Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	apostle_n	faith_n	temperance_n	815	5	10.9534	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01711	Certaine sermons, vpon diuers textes of Holie Scripture Whereof some haue been seuerally before published, and other some for the greater benefit of the godly reader are here now added. By M. George Giffard, preacher of the worde of God at Mauldon Essex.	Gifford, George, d. 1620.; Gifford, George, d. 1620. A sermon on the parable of the sower. aut; Gifford, George, d. 1620. Two sermons upon I. Peter 5. vers. 8 and 9. aut; Gifford, George, d. 1620. Foure sermons uppon the seven chiefe vertues of faith. aut; Gifford, George, d. 1620. A godlie, zealous, and profitable sermon upon the second chapter of saint James. aut; Gifford, George, d. 1620. A sermon preached at Pauls Crosse the thirtie day of May. aut; Gifford, George, d. 1620. A sermon on the third chapter of Saint Iames. aut	1597 (1597)	STC 11848.5; ESTC S120470	152,707	288

man haue more then God And if we misse of it we haue lost all seeing without it nothing can defende vs from the assaultes of the Diuell But when we are willed to resist the Diuel stedfast in the faith is it so that wee haue faith in our owne power or when wee will Can wee of our selues be stedfast in faith Or is it a matter so easie to obtaine a strong faith Saint Peter hath no such meaning For goodly thinges are hard to be attained vnto and faith is the most precious and excellent of all other most hard to be come by It is not in mans will or power to beleeue and to beleeue stedfastlie at his pleasure But Saint Peters meaning is to mooue all men to feeke it where it is to be found and by such meanes as be ordayned for to come vnto it by For there is no man almost but will acknowledge that a strong faith is a most rich iewell but when it commeth to the matter they depriue themselues for the most part either deeming that they haue it or can haue it in their owne power resting in a vaine shadowe not knowing at all the nature of the true liuely and powerfull faith or if they doe acknowledge it to be the gift of God yet they neuer seeke it by those meanes which he hath ordained to worke it in men and to nourish it vp in them When wee are therefore willed to resist the Diuell stedfast in the faith it is as much as to saye giue all diligence and vse all the wayes and meanes that may be to increase and strengthen your faith that you may ouercome the Diuell If you be diligent that way happie are you and if you take not that course then are you vtterly vndone for what way can you then escape the power and tyranny of the roaring Lyon But it will be said S. Peter doth not heere shewe how men shall come to this stedfast faith No for his whole doctrine tendeth to that point in al this Epistle and therefore hee needed not to put them in mind particularlie yet it shall not be amisse for me to note somewhat He that will attaine to the true liuelie and iustifying faith which armeth a man with the power of God must first of all know for certainty that he hath not so much as anie spark thereof of himselfe we are all of vs by nature shut vp vnder vnbeleefe and in miserable blindnesse which while many doe not know they rest and content themselues in a certaine dead image of faith and are vtterlie seduced for that faith hath no power He that knoweth this indeed beholding the depth of the calamities which hee is in will looke vp to God who is the giuer of faith Hee is desirous to know what the promises of God are which hee is to beleeue and what the way is in which hee must walke to performe the duties of a Christian life for the true faith worketh by charitie as Paule saith and cannot be without good workes He searcheth the Scriptures as Christ willeth Ioh. 5. hee doth with all diligence bende his eare to heare the holy Gospell of Iesus Christ preached feeling therein the power of God to worke faith He doth crie and cal vnto God day night for to teach him to lighten him to giue him vnderstanding to increase his faith He findeth the blessing of God in these meanes therefore applieth them But now on the contrary part hee that resteth in this God giueth faith and if it be his will I shall haue it and so despiseth all meanes not considering how God giueth faith is vtterlie awrie and out of the right way From hence it is that there be so manie commendations of the word of God and of the liuelie power that it hath to saue our soules From hence it is that wee are often called vpon to giue eare to the voice of God to hearken to his counsels Thus shall wee obtaine the holy faith And he that hath faith and feeleth the power of God in him if he will haue it increase is to consider the abundant kindnes of God who hath bestowed so great a gift vpon him he is from the bottom of his heart to giue all praise and thankes and honor vnto him for so great kindnesse and mercie shewed Moreouer he is to take heed that wil be stedfast in the faith to resist the diuel that he bee rich in good workes and that hee abstaine from committing those vices which nature doth lead vnto For in the time of triall in the hower of temptation or when Satan doth assault it will greatly shake the mind if a man when he doth looke for the arguments of a true