and fulfilling his lustes Nowe by faith in the Gospel this image is restored and built vp in vs againe whilest we receiue the spirite of sanctification ioyned with the same If men did know this first that all happinesse in men is to be made partakers of the nature of God to communicate with him and then that this is wrought only by the Gospel men woulde not so lothsomely despise it and preferre euery light commoditie and trifling pleasure before it men woulde not seeke to disgrace slander it men would not be so soone wearie in hearing of it nor thinke euery houre ten while they bee at it Finally men vnlesse they were mad men would not as they do now almost euery where thinke them selues best at ease when it is furthest from them for who would willingly throwe himselfe headlong to destruction who would so play the mad beastes as to thrust God from them refuse to bee made partakers of his heauenly nature which al they doe that haue as yet felt no sweetnesse in the Gospell or at least haue so little tasted it that it can scarse obtaine colde lone at their hands But there needeth somwhat to be said vpō the phrase of spech which S. Peter vseth for it is somewhat hard to some as it was in old time fouly abused by heretikes so is it wickedly at this day peruerted by the louely Familie which holding this doctrine that men are deified and God is hominified as their language is meaning that the very essence and substance of God is transsused into men and his substance theirs mingled together take great holde of this that the Apostle saith wee are made partakers of the diuine nature But you shal see that euery simple man may easily confute thē if we aske what the nature of an horse is wil a man answere that he is made of the earth then a horse and a man are both of one nature for man is also made of the earth it is manifest thē that none is so foolish but hee will confesse that when we speake of the nature of any thing we meane not the substāce but the qualities properties euen so in this place we must needs graunt that by the diuine nature in this place is nothing els ment but that there should be such a nature and such qualities in men as may carrye a resemblance of the diuine nature as for example god is holy wee must bee holy he is pure good iust gracious bountiful louing merciful all these and such like must be also in vs we shal also come to be partakers of life of glory of ioye of happinesse and eternitie and so in a neerer sorte to bee partakers of the diuine nature What are all those now the better which haue so receiued the precious promises that their qualities are euen as agreeable to the nature of GOD as light is with darkenesse or Heauen with Hell or Christe with Beliall Sith so manie shamefull and beastly sinnes flowe and raigne in them which are so many partakinges of the Diuelishe nature let them for shame denye that they haue ought wherein they communicate with GOD in anye thing sauing a bare profession Then what is it which maketh a good man The promises of the Gospell What is it which bringeth life and saluation The Gospel Who are they which haue imbraced the promises haue the true and liuely faith The holy Who are they whom God hath called to life eternall to bee those whome hee loueth as children bearing his Image The pure and vndefiled in the last clause of this verse he sheweth his meaning very plainly In that saieth hee yee flie the corruptions which are in the world through lust this is the way to bee made partakers of the diuine nature for as corruptions and filthie defilinges the more they cleaue vnto vs the more they separate vs from the Lord so contrariwise the more a man doeth flie and eschewe them so much the neerer hee doeth approch vnto God who is the fountaine of all puritie We are here to note that S. Peter maketh al corruption and naughtinesse in the worlde to spring out of concupiscence or as it is vsually translated lust where wee must learne first what this concupiscence or lust is which is heere saide to bee as it were the seate of sinne and indeede it is the roote and fountaine out of which groweth floweth al euill that is committed in the world either in thought worde or deede to be short this is that which is forbiddē in the tenth cōmādemēt whē he saith Thou shalt not couer at least so much of it is forbidden there as pertaineth to the second table that is the roote fountaine of all euil against men for there is nothing recited in the same last commandement but towarde men when our Sauiour Christ setteth foorth the summe of the first table hee saith it is to loue the Lorde with all the heart with al the soule c. Now where the whole hart is required there concupiscence must needs be forbiddē but ye wil say what is it wherin doth it consist It is not in deeds words nor thoughts but a more close inward sicknes bred as they say in the bones the natural blot spot of originall sinne which we haue by inheritance from our first parents bring with vs out of our mothers wōb out of which al euil thoughts desires do arise in vs. S. Iames in the first chap. of his Epistle maketh it the wombe mother which conceiueth bringeth