whome it is written how they may as we vse to say make this thing dead sure for there is many a godly man which after long trauell and much care to please God is yet so matched with stubborn nature so deeply infected and poisoned with sinne that he is compelled although hee haue gained much and doeth feele the power of Gods spirit in him sometimes to be in doubt and to thinke his labour but lost because he can not get so great a victorie as hee would faine let not this man be dismaied but let him goe forward remembring what is here promised the more he wanteth the more let him striue and he shall plainly perceiue that God regardeth his care trauell considereth his sighes and grones and will performe all his desires let him remember that these men whome S. Peter wrote vnto had obtained the precious faith did know and were established in the present trueth and yet they were not so far but that they may be mooued to make their election sure to seeke a further entrance into the kingdome of Christ so to continue that which was but begun Wee ought the more to be mooued hereunto because the world is euer full of fearefull examples which if they were wel considered would make a mans haire to stand vpright when he shall see that for want of this doctrine or at the least the not practising of it there be many which seeme not only to haue had some good liking of the truth but also a great zeale euen to suffer somewhat for the same which are become as cold as ice scarse any point of godlines left in thē yea though they would beare men in hand that they haue like good schollers proceeded to the highest fourme yet when our great master shall pose them they shall not be allowed to sit in the lowest so dangerous a thing it is once to relent or slacken our care vntill we haue gotten this full assurance and made this rich entrance into the kingdome of Christ that wee feele our selues to be led by the spirit of God feele it not by the vaine conceit of our owne foolish braine nor by sensles securitie but by the working and fruits of the same spirit If this were well weighed men would not content themselues with so little or nothing they would not make so sleight account of teaching they would leaue off their slanderous reprochfull railings they would not like filthy swine wallow themselues still in the filthy mire of their sins they would not prattle so much of this that al are sinners therefore thinke all are alike shuffling togither one with another nay God will sunder them for hee hath taught here who be godly and faithfull such as hee taketh and accepteth for his children and who be vngodly Infidels children of the deuill and heires of hell For in very deed though all be sinners yet they greatly differ for some continue in their sinnes seducing deceiuing themselues with vaine hope of Gods mercie some do repent after the maner here prescribed them which standeth in this that they clense themselues more and more from all filthines of the flesh and grow in all vertues and graces vntill they be decked in their soules with heauenly ornaments and haue yeelded vp themselues to haue Christ raigne in them As for the common repentance to cry onely with words for mercie in some light measure to be greeued to feare the iudgements of God and yet the soule within nothing changed nor the spirit renued nor Christ raigning in the heart it doth but deceiue al which trust to it Most true it is that what time soeuer a sinner doth repent he is forgiuē but this is as like to that repentance which is here by S. Peter described as wee say an apple is to an oister for if we looke well vnto them both we shall find thē to agree but in very few things those euen the least Let vs I say once againe fasten our steps in this way let vs goe forward and not so much as looke backe vntill such time as wee haue by our owne experience prooued that to be true which is taught by S. Peter For it is not enough to beleeue that this is true although that be somwhat vnles we trie it to be so by our selues Hee is now a starke foole which seeth this to be the only way to happines and for sloth will not walke in it as though the kingdome of heauen were not worth the trauelling for Wee may gather also in this place if wee be not senslesse how great enemies they be to the saluation of men which would vtterly debarre them of the word that is appointed to be the instrument by which God worketh all these good things in his seruants for without that as it may be easily gathered here we can do nothing It doeth also appeare that those are in a miserable case whose office and duty is not only to shew mē some part of Gods will but to bring them thus far as S. Peter doth require if they be not well furnished haue walked first this way themselues for how shal they bring other mē to that which themselues haue not nor know not It doeth appeare also that God hath shewed a sore iudgement against that people which haue such a guide as can not shew them this way which is the onely way to heauen for doubtles it is more then if he should thunder vpō them from heauen or fire their houses ouer their heads especially whē they are so blind that they see not the plague but thinke themselues in better case then those whom God ouer rules by his word But wo be to those blind guides which do not feed wretched is that people that want a shepheard For how shal they euer hear of these things We cā but pity their miserie and desire the Lord to send redresse in so lamentable and desperate a case which is thought to be nothing because in deed the most men knowe nothing for had they but knowen what God requireth in that man whome he will saue though they were not partakers of it themselues yet they would consent and agree to the doctrine and confesse that there is no way to attaine eternall life but by so sound teaching as may bring people to the things here required But I will here make an end O Lord graunt that this doctrine which thou hast taught vs in this thy holy worde may enter into vs and dwell in vs for euer that so we may be sure of thy fauour and of eternall life through Iesus Christ thy deare sonne our Lord and onely Sauiour Amen FINIS A godlie zealous and profitable Sermon vpon the second Chapter of Saint Iames. The Text. vers 14 15 c. 14 What auaileth it my brethren though a man saith he hath faith when he hath no workes can that faith saue him 15 For if a brother or sister bee
only a sound and a confused humming without any perseuerance of the things vttered or els when they heare any perfect sentence or a few sentences they know not why they bee vttered because they heard not that which went before Such as are not so drowsie headed being wakefull he seeketh stil to conuey some thoughts into their minds whereabouts they may be occupied and their vnderstanding drawne away the mind of a man being light and inconstant if hee can put in but one motion it oftentimes draweth with it so many linkes as make vp a whole chaine in the meane time the Preacher goeth on and he vnderstandeth not what was said and so when his mind returneth he can haue no sound knowledge of the things vttered but a confused opinion into these by thoughtes men are oftentimes brought euen by occasion of some word or sentence which they heard vttered and are carried so far that they cannot of long time recouer their mind to bring it again to the matter Seeing this great dāger we ought when we come to hear Gods word taught to make account that wee goe about a verie hard worke that we go to encounter with Sathan hand to hand who seeketh then most busilie to steale away our heart that he may make that word fruitlesse in vs and cause vs to sinne grieuously against God There is no one man which maketh conscience of hearing the word rightly which setting these thinges togither the reuerence we owe vnto it the stedinesse of our minde which should be vpon it and the care to keepe it but will easilie grant that it is as hard and painfull a trauell to doe this as for the man that worketh in the sorest bodilie labor Heer is therfore a lesson for euery man to apply to himself when he is going to heare the word to think I am now going about a gret work I shall be too weak if the Lord God do not mightilie assist me for I am not to sit downe there at ease but to wrastle and struggle with the Diuell and with all the corruptions of mine owne flesh and hardnesse of my heart that my mind may bee kept stedfast vpon the worde that I may receiue it with al reuerence feare as the word of the great glorious God not to iudge of it at mine own pleasure but to craue wisedome from the Lord not to heare it and to let it goe but to keep it as a most precious iewell locked vp in my heart that I may guide my selfe thereby And wee shall be a great deale the rather mooued to this diligence if we consider what a companion wee carie about with vs and what a guest wee lodge withall when we be such as heare the word and doe not keep it For Christ telleth vs that it is the Diuell which doth this which as a greedy Fowle deuoureth the seed which was sowne in our heart if any make none account to haue him possessing their mind hardening their hearts against the word then let them continue in their sloth to heare with drowsie minds to heare and not to vnderstand to regard the holy word but as the word of a man to make little account to keep it But if he thinke it a most miserable thing to haue so filthy a beast so soule a spirit to lodge in his breast if he thinke it to be a most vile slauery to be vanquished and ouercome of so horrible an enemie to bee led captiue and kept thrall vnder such a tyrant then let him thinke also how miserable a thing it is to bee such a kind of ground as doth receiue the seede by the way side For vndoubtedly how soeuer men seeme to defie the deuill and curse him as though he should not come nigh them yet seeing it is no mortall man but the Lord Iesus Christ himselfe who telleth vs heer that the diuell is not only nigh but in these kind of hearers euen hardening their heartes and blinding their eies wee ought most constantlie to beleeue it Hee that shall deeply weigh the estate of our Church at this day will soone be brought to confesse that there be many of this first sort of hearers they shall perceiue it right wil by this that they are not able in any wise to iudge or put difference betweene sound syncere preaching and vaine pratling they know not whē the preacher doth minister vnto them wholsome food and when there is nothing but chaffe and wind ye shal heare them highly commende some Sermon as a