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
Christ saith No man commeth vnto me except the father which sent me draw him Ioh. 6. VVhy did hee not drawe Herode and Pilate and the high Priestes as well as Paule VVee see in these latter dayes that there be great Nations as the west Indies which had neuer hearde of Christ vntill of late time and then by a most cruell and idolatrous people which haue murthered them most wickedlie so that they haue been made to stumble and to bee further from Christ VVho is able to comprehend the depth of these iudgementes Shall not wee lay downe the pride of our owne vnderstanding and say with the Apostle Hath not the Potter power ouer the claie of the same lumpe to make one vessell vnto honour and an other vnto dishonour Or shall the thing formed say to him that formed it Whie hast thou made me thus O beloued let vs lay aside all such vaine and curious presumptions and let vs as the holie Scripture directeth vs make our singular comfort of that eternall decree of God Thus wee are with it to fortifie our selues against the Diuell God of his owne good will hath chosen in his sonne Iesus Christ euen before the foundations of the worlde were laide those whome he will saue as the heires of eternall glorie Hee hath in his prefixed time redeemed them not with golde or precious stones as Saint Peter saith but with the blood of his sonne as of a Lambe immaculate and without spot He doth also call them hee doth sanctifie them This decree of God is vnchangeable it is vnpossible that any of his elect should perish VVho can plucke them out of the handes of Christ Then in the next place wee are to bee assured that none can haue the true faith but the chosen of God Not any doe receiue the spirit of adoption which witnesseth to their spirit that they be the children of God but the elect The elect are onlie regenerate and borne of God and sealed with the holie spirit of promise Then come downe to thy selfe If thou canst trulie say I haue the liuelie faith I haue receiued the spirit of adoption which doth witnesse with my spirit that I am the childe of God I am regenerate I haue the true repentance I am sanctified Satan doth tempt mee stronglie manie wayes but I am sure though he often as it were soile mee and cause me to goe awrie that hee shall neuer get the victorie ouer mee Is not this a singular comfort to a man If anie that hath the spirit of adoption may lose him then where is the stedfastnesse of faith which Saint Peter heere requireth in resisting the Diuel If it come once to lie in our selues wee cannot bee vndoubtedlie sure and stedfast wee may well waner and doubt but when we knowe that we are kept by the power of God as it is written 1. Pet. 1. Then haue wee a rocke whereon to rest then doe we stand stedfast armed with the power of God This faith may be tried and seeme oftentimes to be sore shaken but it can neuer bee ouercome Yea will some man say but euery man cannot come to knowe that hee hath receiued the true and liuely faith or the spirit of adoption we see many goe farre in the profession of the gospel and thinke that they haue the true faith and the sanctifying spirit which yet fall quite away It is true that there bee manie which imbrace the gospell and professe it with such feeling that they suppose God hath called them as his children there is for the time such a touch such a moouing in their heartes and yet in time they manifest themselues not to be of God One occasion or other driueth them awrie so that some of them become heretickes some of thē although they fall not into heresies yet they fall into vices and become so irreligious that all the former graces which they had tasted of doe vanish and are lost And this is the cause we are willed by Saint Peter to make our calling and election sure For seeing the reprobate receiue a kinde of faith and zeale which yet is not the true and liuely faith we are willed to be diligent and carefull to see that we rest not in that faith VVe must labour to attain to that testimonie of the spirit of adoption we must seek to bee confirmed and euen sealed with the holie spirit of promise and so come to that full assurance of faith and hope which neuer confoundeth And that is it which Saint Peter teacheth the way to come vnto in the place before alleadged where he willeth vs to ioine vertue with our faith with vertue knowledge c. For if we follow that rule which hee there prescribeth we shall be sure neuer to fall we shall then with a stedfast faith resist our aduersarie the diuell and get the victorie ouer him It is a matter of great importance I pray and beseech you as you tender the happy estate of your owne soules looke vnto it Set your hearts vpon the liuelie Oracles of God and seeke day and night after the knowledge of holie thinges and howe to please the Lord your God Then shall you bee blessed for euermore Amen FINIS Foure Sermons vpon the seuen chiese vertues or principall effectes of faith and the doctrine of election wherein euery man may learne whether hee bee Gods child or no. 2. Pet. chap. 1. 1 Simon Peter a seruant and an Apostle of Iesus Christ to you which haue obtained like precious faith with vs by the righteousnesse of our God and sauiour Iesus Christ 2 Grace peace be multiplied to you through the acknowledging of God and of our Lord Iesus 3 According as his diuine power hath giuen vnto vs al thinges that pertaine vnto life and godlines through the acknowledging of him that hath called vs vnto glory and vertue 4 Whereby most great and precious promises are given vnto vs that by them ye should be partakers of the diuine nature in that ye flee the corruption which is in the world through last BEfore we begin to handle or to intreat of the wordes of this text it shall not bee amisse to note to whom and when this Epistle was written Concerning the first of these it appeareth by the 3. chap. and 1. verse that it was written vnto the same that the former epistle was For thus hee speaketh This second Epistle I write vnto you beloued in which I stir vp your sincere mind by putting you in remembrance now these were the Iewes which were scattred abroad in the dispersion through diuers countries as it is expressed in the first chapter of the former Epistle for the Iewes were specially his charge as the care of the Gentiles was committed vnto Paul Galat. 2.7.8 The words are these When they saw that the gospell of the vncircumcision was cōmitted to me as the gospel ouer the circumcision was vnto Peter for hee that was mightie by Peter in the Apostleship ouer the
body or cattell of a man Howsoeuer he commeth wee must knowe it is the Lorde GOD of heauen that hath sent him euen as hee gaue him leaue to deale with Iob. Then it must needs follow that there is no power for to resist him withall but the power of God and there is no way to be armed with that power but onelie by faith If there bee no way to withstand Satan but by the power of God as it is most wicked to denie and through faith onelie man is armed with that power what other way or meanes can there bee to resist him There was a child possessed with a Diuell the father brought him to the Disciples of Christ that they might cast him out but they could not Iesus cast him out Then the Disciples did aske him why they coulde not cast him out Hee said vnto them because of your vnbeleefe This kind saith he goeth not out but by prayer fasting Math. 17. Where wee see that the diuel tormēting the body is to be cast out by faith yea by a strong faith which is to bee assisted with fasting and prayer But what if the diuell say some afflicting the bodie or destroying the goods cannot be remooued by faith or withstood shall not men then seeke to remooue him or to withstande him some other wayes As wee are taught by experience that the diuell possessing the bodie of some man woman or child and tormenting the same prayer hath been vsed and that very often and yet no remedie hath beene found but by other meanes he hath been expelled Yea some haue been of that minde that God hauing giuen Satan power to touch their bodies their children or their goods they would seeke no further but to God saying that as hee had giuen him power so when it should please him hee woulde restraine him and thereupon they would rest but in the ende they haue beene glad to vse other meanes God hath appointed meanes and they tempt God that refuse them If a man be fallen into a ditch and lie still praying God helpe mee Lord help me and doth not stir to clime out hee may he long enough If there be meanes by which the diuell is driuen out why should not men vse them seeing we may suppose that God hath appointed those meanes To answer vnto these thinges we may first consider that the Lord God for the triall of their faith and patience doth giue leaue to Satan to afflict his children This is for their good What should I vse any proofe for this but the exemple of