building of faith is so waightie and the frame so heauie that it can stand vpon no other foundation but this that is to say the righteousnesse faithfulnesse or trueth of GOD which cannot lie For if wee would perswade a man to beleeue by this reason that the thing which wee speake is that which hath beene taught by diuers men of great learning and singular godlinesse yet because wee knowe that all men are lyers except wee be fure that the thinges which they speake be those which God hath spoken we shall still wauer and our faith shall bee no faith which alone can rest in the authoritie of God and not of men 2 The second verse containeth his salutation euen that which is common to him with Paul the other Apostles wishing grace and peace to those vnto whome they write And this they doe because it is the chiefe scope and principall end of their ministerie to bring men againe into Gods fauour and to be reconciled vnto him Of this thing speaketh S. Paule 2. Cor 5.18 saying All things are of God which hath reconciled vs to himselfe by Iesus Christ and hath giuen vnto vs the ministerie of reconciliation for God was in Christ and reconciled the world to himselfe not imputing their sinnes vnto them and hath committed vnto vs the word of reconciliation Now then are we Ambassadours for Christ as though God did beseech you through vs wee pray you in Christ his steed that you be reconciled to God This being the chiefe end of their tranell causeth them so earnestly to wish it for the people and to bee so serious not onely in teaching them this generallie but also pointing out as it were with the finger the way to the same and that not only in their doctrine but also in their liues Whosoeuer digresseth or casteth his eies aside from this mark and end of his ministerie ceaseth to be the Minister of Christ As for example If he preach the Gospel to purchase renow me estimation wealth or ease to himselfe and not to seeke this reconciliation betweene God and men and to haue grace and peace multiplied vpon them he may wel sometimes preach the truth but not trulie Likewise those parentes which set foorth their children to learning with this minde My sonne snall liue an easie and merie life hee shall get some liuinges promotions and dignities in the Church doe lay acorrupt and rotten foundation and haue not learned this doctrine of the Apostle and therfore the building followes agreeablie for the most when they come to haue learning not forgetting this lesson which they learned of their fathers doe become greedy cathers of benefices and promotions rather then careful feeders of the flock of Christ But heere it may be obiected how the Apostle can wish that grace which is the free fauour of God should bee multiplied vpon them seeing that Gods loue and fauour doth not increase nor diminish but hee loueth and fauoureth alwayes alike being subiect to no alteration or change This may well bee answered that Saint Peter doth not speake heer of grace as it is in it selfe in God towards men but of their feeling the same which groweth by degrees from lesse to greater and because it is a thing so precious the Apostle wisheth that it may be multiplyed vpon them Hee expresseth the meane to be the knowledge and acknowledging of God and of Iesus Christ our Lord. 3 According as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the acknowledging of him that hath called vs vnto glorie and vertue This is fitly ioyned to the former verse to shew that the aboundance of grace and peace is not without cause required at our handes as if the Apostle shuld say You are not to contēt nor to satisfie your selues with a scant measure of Gods giftes and graces seeing that there is offered vnto you and set foorth in Christ vnto whom you may resort as to a storehouse
tempteth hee any man but euerie one is tempted when hee is drawne away by his own concupiscence and is entised then lust when it hath conceiued bringeth forth sinne and sinne when it is finished bringeth foorth death The first thing we haue heere to note in this doctrine is this that all corruption is of our selues not comming from any outward cause It is true that Satan is an instrument and as it were the bellowes to stirre and kindle in vs the lustes of sinne and beareth a verie great stroke in the matter but if it were not for this concupiscence that is in vs hee could not bring his matters to passe the prouocations and allurementes of wicked men are so manie meanes to driue vs and drawe vs into sinne but yet the cause is in our selues A chiefe point to bee obserued that we may lerne 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 bee discharged of the blame and therefore they will either crie out of the diuel as though he as they say ought them a shame or els they will say woe woorth such or such that euer I knew them if it had not been for them I should not haue done thus The Prophet Dauid when he had committed murther and adulterie being reprooued by Nathan although he knewe right well that the Diuell was a greate furtherer in the matter likewise he might haue thought vpon the fonde dealing of the woman which so vndiscreetlie washed her selfe in such a place as others might see her yet he letteth these go and to the end he may wholy and fullie condemne himselfe hee looketh home to the welspring of all this foule and