matter worthy to be written in letters of gold when as in deed it deserueth not so much as to be noted with a coale I speake not of those silly wretches which were neuer as yet acquainted with preaching for it is no great maruel though they bee not able to discerne chalke from cheese or being blind for to iudge of colours but to such as of long time haue been hearers and yet neuer the wiser because they are not able to iudge when sound and necessary conclusions are drawne out of the word but all is one with them whether the reason that is made be good or bad strong or weake yea further ye shall perceiue that euē a litle shew of a reason although neuer so doltish being against true godlines doth more preuaile with thē then a multitude of infallible proofs although they be neuer so sure and that which is so grosse and absurd that a child may laugh at seemeth to them a very strong piller to leane to There needeth no more when a man preacheth vnto them but a glorious shew of learning a sweet ringing voice and matters so strange and strangely handeled that they may be brought into a woondermēt of that they know not And Satan hath many chaplaines fit for this turne to serue the vaine humor of such people and to set foorth themselues after a pompous sort more seeking their owne vaine glory then the glorie of the Gospel in the conuersion of the people The seconde kind of ground are they which receiue the seede vpon the hard rock where there is some entrance and the word hath a shallow root in them for as it were the top of their heart is soft after a sort and there it is couered a little and it groweth vp quicklie and springeth fresh they seeme to be stout and excellent professours they brag of great zeale a man would take them to be syncere and so they take themselues but when the Sun ariseth that is the fiery triall or parching heate of persecution they stumble and fall away and because the word had no deep root in them it withereth and bringeth forth no fruite these also are not profited by the word of grace but are stil castawayes damned creatures In this kind of ground or in these hearers if we note well we shall see that which is strange and woonderfull when Christ saith and testifieth of them that they receiue the word with ioy these
giue ouer the digging vp of these thornes because hee perceiueth they grow deepe in his heart and spring as fast as he can cut them is not worthie to enter into life he which will not continually till and weede this ground may well haue the Gospell in some sorte for to grow in him but not to saue him Dearely beloued we must be surely perswaded of this that as there be many godly men so they haue attained it with great labour and toile yea they are still set a worke cannot come to an ende because these thornes cannot be vtterly rooted out Those are greatly ouerseene which thinke it to be an easie thing to professe Christ vnto saluation and make no further account but to bee Gospellers at ease if they can vanquish in disputation to thinke they haue wonne the fielde no no they haue a heart which is harde to ouercome they haue thornes which will not easely be destroyed here lieth the victorie and getting of the spurs this man shall be crowned because hee hath willingly giuen vp himselfe to the power of Gods grace to purge his heart and to make roome for the holy worde that it may grow there alone and not bee ouershadowed and choaked Now let vs marke well that which is saide here both of the stonie and also of the thornie grounde how farre they proceede in professing Christ and imbracing his Gospell and we shall plainely see how greatly those carnall Gospellers which will not haue Faith to be tryed by the fruites are deceiued Faith faith say they is that which doth iustifie it is true indeede but not a fruitlesse faith whosoeuer beleeueth shall be saued it is euen so but not after euery kinde of beleefe for then why should not these two sorts of hearers be saued It is marueilons when the Scripture is so euident and our Sauiour Christ speaketh so plainely that this grosse and doltish error should possesse the minds of so many But indeede it is a sweete doctrine when a man may let loose the raines to all the lusts of the flesh at the least thus farre not to vexe and torment himselfe in subduing them and yet by faith to be saued When Heauen and Hell meete together and God and the diuell be reconciled then shal these flesh lie Epicures and vaine proude men come to their happinesse When Christ shall denye that which hee hath here vttered then shall these be true beleeuers Let men therfore take heed that they be not deceiued nor made slacke in looking to the fruites of their faith and mortification of vaine fleshly lusts through the prophane pratling of such worldly belly Gods beleeue not thē but beleeue Iesus Christ who telleth you that it is not enough to heare the word to receiue it with ioy to let it grow in vs vnles it bring forth reasonable timely fruit in vs. Againe let vs marke how strong and inuincible an Argument may be gathered out of this text against all contemners and despisers of the word such as care not for hearing these three sortes of hearers are before them and neerer to Christianitie then they yet come short therefore it must needes follow that such ignorant Atheistes as neither knowe nor desire to knowe any thing aboue this world are very farre from God although they would seeme with their mouth and lippes to draw neere vnto him For if this matter were well obserued men would not regard nor haue those men in estimation to be good and honest who are very dogs or swine not regarding the precious pearle of the Gospel but ready to barke and bite at those which bring it Let a man inquire thus not of a few but of the greatest part of men how say ye to such a man what thinke ye of him he is say they a very good man a good natured man a gentle person trusty to his friend sure of his word and doth keepe as good an house as any man of his calling in all this shire But how is he affected vnto Gods word is he zealous in religion Nay surely I did neuer heare that he did deale that way he is a very quiet man no medler at all O notable honest man as deuout in the lawes of God as the horse which hee rideth vpon as carefull to haue Gods glorie aduaunced as the swine in the stie a great deale behinde these vnprofitable hearers which are castawaies and yet forsooth being very bruit beastes before God in the state they bee in yet vnlesse the Lord call them to be zealous of his glorie they must bee reputed for the best men Our fieldes are full of such cattell as these if the Lord doe not put to his helping hand our case is very miserable If any of those which were so zealous to heare that they would to their hinderance in worldly matters leaue on their businesse followe preaching as these which flocked to heare Christ were yet neuertheles reiected because they did not sincerely as they should what shal we say of those which will not step out at their doores euen when they haue nothing to doe vnles it be to sit at cards or tables If such a man may bee damned as is moued with some delight when he heareth the worde preached what shall we iudge of those woodden blockes sottish men who feele no more ioy in it then a post whē it is vttered vnto them If there be some goe to destruction which conforme themselues haue a shew of fruite by the worde where shall those wretches appeare whom the holie word of God cannot mooue one whit to reforme their disordered and beastly behauiours Ineede not stand to inueigh out of this place against those hellish helhounds which dare open their mouthes to reproch and slander the setting forth of the Gospell The Lord diminish the number of them The last kind of ground are the good hearers which do not onlie receiue the seed but also bring foorth the fruites thereof Although not euery one alike or in the same measure for some bring forth an hundreth folde some sixtie folde some thirtie folde according to the measure of Gods graces in them Although heer be great ods in bringing foorth the fruites yet they be all accepted and accounted for good ground true Christians and sincere professors of Godlinesse now as we be taught heere that it is required of all to be doers as Saint Iames saith and not hearers only chap. 1. ver 22. so are we also taught not to despise or rashlie to condemne those which doe not bring foorth so great a measure of fruit as others do True it is as Christ saith herein is my Father glorified that yee bring foorth much fruit Ioh. 15.8 But it is also as true which he saith in the seconde verse of the same chapter Euery branch that bringeth foorth fruit he purgeth that it may bring foorth more fruite Then to bring foorth most is most of all to be desired
sanctification by which hee is led euen the spirit of adoption that beareth witnesse with his spirit that he is the child of God seeing he may be tempted and sundrie times be led awrie into some sinnes but it is vnpossible that he shuld fall from God And what is the reason by which he prooueth that hee cannot so fall Because saith he he is borne of God Consider where the force of this reason lieth Men are mortall their seede is corruptible and that which is borne of man is corruptible and mortall God is incorruptible and immortall and so the seede of God is called incorruptible seed and immortal whereupon it doth follow that the birth which is of God is incorruptible and immortall Where the life of God is it cannot bee be extinguished Thinke it not strange then that Saint Iohn saith he cannot sinne because he is borne of God Except they will denie the manifest and cleare testimonies of the word of God except they will affirme that the seed of God is corruptible and so decayeth and doth not abide in those that are begotten of God except they will also make the testimonie of the spirit of adoption deceiueable false finally except they will make the seale of God and the pledge which he giueth of none effect denying that men are to make their calling and election sure and so to haue strong consolation Let them renounce this Popish errour that the true and liuely faith and the sanctifying spirit may be in the reprobate and that the same liuelie faith quickening grace may be wholie put out for a time in the elect It may bee demanded that seeing the word of God is so euidēt that men are to resist the diuel stedfast in the faith as being fully assured that he which hath once attained the liuely faith can neuer be ouercome nor perish what shuld be the cause that some do hold