sob He was throughlie tried Now seeing it was the will of God that he should so be tried both for his owne good and for the instruction of many others though his faith were a right strong faith yet in this thing it did not repell Satan but he had power giuen him to touch his goods children and body And so we may hold it vndoubtedly that if God will giue power or leaue vnto Satan to touch the bodie the children or the goods of any faithfull man for such a purpose as this was in Iob faith doth not remooue him from so afflicting but faith in those so for a time afflicted doth resist him so that hee doth not nor cannot preuaile against the soule That is enough for vs. Such a man is to submit himselfe to the chastisement of God for his trial If Satan cannot be remooued from hurting him in those outward thinges which are of lesse value let him hold fast that he resist him by faith so that hee win not his soule and he is well the Lord God will in his good time deliuer him from that other calamitie Let him knowe it is for his good that he is so chastised The woman of Canaan Math. 15. was a woman of a wonderfull faith for Christ saith I haue not found so great faith in Israell and yet the Diuell did torment her daughter She did not seeke any other meanes but sought out Christ and obtained of him to haue the Diuell cast out which did so grieuously torment her child This was for her triall and she did for the time endure it resisting the diuell so mightilie by faith that he could not preuaile against her soule Moreouer the diuell hath power giuen vnto him to afflict some and to plague them in their bodies or in their goods because of their sinnes They haue despised the lawes of God they bee carelesse to knowe the way of saluation When this scourge is vpon them they are to weigh and to consider how grieuouslie they haue offended and how much they haue prouoked the Lorde to wrath who hath therfore giuen leaue to this wicked enemie so to plague them They should nowe seeke vnto the Lorde and intreate him to haue mercie vpon them They should lament and bewaile their sinnes and turne from their wicked wayes vnto the way of righteousnesse and then should this their calamitie be a meane to bring thē neerer to God to the saluation of their soules They are to intreat the Lorde vpon their repentance to remooue the plague from them And if it bee not remooued they are still more and more to be humbled they ought to fast and pray yea they are to vse all good meanes to come to the true knowledge of God and to a sound faith that they may escape from being deuoured by this enemie vnto eternall damnation If the Lorde doe not deliuer them by and by but that they be tormented in their owne bodies or in their children or goods let them knowe it is because they doe not so throughly repent nor so throughlie seek the Lord as they ought to doe Let them therefore yet humble themselues further and seek more earnestlie to knowe the way of God and to be armed with true and liuely faith There was a woman which had a spirite of infirmitie eighteen yeares and was bowed together and was bowed together and could in no wise lift vp her selfe Iesus healed her and said that Satan had bound her eighteen yeares Luk. 13. ver 11.13.15 If the Lord shall giue Satan power so long to afflict let vs not fall from God let vs not seek to resist him anie way but by faith Ye say it is knowne by experience that where the diuell hath tormented some prayer and all holie means haue beene vsed and yet no helpe at all vntill other meanes haue been sought Then belike there be meanes which are stronger against the deuill then faith prayer And there is some power mightier against him thē the power of god for those means which some men flie vnto when as they cannot preuaile by faith are such as they which are afflicted haue learned either by a prescriptiō frō the diuel himself saying let such or such a thing be don and there shall be remedie or els they haue them prescribed by some wise man or wise woman who haue them from the diuell These be very paltrie things as there be a
which doth those things which S. Peter mentioneth and thereby is sure hee is called and chosen and that he shall neuer fall Hee is firme stedfast in the faith which commeth vnto this and such as haue proceeded no further in the power of a fruitfull faith but that they be still vncertaine whether they shall stand to the ende howe can they be said to resist the diuell stedfast in the faith When S. Paule telleth vs that the shielde of faith doth quench all the firie dartes of the Diuel it is to giue courage and comfort that such as haue once gotten that shield shall neuer be ouercome for if the faith bee ouercome then it doth not quench them all The like courage and comfort Saint Peter doth heere minister by shewing that being stedfast in the faith Satan is resisted Where a man is sure to get the victorie how valiantlie hee doth fight what assaultes he wil endure and with what comfort and consolation of minde But if the battell be made doubtfull that although hee haue so liuely a faith which woorketh by charitie yet he may loose it he may be ouercome it daunteth and discourageth it taketh away the comfort and consolation And this is to ouerthrowe that which the Lord of speciall purpose hath allotted to his children namely that in all the trials and afflictions and temptations which they passe through they may haue strong consolation For it is written Wherein God willing more abundantlie to shewe vnto the heires of promise the stablenesse of his counsell confirmed by an oth that by two immutable things in which it was impossible for God to ly we might haue strong consolation Heb. 6. ver 17.18 If God hath confirmed his promise by an oth that all they which beleeue in his sonne shall haue eternall life why is it or to what end is it but that wee should come to the assurance of saluation without which assurance there can be no strong consolation If men bee condemned for high treason and then some hope of pardon followeth it somewhat comforteth that they may suppose it may be they shall escape the tormentes of death and not be executed but so long as there is doubt they haue no strong consolation but when they know assuredly haue it confirmed vnto them that they are set free by pardon then is their consolation strong indeede We are all of vs for high treason against God condemned to hell to endure eternall tormentes A couenant and promise is made that so many as doe beleeue in the sonne of God shall haue free pardon and so not onelie escape from those endlesse miseries but also be lifted vp into eternall glorie So manie as doe wisely and sensiblie consider this wofull and miserable estate in which all are in by nature cannot but be touched with great horror and fear For is it a light matter to be cast with the diuell and his Angels into eternal fire Is hee not more then mad which can be merie so long as he is subiect vnto so horrible damnation Wel there is hope of pardon that so hee shall escape in as much as God hath not only giuen his sonne to bee a redeemer but hath promised and bounde that his promise with an oath that euery one which beleeueth shall bee saued Hee feeleth that he hath a faith and it doth comfort him but vntill he feele that the same his faith is the true and liuelie faith which getteth the victorie ouer Satan and which can neuer be vanquished he cannot haue strong consolation Eternall woe with the diuelles in hell is a most grienous thing vnpossible it is that any man shuld haue strong consolation vnlesse he be sure that he shall be deliuered from it Whereupon it followeth that seeing the blessed Lord God hath ordained that his children shall heere in the midst of the battell against Satan haue strong consolation that he doth also giue vnto them assurāce of faith yea such a faith as they doe knowe can neuer be ouercome Take away the one take away the other Wherby we see that they which do hold that the true and liuelie faith may be wholy lost ouerthrow the stablenesse of Gods couenant If they will obiect that manie haue great gladnesse and consolation which haue not any true faith I aunswere that the blind world is drowned in a carnall consolation they doe not soundly beleeue nor sensiblie consider what estate they be in They be but as drunken men who through exceeding drunkennesse passing towards horrible torments do not perceiue it nor regard it but are merie and laugh and sport themselues For they which are so merie and doe sport themselues so much in sinne and in carnall pleasures if they did knowe or aduisedly consider whither they be going and what remaineth for thē it would dampe all their mirth It is not the strong consolation which the holie Ghost speaketh of that they haue Theirs is but a drunken madnesse Such onlie as by a liuely faith doe feele the power of Christ in them mortifying and slaying sinne quickening them vnto