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
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
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
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
circumcision was also mighty by me towards the Gentiles For the second this epistle was written by Peter in his extreame age when hee had euen finished his course and was ready to lay downe his tabernacle as he speaketh here in the 14. verse As for the occasions which moued him to write they shall appeare in the particular handling of the matters 1. Now let vs come to the words of the Text the 1. verse hath two members In the former he setteth foorth his own dignitie that he is not onlie a setuant of God but a principall seruant and one which commeth vnto them as the Ambassadour of God to the ende that they might knowe that they had to do with God and not with men and so submit themselues to the doctrine and message which hee brought for whatsocuer God spake by the Apostles he so guided their tongue and penne by his Spirit that nothing which they spake or wrote was their owne but altogether his In the second member hee setteth foorth the dignitie which those to whome hee writ had with himselfe in these words To those which haue obtained the like precious faith with vs as if hee should say Although I bee aboue you in the Apostolical dignitie and function yet you are equall with me and with the rest of the Apostles in the chiefe and principall dignitie and in that wherein all happinesse doth consist euen our precious faith Heere it may be demaunded how Saint Peter can ascribe vnto them a faith equall or like precious with his owne seeing hee did so farre excell them in giftes and graces as in knowledge and strength of faith The answere is easie enough namelie that this comparison is not made in the measure and quantitie of faith for therein some haue excelled others far because GOD doth not giue his giftes to all alike but in the effect which is the apprehending of Christ with all his merites which the weake faith doth as well as the strong and therefore in this respect is equally precious This I speake not to make any slouthfull when as the Scriptures doe pricke vs forwarde so much to seeke increase of faith but for the comfort and hartening of the weake which feeling their infirmitie and weaknesse of faith if it were not for this which the Apostle speaketh might doubt whether they were partakers of the same happinesse with them now hearing this they may bee well assured although their faith should bee but as a graine of mustard-seed yet if it bee true faith it coupleth them to Christ maketh them partakers of redemption to haue their sins washed away in his blood of righteousnesse to bee couered with his obedience of life to bee heires of the kingdome of glorie as well as the faith of Peter or any other Vnto this is also ioyned that wherein the stablenesse of this their faith doth stande as vpon a sure foundation euen the righteousnesse of GOD and of our Sauiour Iesus Christ And indeede the building of faith is so waightie and the frame so heauie that it can stand vpon no other foundation but this that is to say the righteousnesse faithfulnesse or trueth of GOD which cannot lie For if wee would perswade a man to beleeue by this reason that the thing which wee speake is that which hath beene taught by diuers men of great learning and singular godlinesse yet because wee knowe that all men are lyers except wee be fure that the thinges which they speake be those which God hath spoken we shall still wauer and our faith shall bee no faith which alone can rest in the authoritie of God and not of men 2 The second verse containeth his salutation euen that which is common to him with Paul the other Apostles wishing grace and peace to those vnto whome they write And this they doe because it is the chiefe scope and principall end of their ministerie to bring men againe into Gods fauour and to be reconciled vnto him Of this thing speaketh S. Paule 2. Cor 5.18 saying All things are of God which hath reconciled vs to himselfe by Iesus Christ and hath giuen vnto vs the ministerie of reconciliation for God was in Christ and reconciled the world to himselfe not imputing their sinnes vnto them and hath committed vnto vs the word of reconciliation Now then are we Ambassadours for Christ as though God did beseech you through vs wee pray you in Christ his steed that you be reconciled to God This being the chiefe end of their tranell causeth them so earnestly to wish it for the people and to bee so serious not onely in teaching them this generallie but also pointing out as it were with the finger the way to the same and that not only in their doctrine but also in their liues Whosoeuer digresseth or casteth his eies aside from this mark and end of his ministerie ceaseth to be the Minister of Christ As for example If he preach the Gospel to purchase renow me estimation wealth or ease