that true faith the spirit of adoption may be had lost again What should cast them vpon such rocks or driue them into such absurdities Surely they be driuen into these while they do as they suppose eschue more dāgerous rocks greater absurdities They would haue it to be somwhat in mans own wil power to receiue faith the whole work of regeneratiō They wold haue it be in the power wil of man to retain the same faith sanctifying spirit to lose thē Why are they of that mind Is it because they enuy that god shuld haue the whole praise glory of mans saluatiō as man being not able to doe any thing the grace is wholy of God We cannot say so But it is another thing that driueth them hereunto that is this they take it that vnles it be in mans wil power to receiue and to retain faith it wil follow from an higher cause that is this namely that such as God hath chosen vnto life to those he giueth faith worketh in thē by his spirit the new birth Then the other sort if there be no power in mā cānot attain to the faith regeneratiō they be before ordained vnto eternal destruction Thē wil it follow that there is predestinatiō euē an eternal decree of God by which he hath chosen and ordained some to life euerlasting and appointed others to eternall destruction This doctrine they say chargeth God with iniustice with crueltie For what is more cruell then of purpose to create and make any of his workes or creatures to be condemned vnto eternall torments Where is then say they the infinit mercie iustice and goodnesse of God To charge the Lorde God with any crueltie or iniustice is most wicked blasphemous and abominable And therefore they hold this the most safe course for the defence of the iustice and mercy of God where the word of God speaketh of election to take it thus that GOD hath chosen vnto life eternall all those whome he did foresee would receiue the faith walke in obedience and continue to the end and so their faith good works and perseuerance which God foresaw is the cause that mooued the Lord to choose them On the other side that he hath not reprobate any but hee hath foreseene that they either woulde not receiue the faith at al or els after they haue receiued it of their owne wickednes fall from it vtterly and finally and so he hath before ordained them in his foreknowledge vnto damnation This they say standeth with reason the other they hold to be repugnant to reason What shall we say to this shall wee heere enter for to discourse at large by the scriptures touching election and reprobation I haue no such purpose But only so farre as agreeeth with our present matter namely to make it appeare that the stedfastnesse of our faith and the full assurance of our saluation dependeth vpon the knowledge of our election As namely if wee finde in vs the true and liuely faith which goeth with the spirit of sanctification wee may then rise vp to that high cause and be assured that the Lord hath in that his eternall and vnchangeable decree chosen vs in Christ to be his children so that wee cannot perish To come then to an answere to those men Is not this a strange thing that they will comprehend by reason how God could decree the choise or election of some of his creatures vnto life and the reprobation of others vnto eternall destruction for their sinnes and yet not vniust If wee alleage the sentence of the Apostle But who art thou O man that pleadest with God They aunswer that they doe not pleade with God but they stand for the defence of the iustice and mercie of God least that shuld be imputed vnto him which is vniust and cruell No Is not this to plead with God or against God when hee shall bee iust hee shall be good hee shall bee mercifull no further than thy reason can comprehend He must yeeld a reason vnto thy vnderstanding and capacitie with what right or equitie he could doe so or so or els thou wilt reiect it Is not this I say to plead against God Saint Paule after hee hath disputed of the reiecting of the Iewes and the calling in of the Gentiles breaketh foorth into this exclamation O the deepnesse of the riches both of the wisdom and knowledge of God how vnsearchable are his iudgments and his wayes past finding out Rom. 11. To this agreeth the Prophet in the Psalm saying Thy iudgments are as the great deep Let it be demanded what iudgementes of God are those which be vnsearchable or which bee as the great deep Are they not those iudgmēts which he executeth vpon his creatures and especially vpon his chief creatures Angels and men If these his iudgments be as the great deep euen vnsearcheable incōprehensible both vnto men and Angels then is it so in the highest matter namely that hee hath ordained by his eternall decree to bestow eternall life and
God and if they be continued in without redresse who is able to shewe the punishments and calamities which in time will ensue and come vpon vs in this land The contempt of the Gospell and growing into Atheisme thereby will drawe downe infinite plagues and miseries For the righteous God will not alwaies suffer such abuse vnreuenged Then seeing vnitie is so good bringing so many blessings and discord so euill drawing such an heape of mischiefes with it the one as a nourisher of true life is to be sought for and maintained by all godly Christians and the other is to be eschued as a deadly pestilence and this is to be done of vs speedily because dissention is like the breaking out of waters the longer it continueth the wider is the breach made and so becommeth the more difficult to be recouered This being confessed of all for there is no man I thinke that will denie but that it is a most necessary thing in Gods Church and among brethren to eschewe discord and to seeke vnitie therefore let vs in the next place consider and vnderstand how it is to be sought for let it be that we both agree it is to be sought and also doe seeke for it yet if we seeke not the right way we are neuer the better for seeking First then knowe this that there are two sorts of vnitie and agreement the one is in God being in the truth in the spirite in true holinesse and sanctification The other is in error and sinne and not in the Lord. Now indeed it is the holy vnitie in the Lord which is praised in this Psalme and which we must seeke after vpon which the blessing of God shall come This may yee see by that exhortation of Saint Paul Ephes 4. When hee saith studying to keepe the vnitie of the spirit in the band of peace for hee addeth as the reason There is one bodie and one spirit as yee are all called in hope of your calling one Lord one faith one baptisme one God and father of all c. For like as all the members of the naturall bodie are coupled togither by one soule and make but one bodie so by one spirit of the Lord all the faithfull are vnited and become all one mysticall bodie of Iesus Christ by one faith and by one baptisme they are all in one Lord and in one God The foundation of this vnitie is in the truth and by it men grow vp togither in God and for this cause it is said in the first verse of the Psalme Brethren also to dwell in vnitie Hee saith also because as there is a reconciliation wrought by Christ betweene God and man and so a man is come into vnitie with God he must also growe into vnitie with those which are togither reconciled to the Lorde with him seeke this vnitie to bee vnited with our brethren vnto God otherwise all shall be dissolued and scattered againe in confusion Touching that other concorde which is in errour and wickednesse they which possesse it who are of diuers sorts do commend it and much complaine of the disturbance and breach thereof As first of all the Papists make a great exclamation against vs which professe the glorious Gospell and haue forsaken them that like wicked Schismaticks we haue disturbed and broken this holy vnitie by rending our selues from the true Church and so from the faith and from Christes mysticall bodie this is a grieuous and a sore accusation if their vnitie which they glorie of were in the truth But seeing it is most euident that they haue forsaken the truth of God blaspheme and condemne it and set vp abominable errours and cursed Idolatrie all their agreements all their holy league as they tearme it is no more but a most wicked and cursed conspiracie against God and his people What is their vnitie more then that which is described by the Prophet Dauid Psal 2. Why do the Gentils rage and the people meditate that which is vaine The kings of the earth stand vp and the Princes take counsell togither against the Lorde and against his Christ Here is a great vnitie nay a conspiracie of wicked traitors against Christ This perplexitie is fulfilled by them And wee haue the commandement of God by the voice of the Angel Come out from among them my people and separate your selues so that all their cry is nothing against vs wee haue not dissolued this blessed vnity here commended but haue forsaken their cursed conspiracy which the neerer a mā is ioyned vnto the further off he is from God Let no man therefore be troubled or disquieted by their great wordes but forsaking them imbrace the holy faith and be vnited thereby togither with the Prophets and Apostles and all holy men vnto Iesus Christ Ye shall heare many other sorts of men complaine that there is not fellowship and vnity kept with them When indeede as they walke after their wicked and vncleane lustes in all abominable sinnes as in contempt of gods word in drunkennesse whoredom pride ambition couetousnes vsury extortion briberie oppression enuie and many such like The holy ghost saith vnto vs Haue no fellowship with the vnfruitfull workes of darkenes but rather reprooue them Ephes 5.11 We can not ioyne Christ and Belial we can not be vnited to the Lord and haue fellowshippe in wicked sinnes If wee say wee haue fellowship with him saith S. Iohn and walke in darkenesse wee lie c. 1. Iohn vers 6. Ephes 5.11 Hee that crieth out for peace and doth walke in vngodly waies straying from the truth and from sanctification whatsoeuer he will seeme to be he is nothing els but a disturber and breaker of all holy vnitie For who can take part with him in those things but he shall separate himselfe as I haue shewed from truth and godlines without which there can be no blessed vnitie Saint Peter calleth our Lorde Iesus Christ a liuing stone vnto whome all the faithfull comming as liuing stones are built vp and become a spirituall house 1. Pet. 2. If stones be not squared and made smooth to fit ioyne togither how shall they grow into one building If men be not framed in faith and godlines how shall they be vnited in the Lord Indeede there be imperfections both in doctrine and manners all the best he wen stones haue some ruggednesse remaining and men must beare one with another in much for charitie must couer the multitude of sinnes 1. Pet. 4 while the Temple of God is in the world the stones are not perfectly set togither but the worke is still in hand this Temple is still in building wee must beware of the downefall on that side also Then seeing this blessed vnitie must be in God in the truth in the spirit to be built vp in Christ Iesus in true sanctification for hee that is in Christ is a new creature and seeing all concord without this foundation shall fall downe as a rotten building let the