beastlie sinne saith Behold I was borne in wickednes and in sinne hath my mother conceiued mee as if he should say O Lord I cannot seeke any way to be excused for all this rebellion against thee is conceiued and bred in mine owne corrupt breast I brought the roote of it from my mothers wombe This is a good lesson for vs to learne for so long as we do not know it but like partiall and corrupt iudges go about to excuse our selues to rid our hands of that we haue committed we shall neuer come to any sincere repentance Further wee are heere to obserue in this place that all corruption comming from this lust if we will repent indeed wee must begin heere For if they be changed only in their outwarde deedes and wordes and this inward sickenes not healed they haue gained nothing no more then a man which would destroy a tree and doth no more then lop and shred off certain boughes and twigs leauing the stumpe and roote behinde for so long as this doeth liue in them they may well seeme in the eies of men to be very great conuertes if they of ignorant idiotes are become such as haue gotten some skill and knowledge from drunkards ruffians adulterers and such like they become sober modest and of good behauiour as this may be done before men and yet the heart nothing altered before God for there be many causes which may mooue men to seeme outwardly to bee godlie when the heart within is fraught with lothsome lustes and ful of rotten corruptions which make men still altogether abominable before God To bee short therefore a man shall neuer rightly iudge of himselfe whether hee haue repented vnlesse hee looke to the bottome of this sore that it may bee healed The greatest multitude of men being as blind as Beetles in this point imagine that repentance is a verie light and easie thing which they can haue when they list when a man of wisedome saith this that here lieth so deepe a matter that heere bee rootes which are hard to bee pulled vp hee is mooued to bee the more carefull least hee deceiue himselfe Looke therefore euery man to his thoughts for by them is the triall made if the thoughtes bee chaunged and the inward desires altered so that of prophane and worldlie they are become holie and heauenly then hee may boldlie say I haue a newe heart and there is a right spirit renued in me I haue repented I haue not playd the hypocrite I feele an vpright heart toward God I feele the corrupt fountaine stopped so that the filthy matter and stincking mudde doeth not boile foorth as it did It may also bee demaunded heere whether this lust be not a sinne or a corruption of it selfe because Saint Peter saith that corruption resteth in it The place which I alleadged out of the 51. Psalme doth prooue it to be a sinne also it may bee prooued out of the fift to the Romans where Saint Paule prooueth that infantes haue sinne because they are subiect to death which is the rewarde of sinne although as hee saith they sinne not after the similitude of the transgression of Adam Therefore if wee had none other but this it were enough to condemne vs and vtterly to cast vs away Let vs neuer cease therefore vntill we feele a chāge in our selues euen in this secret infection for otherwise wee shall neuer be able to flie the corruptions which are in the world or as Saint Iames speaketh in the first chapter of his Epistle to keepe our selues vnspotted of the worlde so long as we carie the corrupt world in our breast neither shall our religion bee pure for thus it is faide If any man among you seemeth religious and refraineth not his tongue but deceiueth his owne heart this mans religion is vaine Pure religion and vndefiled before God euen the father is this to visit the fatherlesse and widowes in their distresse and to keepe himselfe vnspotted of the world The second Sermon vpon the 5.6 and 7. verses 5 Therefore giue euen all diligence thereunto ioine moreouer vertue with your faith and with vertue knowledge 6 And with knowledge temperance and with temperance patience and with patience godlinesse 7 And with godlinesse brotherlie kindnesse and with brotherlie kindnesse loue ANd hereunto giue all diligence c. He hath declared in the former verses among other chiefe matters this one especiallie to how great holinesse and purenesse through sanctification we be called which was chieflie expressed in these wordes that by them yee may bee made partakers of the diuine nature in that yee flie the corruption which is in the worlde through lust vnto this now he ioyneth an exhortation requiring at their handes not onlie to put to their diligence but also as he saith euen all diligence For as it is the greatest and chiefest thing which we are to looke after so there is required at our handes to giue our principall care and studie thereunto this equitie must easilie be graunted that if we cannot obtaine or get the thinges of this life which are small in comparison vnlesse wee put to our diligence for God will haue it to be so that then of good right