righteousnesse and true holinesse euen to walke in the light and to bring forth the fruites and vertues of the spirite haue the strong consolation They bee assured that they be deliuered from hell and made heires of eternall glorie in as much as they know that God doth sanctifie none but those whome he doth glorifie But they doe alleage sundrie testimonies of the holie Scriptures by which they vndertake to prooue that the verie reprobate haue the true liuely and iustifying faith which they do vtterlie loose and likwise that the elect doe so fall that the same true and liuelie faith for a time is vtterlie quenched in them If it be so then all assurance is gone and with it there vanisheth away all strong consolation For if the true faith bee in the reprobate then cannot any man thus argue I haue the true liuely and sanctifying faith therefore I am chosen of God and sure to bee saued Neither can he say thus If I fall I shal rise againe for what is it that can assure him that he shall rise againe if some that haue the same true faith which he hath doe fal and neuer rise againe Let vs therfore consider what their proofes bee or testimonies vpon which they stande to prooue that the true faith may be vtterly lost In the olde Testament it is thus written But when the righteous doth turne away from his righteousnesse and commit iniquity and doth according to all the abominations which the wicked doth should he liue all his righteous dee des which he hath done shall not be remembred for his transgression in which hee transgresseth and for his sinne in which hee sinneth for these he shall die Ezech. 18.24 The Lord Iesus saith that there bee some which do beleeue for a time in time of temptation goe away Luk. 8.13 Thou standest saith S. Paul by faith be not high
blood then haue they not the faith remooue that effect and the cause is remooued If they will not abhor so wicked a speech but affirm indeed that the reprobate doe eate the flesh of Christ so many of them as haue the liuely faith then let thē see how they ouerthrow also the whole force of the argumēt of Christ by which he proueth that the Manna was not the bread of life but that he himself is the bread of life Your fathers saith he did eat Māna in the wildernesse and are dead If any man eat of this bread he shal liue for euer How standeth his argument consider of it I pray you Your fathers did eat Manna in the wildernesse and yet are dead in their sinnes they are dead in the spirituall and eternall death for of that death hee speaketh seeing they also which eat the flesh of Christ doe die the naturall death therefore Manna was not the bread of life that commeth downe from heauen For that which some did eat of and yet did die eternallie is not by any meanes the bread of life And how doth hee prooue that hee himselfe is the bread of life I am the breade which came downe from heauen if any man eate of this bread he shall liue for euer Thus standeth his reason Whosoeuer eateth the flesh of Christ he shal liue for euer therefore the flesh of Christ is the bread of life If they shall now say some of the fathers in the wildernes did eate the Manna and yet died in their sinnes it cannot be denied and thereupon Christ doth affirme that Manna was not the bread of life that commeth downe from heauen and then adde their owne saying which is this some doe eate the flesh of Christ and yet do die in their sinnes what will then followe if this reason do stand in force Your fathers did eat Manna in the wildernes and are dead therefore Manna was not the bread of life Then shall not this also follow Many doe eat the flesh of Christ and yet are damned therefore the flesh of Christ is not the bread of life Thus it is euident that such as do affirme that any of the reprobate haue the liuelie faith doe gainsay Christ and ouerthrow the force of his argument To proceede what can be more firme to proue that the reprobate cannot haue the true liuely and iustifying faith then that which Saint Paul hath written Where this ground is first to bee laide that whosoeuer he is that hath the true iustifying faith he hath the spirite of sanctification the spirite of adoption for thus the Apostle conioyneth them wherein also after that yee beleeued yee were sealed with the holy spirit of promise which is the earnest of our inheritance vnto the redemption of the purchased possession vnto the praise of his glorie Ephes 1. ver 13.14 Is there any so absurd as to hold that a man is a liuely member of Iesus Christ as euery one is that hath the liuelie iustifying faith and yet hath not that holy spirite of promise that spirite of adoption that seale and that pledge If they will say that the faith which the reprobate doe attaine vnto is without this spirite of adoption or without this seale or pledge then doe wee holde with them and then doth it follow that the faith of the reprobate is not the true iustifying and sanctifying saith which purgeth the heart Act. 15. But if they shall say that the reprobate are for a time partakers of the spirit of sanctification euen of that spirit of adoption then will there diuers right wicked consequences follow which are to be banished far frō christian religiō For first touching the spirit of adoption see what the Apostle saith As manie as are led by the spirit of god they are the sons of God For ye haue not receiued the spirit of bōdage again to fear but ye haue receiued the spirit of Adoption whereby we crie Abba Father That same spirite beareth witnesse vnto our spirit that we are the sonnes of God Rom. 8.14 15 16. If anie of the reprobate be led by the spirit of God or be at anie time sanctified then hath not S. Paule here said true that as manie as are led by the Spirit of God they are the sonnes of God Some of the reprobate indeed doe taste of the heauenly power but they are not led with the spirit of God they be not sanctified they walke not after the spirit Moreouer the spirit of adoption the sanctifying spirit which is in al that haue the true liuely and iustifying faith beareth witnes with and to the spirit of the beleeuers that they be the children of God This is the liuely faith when a man beleeueth that the Lorde God is his father and that he is the sonne of God And this faith is not separated from the spirit of adoption for it is vpon his testimonie that they do beleeue and by him they crie Abba Father Is not this spirit a true spirit and is not his witnes most firme and true If it be as those men say that the reprobate are partakers of the spirit of adoption then is not his testimonie firme and true For then that spirit of adoption teacheth some man to call God Father and witnesseth to his spirit that he is the sonne of God when as he is the childe of the diuell for hauing that faith and that testimonie of the spirit in him to day to morrow he doth by their saying vtterly and finally lose that faith and that spirit What an opinion is this to say that a man hath the true faith that is to say beleeueth by the testimony of the holy Ghost that God is his father and yet he is indeed the child of the diuell And moreouer doth not the Apostle say that after they beleeued they were sealed with the holie spirit of promise This is more then the bare testimonie of the spirit if I may so speake that hee sealeth Can this seale be disanulled or broken or made frustrate Is this seale vntrue If it bee euer set vpon the reprobate it is deceiueable If their opinion be true no man can then say thus God hath sealed me with his spirit therfore I doe belong to God For a reprobate hath that seale and it faileth him then who can say that it is a seale which is true and infallible Saint Iohn shewing vpon what testimonies faith in Christ is grounded saith There be three that bear record in heauen the Father the Word and the holie Spirit and these three are one And there bee three that bear record in earth the spirit water blood and these three agree in one If we receiue the testimony of men the testimonie of God is greater For this is the witnes which hee testifieth of his sonne Hee that beleeueth in the sonne of God hath the witnesse in himselfe 1. Ioh. 5. vers 7.8.9.10 Why are all these witnesses but to giue asrance of faith