forth sinne Let no man saith hee when he is tempted say I am tempted of God for God cannot be tempted with euill neither tēpteth he any mā but euery one is tempted when he is drawne away by his own concupiscence is entised thē lust when it hath conceiued bringeth forth sinne sinne whē it is finished bringeth forth death The first thing we haue here to note in this doctrine is this that all corruptiō is of our selues not comming from any outward cause it is true that Satan is an instrument as it were the bellowes to stirre and kindle in vs the lustes of sinne and beareth a very great stroke in the matter but if it were not for this concupiscence that is in vs hee coulde not bring his matters to passe the prouocations and alurementes of wicked men are so many meanes to driue vs and draw vs into sinne but yet the cause is in our selues A chiefe point to bee obserued that wee may learne to condemne our selues when wee haue done amisse and not after the maner of men which looke when they haue faulted howe they may disburthen themselues and be discharged of the blame and therefore they will either crie out of the Diuell as though hee as they say ought them a shame or els they will say woe worth such or suche that euer I knew them if it had not been for them I should
c. A man may demand what maner of order is here vsed in willing vs to ioyne godlines to patience then to godlines brotherly kindnesse is not godlines the whole or the general these brāches are members of it True it is that this worde is often vsed generally to comprehende al goodnesse but in this place it comprehendeth but the first table of the lawe wherein wee are willed to bee deuout or zealous a very necessarie caueat to beware that we doe not become so patient that we forget to be zealous in the Lords quarrel it is as if Saint Peter should haue said I woulde not haue you so meeke as to beare and put vp al I woulde haue you withal to bee 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 dishonored his trueth defaced his seruants slaundered they can heare and see and yet bee as meeke as a Lambe but if themselues bee touched yee shal see them playe the Lions and of luke warme to become fire hot this therefore is no patience which wanteth godlinesse Wee must learne then both with patience and meeknes to deale in the Lords matters also with feruent zeale least in steed of this excellent vertue of patience which was commended vnto vs there be nothing but a prophane vngodlines an irreligious mildnesse in which at this day moe do offend then through impatience for these Athiests haue this as an excuse very readily Are we not cōmanded to be gentle and soft Is it not our duetie to maintaine loue and charitie with our neighbours Indeede they bee great swearers and somtime they vse to speake against gods worde if they be awry I think they shal answere for themselues if we should gainesay or seeme to reprooue them they woulde not take it wel therefore I thinke good not to disquiet them Heere is nowe wonderfull patience these are verye godlye and charitable persons yea euen a treacherie towardes GOD and men For is there any of them which being slaundered with some foule crime whereby they should receiue great iniurie or bee spitefully rayled vppon if some of their neere friendes sitte by and holde their tongues when they know they be iniuried that cannot by and by feele say this was cold friendship that they could not haue dealt so vnlouingly towardes their friendes by whome soeuer they should haue heard them so abused they could not haue held their tongues Thē belike God nor his truth are none of their deare friends that they can put vp such iniurie done towards him There is plentie of this patience in all places but godlinesse cannot bee suffered to come neere for he is a breake peace and a very vnpleasant felow hee is ouer rough and precise and ouer captious there was good neighbourhood and friendshippe before he came they could be merie together and bee in vnitie without anye iarre had it not bene better to vse gentlenesse and patience then to haue this broyle for there is nothing better then loue and where that is not there is nothing good O miserable daies this is the good loue now amōg mē that they cannot loue one another but they must hate God to haue peace and concorde with men to bee at ods with God for mens sake to put vp the dishonoring of his name not to continue in patience vnlesse godlinesse bee wanting The vngodly world and lewde nature that is in men taketh occasion to accuse godly zeale vnder this pretence and to finde fault with the preaching of the worde because say they it setteth men at strife But we must learne in this place to ioine godlinesse with our patience for otherwise we shal be found to be nothing els but irreligious and prophane dogges although wee pretende loue neuer somuch The time wil not suffer to handle the rest which remaineth in this text Let vs remember that which hath beene said giue all diligence to pursue these excellent vertues that so wee may approue our selues to be right Christians and looke for the blessed hope promised in Iesu Christ The third