to himselfe and not to seeke this reconciliation betweene God and men and to haue grace and peace multiplied vpon them he may wel sometimes preach the truth but not trulie Likewise those parentes which set foorth their children to learning with this minde My sonne snall liue an easie and merie life hee shall get some liuinges promotions and dignities in the Church doe lay acorrupt and rotten foundation and haue not learned this doctrine of the Apostle and therfore the building followes agreeablie for the most when they come to haue learning not forgetting this lesson which they learned of their fathers doe become greedy cathers of benefices and promotions rather then careful feeders of the flock of Christ But heere it may be obiected how the Apostle can wish that grace which is the free fauour of God should bee multiplied vpon them seeing that Gods loue and fauour doth not increase nor diminish but hee loueth and fauoureth alwayes alike being subiect to no alteration or change This may well bee answered that Saint Peter doth not speake heer of grace as it is in it selfe in God towards men but of their feeling the same which groweth by degrees from lesse to greater and because it is a thing so precious the Apostle wisheth that it may be multiplyed vpon them Hee expresseth the meane to be the knowledge and acknowledging of God and of Iesus Christ our Lord. 3 According as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the acknowledging of him that hath called vs vnto glorie and vertue This is fitly ioyned to the former verse to shew that the aboundance of grace and peace is not without cause required at our handes as if the Apostle shuld say You are not to contēt nor to satisfie your selues with a scant measure of Gods giftes and graces seeing that there is offered vnto you and set foorth in Christ vnto whom you may resort as to a storehouse
fullie furnished with all treasures all thinges which pertaine to life and godlinesse Secondly wee haue to obserue in this verse when hee saith that all thinges are giuen vnto vs by his diuine power that heere is nothing left in the worke of our saluation vnto our selues so that it must needs follow that these which defend free wil do not speak with the same Spirit which the Apostle doeth heere For setting foorth a contrarie doctrine to this it must needes proceede from a contrarie spirit The Apostle doth not say heere that all those thinges which wee want through the weaknesse of our nature shal bee supplied but to shew that there is nothing in vs at all but that wee are quite stript of all thinges which pertaine to life and godlinesse He speaketh not of repairing or helping in some part but of a whole and free gift in euerie part when hee saith without exception that all things are giuen vnto vs by the diuine power which pertaine vnto life and godlinesse and so this doctrine doeth challenge all the praise and glorie of our saluation to God alone Thirtllie it may bee demaunded whie the Apostle should say that all thinges are giuen vnto vs by the diuine power or godhead of our Sauiour Christ when it is manifest that we fetcht all thinges from his manhood and therefore he saith in the sixt chapter of Saint Iohn verse 46. I am that bread of life And againe in the 54. verse of that same chapter He that eateth my flesh and drinketh my blood I will raise him vp in the last day For my flesh is meate indeede and my blood is drinke indeede By this it is manifest that life is giuen vnto the worlde by the manhoode of Christ The answere is easie that Christ in his manhood is a creature and therefore hath nothing of his owne but whatsoeuer is in him as to bee the life of the worlde and the light of men and to haue in him all the treasures of wisedome This commeth from the Diuine nature which dwelleth in him bodilie as Saint Paule speaketh Now the cause why all these are put into the manhood of Christ is that from thence wee may bee partakers of them for so long as they haue residence onelie in GOD wee are so farre remooued from him that by no meanes wee can approach or come neere vnto him to drawe out of him anie droppe of the same Therefore though all thinges bee giuen vs by this meanes that GOD hath put them into the flesh of Christ and so is come downe neere vnto vs that wee may lay fast holde of him yet neuerthelesse because the propriety of them remaineth still in the diuine nature the gift of them is heere ascribed vnto the power thereof Fourthlie we are to note in this verse that the Apostle doth brieflie set downe the end and sum of religion and of all these giftes when he saith which pertaine to life and godlinesse for in these two wordes vnto which the other two doe answer which are set downe in the latter end of the verse glorie and vertue all those giftes are contained For that which hee expressed first by life heere by glorie that which before he called godlinesse heere he calleth vertue they are as much as to say eternall felicitie