want of knowledge in it men growe into securitie and a verie little contenteth them yea though it be but euen some shew of vertue and slouthfullie they shuffle off the matter a thing greatlie to be taken heed vnto Because out of all question it is that which hath caused diuers forward men in continuance of time as it were gathering rust to become slack if wee haue desire therefore to continue let vs learne to put this lesson in practise But why doth hee will vs to ioyne temperance or continence with knowledge it should seeme he had no regard of any affinitie in matching these things togither for temperance is conuersant about pleasures and delightes Yes verilie we shall plainly see that there is great cause for which he ioyneth euerie one of these vertues togither And first to begin with this yee are to note that continence is not conuersant alone about the delightes of the body but also of the minde so that in seeking knowledge which wee must doe very eagerly wee are to take heed of these extreames which are contrary to a continent minde either to bee so wauering that euery puffe doe driue vs from the manifest truth or else on the other side to bee so stiffe and so wilfully wedded to our owne iudgement that wee will stand in defence of that which we haue once liked and not admit any reason to the contrary both these are contrary to a continent minde and both of them enemies to true knowledge Therefore wee are warned here in our diligent search for knowledge to take heed that when wee haue learned the truth wee continue stedfast and vnmoueable in it not to be tossed to and fro as some vnstable minds are who when they haue been taught the truth the least doubt that is raysed against it causeth them by and by to shake and to feare whether they be in the right way or no also wee must take heede of that stiffenesse which causeth some to speake when it were better for them to heare and to bee heard aloft when a lower voyce might serue them better farre from the counsell of Saint Iames who willeth vs to bee swift to heare and slow to speake Let vs bee sure our knowledge bee well grounded before wee settle our selues to continew in it least in steede of heaping vp golde wee fill our chestes with nothing but drosse Also we must beware that we bend our studie for the knowledge of these points which serue to increase godlinesse and to true edifying For many seek for knowledge but their vaine braine doth carie them to seeke after curious questions and to let passe those things which should do them most good and this is a sore and grieuous sicknesse in men as the questions they commonlie mooue doe shew Hee addeth To temperance ioyne patience This also may seem to bee somewhat strange but if we looke well vnto it wee then shall perceiue the meaning more plainlie patience is not onely requisite in those which haue receiued the profession of the Gospel to beare and indure all persecutions and afflictions which oftentimes are so raging that except wee haue our heartes well stayed and seasoned with patience wee shall bee driuen to forsake and to forswear our knowledge but also it is very requisite to be wel armed fenced with it when wee shall haue to doe with those which are absurd and grosse and therefore it is as a dagger to a mans heart to heare all their blockish reasons against the word to see how sencelesse they are when the plaine trueth is laid before them Likewise their spiteful railings fleeting mocks which they will vse their bold abusing of Gods word their arrogant presumption which causeth them to prattle very fast euen they knowe not what or els wee shall be huried hither and thither vpon rockes and make shipwrack of our mildnesse and so marre and disgrace the good cause which we haue in hande For wicked men will iudge all to proceede of rancour and anger and ascribe all to choler and so by this meanes there is procured some dishonour to God who should greatlie be honoured if we could meekely as his Apostle willeth instruct those which are contrarie minded proouing if God at anie time wil giue them repentance to come out of the snare of the diuell of whom they bee holden captiue to doe his will and so to stop their mouthes that they cannot bee able to answere The want of this vertue oftentimes bringeth great inconuenience to the conference of brethren which should bring togither as it were into one heap whatsoeuer euery one hath gleaned by himselfe that so the one might supply the want of the other but the impatience of some is such that great inconuenience doth growe thereby To conclude this matter seeing troubles are allotted vnto vs and suffrings for the truth and that wee are subiect to so many reproches railinges tauntes and mockes at the handes of absurd and euill men whosoeuer looketh to walk in the way of knowledge hee must seeke to possesse his soule in patience It followeth With pattence godlines c. A man may demaund what manner of order is heere vsed in willing vs to ioyne godlinesse to patience and then to godlines brotherlie kindnes is not godlines the whole or the general and these branches are members of it True it is that this word is often vsed generallie to comprehend all goodnes but in this place it comprehendeth but the first Table of the law wherein we are willed to be deuout or zealous a very necessary caueat to beware that we doe not become so patient that wee forget to bee zealous in the Lords quarrell it is as if Saint Peter should haue saide I would not haue you so meeke as to beare and put vp al I would haue you withall to be hotte in Gods quarrell forget not that For many vnder a colour of a meeke patience doe couer the want of religion for if God bee dishonoted