Sermon 7 And with godlines brotherly kindnes and with brotherly kindnes loue 8 For if these things be with you and abound they will make you that ye shal not be idle nor vnfruitful in the knowledge of our Lorde Iesus Christ 9 For he that hath not these thinges it blind and seeth not a farre of and hath forgottē that he was purged from his olde sinnes ANd with godlinesse brotherly kindnes c. Wee haue heard already that with our faith must be ioyned vertue or godly deedes which it cannot be without if it be 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 therevnto must be ioined godlines There remaine yet two branches of these special vertues about which wee are to trauell the first of these is brotherly loue or kindenesse which must be yoked with godlines as I said that this godlines he speaketh of is referred to the first table of the law respecting God and his religion that wee bee sound and zelous in the same and not as those which are for al times and al religions and therefore care not what bee saide against religion beeing very belliegods and Atheists so this is referred to the seconde table shewing what wee owe vnto men This is very fitly and necessarily added for as there bee many which regarding men onely howe to please and not to grieue or offende them altogether forgetting their dutie towards the Lord God and wholy shutting him out as thogh their chief care should be of men let pas godlines so there bee some that offend on the other side which looking alwaies so high as to haue respect to the Lord and his trueth to bee earnest and firie in that ouerlooke men forgetting the dueties which they owe vnto them the holye Apostle meeteth with this mischief and telleth vs that we must so loue God that we also loue men ioyne saith hee to your godlinesse brotherly kindnesse for vnlesse this be ioyned and goe with our zeale of Gods worde it is no true godlinesse although wee bee neuer so sounde in iudgement and seeme to be as hotte as Moyses or Elias yea euen to be swallowed vp with burning zeale for it doeth not proceede from Gods spirite who doeth also worke the loue towardes men wheresoeuer hee goeth but it doeth proceede of some corrupt cause as of vaineglorie or selfe loue and such like and deserueth not indeede tobee called godly deuotion no more then the true faith can be without vertue or deserueth to be 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 towardes men True it is that to be
zealous in spirite is a singular and speciall gift of God and they which be without it are but brutish senslesse creatures not knowing God nor howe precious his glory is yet this must be loâ—ed vnto in euerie one of vs whether we beare a loâ—ing 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 worde of God this is one chiefe point of doctrine which is taught in it that we be louing and kind vnto men Therefore as Saint Paule 1. Cor. 13. sheweth that very excellent giftes doe not profite without loue so likewise in this place wee be taught that if wee woulde seeme to bee godly and haue not loue it is nothing worth Let euery man therefore lay this doctrine to his hearte that hee must be earnest in the causes of the Lorde zealous in religion preferring God and his truth before all men whosoeuer and whatsoeuer they be but yet withal that he must looke downe vnto men rendring vnto them their due also this doing hee may beholde hee is in the right way Vnto this brotherly loue wee bee charged to ioyne loue It may bee heere demanded againe what manner of speeche this is which the Apostle doeth vse for is not brotherly kindnesse or brotherly loue as the word doth signifie and loue al one We must bee farre from thinking Saint Peter to deale with so little heede as to wil vs to ioyne the very same thing to the same wee must therefore seeke a difference betweene these two We may take this difference either that the first of these doth expresse what wee owe towards the Godly who be chiefly called the brethren and the latter what we owe vnto all both good and bad or els the former doth signifie the inwarde affection of loue and the latter the outward practise of the same for the doctrine in both these is needful to be opened If we take then the former sense we be willed to ioine with our loue towards the godly and faithful brethren whom we ought chiefly and more dearely to fauour a loue also which may reache euen ouer al good and bad friend and foe This Saint Paule teacheth when he willeth vs to do good to all men but especially to theÌ„ which are of the householde of faith So that we must acknowledge our selues bounde in some sort euen to the wicked according as our Sauiour doth teach Math. 5. Blesse them which curse you pray for them whiche hate and persecute you and Saint Paul saith Rom. 12. If thine enemie hunger feede him if he thirst giue him drinke Well then although this bee very harde to mans nature yet the Lorde doeth streightly require it at our hands and so that if this bee wanting wee doe but deceiue our selues If we take it in the latter sense the first worde to signifie the inward affection of loue the other the outward practise then we