And if these witnesses doe testifie vnto a man that he is the childe of God and shall be saued for euery one that hath the true liuelie faith hath it vpon the testimony of all these witnesses and yet hee is a reprobate then is not the witnesse of God greater then the witnesse of men Then also to what end should he mention all these foresaid witnesses They giue an absolute testimonie that euery one that beleeueth hath life euerlasting By these places it is manifest that the reprobate cannot be partakers of the sanctifying faith they be not led at any time by the spirit of adoption they be not sealed vp with the holy spirit of promise they haue not the witnesse of God within them whosoeuer therefore hath these thinges let him be assured he shall neuer perish but if he be sanctified he is iustified hee shall bee glorified Rom. 8. ver 32. And this is it which the holie Scripture in many places proclameth that whosoeuer beleeueth in the sonne of God he shal neuer be confounded But what if the reprobate neuer haue the true faith nor the spirit of adoption yet doe not the elect so fall and sinne sometimes that there is no sparke of true faith left in them for the time This is the great cunning of the diuell to roote vp as it were the stablenesse and foundation of the truth But the word of God meeteth with it and teacheth that whosoeuer is regenerate and borne of God in the new spirituall birth as euery one is that hath the liuely faith seeing whosoeuer is in Christ he is a new creature the same man cannot so fall that this new birth should be extinguished in him For this wee haue the testimonie vttered by Saint Iohn in these words Whosoeuer is born of god sinneth not for his seed remaineth in him neither can he sinne because hee is borne of God 1. Ioh. 3. ver 9. Also we know that whosoeuer is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one doth not touch him chap. 5. vers 18. In the former of these two sayings there be two members and vnto either of them there is annexed a reason to confirme the same As whosoeuer is borne of God sinneth not for his seede this is the reason remaineth in him And then the second member Neither can hee sinne the reason because hee is borne of God Now see if they doe not directlie gainsay the holie Ghost which holde that a man regenerate may loose the faith be vtterly voide of the spirit of sanctification For first whereas S. Iohn saith that whosoeuer is born of God he sinneth not They say a man hath his faith vtterlie quenched and is wholie depriued of the spirit of adoption What sin then is it that he sinneth not He that falleth in such sort as that he becommeth void of the true faith and of the sanctifying grace of God what is he other but as an infidell for the time and what sinne is it that he committeth not Shall it be said of such a man he sinneth not It may be this poore cauill will be vsed Hee that is borne of God sinneth not so long as he continueth in that estate so long as he continueth borne of God A vaine and most foolish speech for if a man that is vnregenerate and borne of GOD through a true and liuelie faith do so fal it is sinne that casteth him downe then he doth sinne while he is in that state For doth hee first cast away his faith and the grace of the sanctifying spirit and then commit sinne and not before What greater sinne then the falling from the faith and casting forth vtterlie the grace of sanctification But see how Saint Iohn meeteth with all cauilles in the reason which he annexeth to confirme that first member Why doth not any one that is borne of God sinne For saith hee his seede remaineth in him What is the seed of God which remaineth in all that are borne of God The word of God is called the incorruptible seed by which God doth beget his children 1 Pet. 1.23 That word is but an instrument the holie Ghost is the worker of the new birth and therfore our Sauiour teacheth except a man bee borne againe of water and of the spirit hee cannot enter into the kingdome of God Ioh. 3. vers 5. The seed of God then is the graces of the sanctifying spirit the liuely word Those men that say a man may lose his faith and the spirit of sanctification doe in flat speech contrarie that which the holie Apostle heere speaketh The seed of God saith Saint Iohn remaineth in all those which are borne of God and therfore they doe not sinne that is to say they do not sinne that deadly sinne of falling from God or of being separated from Christ which is not true if their saying bee true for there remaineth no seed of God in those that doe wholy lose their faith and in whome the sanctifying graces are vtterly extinguished It may be they wil here again adde their vaine cauill that the seed of God remaineth in them so long as they bee borne of God and hold the faith and stand in grace As if Saint Iohn should say thus the seede of God remaineth in them so long as the seede of God remaineth in them Is not this a very wise speech to be ascribed to the holy ghost He speaketh absolutely that whosoeuer is borne of God the seed of God euer after doth remaine in him therefore he sinneth not Let them go with their ridiculous distinction the seed of God remaineth in them so long as it remaineth in them for that speech they must be forced to vtter vnlesse they will confesse that when he saith his seede remaineth in them we must take it remaineth in them for euer If the seede of God remaine for euer in the regenerate then doth faith and the sanctifiing spirit remaine in them for euer For will they separate these But to put all out of doubt and to minister sound comfort or as the holy ghost speaketh strong consolation to all that haue the true and liuely faith euen to let them knowe indeed and vnderstand for certainty that they can not perish that they cannot be ouercome by Satan in the battel he addeth Neither can he sinne confirming it with this reason because he is born of God What can they say vnto this How will they auoide this Will they say that Saint Iohn meant heere some other matter Is it not clearer then the Sunne that the regenerate cannot wholy bee depriued of faith nor of the spirit of sanctification when he saith they can not sinne Can they wholie loose their faith and all the sanctifying grace and yet can they not sin O how happie and blessed is the state and condition of that man which hath attained to the true liuelie faith who hath the spirit of
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
which hath once with the cie of faith seene but a glimse thereof is so inflamed and rauished with desire of a neerer and fuller sight that it can neuer be satisfied For this cause Saint Paule making comparison betweene the ministerie of the Law and the ministerie of the Gospell 2. Cor. 3. tearmeth that the ministration of death and the letter which killeth and this the ministration of the spirit which giueth life Which by the way also is to bee obserued because there bee at this day among vs many frantike brains namely those of the Family of loue which cal the true sound interpreting of the word the literal sense or the letter which killeth and their owne grosse and foolish allegories the spirit not knowing that Saint Peter speaketh of the difference betweene the Lawe and the Gospell Heere also appeareth of what price and dignitie the Gospell is for who can set foorth the worthinesse of this when hee saith that by these promises we are made partakers of the diuine nature We were indeed at the first created after the image of GOD and so partakers of his nature but wee lost all this with our first parentes and in steed thereof wee were made partakers of the diuelish nature bearing his image and fulfilling his lustes Now by faith in the Gospell this image is restored and built vp in vs againe whilest we receiue the spirite of sanctification ioyned with the same If men did knowe this first that all happinesse in men is to bee made partakers of the nature of God and to communicate with him and then that this is wrought onely by the Gospell men woulde not so lothsomelie despise it and preferre euery light commodity trifling pleasure before it men would not seeke to disgrace and slander it men would not be so soone wearie in hearing of it nor thinke euerie houre tenne while they be at it Finally men vnlesse they were mad men would not as they do now almost euerie where thinke themselues best at ease when it is furthest from them for who would willinglie throwe himselfe headlong to destruction who would so play the mad beastes as to thrust God from them and refuse to bee made partakers of his heauenlie nature which all they doe that haue as yet felt no sweetnesse in the Gospell or at least haue so little tasted that it can scarse obtaine colde loue at their hands But there needeth somewhat to bee said vpon the phrase of speech which Saint Peter vseth for it is somewhat harde to some and as it was in olde time foully abused by Heretikes so is it wickedly at this day peruerted by the louelie Familie which holding this doctrine that men are deified and God is hominified as their language is meaning that the verie essence and substance of God is transfused into men and his substance and theirs mingled togither take great holde of this that the Apostle saith We are made partakers of the diuine nature But you shal see that euery simple man may casilie confute them if we aske what the nature of an horse is will a man answer that he is made of the earth then a horse and a man are both of one nature forman is also made of the earth It is manifest then that none is so foolish but hee will confesse that when we speake of the nature of any thing we meane