faith and findeth that hee hath beene fruitlesse but if his conscience doe accuse him not only of a slacknesse in good workes but also of foule sinnes commited then will he crie out that all his former profession of the faith was but in shew or in hypocrisie This Apostle in the first chapter of his seconde Epistle teacheth that if we ioyne vertue with our faith and with vertue knowledge and with knowledge temperance with temperance patience and with patience godlinesse and with godlinesse brotherlie kindnes and with brotherlie kindnesse loue we shal make our calling and election sure we shall if we doe these thinges as he saith neuer fall 2. Pet 1. vers 5.6.10 We shall perceiue assuredly if these things be in vs that God hath called vs effectually and that hee hath chosen vs. And therein doth consist the stedfastnes of faith euen when we are sure that God hath chosen vs in his sonne vnto life eternall If this assurance of Gods loue and fauour towards vs were not to be attayned vnto how could he say Whom resist stedfast in the faith Can there be any stedfast faith without that I beseech yee let vs thinke well of these things let vs vse all care and diligence yea all the holy meanes that God hath appointed to increase our faith that being armed therby we may resist and ouercome our enemie the diuell But here it may be demaunded whether the diuell be to be resisted only by faith or some other things to be vsed I answere that Saint Peter doth set downe the only way by which we are to resist the diuell we haue nothing whereby to withstand him but faith and that is sufficient alone to withstand him whatsoeuer way hee seeketh to hurt vs. I suppose that the reason heerof is euident vnto all men The power of God alone is sufficient euery man will confesse to shielde vs from the Diuell and no power indeed but the power of God Faith onely armeth vs with that power of God and maketh it as it were ours He that standeth and liueth as the the Scripture speaketh by faith standeth and liueth not in himselfe but in the power of God If we thinke it lawfull to seeke help to resist him and to put him to

into hell the soules and bodies of men as to holde some in blindnesse and ignorance to lead others into sectes errours and heresies to drawe men into vices and abominable sinnes to plague the bodies and the cattell of men but which way soeuer hee commeth faith doth quench all his firie dartes arming the soule of man couering and compassing it round about with the mightie power of God Al those vain yea those most wicked means by which men seek to repell Satan are to be renounced as meere illusions Men are to bee taught of God and not to learne of diuelles but Diuelles haue deuised those means and by such as haue familiaritie with them haue deliuered the same to bee put in practise As there be such deuises among the Sorcerers which Satan hath craftily conueighed in so also in the Poperie they did not seeke as Saint Peter willeth to resist him by faith but inuented other wayes Thus far we proceeded in handling this Scripture And now it remaineth as a principall question to be handeled whether this faith by which the diuell is to be resisted can be ouercome in any that is to speake more plainlie whether any man that hath the true and liuelie faith by which the diuell is resisted can vtterly loose it and fall from God finallie whether his faith may vtterly faile and be vanquished so hauing resisted Satan for a time stedfast in the faith yet in the end he may be ouercome and deuoured by him Touching this question the Papists doe holde that a man may haue the true and liuely faith and so fall from it as that it be vtterly wholie quenched in him yea finally And so by their doctrine such as doe stand in this faith which Saint Peter requireth and with the same doe resist the diuel may by the diuell haue that same their sound and true faith ouercome and so perish eternally Others there be who will seeme to differ somewhat from the Popish sort about this matter and they do hold that the verie reprobate some of them at the least are partakers for a time of the true liuelie and iustifying faith which is afterward wholie and finallie extinguished in them Moreouer they doe hold that the same true and liuely faith may be wholy extinguished in the elect but not finally because it is vnpossible that the elect shuld perish and therein they differ indeede from the Papistes which make election conditionall If this doctrine of theirs bee true then is there no man that can be certaine of his saluation There is no man that is sure he shall stand to the end no man can resist stedfast in the faith For hee that to day doth get the victorie ouer the diuell by a true and liuely faith to morrow may vtterly loose his faith and be ouercome by the diuell If it bee so then hath not Saint Peter heer taught how we shal haue vndoubted victorie if he will vs to resist by such a weapon as may be broken or destroyed or plucked away from vs wee are then but in a very weake case It may be they will say there is vndoubted victorie so long as a man doth resist stedfast in the faith and that Saint Peter hath no further intent That is the thing which we are to enquire of And this shall be made manifest that whosoeuer hath the true and liuely