and life with glorie the way which wee must passe through to the same which is godlinesse and vertue Heere wee are to take great heede that wee doe not seuer or sunder those thinges which the Lord himselfe hath so neerly coupled and linked together And this admonition is so much the more necessarie because there are very many carnall professours and beastlie abusers of Christianitie which doe seeme verie willinglie and gladly to imbrace the promises of the Gospel concerning redemption and eternall life purchased in Christ Iesus and they make great boast that they looke for their part in the same as wel as any other and yet they looke nothing at all to this godlinesse and vertue through which wee must passe vnto it for God hath not called vs but as he saith heere to glorie and vertue so that whomsoeuer the Lord hath called to knowe him aright and so to bee made heires of eternall glorie he hath also garnished them with vertues and graces of the spirite of sanctification Vntill such time therefore as there shall rise vp a new Peter which with contrarie pen shall write a new and contrary Gospel these men shall neuer assure themselues nor yet perswade others that they shall euer come to the kingdome of God seeing they goe a quite contrarie way 4 Whereby most great and precious promises are giuen vnto vs c. Now he sheweth by what means or by what instruments the diuine power doth bestow those giftes vpon vs and the same are as hee calleth them most great and precious promises which are giuen vnto vs whereby wee are called to glorie and vertue as hee speaketh in the former verse these are called most great and precious because the thinges which are offered vnto vs in the Gospell of Christ for greatnes and dignitie are incomparable For what can wee seeke out to match with this that heere is offered vnto vs namelie the remission of our sinnes in the blood of his sonne deliuerance and freedome from the thraldome of Satan and power of darknesse that of damned creatures and children of his wrath he hath giuen vs this high dignitie to be his sonnes and daughters and as S. Iohn saith Reuel 1. Christ hath washed vs in his blood and made vs Kinges and Priestes to God his father what a change is this from the lowest miserie euen in the gulfe of hell to be lifted vp to the highest dignitie to be glorified with God in the kingdome of heauen Because therefore these things are the greatest and most honorable Saint Peter calleth the promises of the Gospel most great and precious But wherefore doth the Apostle ascribe all to the doctrine of the Gospel for when he saith that by these wee are made partakers of the diuine nature he includeth all Because it is by the Gospell that wee are called home to the Lord for although he vtter his will vnto vs in his Lawe yet therein hee sheweth himselfe none otherwise vnto vs but as a seuere Iudge wee can see nothing there but the dreadfull curse and vengeance of eternall fire his brightnesse appeareth therein but we bee not able to beholde the same but are dazeled with the sight thereof amazed and confounded so that wee cannot but runne from him because there is nothing but that which is terrible Contrariwise in the Gospell hee hath reuealed himselfe in the face of his sonne where hee sheweth an exceeding glorie but with such fatherlie loue and pitie such abundance of mercie and sweet allurements by which he calleth vs and draweth vs to himselfe that heer wee are able to looke vpon him with open face and heere his countenance is so cheerefull that the soule
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
this worlde but in the kingdome of Christ whose power is aboue all and can neuer come to an end but is as hee saith here eternall it is farre otherwise because his state is vnchangeable so is theirs that bee once entred thereinto and therefore they are sure they can neuer fall Whosoeuer doeth but euen straightly looke ouer these words of the Apostle if he haue any sight at all hee must needes confesse all this the matter is so cleere that wee can but maruell how it should come to passe that this doctrine of the Lord set forth by his Apostle should find so fewe friends and so many extreme enemies but in deede men which are lyars doe in this thing confesse the trueth that they feele not any such matter and therefore can not abide to heare that all true godly men and faithfull Christians haue this knowledge in themselues but let vs giue eare to the Apostle who telleth vs how we shal come to haue Christ to be our king and to raigne ouer vs namely if wee yeelde vp our selues to the gouernance of his spirit which worketh all goodnes in our heartes subduing and vanquishing all the rebels which we be are about in vs. Contrariwise it must needes bee granted that such as are beastly Epicures following their owne fleshly minde letting loose the raines and giuing the swinge vnto the raging lustes of the flesh despising the knowledge of Gods will and therefore