not the substance but the qualities and properties euen so in this place we must needs graunt that by the diuine nature in this place is nothing els meant but that there shuld be such a nature and such qualities in men as may carie a resemblance of the diuine nature as for example God is holie we must bee holie he is pure good iust gracious bountifull louing and mercifull all these and such like must be also in vs wee shall also come to bee partakers of life of glorie of ioy of happinesse and eternitie and so in a neerer sort to bee partakers of the diuine nature What are all those now the better which haue so receiued the precious promises that their qualities are euen as agreeable to the nature of God as light is with darknesse or Heauen with Hell or Christ with Beliall Sith so manie shamefull and beastlie sinnes flow raigne in them which are so manie partakinges of the Diuelish nature let them for shame denie that they haue ought wherin they communicate with God in anie thing sauing a bare profession Then what is it which maketh a good man The promises of the Gospell What is it which bringeth life and saluation The Gospell Who are they which haue imbraced the promises haue the true and liuely faith The holy Who are they whom God hath called to life eternall to bee those whome he loueth as children bearing his Image The pure and vndefiled In the last clause of this verse he sheweth his meaning very plainlie In that saith hee yee flee the corruptions which are in the world through lust This is the way to bee made partakers of the diuine nature for as corruptions and filthie defilinges the more they cleaue vnto vs the more they separate vs from the Lord so contrariwise the more a man doth flie and eschewe them so much the neerer hee doth approch vnto God who is the fountaine of all puritie VVee are heere to note that Saint Peter maketh all corruption and naughtinesse in the worlde to spring out of concupiscence or as it is vsuallie translated Lust where wee must learne first what this concupiscence or lust is which is heere sayd to bee as it were the seate of sinne and indeede it is the roote and fountaine out of which groweth and floweth all euill that is committed in the worlde either in thought word or deed to bee short this is that which is forbidden in the tenth commandement when he saith Thou shalt not couet at least so much of it is forbidden there as pertaineth to the second Table that is the roote and fountaine of all euill against men for there is nothing recited in the same last commaundement but towarde men and when our Sauiour Christ setteth foorth the summe of the first Table he saith it is to loue the Lord with all the heart withall the soule c. Now where the whole heart is required there concupiscence must needes be forbidden but yee will say what is it wherein doth it consist It is not in deeds wordes nor thoughts but a more close and inwarde sicknesse bred as they say in the bones the naturall blot and spot of originall sinne which we haue by inheritance from our first parentes and bring with vs out of our mothers womb out of which al euil thoughts and desires doe arise in vs. Saint Iames in the first chapter of his epistle maketh it the wombe and mother which conceiueth and bringeth forth sin Let no man saith hee when hee is tempted say I am tempted of God for God cannot be tempted with euill neither
doctrine of Poperie is that God doth make choise conditionally respecting the good deedes which he did foresee in them and so the election should depend vpon the worthines of the men we are to answere that this place hath nothing in it which is contrarie to that free choise which God maketh without respect of any thing that is in vs for hee could finde nothing in vs that might any way moue him neither doth it serue at all for to proue that election is condition all because Saint Peter doth not handle in this place whereupon electiō is founded or what moued God to make choise nor to shew wherein the certaintie and stablenesse of election doth stand but his meaning is to teach vs how wee shall attaine to this incomparable treasure to bee out of doubt and surely resolued in our selues not by fantasied opinions but by sure and substantiall proofe that we bee chosen of God and therefore cannot perish If wee respect the vnchangeable counsell of GOD therein doth rest alone the sure foundation of election because GOD which cannot bee deceiued nor cannot repent or chaunge hath made the choise therefore those whom hee hath chosen can neuer perish but if we regard the way and meanes by which we may come to know this fauour of God to bee toward vs the Lord by his Apostle telleth vs that this is the way euen to giue all diligence and studie to bee richly decked with his graces or those forenamed vertues for by these wee shall vndoubtedly knowe because if wee haue them if they abound in vs if we walke in them we shall as he saith neuer fall Let vs learne therefore first this that election in it selfe resteth vpon the vnchangeable purpose and counsell of God Then secondly that wee are not to setch the certaintie of it in our selues frō some reuelation neither are wee to clime vp into heauen to search in the counsels of GOD whether our names bee in the booke of life But we are to fetch our warrant from within our selues and that from the fruites of the spirit which indeede although it bee out of our selues yet because it is not of our selues is certaine and infallible If ye will vnderstand this more plainly first I say it is out of our selues or from within our selues because we must take the trial whether those things be in vs which are giuen to all those whom God doth chuse then I say it is not of our selues for if it were it should bee altogether vncertaine But of the seale of God wherewith hee hath sealed vs which is the spirit of sanctification now marke well I pray you If you doe saith S. Peter these things you shall neuer fall and why is it because our doings are so perfect sure or that we are so constant of our selues no not so but by these vertues we know that wee are sealed with Gods spirit whose worke we feele in vs we know also that as many as are led by the spirit of GOD are the sonnes of GOD. Rom. 8. From hence it commeth that looke how much more a man feeleth in himselfe the increase of knowledge the increase of vertues and heauenly desires so much more sure he is that he is the child of God and as the one increaseth so increaseth also the other Contrariwise when a man feeleth within himselfe an euill conscience feeleth that he is darkened in his vnderstanding ledde by the lustes of sinne hee shall in spite of his teeth within himselfe sing this dolefull song I know not whether I shall be saued or not and looke how the other may say I knowe I shall be saued because God hath sealed me with his spirit so may this say I am sure to bee damned continuing in this case because I haue not faith but only a wauering doubtfull opinion We may see by this how beneficiall they are and mercifull to their owne soules which with all their power day and night giue vp themselues to seeke after the knowledge and obedience of the Lordes will for not giuing ouer nor waxing wearie they shall in continuance of time if they ply it hard finde such a blessing from the Lorde in the increase of faith and vertue that will cause them to say wee haue not lost our labor On the other side we may see how vnkind and cruell they are to themselues which through idlenes and sloth in seeking after God with their daily and continuall sinnes doe euen as it were cut the throat of their faith seeing they can not haue trust in him whome they doe so much disobey This place is as a mightie engine to ouerthrowe the vanitie of sundrie opinions which doe reigne in men As first of all in those which crie out against this doctrine as a thing which will make men carelesse and idle in the seruice of God and stoppe the course of good works I beseech you marke how wel these great wise men haue profited in Gods schoole see how they agree with the holy Apostle he saith we are to giue all our studie diligence in good works to come to the sure and vndoubted knowledge that wee be chosen vnto life they say quite contrarie if ye will haue men carefull of well doing away with the doctrine of election for it will marre all thus the wisdome of flesh doth proudly lift vp it selfe euen against God but how foolishly a verie childe may see Doeth that thing which wee can not come to the knowledge of without exceeding care of godlines abundance of vertue and plentie of all good workes destroy in men the study and care of good workes But proude flesh is worthily blind Some other although not thus brutishly blinded yet greatly ouerseene when they thinke on this doctrine which is set vp vnto vs as the mark for vs to aime at in all our doings and the triall whether wee haue done well or not I meane the triall in this respect and when a man hath done many good deeds he shall know he hath not done them wel if he yet doubt whether he be one of Gods chosen for howsoeuer he passeth it ouer yet his conscience which doeth in some sort know that hee hath not dealt but for vaineglorie or some other sinister respect will not suffer him to haue this faith For God doth not worke so darkely by his spirit in men but that they may learne to knowe whether it be of him if they would make a due triall because wee must not rest in the outward doing of good things but in the right doing Let him therefore which giueth himselfe to doe good workes and yet feeleth not this which S. Peter saith wee shall suspect that his doings are mis-shapen and be carefull to fashion them after the rules of the word A third sort of men there be which with might and maine will defend this doctrine that men ought to be sure of saluation that we can not more honour God then to giue full credit