his truth defaced his seruants slaundered they can heare and see and yet bee as meeke as a Lambe but if themselues bee touched yee shall see them playe the Lions and of luke warme to become fire hot this therefore is no patience which wanteth godlines We must learne then both with patience meeknes to deale in the Lords matters and also with feruent zeale least in steed of this excellent vertue of patience which was commended vnto vs there be nothing but a prophane vngodlinesse and an irreligious mildnes in which at this day moe doe offend then through impatience for these Atheists haue this as an excuse very readilie Are we not commaunded to be gentle and soft Is it not our dutie to maintaine loue and charitie with our neighbours Indeede they bee great swearers and sometime they vse to speake against Gods worde if they bee awry I thinke they shall answere for themselues if wee should gainsay or seeme to reprooue them they would not take it
the purging their sinnes by redemption yet they haue forgotten this that they were redeemed to the ende they should no longer serue sinne but purge away the olde leauen but being without those former graces hee sayth they haue forgotten this not meaning thereby that they had euer learned it for if they had yet at the least they had not well learned it wee may see by this how many there bee which are starke blind and haue forgotten that Christians are called to liue in righteousnesse and holinesse of life If we look vpon the small number of those which haue a care to seeke after the Lord and how small a part of them doe come I will not say to abound but to haue a compotent measure of those forenamed vertues let vs come alwaies to this true measure not be deceiued neither in our selues nor in other Let vs be ashamed if we be carnall to take vpon vs the name of the true professors let vs denie vnto them the honourable name of Christians which are but filthie swine and prophane dogges as our Sauiour Christ calleth them to conclude this matter none are allowed to be true receiuers of the Gospell but such as ioyne vertue with their faith and with vertue knowledge and so temperance patience godlines brotherlie kindnesse and loue and such as also doe seeke to abound in them the rest which care not for these or content themselues with the bare shewe of them although they would seeme to bee worshippers of GOD and deuout persons yet they are by this doctrine of the Lord wholie shut foorth vntill they haue learned a new lesson Remember that this is the doctrine of God and not of man Remember that wee must stand and dwell vpon it not for a day or two while wee haue heard it but all our life long to bring it to the practise it is plaine and cleere none can bee excused if they knowe it not and so through simplicitie stand vpon the common faith thinking to shroude themselues well vnder the shadow of the multitude but when GOD hath warned them who will pitie them when they will not be warned if this were not tolde vs and that by God himselfe wee might thinke as men doe commonly that a very little doth content the Lord that no great things are required at the hands of Christians and other such foolish and vaine opinions as to say they must hope well whē God telleth them there is no hope vnlesse they walke this way also that it is not good to be ouer precise whē as in goodnes a man cannot proceede too farre nor offer too much obedience to the Lord. To make an end let none of all these things blinde vs because they blinde some which stand in reputation of their owne wisedome THE FOVRTH SERMON 10 Wherefore brethren giue rather diligence to make your calling and election sure for if ye doe these things ye shall neuer fall 11 For by this meanes an entring shall be ministred vnto you abundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ IT hath been tolde vnto you alreadie vpon the verses which goe next before how 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 wee follow his aduise and also what hurt we shall sustaine by the contrarie and this hath partly been handled in the two other verses and partly in these two which wee haue now in hand where indeede he doth propound so great a commoditie which wee shall gaine if wee giue all diligence to pursue the former things as is almost incomparable euen this that we shall come to the assurance that wee are called and chosen of God a thing so necessarie for vs to knowe that without it there is no right faith no franke and willing obedience no sound ioy For although without this men seeme to beleeue yet it is but a wauering fantasie to doe many good things yet they proceede but from a seruile minde to laugh and reioyce yet is it but in a desperate madnesse which in very deede is greatly to be wondered at how men should bee able to sport themselues and yet to speake in their consciences after this manner there is Hell and eternall flames of vengeance prepared for sinners and I am not sure whether I shall escape or not this desperate and brutish securitie shall be apparant to be the more mad if wee compare it set it forth by an outward comparison Let it be thus a man is taken in a robberie or murther imprisoned brought before the Iudge and condemned by sute of friends repriued vntill such time as they may sue for to get him a pardon in the meane time some of his acquaintance