regard not his worde though with full mouth they call Christ their king and their Lorde yet when God saith here by his Apostle that the entrance into his kingdome is by this meanes that men follow after vertue knowledge and godlinesse they shewe that they bee none of his subiects beeing altogither void of his spirit but the bondslaues of sinne and Sathan whose kingdome they vpholde with tooth and naile and that maketh them euen as those which are of another corporation to fight against the truth and those which professe it deuising all the colours and shiftes they can to maintaine sinne inuenting all the slanders that may be to discredit the godly conuersation of such as follow the way here prescribed condemning them as ouer precise and curious if they doe but looke this way which God willeth all his seruants to walke if God do open their eies to see but euen in a glimmering that which he doth teach in this place they would be ashamed of their master blush at that which now they boast and bragge of they would also confesse that like blind buzzards and madde beasts they haue fought against God and not men finally it would make them change their waies and seeke diligently to haue the witnes within themselues that they be the seruants of God Wee must marke well one other thing which is here spoken to wit that he saith an entrance shall be ministred vnto you abundantly or richly as if hee should say When yee haue laboured and trauelled to be as it were well soked and seasoned in godlinesse and plentifullie decked with all graces and giftes of the spirit yee shall by degrees proceed so far gaine so much that your entrance into the kingdome of Christ shall be very great wherupon it doth follow that they shal be past danger may wel warrant thēselues of sure standing in as much as Christ hath not only begun to raigne in them and to be their king but also in great measure and mightily But doth he not adde this one worde more then needeth Is it not enough to haue an entrance vnles we haue a rich entrance into his kingdome doth Christ once begin to raigne in a man to driue out the power of Sathan and afterward cast him off again to destruction I answer that this word is not added in vaine for wee are taught thereby to take heed that we content not our selues with some little taste and small entrance for his purpose is to make a difference between such on the one part as make some beginning haue some good desires and motions in them and doe taste of the good worde of God and are in some sort lightned but ouercome with sinnefull lusts and vaine delights of the flesh they slide back againe suddenly they were but for a brunt it bringeth forth no ripe fruit in thē neither to speak properly did Christ euer raign in them such on the other part as proceed vnto the deepe rooting out of sin sure and fast planting the truth in their hearts going forward daily from grace to grace from strength to strength vntill Christ haue set vp his throne in them beare sway to the ouerthrow of the power of darknes bereauing the deuill of the interest he had and thrusting him from the possession which he held a doctrine which must needs do vs much good if we beleeue it very needful to be vrged instantly considering the nature disposition of men at this day they are afraid of going too farre in vertue knowledge they count it a needles thing to be admonished or taught diligently they take great scorne to be counted such as may be amended yea and that which is more when as they haue not learned the first point of a christiā scholler they will seem perfect so far are they from hauing this abundant entring into the kingdome of Christ Learne here therfore dearely beloued learne it well lay sure hold thereof that it do not slip from you for God teacheth vs here the only way to life and happines let go the vaine dreames and doltish opinions of people sotted in their ignorance which are so farre blinded by the malice of Sathan that which way soeuer they goe still they are in hope of eternall glory as though the way to heauen were so broad that a man could not go out of it the entrance so easie that he may enter whē he will for this is the diuinitie of our time howsoeuer a man spend his time in ignorance not caring for nor seeking after the true knowledge of god howsoeuer he be defiled with foule beastly sins that indeed there be nothing in him but pride selfloue vainglory enuy gluttony the lusts of adultery such like yea so far that the scripture doeth liken him to a swine or a dog yet as if they say he haue God in his mind cā say Lord haue mercy vpō me they think this is all that can be required of men they will not sticke to acquite all such beeing nothing at all acquainted with that which God telleth in this place by his Apostle how farre men must proceed in his feare before they can well warrant themselues to be in good case For yee may as well ioyne heauen and hell togither fire and water will assoone agree light and darkenes are as like one another as the common faith is to that which we are taught in this place But I will returne to apply this doctrine to the godly for