to his promises and because the plaine testimony of the scripture compelleth them they affirme it constantly and condemne the contrarie as a soule errour that God hath chosen men and men come to feele and to know this And therefore because it is a true doctrine they say also that they themselues are sure that God hath chosen them but when they take not the way to become sure which S. Peter hath here set downe but goe in a contrarie path and are spotted with filthy crimes wee may boldly say they be lyars for although they brag with their tongues of that that they should be yet there is a birde in their brest which doth sing in a cōtrary note telleth them plainly what they be Another kind of men there be which in no case can be perswaded that any man can be sure of saluation and therefore with scoffes they aske of them which professe the word when God told them so If it were a thing which were not to be or could not be knowen then the Apostle hath greatly ouershot himselfe in telling vs how wee shall come to be sure But aske a question of them whether they doe not beleeue in God euery one will answere I put all my whole trust in him reason then a little further and tell them that the Scripture which can not lie saith That all which trust in God shall be saued how then will they ioyne these togither that they trust in God and yet doubt whether they shall be saued can God deceiue or say they they know not what Vndoubtedly if they did know that they haue trust they should also know they can not perish But let vs learne by this the miserie of our time in which men do still thinke this doctrine to be strange Now let vs come to the particular application of this doctrine in which euery one must come home to himselfe remembring first that such as God hath called home to himselfe and chosen to be his children he doth also giue vnto them true faith and feeling that they bee his elect and such as perceiue no such thing in themselues are in a verie miserable case and as yet wee may say forlorne creatures therefore euery man in himselfe must aske this question of his owne soule How goeth the matter with thee Art thou sure God hath chosē thee Doest thou feele any assurance of eternal life The conscience will answere vprightly if wee be not negligent to make inquirie then if we find this within I am not sure for I doubt and stagger we must inquire with our selues thus what is the cause God is faithfull which hath promised eternall life vnto all which beleeue our heart will make answere Thou regardest not the feare of God thou art full of foule sinnes euill lustes doe reigne in thee thou doest not study for the knowledge of Gods worde thou art vnfruitfull and barren in good workes therefore thou canst not say I am led by the spirit of God and therefore sure I shall be saued If he be wise he will not stay here as the manner of fooles is saying I am not sure indeed neither do I thinke any man can be I commit it to God let him doe with me what he will these speeches may seeme to haue some wit godlines in them but they are indeed deuilish and madde because God hath taught vs a contrary lesson in this place but go this steppe further may I come to this assurance and which is the way The Lord doth answere by his Apostle Thou maiest come to this assurance and pointeth him out the way euē that which you haue heard wherein he must painefully trauell and goe forwarde not for a gird or a braid and waxe idle againe but still labour for these men had gone a great way and yet they are willed to proceede still if the Lorde guie not this assurance we are to labour so much the more and to be so much the more importunate to suspect our iudgement and to seeke for knowledge to call our selues to a more strait account to set a watch ouer our affections to see with what mind we doe things to foster no sinne willingly in vs nor to be slacke to any good worke which God hath appointed to call crie vnto God for faith and his spirit to guide vs to vse the means diligently which God hath appointed as the hearing searching meditating in the word thus in time for it is wroght in mē by degrees they neuer come to the full God wil let thē see that he is their God That neither life nor death height or depth things present or things to come Angels principalities nor powers nor any creature shall separate vs from his loue in Christ It followeth in the next verse For by this meanes an entring shall be ministred vnto you abundantly into the euerlasting kingdome of our Lord Iesus Christ This is a confirmation of the last clause of the former sentence where he saith If you doe these things you shall neuer fall and why because you shall haue a great entrance into the eternall kingdome of Christ as that is a confirmation of the other where he saith Make your calling election sure as the reason followeth there Ye shall come to be sure how because he which proceedeth so far that he knoweth he shall neuer fall away from God to destruction he is as it must needs be sure also that he is chosen for hee speaketh not here of euery particular fall into sin which is of the most godly but saith S. Peter I tell you if you do these things ye shall neuer fall not because there is any such stablenes in our selues or in our own works but we know that they be the fruits of Gods spirit in vs which is his seale set vpon none but those whome he doth marke vp to life eternall he is vnchangeable so it followeth here Ye shall not fall for they that haue a rich entrance into the kingdome of Christ which is euerlasting so that Christ doth raigne in them as hee doth in all the faithfull by his spirit can not fall vntill the power of Christ faile and his kingdome come to an end For we must note that the force of the reason resteth in the difference which is between the kingdome of Christ and the kingdomes of this world in which though they be neuer so mightie and full of pollicie and wisedome yet they should come to an end and therefore a man can not rightly say vnto the subiectes you haue a mightie prince who is bountifull and gracious your peace therefore and happie estate shall endure for euer nay the mightie may bee ouercome if not by men at least wise by death and so they may bee to day in peace and good estate to morrow all in an vprore to day vnder a louing and gracious prince to morrow vnder a fierce tyrant so vncertaine is the state of the kingdome of
naked and destitute of daily foode 16 And one of you say vnto them Depart in peace warme your selues and fill your bellies notwithstanding ye giue them not those things which are needfull to the bodie what helpeth it 17 Euen so the faith if it haue no workes is dead in it selfe 18 But some man might say Thou hast the faith and I haue workes shew me thy faith out of thy workes and I will shew thee my faith by my workes 19 Thou beleeuest that there is one God thou doest well the diuels also beleeue it tremble 20 But wilt thou vnderstand O thou vaine man that the faith which is without works is dead 21 Was not Abraham our Father iustified through workes when hee offered Isaac his sonne vpon the Altar 22 Seest thou not that the faith wrought with his workes and through the workes was the faith made perfect 23 And the Scripture was fulfilled which sayth Abraham beleeued God and it was imputed vnto him for righteousnesse and he was called the friend of God 24 Ye see then how that of workes a man is iustified and not of faith only 25 Likewise also was not Rahab the harlot iustified through workes when she had receiued the messengers and sent them out another way 26 For as the bodie without the spirit is dead euen so the faith without workes is dead I Haue chosen this portion of scripture to interpret because there is very great vse and commoditie in the true and right vnderstanding thereof and the doctrine therein contained is most necessarie for all Christians to know First because it doth directly and fully ouerthrow beat downe all carnall profession