come to this murtherer and will him to bee of good cheere and merie he will answere vnlesse he be some mad and desperate ruffian I am condemned to the gallowes the Iudge hath pronounced the sentence of death vpon me I know not how hard a thing it will be to obtaine a pardon I stand in great doubt and for this cause I cannot bee merie vnlesse I might know for certaintie that I should escape if I did once knowe that I could bee as merie as any man that liueth before that time I may seeme to laugh but my heart is full of feare and sorrowe And is it not thus with vs all are wee not all of vs guiltie and alreadie condemned by the sentence of the highest Iudge not to some torment of one day or short continuance but to the fire that shall neuer be quenched When men can bee 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 very senslesse blockes they should feele many gripings at the heart which would marre all their mirth yea a worme that gnaweth in such wise that they can haue no quiet rest nor as I saîde before no sound ioy If wee were not therefore more then desperate and madde fooles the thought of hell would dampe all our mirth vntill such time as we be sure that we haue escaped it This then which the Apostle sayth here is a princely commoditie that walking the way which hee hath prescribed wee shall come to the assurance that wee are the called and chosen of the Lord. But it may bee demaunded how this can agree with other sayings in the holie Scriptures which doe plainly teach that GOD chooseth whom he will of his owne free grace for which Saint Paul alleageth out of Moses that God will haue mercie on whomsoeuer hee will haue mercie and whom he will hee hardeneth adding thereupon that it is neither of him that willeth nor yet of him that runneth but of God which sheweth mercie Againe the
yet finde a hole to creepe out at although they bee neuer so wicked for thus they will say It is true Gods worde saith that faith is shewed foorth by good workes well I thanke GOD though I haue many vices in mee and am full of infirmities yet I am not altogether without good workes I am not so gracelesse but at some times I remember GOD by prayer I doe according to my abilitie giue to the poore I am readie to pleasure my friend doe not these things sufficiently shewe that I haue faith Dearely beloued take heede for here you may soone bee deceiued it is not the meaning of the Apostle when hee saith shew me thy faith by thy workes that a fewe scattered scrappes of good deedes among great heapes of sinfull workes and as it were a fewe grains of corne in a great heap of chaffe shuld be a true witnesse of the same For it must be shewed both in forsaking and renouncing all euill waies and also in following after all goodnesse for it is without all controuersie that those which seeme to bee good workes before men are not so before GOD in the man which is giuen ouer to commit sinne can that which is good come out of the same heart in which vngodlinesse raigneth Either make the tree good saith Christ and the fruite good or els make the tree euill and the fruit euill A good tree cannot bring foorth euill fruite Matt. 12.13 Luk. 6.43 neither can an euill tree bring foorth good fruite Can the same tree bring forth both good fruit euill fruite Doth a fountaine at the same place saith S. Iames send foorth both sweete and bitter water Iames 3.11 1. Iohn 3.7 Be not deceiued saith Saint Iohn he that worketh righteousnesse is righteous he that committeth sinne is of the diuell Some man will say doth not the most godly man that liueth commit sinne and doeth not the good and the bad come together from him The godly are loden with the corruptions of the flesh but yet they doe not commit sinne that is to say they are not giuen ouer as vngodly men are to the obedience of sinne they are spotted with imperfections but they doe not take pleasure therein as the wicked doe although they feele a lumpishnesse in them vnto good workes yet their whole race is applied vnto good workes they would very faine obey their God on both sides that is to say in forsaking all that is euill and doing all that which he commandeth them Contrariwise the fleshly Infidell doeth with all his heart giue vp himselfe in the whole race of his life to that which is filthie if hee doe any thing which is good it is but in shew being not done sincerely nor comming from a good roote but of selfe-loue vaine glorie or such like hee doth not any thing for the Lords sake but for his owne For loue him and ye shall finde him readie to doe you good cease that and his goodnesse doth dye Praise him hee will praise you againe discommend him although hee deserue it neuer so much ye shall not come in his bookes be ye neuer so good Forget not this then I pray yee good brethren when God hath set down so plain a rule to trie our selues by whether we be faithfull or Infidels If wee finde our selues full of good workes and our heart doth beare vs witnesse that we doe them euen for loue towards God well are we this doth declare our faith But if our euil deeds abound and our heart bee vncleane it is time to looke about vs wee are in a most miserable case I wish of GOD that wee might often thinke vpon this and be careful to shew our faith to the world by our good and pure life Be not afraid to applie this to our selues and also