be not blasphemers or persecutors of the word they be not contemners which regard not at all to heare it they come not vnder a shewe or pretence as to a thing which otherwise they haue no care nor feeling of or which they delight not for to heare but how They receiue it with ioy and take such pleasure therin that returning they can say surely this was a very notable peece of worke and wel handeled I am glad that I heard it it doth me euen as much good as my meate I would goe a mile to heare the like againe Is not this then marueilous and fearfull that a man may goe thus far yet be a castaway and a forlorne wretch It is not a thing to be woondered at when the holie scriptures giue sentence against those traiterous villaines which set themselues against God and tread downe his lawes but when God vttereth this sharpe sentence against this zealous kind of mē if it cause vs not to wōder yet it may make vs to tremble when we see that a man may proceed thus far in religion and yet be damned Whē we vnderstand that a man may bee zealous and ready to heare preaching vnderstandeth carieth away letteth it grow in his heart hath some ioy in it and yet neuer the better abiding still vnder the curse But there be some which will obiect against me and say this is no good manner of teaching for the vse of true teaching is to builde vp and edifie the faith but this seemeth to take away the certainty of faith from all so that no man can tell whether he shall be saued For by what means can a man make a better triall and proofe of his faith then this that he giueth eare to Gods word vnderstandeth it carieth it away and ioyeth in it If such a man may be damned who may not dispaire I answere with S. Paul 1. Cor. 10.12 He that thinketh he standeth let him take heed he do not fall If the admonition were necessary to the Corinthes it is necessarie for vs all One of the principall endes and vses of preaching is to giue men warning that they do not deceiue thēselues with euery kind of faith or ioy in the word but to looke for good and sound triall in themselues which is not the way to bring men to despaire but to bring them to true godlinesse to cause them to shake off securitie and loosnesse in the seruice of God to beware least their heartes bee hard still within it causeth men to trie themselues least they should be deceiued by a vaine shadowe of a dead and fruitlesse faith for Christ saith that these beleeue for so it is expressed by S. Luke the 8.13 and ioy in the worde and yet are damned Then let vs come to the particular applying of this point to see howe wee are to deale with our selues when ye receiue the word take heed that ye giue it depth of earth enough look that your hart be not soft pliable enough a little aboue and a hard rocke of stone within but see that it bee digged and softened to the bottome that the worde may take deep roote enough Alas what a miserable thing is it when Christ hath giuen vs warning here so plainly for a man to be a zealous gospeller not only willing to heare but hath an earnest desire trauelleth to heare taketh pleasure delight when he heareth yet neuertheles because he taketh no heede thereto his heart within is so stonie that he heareth but to his further increase of damnation Manie thinke it goeth wel with them when as they receiue this testimonie frō men he is a sound Protestant he fauoureth and delighteth in the truth these indeed be great tokens of the fear of God but yet we are not to rest in thē our chief dealing is between God our hart that in this thing whether our heart bee not hard and rockie Those are a thousande times happy which feele melting heartes and soft affections so that Gods word doth pearce into them causeth them to tremble at the maiesty power of the fame their tender heart doth sigh and mourn for their iniquitie As on the contrary part they which make no conscience of sin but are hardened in their affections although they seem to be in good case yet are they cursed miserable Let euery man therefore that goeth from the sermon carie this with him I heare by Christs owne words that there is a stonie ground where the seed falleth where it groweth but not deep enough it springeth vp but doth not bring forth fruit this is a wofull case if I should be in the number of these for then al my labor is lost which I bestow in frequēting Sermōs yea it were much better that I had neuer heard I feele that I ioy in it I would not for any thing but I had heard it but Christ saith that the reprobate some of them do heare the word with ioy so that if I looke not narrowly to mine owne heart I may for all this be damned therefore I must not satisfie my selfe with this but see that I couer the word deep enough that my heart be softened in such sort that I feele the roote goeth deepe yea so deepe that it can neuer be rooted out And therefore let him continuallie crie vnto God and say O Lord make soft my harde and stony heart let it bee a melting heart that thy holie worde may growe in it for euer I would to God this doctrine of our Sauiour Christ might make euerie of vs to tremble shake as indeed if it were well weighed it is so fearfull that it might cause the haire of our heads to stand vp for then would we not so loosely securely walk in the hardnesse of our heartes there would not be so many backsliders in time of persecution there would not be so many braue boasters and praters of Religion who are readie to pull in their hornes and to hide their heades so soone as there is anie feare of daunger or likelihood of persecution neither would men bear themselues in hand that they be iolly professours when they haue but a little tasted of the word are no more but empty barrelles which giue a great sound Heere then wee be set a worke with great toyle to haue this same hard stonie ground made softe and fit to receiue this heauenly seed And hee which is not carefull in this point to take paines yee shall see him waxe so hard that euen as a continuall raine dropping vpon a rocke of stone maketh it neuer the softer so nothing can make his heart to relent This may teach vs then to cease marueiling when wee see so manie which willinglie giue themselues to be taught haue still little remorse of sinne The Lorde for his mercie sake make vs wise and sharpe sighted to iudge of our selues not to be lead on forward in a carnall profession but to
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
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
well therefore I thinke good not to disquiet them Heere is now woonderfull patience these are verie godly and charitable persons yea euen a treacherie towards God and men For is there anie of them which being slandered with some foule crime wherby they shuld receiue great iniurie or be spitefully rayled vpon if some of their neere friendes sit by and hold their tougues when they know they be iniuried that cannot by and by feele say this was colde friendship that they could not haue dealt so vnlouinglie towardes their friendes by whomsoeeuer they should haue heard them so abused they could not haue helde their tonges Then belike God nor his truth are none of their deare friends that they can put vp such iniurie done towardes him There is plentie of this patience in all places but godlinesse cannot be suffered to come neere for hee is a breake peace and a verie vnpleasant fellowe hee is ouer rough and precise and ouer captious there was good neighbourhood and friendship before he came they could bee merie together and bee in vnitie without any iarre had it not beene better to vse gentlenesse and patience then to haue this broyle for there is nothing better then loue where that is not there is nothing good O miserable dayes this is the good loue now among men that they cannot loue one another but they must hate God to haue peace and concord with men to be at oddes with God for mens sake to put vp the dishonoring of his name not to continue in patience vnles godlines be wanting The vngodlie world and leud nature that is in men taketh occasion to accuse godlie zeale vnder this pretence and to finde fault with the preaching of the word because say they it setteth men at strife But wee must learne in this place to ioyne godlines with our patience for otherwise we shall bee found to bee nothing els but irreligious and prophane dogs although we pretend loue neuer so much The time will not suffer to handle the rest which remaineth in this Text. Let vs rememeber that which hath beene said and giue all diligence to pursue these excellent vertues that so wee may approoue our selues to be right Christians and look for the blessed hope promised in Iesu Christ THE THIRD SERMON 7 And with godlinesse brotherlie kindnesse and with brotherlie kindnesse loue 8 For if these things be with you and abound they will make you that ye shall not bee idle nor vnfruitfull in the knowledge of our Lord Iesus Christ 9 For he that hath not these things is blind and seeth not a farre off and hath forgotten that he was purged from his old sinnes ANd with godlinesse brotherlie kindnesse c. We haue heard alreadie that with our faith must be ioyned vertue or godly deedes which it cannot bee without if it bee a true faith with vertue wee are commaunded to ioyne knowledge which may bee a guide thereunto our knowledge must goe with temperance with this must come patience and thereunto must be ioyned godlinesse There remaine yet two branches of these speciall vertues about which wee are to trauell the first of these is brotherlie loue or kindnesse which must be yoked with godlinesse as I said that this godlinesse hee speaketh of is referred to the first Table of the Lawe respecting God and his religion that we be sound and zealous in the same and not as those which are for all all times and all religions and therefore care not what bee said against religion being