haue heere a notable point to be obserued not to ouershoote our selues in our loue in iudging it to be right sincere when it is halting and lame for many when they heare that we are so straightly charged for to loue our neighbours that with out the same there is nothing good in vs or which God accepteth looke no further but thus whether they bear any grudge or euil wil in their mindes if they caÌ„ say I hurt no maÌ„ nor I meane no hurt to any they persuade theÌ„selues that this is an excellent loue And so a stone meaning no hurt may bee saide to loue other somwhat wiser do not only looke to that one thing whether they beare euil will but also whether they haue any kind of affection in them and here they stay when they shoulde goeyet this step further to see that this kindnes in them breaketh foorth into good and charitable deeds for there may be some louing affection in a man and yet bring foorth but sleÌ„der fruits bicause there is a great slouth in nature which hindreth men from putting their loue in vre for loue is laboursome and paineful as Saint Paule setteth it forth 1. Thes 1. when he saith Your laboring loue If then we wil loue the brethren heere is the touchstone by which we may proue our loue that wee spare not for any labour or cost nor yet waxe weery because loue is not like one that is lazie luskish loytring at home within a mans brest but steppeth abrod and is verie diligent neither doeth it preferre euery light commodity vaine pleasure before the benefite of the brethren Then by this it is manifest how that al those which would seeme to bee godly and yet haue cast away the care ouer their brethren at the least thus farre that they wil neither trauel nor be at any charge for other mens sake whose wealth they shold procure especially of the soule for therein lieth the chiefe trial of loue because it is a preposterous thing to be very tender ouer the bodie a rotten carkasse and to pitie the miserie thereof so much in the meane while not to care for that that is more precious namely the soule the relieuing and healing of which shal be the happinesse of the whole man for euer This I speake because wee see many that wil bestowe somewhat vpon the reliefe of the bodily miserie which haue no pitie vpon mé which wander in blindnes ignorance whose soules are famished pined for want of foode full of deadly woundes and sores which are not salued bounde in the bands and chaines of sinne holden vnder captiuitie by Satan euen readie to be swallowed vp of the bottomlesse gulfe of hell the cause in deede is that they haue not yet learned to pitie their owne soules and therefore cannot pitie the soules of their brethren for if they did know the spiritual miserie they woulde neither spare night nor day in trauelling to haue it eased wheras now contrariwise they can pull backe men from godlinesse and discourage them from seeking after saluation they can laugh sport themselues in their owne sinnes and in the sinnes of their neighbours as though there were no miserie therein finally being cruel murtherers of soules would neuertheles gladly be deemed charitable But their bountifull almes doth want seasoning Let vs learn therefore to pitie to shewe kindnes to the bodily necessitie of men and not to forget especially aboue al to procure with al diligence as much as lyeth in vs the saluation of their soules otherwise we can neuer be saide to ioyne loue and godlinesse together In that which followeth in the foure nexte verses there is shewed partly the great and singular commodities which wee shal reape if wee bee garnished with these foresaide vertues and partly the discommodities which we shal finde in the want of the same And this S. Peter setteth forth not staying in the bare declaratioÌ„ of the vertues which indeed of themselues beeing so precious
be chosen vnto life they say quite contrary if ye wil haue men careful of wel doing away with the doctrine of election for it will marre al thus the wisedome of fleshe doth proudly lift vp it selfe euen against God but howe foolishly a very child may see Doeth that thing which wee cannot come to the knowledge of without exceeding care of godlinesse abundance of vertue and plentie of all good woorkes destroy in men the studie and care of good workes But proud fleshe is worthily blind Some other although not thus bruitishly blinded yet greatly ouerseene when they thinke on this doctrine which is set vp vnto vs as the mark for vs to aime at in al our doings and the trial whether we haue done wel or not I meane the trial in this respecte and when a man hath done many good deedes hee shal know he hath not done them wel if hee yet doubt whether hee bee one of Gods chosen for howsoeuer hee passeth it ouer yet his conscience which doth in some sort know that he hath not dealt but for vaine glory or some other sinister respect wil not suffer him to haue this faith For God doth not woorke so darkely by his spirite in men but that they may learne to knowe whether it bee of him if they woulde make a due triall because wee must not rest in the outwarde doeing of good thinges but in the right doing Let him therefore whiche