to deale against the vngodly with it For in this dissolute age wherein iniquitie hath almost gotten the vpper hand it is most necessarie that we vse this instrument which God hath put in our hands Thou saist thou beleeuest shew thy faith by thy workes Now followeth another reason Thou beleeuest there is one God thou doest well the diuels also beleeue and tremble Way this argument well ye shall plainly perceiue that it doth nothing at all helpe a man to say he hath faith when he hath no good deedes if this kinde of faith could saue him then should the diuels be saued also because they haue the same beleefe but because it is most certaine that the diuels shall not thereby bee saued therefore it is also as manifest that those men who haue no other beleefe but that which they haue cannot bee saued Let vs see then how farre the faith of Diuels doth goe Thou beleeuest saith he that there is one God or that God is one and so thou thinkest this a great matter not to beleeue as the vaine Gentiles which did thinke there were diuers gods and indeede for so farre thou doest well but yet marke what a great matter thou hast attained the Diuels doe beleeue the same and yet haue thereby no benefite or reconciliation with GOD for they tremble when they remember the terrible iudgement seate and the euerlasting fire which is prepared for them This faith of the diuels is not to be restrained to some one poynt but stretcheth vnto the whole doctrine of Faith They doe stedfastly beleeue and know that Iesus Christ dyed for the sinnes of the world this is a sure reason that they know the doctrine of GOD when they seeke to deface and ouerthrow it by contrary errors When a man therefore is of a sound iudgement in the Scriptures for matters of faith and is able to confirme euerie poynt and to ouerthrow the contrarie errours though many will say hee is a sound man and hee taketh himselfe to bee as great a Gospeller as any other yet if hee haue no workes if his faith bee not a liuely regenerating saith hee may esteeme of himselfe what he will but the Lord telleth vs that hee is no more forwarde then the diuels they are as founde in the knowledge of trueth as he And if this common and generall faith would serue they should bee saued as well as hee But it may bee here obiected that there is great difference betweene the faith of Diuels and the faith of those men which beleeue and yet haue no fruites of godlinesse in them The Diuels indeede doe beleeue all matters of faith to bee true but they doe not nor can not beleeue that they pertaine any thing at all to them they haue no hope of mercie but men although they bee very sinfull yet they are in hope that they shall bee saued Heere is a great difference therfore the faith of such men goeth far beyond the faith of Diuels The Lord giue vs eyes to see and hearts to vnderstand for I will shew that the difference is That the faith of the Diuels is more perfect For what is the
cause that the Diuels haue no hope and the wicked men thinke they haue hope Is it because they haue lesse faith Nay it is because they are more wise and because they giue credite to that which GOD hath threatned against them They beleeue that hee will powre out his wrath vpon them because hee hath sayd it but the wicked men they are more foolish and where GOD hath pronounced against them for their sinnes eternall fire they doe not beleeue him and so indeede their faith commeth short of the faith of Diuels they should beleeue the Lord when hee telleth them that all those which doe not turne from their vngodlinesse when hee calleth them to repentance shall bee cast into Hell But they blind themselues and will seeme to beleeue quite contrarie vnto that which GOD affirmeth this is not to shut the doore to repentance but to mooue men to seeke for it while GOD doth offer himselfe for they shall not bee able when they will It is GOD which must beget vs to himselfe and giue vs the newe birth and sanctifie vs by his spirite to bring foorth the true fruites of faith and not to haue such a dead beleefe which doeth chaunge vs no more then the faith which the Diuelles haue doth chaunge them For there bee verie manie at this day who being stuffed as full of wickednesse as euer they can hold and their words and deedes doe plainly shew that they are no more changed then diuels which will so brag of their faith and the strength thereof that if there should be but tenne in the whole Countrie saued they hope to be of them they neuer vnderstood the doctrine which the Lord teacheth in this place God giue vs vnderstanding that we be not seduced but that wee may seeke at the hands of Christ to giue vs a faith which may differ from that which the diuels haue Here also shall appeare the ignorance of the Papists They would beare men in hand that Saint Iames doth speak of the same faith which Saint Paul doth and that he plainly affirmeth it doth not alone iustifie But see here as he said before What auaileth it if a man say he hath faith and hath no workes can that faith which is but in words or the dead faith saue him So now hee telleth more plainly what faith it is which he speaketh of which cannot helpe a man euen that which the diuell hath Is not that beleefe which S. Paul saith doth iustifie wrought by the holie Ghost Shall we bee so blasphemous as to say the Diuels are