very bellie-gods and Atheistes so this is referred to the second table shewing what we owe vnto men This is verie fitlie and necessarily added for as there bee manie which regarding men onely how to please and not to grieue or offend them altogether forgetting their dutie towardes the Lord God and wholie shutting him out as though their chiefe care should be of men let passe godlinesse so there bee some that offende on the other side which looking alwaies so high as to haue respect to the Lord and his trueth to bee earnest and fierie in that ouerlooke men forgetting the duties which they owe vnto them the holie Apostle meeteth with this mischiefe and telleth vs that we must so loue God that we also loue men ioyne saith he to your godlines brotherly kindnesse For vnlesse this bee ioyned and goe with our zeale of Gods worde it is no true godlines although we bee neuer so sound in iudgement and seem to be as hot as Moses or Elias yea euen to bee swallowed vp with burning zeale for it doth not proceed from Gods spirit who doth also work the loue towards men whersoeuer he goeth but it doeth proceed of some corrupt cause as of vaine glorie or selfe-loue and such like and deserueth not indeed to bee called godlie deuotion no more than the true faith can bee without vertue or deserueth to bee called ought saue a shadowe or image of faith if it bee without good workes but it is a bitternesse which resembleth the true zeale which doth euermore carrie with it a loue and care towards men True it is that to be zealous in spirit is a singular and speciall gift of God they which be without it are but brutish and sencelesse creatures not knowing God nor how precious his glorie is yet this must bee looked vnto in euerie one of vs whether we beare a louing affection toward our brethren or no for if we loue God we must needs loue men which beare his image If we delight in the word of God this is one chief point of doctrin that is taught in it that we be louing kind vnto men Therfore as S. Paul 1. Cor. 13. sheweth that verie excellent gifts doe not profit without loue so likewise in this place we be taught that if wee would seeme to bee godlie and haue not loue it is nothing woorth Let euery man therefore lay this doctrine to his heart that he must be earnest in the causes of the Lord zealous in religion preferring God and his truth before all men whosoeuer and whatsoeuer they be but yet withall that hee must look downe vnto men rendring vnto them their due also this doing hee may bee bolde he is in the right way Vnto this brotherlie loue we be charged to ioyne loue It may bee heere demaunded againe what maner of speech this is which the Apostle doth vse for is not brotherlie kindnes or brotherly loue as the word doth signifie and loue all one Wee must bee farre from thinking Saint Peter to deale with so little heede as to will vs to ioine the very same thing to the same we must therefore seeke a difference betweene these two Wee may take this difference either that the first of these doth expresse what we owe towardes the godly who bee chieflie called the brethren and the latter what wee owe vnto all both good and bad or els the former doth signifie the inward affection of loue and the
this worlde but in the kingdome of Christ whose power is aboue all and can neuer come to an end but is as hee saith here eternall it is farre otherwise because his state is vnchangeable so is theirs that bee once entred thereinto and therefore they are sure they can neuer fall Whosoeuer doeth but euen straightly looke ouer these words of the Apostle if he haue any sight at all hee must needes confesse all this the matter is so cleere that wee can but maruell how it should come to passe that this doctrine of the Lord set forth by his Apostle should find so fewe friends and so many extreme enemies but in deede men which are lyars doe in this thing confesse the trueth that they feele not any such matter and therefore can not abide to heare that all true godly men and faithfull Christians haue this knowledge in themselues but let vs giue eare to the Apostle who telleth vs how we shal come to haue Christ to be our king and to raigne ouer vs namely if wee yeelde vp our selues to the gouernance of his spirit which worketh all goodnes in our heartes subduing and vanquishing all the rebels which we be are about in vs. Contrariwise it must needes bee granted that such as are beastly Epicures following their owne fleshly minde letting loose the raines and giuing the swinge vnto the raging lustes of the flesh despising the knowledge of Gods will and therefore regard not his worde though with full mouth they call Christ their king and their Lorde yet when God saith here by his Apostle that the entrance into his kingdome is by this meanes that men follow after vertue knowledge and godlinesse they shewe that they bee none of his subiects beeing altogither void of his spirit but the bondslaues of sinne and Sathan whose kingdome they vpholde with tooth and naile and that maketh them euen as those which are of another corporation to fight against the truth and those which professe it deuising all the colours and shiftes they can to maintaine sinne inuenting all the slanders that may be to discredit the godly conuersation of such as follow the way here prescribed condemning them as ouer precise and curious if they doe but looke this way which God willeth all his seruants to walke if God do open their eies to see but euen in a glimmering that which he doth teach in this place they would be ashamed of their master blush at that which now they boast and bragge of they would also confesse that like blind buzzards and madde beasts they haue fought against God and not men finally it would make them change their waies and seeke diligently to haue the witnes within themselues that they be the seruants of God Wee must marke well one other thing which is here spoken to wit that he saith an entrance shall be ministred vnto you abundantly or richly as if hee should say When yee haue laboured and trauelled to be as it were well soked and seasoned in godlinesse and plentifullie decked with all graces and giftes of the spirit yee shall by degrees proceed so far gaine so much that your entrance into the kingdome of Christ shall be very great wherupon it doth follow that they shal be past danger may wel warrant thēselues of sure standing in as much as Christ hath not only begun to raigne in them and to be their king but also in great measure and mightily But doth he not adde this one worde more then needeth Is it not enough to haue an entrance vnles we haue a rich entrance into his kingdome doth Christ once begin to raigne in a man to driue out the power of Sathan and afterward cast him off again to destruction I answer that this word is not added in vaine for wee are taught thereby to take heed that we content not our selues with some little taste and small entrance for his purpose is to make a difference between such on the one part as make some beginning haue some good desires and motions in them and doe taste of the good worde of God and are in some sort lightned but ouercome with sinnefull lusts and vaine delights of the flesh they slide back againe suddenly they were but for a brunt it bringeth forth no ripe fruit in thē neither to speak properly did Christ euer raign in them such on the other part as proceed vnto the deepe rooting out of sin sure and fast planting the truth in their hearts going forward daily from grace to grace from strength to strength vntill Christ haue set vp his throne in them beare sway to the ouerthrow of the power of darknes bereauing the deuill of the interest he had and thrusting him from the possession which he held a doctrine which must needs do vs much good if we beleeue it very needful to be vrged instantly considering the nature disposition of men at this day they are afraid of going too farre in vertue knowledge they count it a needles thing to be admonished or taught diligently they take great scorne to be counted such as may be amended yea and that which is more when as they haue not learned the first point of a christiā scholler they will seem perfect so far are they from hauing this abundant entring into the kingdome of Christ Learne here therfore dearely beloued learne it well lay sure hold thereof that it do not slip from you for God teacheth vs here the only way to life and happines let go the vaine dreames and doltish opinions of people sotted in their ignorance which are so farre blinded by the malice of Sathan that which way soeuer they goe still they are in hope of eternall glory as though the way to heauen were so broad that a man could not go out of it the entrance so easie that he may enter whē he will for this is the diuinitie of our time howsoeuer a man spend his time in ignorance not caring for nor seeking after the true knowledge of god howsoeuer he be defiled with foule beastly sins that indeed there be nothing in him but pride selfloue vainglory enuy gluttony the lusts of adultery such like yea so far that the scripture doeth liken him to a swine or a dog yet as if they say he haue God in his mind cā say Lord haue mercy vpō me they think this is all that can be required of men they will not sticke to acquite all such beeing nothing at all acquainted with that which God telleth in this place by his Apostle how farre men must proceed in his feare before they can well warrant themselues to be in good case For yee may as well ioyne heauen and hell togither fire and water will assoone agree light and darkenes are as like one another as the common faith is to that which we are taught in this place But I will returne to apply this doctrine to the godly for
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