of the Gospell shewing that the common and dead faith cannot saue a man Secondly because it is the principall piller which the Papists doe leane vnto and the chiefe place of Scripture which they doe peruert and abuse to prooue and establish Iustification by workes and the merits of men and to ouerthrow the free Iustification wee haue in our Lord Iesus Christ through faith The hold which they take in this point is vpon the speeches and phrases which the Apostle doth vse as when he saith Abraham our father was iustified through workes Also Rahab the Harlot was iustified through workes Likewise ye see that of workes a man is iustified and not of faith onely Herein the two Apostles of Christ Saint Paul and Saint Iames do seeme to be flat contrarie the one to the other for whereas Saint Paul saith Abraham was iustified by faith alone and not by workes Saint Iames saith he was iustified by workes Saint Paul saith and prooueth by sundrie and inuincible reasons that a man is iustified by faith alone without the workes of the law Saint Iames saith ye see that a man is iustified by workes and not by faith only This contrarietie is but in appearance for they both wrote by one spirite which is alwaies like himselfe and alwaies agreeth with himselfe The whole blame thereof is to light vpon vs that wee are so dimme sighted as not to see how these two seruants of GOD doe iumpe and agree together without any iarre at all I thinke it needefull for this cause before I come to handle the words of the Text as they lye in order first to take away this shewe of discorde If any man will demaund what cause there was which made them to appeare in outward shew so contrarie the one to the other I answere that although there be no contrarietie in the matter it selfe which they teach yet the diuersitie of the schollers which they lighted vpon the contrary affection of those whom they instructed caused them to vse a diuers and contrarie order of teaching Saint Paul hauing to deale with such as would seeke to be iustified partly by faith in Christ and partly by their owne deedes or the deedes of the Law vseth this order first shewing that we were lost and condemned in our selues then next iustified and saued through the merites of Christ afterward that we are sanctified in him and must shew foorth the fruites of our faith in a pure and holie life Saint Iames lighting vpon another sort of men which confessed the free iustification through faith in Christ yet in this they were deceiued that they did not consider how all those that are iustified are sanctified how all those that are in christ Iesus are new creatures that they are new borne and walke not after the flesh but after the spirit that the true liuely and iustifying faith doth bring foorth the fruites of righteousnesse in a holie conuersation Now because this cannot be remooued or separated from the right and liuely faith Saint Iames goeth as it were backward and prooueth that where this latter that is to say the fruites of faith are wanting there faith is wanting and so his drift is to shew that all vngodly and carnall professours of Christ haue but a dead faith which in no respect is able for to helpe or saue them A second cause why they seeme so much to differ is herein that men doe not marke well how they handle not the selfe same matter nor haue not the same drift For Saint Paul laboureth to prooue that the true faith doth ioyne vs to Christ and thereby saue vs. Saint Iames here beateth vpon this poynt that the dead faith which is but a bare image of the right faith cannot profite a man this shall appeare in the wordes of the Text and also a third cause is that they doe not take this word iustified in the same sense but diuersly as it shall bee prooued afterward Now will I come vnto the Text. What auaileth it my brethren though a man saith hee hath faith when he hath no workes can the faith saue him This is his proposition and the matter which he will dispute vpon in the whole text following thus much it is in effect that it doth not auaile a man to say he hath faith nor it doth not profit him to boast and bragge and to make profession thereof when he hath no good workes the reason is this because it cannot saue him marke and obserue this well for here at the first enterance the blindnesse of the Papists and their follie doth manifestlie bewray it selfe when as they doe not see nor vnderstand that it is not the purpose of the Apostle in this place to dispute vpon this point whether the true faith doth saue iustifie or not but to shewe that such as haue not good workes haue not the true faith in them and therefore whatsoeuer they professe they cannot bee saued For hee doth not propound his matter thus what auaileth it though a man haue faith and haue not workes but What auaileth it though a man say hee hath faith and hath not workes Whereby it is very manifest that when Saint Iames doth attibute the name of faith vnto this dead image hee doth it not in proper but in abusine speech and after
the manner of those men which called it saith when as in very deede it is none but onely a certaine resemblance and shadowe thereof Thus much for this enterance and state of his disputation now follow his reasons by which hee doth prooue that this kinde of faith cannot auaile or profit a man for hee doth prcoue it very strongly and pithelie The first of them is taken from a comparison or similitude which hee setteth downe thus If a brother or a sister bee naked and destitute of daily foode and one of you say vnto them Depart in peace warme your selues and sill your bellies notwithstanding ye giue them not those things which are needfull to the booie what helpeth it This is the summe of the matter There commeth vnto you a poore man or a poore woman which lacketh clothes and sustenance you giue them gentle and faire words God helpe ye God succour ye and send yee releefe but yee giue them nothing can this helpe the poore man or the poore woman Shall they not for all your louing words sterue for cold and dye for hunger if euery man should serue them so and giue them no other almes Why doe ye not see then that as this almes and liberalitie to the poore which is but in faire speeches is colde and doth not helpe so in like manner the faith which is but in words and outward profession of speech although it be with neuer so great bragges is dead and then further why doe ye not vnderstand that a thing which is weake and dead in it selfe can by no meanes haue power to giue life and to saue But obserue it a little better thus the comparison standeth if that liberalitie which is onely in words bee cold or dead and doth not profite the poore nor make him a liberall man which vseth it then it followeth also that that faith which is onely in speech is dead and therefore cannot saue or profite him which hath it if words onely could profite or cause it to be faith why should not words also profit the poore man or woman which is destitute If words onely can make a faithful man why shuld not words make a liberall man If for a man to say he hath faith be of that power to do the greatest things as namely to couple vs to Christ to raise the soule frō death to life to put the diuell to flight to ouercome the world should it not be able to do the lesser that is to say so far to preuaile with vs to haue such power in vs as to bring forth good works Deere brethrē know that if it be aliue do the former it must needs do this if it do not this latter thē surely it is dead and can doe nothing to saue vs. This is a most plaine and forcible reason to proue that the faith of a carnall and worldly Gospeller is but a dead shew of faith and therefore he is not iustified nor saued neither can be iustified nor saued thereby seeing it hath no life in it selfe to worke and to bring foorth fruites it cannot giue life vnto him for how should it bring that which it hath not To set it foorth more plainly thus the Apostle addeth but some man might say thou hast the faith and I haue workes shew mee thy faith by thy works and I will shew thee my faith by my workes He sheweth here how euerie simple man which is a true Christian may be able to deale against the greatest and most skilfull Doctor that is to prooue that hee hath no faith if he haue not good works for when he saith Some man will say it is as much as if he had sayd any man may say thou hast faith that is thou makest thy boast that thou hast faith shewe it by thy workes because faith is an holy thing wrought by Gods spirite and a liuely and mightie thing therefore it cannot be without holy and good actions For as a man is knowne to bee dead when he doth not breathe cannot stirre see heare and such like and contrariwise when hee doth any of these he is knowne to bee aliue euen so is it with faith if it can or do bring foorth no good works then is it dead on the contrary part the actions and stirring thereof doe shew it to be