partakers of him You may well perceiue therefore that Saint Iames doeth speake nothing against that which Saint Paul hath prooued how Christ alone is our righteousnesse whom wee take holde of onelie by Faith for hee doeth but shewe that the dead picture of Faith doeth not saue Remember well then what Faith is here spoken of and the controuersie is soone decided The Apostle now proceedeth to his last reason which because it is wonderfull strong he vseth as it were a certaine Preface vnto it least we should passe lightly ouer it without due consideration But wilt thou vnderstand saith hee O thou vaine man that the faith which is without works is dead See how vehemently hee thundereth here against the carnall professour calling him a vaine man likewise wilt thou vnderstand can not those former reasons satisfie thee are they not strong enough to perswade thee or plaine enough to teach thee I will let thee see such a reason that neither thou norall the world shall be able for to gainsay it is so strong and so manifest that it will stoppe the mouthes of all the cauillers and force them to confesse will they nill they that the faith that is without workes is dead See how marueilously the holy ghost doth labor to driue vs from trusting to this broken staffe and to force vs to seeke after the true and right beleefe if wee haue any care to saue our soules And doubtlesse daily experience doeth teach vs how needefull a thing this is For the greatest number of professours thinke nothing lesse needful then to seek increase of faith they suppose and they will say they beleeue well enough they feele no want at all what should preaching doe they can but beleeue In very deed this dead faith of theirs seemes to them to be verie strong it cannot be shaken neither is it tried or tempted for to what purpose should the Deuill much labour to ouerthrowe it but those which haue any faith indeed do feele what neede there is to vse all meanes to strengthen it But let vs come to the matter hee prooueth now by examples that the true faith is knowen by good workes the first example is of Abraham thus it is to be opened yee know that Abraham was an holy man and a right man indeede hee was highly in fauour with God the couenant was made with him that in his seede all nations of the earth should be blessed ye will then confesse that hee had the right faith there is no doubt at all in that Likewise ye must needs graunt that as there is but one God one mediatour so there is but one faith whereupon it followeth that as many as haue such a faith or the same faith which was in Abraham shall be saued and none els for although euery one of the children of Abraham doe not attaine to the same measure and strength that their father did Ephes 4.5 1. Tim. 2.5 yet they are like him and haue the same beleefe Then I beseech you obserue well the second part wherein is declared how the faith of Abraham was fruitfull and did declare and shewe forth it selfe by good workes Gen. 21. for hee offered his sonne Isaac vpon the Altar Whereupon it doeth also follow that all his children and all the sonnes of God doe declare and shewe forth their faith by their good deeds And whosoeuer they be which doe not so they are degenerates and bastards none of his children nor yet partakers of any blessing with him for their faith is dead and therefore they are not aliue do you not see dearly beloued the marueilous force of this reason and that it is as cleere as the sunne Heere is no starting hole left for a man to hide himselfe in nor to creepe out at but hee is holden fast to this that if hee will be saued he must so beleeue that he declare and shew forth to the worlde by his good workes an holy life how hee walketh in the steps of his faithfull father Abraham But why doth he choose this one worke of Abraham before all the rest For his life did shine with holy workes he was mercifull to the poore he entertained lodged strangers he was peaceable with all men iust and true in all his dealings doubtlesse this did excell all the rest and so farre passe them that it may well enough be mentioned instead of them all it did
his spirit vpon them that in compassion there may bee labourers sent foorth and that such as haue taken vpon them the charge and be idle or absent may be compelled to doe their dutie that such as bee not able to feede or that walke in a dissolute and wicked behauiour in life and conuersation may bee remoued And that such as bee both skilfull to teach and of godlie life may bee set ouer them to guide them both by doctrine and example If this be not per formed how is the true concord and vnitie sought If the people bee not instructed and led in the way of godlines how shall they be framed and built together in one holie temple If the Shepheard bee vngodly and giue corrupt example what peace what vnitie or what agreement can such as will feare God hold with him And if there be a diuision betweene the sheepe and the shepheard where shall be the vnitie of brethren It is out of all controuersie that the meane to worke the godlie vnitie of brethren is that the flocke of Christ be fedde and guided by skilfull godly men which teach doctrine and giue good example in life and conuersation And now touching the care of the flocke not by constraint nor for gaine but willingly and of a readie mind not as Lords