of other men Iudge deare brethren these Cockbraines which can not be merrie but at the sinfull and prophane speeches of vaine men doe they shew the fruites of faith Those abominable beasts which delight to make men dronk to the intent they may laugh are they of GOD or of the diuell We must diligently exercise the contrarie labouring to draw one another to God and to conuert their soules which goe astray which is the speciall and chiefe good work that we can doe vnto men To feed the hungrie to clothe the naked to visit the sicke and those which are in bonds to open as it were the bowels of mercie and compassion to all that are in miserie are very excellent and glorious fruites of faith and haue great promises of reward in the holie Scriptures yet are they not comparable to these when the soule is sicke in prison and in the chaines of Satan to visit and releeue it When it is pining away for want of heauenly foode to minister vnto it when it is full of grieuous sores and deadly wounds to giue holesome medicines and salues vnto it to mourne with the bowels of pitie and compassion for it From hence it ariseth that all true faithfull hearts doe sobbe and groane with sorrow when they see men left without instruction and when they behold the desolations and ruines of the Church it doth pinch them euen at the heart it causeth bitter teares to flow out of their eyes when they behold any famine death of the food of life and when they see them runne from sea to sea from the one end of the land to the other to seeke for it When they see the young man and the beautifull virgin perish for thirst he that shall deny this or stand in doubt thereof neuer knew as yet what the vse and benefite of the worde is nor yet what that loue in the spirit is which the Lord commendeth vnto vs. I might here stand long in particulars to shew the crueltie of those parents which suffer their children to be without the knowledge of God and to perish in their sinnes For one of the chiefe fruits of their faith doth stand in this which the Apostle commaundeth Ephe. 6.4 Fathers prouoke not your children to wrath but bring them vp in the nurture and instruction of the Lord. For those which haue the riches and wealth of the world the holie Ghost faith 1. Ioh. 3.17 He that hath this worlds good and seeth his brother stand in neede and shutteth vp his compassion from him how dwelleth the loue of God in him If this bee true that the rich men of the world doe not loue GOD when they will not part with their riches to relieue that miserable carcase of their brethren then doubtlesse it is a more strong argument against them when as so many soules perish for want of good and pure instruction which by their wealth they might procure if they did not make more account of their riches then of the saluation of men Gods word pronounceth them blessed which imploy their goods to feede the poore then how much more blessed a thing is it when they are imployed to the ministring of spirituall foode which neuer perisheth But let vs come to those which haue the charge of soules what is the principall good worke which they are to shewe their faith by and wherein they are to declare their loue towards Christ and his Church Iohn 21.15 Simon Ioanna louest thou me Feede my sheepe feede my Lambes feede my sheepe When as therefore the hireling the idle drone and the idoll shepheard haue the flocke of the sheepe and lambes of Christ and doe not feede them or at the least doe so feede them that they are neuer the better where is the faith which they boast of is it any other then the dead faith and the faith of Diuels Whosoeuer therefore will haue the testimonie of his faith in this calling hee must execute the office as the Scripture bindeth him Is it possible that he can giue credit to the word of God and bee of a right beleefe and not regarde this The rest of his good deedes whereby some man will say he doth shew his faith are no good deedes for if hee did them of loue towards God and his brethren would hee not then doe that wherein his loue to both should most of all shew it selfe Can he loue God and hate God Can he loue men and hate men Or can hee loue God and not regarde to doe his will Or can hee loue men and not care for the saluation of their soules O my brethren who cannot say to such a man Shew me thy faith by thy workes Who will bee so blind as to thinke such are in good case I will now draw towards an ende onely by this place exhorting euery man while GOD giueth him time and abilitie to giue himselfe to the exercise of good workes and the seruice of God And deare brethren what should make vs so slack considering how short our time is and how great reasons there are to perswade vs as first to begin with that which is taught in this place Is it not a marueilous blessing to haue the witnesse of our faith Is it not a miserable curse to be without the true peace of conscience and to abide still in doubt Doeth not God promise vs also although wee can deserue nothing but when we haue done all that we can wee are still vnprofitable seruants that all our good workes shall be rewarded Mat. 10.42 Luk. 12.33 euen to a cup of colde water which is giuen for his sake Make ye bagges which neuer waxe olde or treasure which neuer faileth in heauen c. Shall not the promise of rewarde mooue vs Goe further how deare and precious ought the name of our God to bee vnto vs how much ought it to delight vs to heare it magnified how much ought wee to abhorre to see it stained and dishonoured Is not his name honoured when those which call vpon him are fruitfull in good workes Iohn 15.8 Herein saith Christ is my Father glorified that ye goe and bring foorth much fruit Also he saith Let your light so shine before men that they may see your good workes Matt. 5.16 and glorifie your father which is in heauen Is not Gods name dishonoured by the euil conuersation of those which professe his word Saith not Saint Paul Rom. 2.24 The name of God is euill spoken of through you among the heathen Ought not the Gospell to be deare vnto vs Is it not in the mouth of the greatest number of worldlings when they see the euill deedes of professors Loe these are your Gospellers here is their holie doctrine these are they which hunt after Sermons ye may see what they are and what their teaching is they haue as fewe good workes as other men they are all in wordes O wretches shall not these things mooue vs
to let the world see our faith and loue towards God by our good works Likewise is there any greater loue which can bee shewed towards men then when they shall be mooued by our good deeds to glorifie God in the day of their visitation when our godly dealing shall cause them to confesse that it is an holie religion which wee professe and so giue eare and ioyne themselues vnto the same O happie man which by his holie life is a meane to draw others from their euill waies and to bring them to bee schollers in the same schoole that he is Contrariwise what a wofull and miserable wretch is that which slaundereth and dishonoureth the holie worde by his sinfull life which driueth other from it and so thrusteth them on headlong to destruction Ovncharitable man shal not the bloud of such in some sort be laide to thy charge when thou driuest them from the Lorde and his trueth as much as lyeth in thee and driuest them headlong to destruction I might proceede to many particulars but then I should be ouer tedious The Lord plant these things in our hearts and giue vs grace to continue in all goodnesse to our liues ende to his glorie and our eternall comfort Amen FINIS A Sermon on the third Chapter of Saint James The Text. vers 1 2 3 c. 1 Be not many masters my brethren knowing that wee shall receiue the greater condemnation 2 For in many things wee sinne all If any man sinne not in word he is a perfect man and able to bridle the whole bodie 3 Beholde wee put bits into the horses mouthes that they should obey vs and we turne about all their bodie 4 Behold also the ships which though they bee so great and are driuen of fierce windes yet are they turned about with a very small rudder whither soeuer the gouernour listeth 5 Euen so the tongue is a little member and boasteth of great things Behold how great a thing a little fire kindleth 6 And the tongue is fire yea a world of wickednesse so is the tongue set among our members that it defileth the whole bodie and setteth on fire the course of nature and is it selfe set on fire of hell 7 For the whole nature of wilde beasts and of birds and of creeping things and of things of the sea is tamed and hath been tamed of the nature of man 8 But the tongue can no man tame it is an vnrulie euill full of deadlie poyson 9 Therewith blesse wee God euen the father and therewith curse we men which are made after the image of God 10 Out of one mouth proceedeth blessing and cursing my brethren these things ought not so to be 11 Doth a fountaine send forth at one place sweet water and bitter 12 Can the figge-tree my brethren bring foorth oliues either a vine figges so can no fountaine make both salt water and sweet THis portion of holie Scripture beloued in the Lord containeth in it two things The one of them is a precept against rigorous iudging of our brethren the other is for the ordering and guiding of the tongue in generall Men offend generally and commonly in them both and the offences therein committed bee not light but very heinous in the sight of God As touching the former how heinous it is it appeareth in this that he saith knowing that wee shall receiue the greater condemnation The hainousnesse of the offences committed in the other is manifest by the verie speeches of the Apostle by which he setteth foorth the poison of the tongue And in the first chapter of this Epistle vers 26. he saith If anie man among you seeme to bee religious and bridleth not his tongue but deceiueth his owne heart that mans religion is vaine Heerby then it is euident that the matters be of great importance and such as it standeth vs neerly vpon to be well instructed in and therfore I pray you let vs hearken attentiuely to the voice of our God and make conscience to obey the same for that is requisite also vnlesse we will deceiue our selues as hee speaketh in the first chapter touching such as be hearers of the word onlie and not doers And doubtlesse hee that shall looke vpon the profession of the Gospel which is at this day among men and withall consider how common the vices of the tongue be and what the Lord here pronounceth against them it will euen abash and astonish him for he shall be euen forced to thinke that there is scarce any true religion to be found among men seeing there be so few which are not rigorous Iudges and scarce any that doe bridle their tongue But let vs come to the words of the Text. Bee not many masters my brethren knowing we shall receiue the greater condemnation for in many thinges wee sinne all Heere bee three braunches in this the first is the precept Be not manie masters my brethren The second is a threatening of terrible vengeance if we do not eschewe that vice which is in these words Knowing that wee shall receiue the greater condemnation The third rendreth a reason both whie men should not be rigorous and seucre in iudging their brethren and also that if they be their iudgment shall bee the heauier before God in these wordes For in many thinges we sin all Now to the first branch which is the precept Be not many masters Saint lames speaketh somwhat darklie in this because Master or masters is a word of office in the Scriptures Christ is called so and rightlie for he is the great master Ye call me saith he to his Apostles Ioh 13. vers 13. Ho didaskalos master and Lord and ye say right I am so And Saint Paule saith that Christ hath some Apostles some prophets some Euangelists some pastors and Didaskalous that is Doctors teachers or as we translate it heer in Saint Iames Masters The word doth cause some to take it that he meaneth heere the publike office of teachers and especiallie because he saith be not many masters for in that he saith be not many it seemeth that he alloweth the Mastership which hee heere speaketh of in some few otherwise whie doth he not say if he speake of a thing which is simplie a vice in it selfe My brethren let no man be a master And so they take it that he reprooueth that great vice when men are so ready to thrust themselues into the Ministerie which they should not doe so rashlie being indeed vnfit This carieth a colour in it to lead vs to take the precept of the Apostle heere as that hee willeth vs that manie should not enter into the publike office of Doctors seeing God giueth gifts but to a few to be able to discharge it well But indeede hee doth not heere deale with that publike mastership but with a vice wherein each man taketh vpon him to be a seuere censurer a iudge and a condemner of others for in this men take vpon them to be masters If