of other men Iudge deare brethren these Cockbraines which can not be merrie but at the sinfull and prophane speeches of vaine men doe they shew the fruites of faith Those abominable beasts which delight to make men dronk to the intent they may laugh are they of GOD or of the diuell We must diligently exercise the contrarie labouring to draw one another to God and to conuert their soules which goe astray which is the speciall and chiefe good work that we can doe vnto men To feed the hungrie to clothe the naked to visit the sicke and those which are in bonds to open as it were the bowels of mercie and compassion to all that are in miserie are very excellent and glorious fruites of faith and haue great promises of reward in the holie Scriptures yet are they not comparable to these when the soule is sicke in prison and in the chaines of Satan to visit and releeue it When it is pining away for want of heauenly foode to minister vnto it when it is full of grieuous sores and deadly wounds to giue holesome medicines and salues vnto it to mourne with the bowels of pitie and compassion for it From hence it ariseth that all true faithfull hearts doe sobbe and groane with sorrow when they see men left without instruction and when they behold the desolations and ruines of the Church it doth pinch them euen at the heart it causeth bitter teares to flow out of their eyes when they behold any famine death of the food of life and when they see them runne from sea to sea from the one end of the land to the other to seeke for it When they see the young man and the beautifull virgin perish for thirst he that shall deny this or stand in doubt thereof neuer knew as yet what the vse and benefite of the worde is nor yet what that loue in the spirit is which the Lord commendeth vnto vs. I might here stand long in particulars to shew the crueltie of those parents which suffer their children to be without the knowledge of God and to perish in their sinnes For one of the chiefe fruits of their faith doth stand in this which the Apostle commaundeth Ephe. 6.4 Fathers prouoke not your children to wrath but bring them vp in the nurture and instruction of the Lord. For those which haue the riches and wealth of the world the holie Ghost faith 1. Ioh. 3.17 He that hath this worlds good and seeth his brother stand in neede and shutteth vp his compassion from him how dwelleth the loue of God in him If this bee true that the rich men of the world doe not loue GOD when they will not part with their riches to relieue that miserable carcase of their brethren then doubtlesse it is a more strong argument against them when as so many soules perish for want of good and pure instruction which by their wealth they might procure if they did not make more account of their riches then of the saluation of men Gods word pronounceth them blessed which imploy their goods to feede the poore then how much more blessed a thing is it when they are imployed to the ministring of spirituall foode which neuer perisheth But let vs come to those which haue the charge of soules what is the principall good worke which they are to shewe their faith by and wherein they are to declare their loue towards Christ and his Church Iohn 21.15 Simon Ioanna louest thou me Feede my sheepe feede my Lambes feede my sheepe When as therefore the hireling the idle drone and the idoll shepheard haue the flocke of the sheepe and lambes of Christ and doe not feede them or at the least doe so feede them that they are neuer the better where is the faith which they boast of is it any other then the dead faith and the faith of Diuels Whosoeuer therefore will haue the testimonie of his faith in this calling hee must execute the office as the Scripture bindeth him Is it possible that he can giue credit to the word of God and bee of a right beleefe and not regarde this The rest of his good deedes whereby some man will say he doth shew his faith are no good deedes for if hee did them of loue towards God and his brethren would hee not then doe that wherein his loue to both should most of all shew it selfe Can he loue God and hate God Can he loue men and hate men Or can hee loue God and not regarde to doe his will Or can hee loue men and not care for the saluation of their soules O my brethren who cannot say to such a man Shew me thy faith by thy workes Who will bee so blind as to thinke such are in good case I will now draw towards an ende onely by this place exhorting euery man while GOD giueth him time and abilitie to giue himselfe to the exercise of good workes and the seruice of God And deare brethren what should make vs so slack considering how short our time is and how great reasons there are to perswade vs as first to begin with that which is taught in this place Is it not a marueilous blessing to haue