ouer Gods heritage but as examples to the flock I doe againe instantly beseech the pastors and gouernours euen for Christs sake to abound and to increase in all fatherly loue towards the Lords people without which this care cannot rightly be performed Follow herein the example of Saint Paul who setting foorth his labour and trauaile not of ambition or desire of gaine nor with roughnes but as he saith we were gentle among you euen as a nurse cherisheth her children 1. Thess 2. ver 7. where this fatherly loue is broken off there followeth to the exceeding decay and desolation of the Church that which the Lord complained of by the Prophet Ezechiel against the pastors of Israel Woe be vnto the shepheards of Israel that feede themselues should not the shepheards feed the flocks Ye eate the fat and ye clothe ye with the wooll ye kill them that are fed but ye seed not the sheep the weake haue ye not strengthened the sick haue ye not healed neither haue ye bound vp the broken nor brought againe that which was driuen away neither haue ye sought that which was lost but with violence and with crueltie haue ye ruled them Ezec. 24. vers 3.4 This was the state of the flocke then and shall be euen to the worlds ende that among Christs sheepe as some be strong so some bee weake some sicke some going astray Yea such are the frailties of all the faithfull so many are the errors and the sinnes which doe breake foorth but yet they are still the sheepe of Christ the Israel of God and the shepheards of Israel are to looke to them Now I say if there bee not a fatherly loue in the shepheards to couer the multitude of sinnes if there be not a tender compassion as in the Nurse towards the little babe in stead of care to heale the broken and sick to support the weake to bring into the way that which straieth they shall despise and lothe them as not worthie to bee regarded yea they shall with violence and rigor beate and bruse them certaine it is that the greater the frailties are the greater care and compassion is to be shewed So that violence rigor are not fit to bee in the shepheards For shall the nurse throw the little infant against the stones or push it forward when it can hardly stand alone Shall the shepheard take his staffe and strike the young and tender Lambes or shall he beate and bruse the weake and feeble sheepe What shall we say are the sheepe of Christ of lesse valew Many of them are weake and feeble in knowledge many of them are but as young babes as touching the spirituall power of sanctification A number of sins doe breake from them Many are wounded in conscience and troubled in spirit here is place for the loue the care the compassiō and labour of Shepheards O ye shepheards of Israel put on this loue and compassion lothe not the sheepe of Christ for these frailties rule them not with violence and crueltie but feed and support and heale them with all meeknes and long suffering Let no peruersnes or iniuries of any of the sheep towards the shepheards breake off the course of this loue and care For if they look vnto this how the sheep despise them how they walke stubbornly against them they shall neuer bee able with patience and meekenes to goe through with the worke If wee thinke it an vnworthie thing or such as doth discharge the shepheard from his tender loue care or that may warrant him to bee rigorous that many of the sheepe do not reuerence him Look vpon Moses and Paul two great notable seruants of God two speciall shepheards of the Lords flocke who is worthie to be compared with them They haue left an example to be followed How great things did Moses for the people And yet how often did they murmur against him and were readie to stone him How many were their rebellions and iniuries done vnto him And yet his loue is not quenched his care doth not faile but his prayer is most earnest vnto God to pardon them he still esteemeth them though not all as the Lords chosen people What can they doe more vnto vs then goe about to stone vs Behold also the exceeding aboundant loue of Paul who wished himselfe accursed from Christ that his kinsemen the Iewes which were obstinate might be saued How much greater was his loue to the faithfull of his kindred And yet could they euen the Church of Ierusalem scarse think any thing well of him al the time that he liued but thought hardly of him though he did neuer so much for them This is gathered by that which he writeth Rom. 15. where he first sheweth that it had pleased them of Macedonia Achaia to giue somwhat to the poore Saints in Ierusalem and that he went with this their beneuolēce to see it deliuered and then he intreated them to be verie earnest in praier to God for him that he might be deliuered from the disobedience of Iudea and that his ministerie towards Ierusalem might be accepted of the Saints It is a marueilous thing to consider that there being so great need in the Church at Ierusalem and that money being so welcome to those which are in penurie he carying so plentifull store yet there needeth earnest prayers that this his seruice might be accepted He had moued the Churches of the Gentiles as appeareth in his second Epistle to the Corinthians to make this liberall contribution He wrought this matter he goeth vp with it so great was his care Yet when he shewethal this loue and diligence towards thē how