aliue This is a strong place against all those which doe not onely vaunt themselues of a vaine and dead beleefe but also would leaue no mark to know who are of God and who are of the diuell Let a man take them tardie in any foule vice wherein they wallow and say vnto them ye are out of the way ye haue not the true beleefe in God ye are couetous ye are a worldling ye are a drunkard and an adulterer or such like their answere is readie Who made you able to iudge can you tell how I beleeue will you take vpon you to see what is in my heart whatsoeuer you say I haue as good a beleefe as your selfe Marke well now I pray ye for here ye may learne how to answere such sellowes say thus vnto them Faith indeed of it selfe is a secret thing in the heart but yet because it can no more be without good deedes then fire can be without heat the Lord doth bid vs by his Apostle to say vnto you shewe mee your faith by your workes and when your tongue is foule and your deedes are wicked most certain it is that the heart is vncleane there is no right faith for that doth purge the heart as S. Peter saith Act. 15. Looke but vpon mens words and outward brags of their beleefe and ye would thinke there were such plentie of faith that there could be almost no more euery man doth so strongly beleeue in Christ But come to this touchstone and triall which is here giuen vs shew thy faith by thy workes and it shall by and by carrie vs so farre on the other side when wee see such flouds of all horrible and beastly sinnes that it will cause vs to thinke vpon this saying When the sonne of man commeth shall he finde faith vpon the earth For if this be true as it is most true because God himselfe hath set it downe that the faith which is without good workes is dead and those are Infidels which like bruit beasts care not but for the things of this world and make no conscience of committing all kinde of euill workes Doe ye suppose that if the sonne of man should now come that he should finde any great store of faith Alas alas how many are the sinfull deedes of the most men which shew that they haue no faith How few are the good workes and how weake euen in the small remnant of the godlie which doth declare how poore and slender their faith is But wee must yet proceede further in this matter and as it were strike it a little deeper As men are wilie to deceiue themselues so they will here
departed Doeth not this improoue the faith of those which for the religion of GOD are so farre off from hazarding their liues and goods that they dare not be seene when neuer so little danger doth arise wherein are those like vnto Rahab which will turne with euery winde and a man can not tell what religion they be of they will be sure to row with the tide and neuer to striue against the streame doe such now iustifie them selues like Rahab haue they such a faith as shee had No dearely beloued they are as yet verie infidels and loue them selues and the worlde more then they loue GOD and his truth this thing then is most euident that the true beleefe doth make all those that haue it ready and willing to lose their liues and their goods for the Gospell this must not seeme to be a strange doctrine when as our Sauiour telleth vs in sundry places that hee that doth not forsake all and take vp his crosse and follow him can not be his disciple Well wee must therefore be so hote and zealous in the profession of true religion that it cause vs to forget our owne state and commoditie we must haue so burning a loue to Gods trueth that nothing may be able to quench the same Wee must not stagger and varie because wee shall endure trouble Let vs conclude this point wherein it is proued that they erre and are deceiued which do not make account of keeping religion pure of louing it before all other things and so of giuing to God his due honour Remember that from hence ye are to fetch the first part of the true description of a godly man and the triall of the iustifying faith which is but one and therefore worketh alike in all which are partakers of it though not in the like measure and withall marke how farre the holy ghost doth differ in setting forth a righteous man from the common manner of worldlings whereas he taketh it to be the chiefe worke which respecteth God himselfe his truth they passe ouer that and count it no matter though a man be an idolater or superstitious or a swearer which doeth not reuerence the name of God so that hee be a friendly man to his friend and such like how great an enemie he be to the worde of God it skilleth not these are bruit beasts without vnderstanding verie Atheistes which will say plainly they can see no difference betweene the papists and the professours of the gospell both because they are not able to iudge of doctrine and also that they look but vnto men Now let vs come to the second thing wherein they erre and which this text doth confute sharply they suppose as I told ye that men are to haue no further regard but to this not to hurt passing by all those duties wherein they are to doe good vnto their brethren not duly considering how the lawe of God doth not only bind vs to abstaine from hurting our neighbour but also doth most straigtly tie vs to doe all good deeds vnto them so that he is guilty before God not only which committeth that which the lawe forbiddeth but also which leaueth the thing vndone which the law inioyneth Now then because the true faith bringeth vs to haue care to obey God wholly Saint lames requireth that a man should shewe his faith not onely by leauing that which is euill but also by the perfourmance of that which is good for thus he saith Shew me thy faith by thy deeds and that faith which is without workes is dead Here by the way obserue by comparison how farre off are those from grace which swarme full of vncleane vices and their whole race is nothing but a continuall sinning whereas this is euidently here prooued that such men as carrie a great shewe of vprightnes in refraining from sundrie vices are still without testimonie of true beleefe because their holy deeds doe not appeare for when as the holy scriptures doe testifie that the heart is purified by faith that those are borne againe in the new and spirituall birth that they are new creatures and haue a new heart and a right spirit created and renued in them it must needs be that they are prepared vnto euery good worke they haue not only put off the olde man with his corrupt lustes but haue also put on the new man which is created in righteousnes true holines as they haue walked in darkenes so now they walke in the light There is one step yet further in this matter I trust that as yee will confesse this That if those doe not beleeue well which haue no good workes to shewe although they bee in some things vpright and much more the foule filthy liuers which dishonour God and his truth so ye will also be brought to see that those miserable men are yet further off which barke against this holy doctrine and can not abide that a man should say to the wicked and vngodly thou art in the way to hell thou shalt die the death if thou returne not from these euils They may thunder and raile against men and say they vtter damnation but let them looke if they can quench the light which the holy ghost hath giuen in this text Let vs returne to the former matter againe Wee must not only abstaine frō euil but also do good there be many likewise deceiued in their doing good restraining it to the baser and lesser part they looke but vnto the bodies of their brethren and suppose they are to haue no further regard but of them to relieue and ease the miseries of the flesh let the soule be neuer so blind neuer so sick in neuer so great danger of eternall destruction they haue no pitie of that which doeth bewray that they see no further then this life they haue no true loue nor pitie in them for then would they loue the soules of men which are so precious they would pitie the wofull miserie that they be in For how absurd a thing is this that one should be carefull to case the calamitie which lasteth but for a day and not respect that which is eternall I must therfore here againe admonish ye that such as will haue proofe of their faith by good workes must exercise the same as well to the soules as to the bodies of men and because therin doth stand the greatest loue of all other they are therein to shew themselues most earnest There is no more excellent note of faith and of the true feare and loue of God then when a man is grieued and mourneth to see men out of the way to life running headlong in their sinnes vnto destruction and when as he doth in loue and pitie admonish them and seeke by instruction to draw them out of the snares of the deuill On the contrary side hee can neuer say he hath any droppe of grace which delighteth and sporteth himselfe at the lewde and wanton behauiour
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