the witnesse of our faith Is it not a miserable curse to be without the true peace of conscience and to abide still in doubt Doeth not God promise vs also although wee can deserue nothing but when we haue done all that we can wee are still vnprofitable seruants that all our good workes shall be rewarded Mat. 10.42 Luk. 12.33 euen to a cup of colde water which is giuen for his sake Make ye bagges which neuer waxe olde or treasure which neuer faileth in heauen c. Shall not the promise of rewarde mooue vs Goe further how deare and precious ought the name of our God to bee vnto vs how much ought it to delight vs to heare it magnified how much ought wee to abhorre to see it stained and dishonoured Is not his name honoured when those which call vpon him are fruitfull in good workes Iohn 15.8 Herein saith Christ is my Father glorified that ye goe and bring foorth much fruit Also he saith Let your light so shine before men that they may see your good workes Matt. 5.16 and glorifie your father which is in heauen Is not Gods name dishonoured by the euil conuersation of those which professe his word Saith not Saint Paul Rom. 2.24 The name of God is euill spoken of through you among the heathen Ought not the Gospell to be deare vnto vs Is it not in the mouth of the greatest number of worldlings when they see the euill deedes of professors Loe these are your Gospellers here is their holie doctrine these are they which hunt after Sermons ye may see what they are and what their teaching is they haue as fewe good workes as other men they are all in wordes O wretches shall not these things mooue vs
great was their misliking of him that he feareth his ministrie would not be acceptable to thē The cause of the misliking Iames doth shew vnto him when he was come vp Act. 21. ver 21. Namely that it was reported hee had taught the Iewes among the Gentiles to depart from Moses and not to circumcise their children Wee see hee loueth them deerely for all this and calleth them saints notwithstanding their great frailtie in this matter the hard opinion they conceiued and held of him so great and so worthie a seruant of the Lord Iesus Christ What a paterne of meekenes fatherly loue is here for all the shepheards of the Lords flocke to follow among the poore feeble and wandring sheepe which doe not so reuerence and regard them as they ought to doe The shepheards as S. Peter requireth must bee examples to the flockes and therefore of all other are to shew meekenes long suffering and that loue which couereth the multitude of sinnes Where the pastors abound in this fatherly loue and doe not fall vpon the fraile sheepe and tender lambes with rigour and violence the blessed vnitie of brethren here praised is chiefly furthered for the building vp of Christs bodie in sanctification is greatly aduanced by the example of the pastors and teachers The multitude are drawne thereby to imbrace and to follow the trueth I doe therefore againe humbly beseech all the pastors and guides of the Lords people to consider of this holy rule and worthie examples and to practise it that the people of the Lord may bee brought into true concorde and brotherly amitie Then lastly it appertaineth also vnto rulers in ciuill matters to maintaine this vnitie according to the trueth They are to minister iustice true iudgement vnto all to punish the euill doers and to cherish maintaine the good Mercie loue is also necesssarily required in them that they may deale euen as fathers when they correct chastise If this be not there will great mischiefes ensue euen to the disturbance of all godly peace and concord for let a ruler a Iudge or a mightie man be void of religiō and withall giuen to anger dealing among the Lords weake and feeble sheepe he will be readie to beate them downe and to crush them in pieces The frailties and sins are many that breake foorth euen from some of Christs sheepe lambes as we see there be the weake the sicke the brused and such as erre the thing is odious in thē because they professe holinesse and therefore cannot in them be borne therefore lift vp your hearts in earnest praier vnto God that he will powre downe the spirit of fatherly loue and mercie vpon rulers and iudges that they may deale in the Lords flocke and towards his poore weak sheep with such regard as that they may answer before Christ Thus if we honour and imbrace the truth if we practise the rules therof euery one performing those duties which the Lord inioyneth the rulers and iudges pastors gouernors in the church as also the priuate persons we shal grow into this holy vnitie which the holy Ghost here praiseth we shall receiue all heauenly gifts and blessings yea euen that great blessing of all blessings the lfie for euermore Grant this vnto vs O Lord for thy deare sonnes sake our redeemer and Sauiour to whom with thee and the holy Ghost three persons one euerlasting God whom we worship be all honour glorie dominion and power for euermore Amen FINIS