as much as to say there onely Now wee see the praise it selfe of vnitie and concorde heere set foorth vnto vs it remaineth that wee consider to what ende and purpose the holie Ghost giueth this great commendation This wee all knowe that when a thing is dispraised it is to bring vs into a misliking and shunning of the same as a thing either vnpleasant or hurtfull And contrariwise praise especially where it is giuen by God who knoweth the worthines of euene thing is to drawe our liking and to make vs in loue with that which is praised This is then done heere that wee may haue our hearts inflamed and that wee may bee in loue with vnitie and concorde and that wee maye studiouslie seeke after it and imbrace it as a most precious iewell and finallie by all meanes take heede that wee doe not any thing which may hinder and disturbe the same And doubtlesse if this can not mooue vs and kindle an earnest loue and zeale to be studious of godly peace that it is so good so sweet and pleasant and that Gods blessing is vpon it vnto eternall life how dull are we vnto spirituall and heauenly things or what can mooue vs Shall we not care to haue that cut down which bringeth mischiefe and destruction and to set vp that which carrieth all blessednes with it Shall wee neither care to auoid the curse of God plagues and punishments on the one side nor yet couet to haue his blessing that it may mooue vs the rather I will come now to the application of this Psalme to our estate Wee haue as yee all knowe receiued great blessings from the Lord our God by the meanes of our gracious Queene For by her happy raigne we haue enioyed long peace euen such as the like hath not almost beene seene or heard of in this land Wee haue also great plentie of all things our countrey ouerflowing with milke and hony euery man fitting vnder his vine and vnder his figge tree And moreouer the Lord hath protected vs by her Scepter and power from the inuasion of forraine enemies and from the wicked practises and treasons of domesticall aduersaries these are great benefites receiued But the greatest blessing of all is that by her gouernment he hath deliuered vs from the bondage of Pharaoh from the heauie yoke of Antichrist out of Idolatrie and blindnes and hath restored vnto vs his holy worde and his true worship Yet notwithstanding there hath beene among vs many yeeres as ye all know great discorde and variance and that not onely against Papists and other enemies of the holy religion but euen amongst brethren which professe the same holy doctrine and faith of our Lord Iesus Christ In all this time we haue tasted the bitter fruits of enmitie and discord wee haue felt and fustained the mischiefes harmes and dammages that growe from it so that wee haue had experience with the Israelites in the worser part and can say of our owne knowledge behold how euill and how vncomely a thing it is for brethren to bee at variance To make this more apparant if I should stand to rippe vp and to lay open all the euils which haue alreadie come vpon vs by the discord of brethren it would be a long and tedious labour I will therefore onely note some of the chiefe and most generall that beholding as it were our most grieuous wounds wee may seeke to haue them salued and cured if it may please God First therefore I may note as a principall euill fruit of enmitie that it is a ioy and an encouragement vnto the enemies of the Gospell the Papistes for to see brethren set against brethren for as it is in an armie of men if they be at deadly variance among themselues Captaine against Captaine band against band pursuing each other that the aduerse part against which they should wholly togither bend their forces will say wee shall not need to doe much we shall easily preuaile for they will pull downe and destroy themselues with their owne handes and hereof will much reioyce So is it in Gods Church Christes armie which is set vpon by deadly enemies on euery side when there is discord growing vnto sharpe enmitie and the leaders themselues bent one part against another the wicked enemie doth laugh and receiueth boldnesse and strength for he saith in his heart This sharp contention among them will proceed in the end euen vnto blood and to the desolation of both parts O how much ought we to be pricked and grieued at the reioycing and boldning of Gods enemies And how dolefull a calamitie were this if it shoulde among brethren come vnto blood We see that among the children of Israel the enmitie and discord brake forth euen vnto blood and so doubtlesse except the Lorde in great mercy turne it away such is the nature of contention when it groweth sharpe that the end among vs also will be most grieuous This one euill ought to mooue vs to loue and imbrace the holy vnitie here commended in this Psalme I would the consideration of it might be deepely printed in our mindes The wounding of the weake is another great euill that ariseth from discorde doubtlesse many are cast downe or turned out of the way or at the least wife are much hindred hereby in our Church Stumbling blockes being thus laide before the blinde and lame What pitie this ought to mooue and how much the sight of it should vexe and grieue vs the doctrine of our Sauiour Christ vttered by him selfe and by his Apostles doth euery where shew threatnings also woes are pronounced against them that shall cast downe the weake and shall not wee regard this thing at all shall neither the compassion and loue to our brethren for whome Christ died nor the threatnings woes denounced take any place Thirdly the discord of brethren doth bring both parts into contempt and disgrace among many And so by this meanes the ministers of the Gospell the messengers of Christ which should be had in precious account and estimation for their workes sake euen as the vessels of gold and siluer in the Lords temple as the Angels of the Lorde of hostes are basely esteemed euen as if they were vessels of earth or wood If this did reach onely vnto the men themselues or vnto their disgrace it were the lesse and might with lesse griefe be borne but the contempt and disgrace reach indeed euen to the glorious Gospell of Iesus Christ because in the disgrace of the men the power of their ministerie is weakened For where the teacher is euill thought of and despised the multitude doth not regard his doctrine This euill goeth deepe and if we consider well of it togither with the former which I haue mentioned yee shall see that vpon our owne experience we may say indeed behold how euill and how vncomely a thing it is for brethren to be at enmitie and discord These euils do highly displease Almighty
owne businesse and to worke with your owne handes c. 1. Thess 4.11 as God hath distributed vnto euerie man and as the Lord hath called euerie one saith the Apostle so let him walke and so ordaine I in all Churches 1. Cor. 7.17 God hath ordained the seuerall places and callings he hath giuen gifts of abilitie to men to perfourme the things he requireth in the same he hath also set the bounds limits within which euerie one is to keepe himselfe and to walke orderly medling with that which appertaineth vnto him This is an holy thing comely a preseruer of vnitie but it is much broken and great euill ensueth thereof for there be many priuat persons which would seeme verie religious and to seeke the holy vnity aboue others which leaue the duties of their places and callings and busie themselues wholly with those matters which doe not belong vnto them For as if the matters of their trades and sciences were too base or as if the care of their familie were a thing ouer vile they set these aside and neglect them and take vpon them greater and higher businesse For beholding any thing amisse in the Church as if God had set them to be ouerseers of the gouernours and teachers contrarie vnto this rule of Saint Paul They labour not with their hands nor meddle quietly with their owne businesse but they bende all the powers of their minde to dispute and reason about gouernment and the duties of gouernours and teachers wandring about and seeking to perswade and draw others to their minde They thinke thus to doe God high seruice But who hath giuen them power to dispense with this rule that yee studie to be quiet and to meddle with your owne businesse and to labour with your handes Hath God called them and set them a worke about greater things and freed them from these Is it not the ordinance and will of our God that men shall instruct guide their families in his waies Is there not labour and paines and care to be taken that the children and seruants may learne the holy doctrine and walke in it But there are many which deepely meddle in publique matters and if they haue two or three children and as many seruants they are left ignorant no paines taken about them they may walke awrie many waies the care thereof is little Also a mans owne matters which Saint Paul willeth to meddle with are in prouiding earthly things necessarie for his family so that Saint Paul saith If there be any that prouideth not for his owne namely for them of his family hee denieth the faith and is worse then an infidell 1. Timoth. 