giueth him selfe to doe good woorkes and yet feeleth not this which Saint Peter saith we shal suspect that his doinges are mishapen and be careful to fashion them after the rules of the worde A thirde sort of men there be which with might and maine wil defende this doctrine that men ought to be sure of saluation that wee cannot more honour God then to giue ful credite to his promises and because the plaine testimonie of the scripture compelleth them they affirme it constantly and condemne the contrary as a foule errour that God hath chosen men and men come to feele to know this And therefore because it is a true doctrine they say also that they themselues are sure that God hath chosen them but when they take not the way to become sure which S. Peter here hath set downe but goe in a contrary path are spotted with filthie crimes wee may boldly say they be lyers for although they bragge with their tongues of that that they should bee yet there is a byrde in their brest which doth sing in a cōtrary note and telleth them plainely what they bee Another kinde of men there bee which in no case can be persuaded that any man may bee sure of his saluation and therfore with scoffs they aske of them which professe the word when God tolde them so If it were a thing whiche were not to bee or coulde not be knowne then the Apostle hath greatly ouershot himselfe in telling vs howe wee shal come to bee sure But aske a question of them whether they do not beleeue in God euery one wil answere I put al my whole trust in him reason then a little further and tel thē that the Scripture which cannot lye saith That al which trust in God shal be saued how then wil they ioyne these together that they truste in GOD and yet doubt whether they shal bee saued Can God deceiue or say they they know not what Vndoubtedly if they did know that they haue trust they shoulde also knowe they cannot perish But let vs learne by this the miserie of our time in which men doe stil thinke this doctrine to be straunge Nowe let vs come to the particuler application of this doctrine in which euery one must come home to himselfe remembring first that suche as God hath called home to himselfe and chosen to be his children hee doth also giue vnto them true faith and feeling that they bee his elect and such as perceiue no suche thinge in themselues are in a very miserable case and as yet we may say forlorne creatures therfore euerye man in him selfe must aske this question of his owne soule howe goeth the matter with thee Art thou sure GOD hath chosen thee Doest thou feele any assurance of eternal life The conscience wil answere vprightlie if wee be not negligent to make inquirie then if wee finde this within I am not sure for I doubt and stagger wee must inquire without selues thus what is the cause God is faithfull which hath promised eternal life vnto all which beleeue our heart wil make answere thou regardest not the feare of God thou art ful of foule sinnes euill lustes doe reigne in thee thou doest not studie for the knowledge of Gods word thou art vnfruiful and barren in good woorkes therfore thon canst not say I am led by the spirite of God and therefore sure I shal be saued if hee bee wise hee will not stay heere as the maner of fooles is saying I am not sure indeede neither do I thinke any man can bee I commit it to God let him doe with mee what he will these speeches may seeme to haue some wit and godlinesse in them but they are in deede diuelish and mad because God hath taught vs a contrary lesson in this place but goe this steppe further may I come to this assurance which is the way The Lorde doth answere by his Apostle thou maiest come to this assurance and pointeth him out the way euen that which you haue hard wherein hee must painefully trauel and goe forwarde not for a gird or a braide and waxe idle againe but still labour for these men had gone a great way and yet they are willed to proceede still if the Lorde giue not this assurance wee are to labour so much the more and to bee so much the more importunate to suspect our iudgement and to seeke for knowledge to call our selues to a more straite account to set a watch ouer our affections too see with what mynde wee doe things to foster no sin willingly in vs nor to bee slacke to any good worke which God hath appointed to cal and cry vnto God for faith and his spirite to guide vs to vse the meanes diligently which God hath appointed as the hearing searching meditating in the word thus in time for it is wrought in men by degrees they neuer come to the ful God will let them see that he is their God That neither life nor death height or depth thinges present or things to come Angels Principalities nor powers nor any creature shall separate vs from his loue in Christe It followeth in the next verse For by this meanes an entring shal be ministred vnto you abundantly into the euerlasting kingdome of our Lorde Iesus Christe This is a confirmation of the last clause of the former sentence where he saith If you doe these thinges you shal neuer fall and why because you shal haue a great entrance into the eternal kingdome of Christ as that is