5.8 and so in other duties Shall we thinke the trueth is obeyed or that God is pleased by such waies when the rulers and guides of Gods people doe amisse a man is to sorrow at it he is to looke to his way that hee keepe vpright before God but when in reprehending that which others fault in he neglecteth his owne calling how shall hee eschue this sentence Thou art therfore inexcusable O man whosoeuer thou art that iudgest another for in that thou iudgest another thou condemnest thy selfe for thou doest the same things that thou iudgest Rom. 2. v. 1. Thou leauest vndone thy duty in guiding that smal charge committed vnto thee And let vs make the comparison Is hee not more worthie blame that findeth fault with the greater and doeth it not in the lesser when the greater is more difficult to be perfourmed It is harder to gouerne a whole kingdome a citie or a flocke then a little familie and more faultes will appeare How vnreasonable a thing then is it that a man which guideth not his little family in any such order as god requireth should let goe the sight of his owne defects and whollie giue himselfe in speech to depraue the publike guides Lament and sorrow for euill consent not thereunto in any wise follow the waies of the Lord obey the rules of the word and therfore let al men regard this keep their place standing which God hath set them in and so walke as that they may answer before the high iudge and giue account how they haue discharged their dutie To come now to the gouernors and guides of the Lordes people and first to the pastours and shepheards which haue the power and authoritie ecclesiasticall These are principall and aboue all other and after a speciall sort to procure and to preserue this blessed vnitie as the end for which they are giuen of Christ doth shew He hath saith S. Paul giuē some to be Apostles some Prophets some Euangelists some Pastors and teachers and then he sheweth to what end saying for the repairing of Saints for the work of the ministerie for the edification of the bodie of Christ till wee all meete together in the vnitie of faith and that acknowledging of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ c. Ephe. 4. vers 11.12.13 This is their whole worke and labour appointed them euen to build vp Christs bodie the temple of God by framing and coupling together the liuing stones vnto that vnitie of brethren which is commended in this Psalme Then let vs see the rules prescribed in Gods word which they must obserue to performe this holy worke The Elders saith S. Peter that are among you I beseech which am also an Elder and a witnesse of the sufferings of Christ also a partaker of the glorie that shall be reuealed feede the flocke of God which dependeth vpon you caring for it not by constraint but willingly not for filthie lucre but of a readie mind not as though ye were Lords ouer Gods heritage but that ye may be examples to the flocke 1. Pet 5. vers 1.2 First the sheepe of Christ are to haue food their life dependeth thereupon It is required therefore in all shepheards that will answer their calling before God to haue the same affection in thē which Christ had who when hee saw the multitude he had compassion on them because they were as sheepe without a shepheard Mat. 9.36 Pitie and compassion vpon the straying sheepe must moue them to seed yea loue must constraine For Christ saith to Peter Simon Ioanna louest thou me more then these feed my sheepe louest thou me feede my lambes louest thou me feed my sheepe as if he should say of all loue do this for me Here I am to mooue those which bee in authoritie in the Church if it may any way come to their eares I do humbly beseech thē for the Lord Iesus Christs sake to haue compassion vpon the flocke that the sheepe may haue their appoynted foode euen the bread of life plentifully broken vnto them that they may be led into the greene pastures vnto the fountaines and streames of the liuing waters cry also vnto the Lord of the haruest that hee will powre downe
holy booke of God be our ground let it bee brought foorth to cut downe all controuersies and let men if they looke for any part of the blessing here promised yeeld all honour and glorie vnto this sacred word yea let no man stand vpon his owne honour or reputation if he haue maintained any thing awry but so soone as euer hee espieth the truth in any matter yeeld thereunto let the trueth of God goe before and lead vs the way For this is the onely way to grow into this holy vnitie And let such as walke a wrie forsake their euill waies embrace the heauenly truth and follow the rules thereof if they will be accounted studious of peace and concord Ioyning thus vnto the truth both in faith and godlines of life wee shall be ioyned togither in the Lord and it shall be saide Behold how good and how comely a thing it is for brethren also to dwell at vnitie It shall bee like that precious ointment vpon the head of Aaron c. The heauenly graces gifts of the holy ghost shall come downe vpon vs plenteously and flow vnto euerie member wee shall bring foorth fruite vnto God watered with heauenly dewes wee shall haue that great and high blessing of God almightie vnto eternall life Therefore if it bee not too late that the sinnes of this land haue prouoked the Lorde to displeasure let all men lift vp their hearts and crie vnto the Lord that he will bestow this precious iewell vpon vs that wee may bee at vnitie not in all manner of wicked vices nor in errours but in the Lord. And now who shall seeke this vnitie who shall studie to aduance it This may be in question I answer euen all states and degrees of men priuat persons rulers and teachers euen all and euery one that wil looke for any part of gods blessing must aduance it Euery man I say must looke vnto the heauenly truth of the holy religion and embrace the same with all loue and heartie affection Euery man ought to be zealous in spirit for the glorie of Christ For if a man haue not the zeale of religion hee can not be a good man whether hee be ruler or priuate man though hee seeme to be neuer so peaceable but as the Lord saith to the Angell of the Church of Laodicea Reu. 3. Because thou art neither hot nor colde I vvill spewe thee out of my mouth God doth reiect all such dull and drowsie Atheistes and irreligious persons which are so earthly minded as that they regard not the heauenly graces which are offered in the Gospell Let all men therefore stirre vp their heartes to be feruent in Gods truth and let not godly zeale be quenched Then further as I haue also shewed before wee must ioyne the practise of this holy word as the Apostle S. Iames willeth Be doers of the worde and not hearers onely deceiuing your selues Iam. 2.19 for the great disturbāce of peace the grieuous breaches of vnity all bitter dissentions do chiefly arise from hence that all sorts degrees of men walke not in the rules which God hath prescribed vnto them in his word Wee must therefore enter more particularly into this matter that we may see how ech mā is to further this blessed vnitie I begin with the priuat person for whome there are rules prescribed in Gods word for him to obserue if he wil be a true member of the Church a seeker preseruer of this vnitie so a partaker of Gods blessing vnto life euerlasting One rule is touching subiection reuerence vnto gouernors both ciuill and ecclesiasticall for God hath commanded to honor obey them Submit your selues vnto all manner ordinance of man for the Lords sake whether it be vnto the king as vnto the superiour or vnto gouernors as vnto them that are sent of him for the punishment of euill doers and for the praise of them that doe well 1. Pet. 2. v. 13 14. Also of this obedience and subiection for conscience sake of this reuerence and honour to be rendred S. Paul writeth Rom. 13. v. 1 2 3 4 5 6 7. Likewise obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accounts c. Heb. 13.17 The neglect and breach of this rule euen the denying of obedience reuerence and honour vnto the rulers gouernours and teachers disturbeth and ouerthroweth the vnitie which is here praised If then a man will not make conscience to performe this dutie in obeying the holy doctrine of the Lord what is he other then an enemy vnto the true concord a dissoluer of vnitie peace But what if rulers offend pastors and gouernors faile and come short in some duties and therby seeme vnworthy to be regarded I say if they do they shall answer before God for it but yet priuate men are not set at libertie they are not discharged from this obedience and rendring honor vnto them for it is vnto the authoritie and vnto Gods ordinance that they doe it and not in respect of man God hath not prescribed the duties of men which are to be done vnto others vnder this condition if they perfourme all that which they ought to doe on their parts or if they be such maner of men as they ought to be But he hath prescribed euery mans duty absolutely If an other faile in his hee shall answer as I said for it before God thou hast no warrant hereby to depart from the rule which God hath set vnto thee For thou art tied in conscience vnto God to obey his will not in regard of man or of thine owne benefit to doe this or that for by the doctrine of the blessed Apostle wee see that Christian subiects and faithfull seruants are commanded euen for conscience to giue honour vnto heathen princes and infidell masters Rom. 13.1 Tim. 6.1 wee must then from this expresse worde of God obserue that when gouernours doe amisse men haue not their tongues set at libertie to reuile and to reproch them or to dishonour them with euil speech seeing it is also written Thou shalt not curse the ruler of the people Exod. 22. v. 28. But contrariwise praiers and supplications are to be made vnto God for rulers and teachers of the Lords people When they offend it is with great hurt to the Church and therefore men are to lament and mourne for it and not to make themselues merrie with iestes and reproches Let all euill speeches of disgrace then be turned into praiers and the laughter into teares for this shall be more pleasing vnto God Let no man beare himselfe in hād that he is not guilty of the breach of holy concord when he obserueth not the rules of this doctrine of submission of reuerence and honour to be giuen vnto gouernours Another rule is giuen by the Apostle in these words That ye studie to be quiet and to meddle with your