faith shall vndoubtedly get the victorie ouer Satan that it is vnpossible that his faith should be wholie extinguished it is vnpossible that he should perish This is it which we affirme that whosoeuer doth attaine vnto a stedfast faith which is the thing which Saint Peter here requireth that faith can neuer bee ouercome for if it bee ouercome it is not stedfast It is the purpose of Saint Peter not to teach that so long as a man is stedfast in the faith so long he shall resist the Diuell and get the victorie taking this so long as if it were vncertaine that hee which is once stedfast shall continue to the end but this is his full meaning that so manie as attaine to be stedfast in the faith shall vndoubtedlie vanquish Satan and neuer be vanquished by him Hitherto then tendeth his doctrine euen to shewe that as wee are compassed about and beset with diuels who like most greedy deuouring Lyons doe seeke continually for to swallowe vs vp so if we seek so farre as to be armed with a stedfast faith wee attaine to that estate out of which wee can neuer bee cast It is as much as if he should say the Diuell can neuer ouercome a stedfast faith obtaine that and you are sure to stand to the end Beloued wee are not then to labour onelie for faith but if we will be sure to ouercome the diuel and to stand to the end we must labour to obtain a stedfast faith But how can we bee sure that this is the mind of the Apostle to warrant men that they shall get the victorie ouer the diuell euen to the end if they attaine vnto a stedfast faith I answere that hee agreeth with himselfe teaching here the same thing which hee exhorteth vnto in the first chapte rof his second Epistle Hereunto saith he giue all diligence in your faith minister vertue in vertue knowledge in knowledge temperance in temperance patience in patience godlines in godlinesse brotherlie kindnesse in brother lie kindnesse loue For if these things be among you and abound they will make that you neither shall be idle nor vnfruitful in the knowledging of our lord Iesus Christ For he that hath not these thinges is blinde and cannot see a farre off and hath forgotten that he was purged from his olde sinnes Wherefore brethren giue rather diligence to make your calling election sure for if ye doe these thinges ye shall neuer fall For by this means an entring shal be ministred vnto you abundantly into the euerlasting king dome of our Lord Iesus Christ 2. Pet. 1.5.6.7.8.9.10.11 In this place S. Peter doth most plainlie affirme that they which haue such a faith as goeth with those fruites they come to an assurance that they be called of god chosen vnto life and glory and he doth assure and warrant them that they shall neuer fall Hee addeth as a reason that they haue an entrance into the kingdome of Christ which is euerlasting If the true liuely faith may faile and be wholy lost what assurance can anie man haue that hee is called of God and chosen to life eternall Or how could the holie Apostle say If yee doe these things ye shall neuer fall Doe not they fall which loose the faith or in whome it is wholy quenched Christ raigneth in all those which haue the liuely faith and if his kingdome may be broken downe againe where it once taketh place how can it be said in euery respect to be eternall Now to ioyne these two places together that man hath the stedfast faith whereby he doth resist the diuel

tempteth hee any man but euerie one is tempted when hee is drawne away by his own concupiscence and is entised then lust when it hath conceiued bringeth forth sinne and sinne when it is finished bringeth foorth death The first thing we haue heere to note in this doctrine is this that all corruption is of our selues not comming from any outward cause It is true that Satan is an instrument and as it were the bellowes to stirre and kindle in vs the lustes of sinne and beareth a verie great stroke in the matter but if it were not for this concupiscence that is in vs hee could not bring his matters to passe the prouocations and allurementes of wicked men are so manie meanes to driue vs and drawe vs into sinne but yet the cause is in our selues A chiefe point to bee obserued that we may lerne to condemne our selues when wee haue done amisse and not after the maner of men which looke when they haue faulted howe they may disburthen themselues and bee discharged of the blame and therefore they will either crie out of the diuel as though he as they say ought them a shame or els they will say woe woorth such or such that euer I knew them if it had not been for them I should not haue done thus The Prophet Dauid when he had committed murther and adulterie being reprooued by Nathan although he knewe right well that the Diuell was a greate furtherer in the matter likewise he might haue thought vpon the fonde dealing of the woman which so vndiscreetlie washed her selfe in such a place as others might see her yet he letteth these go and to the end he may wholy and fullie condemne himselfe hee looketh home to the welspring of all this foule and beastlie sinne saith Behold I was borne in wickednes and in sinne hath my mother conceiued mee as if he should say O Lord I cannot seeke any way to be excused for all this rebellion against thee is conceiued and bred in mine owne corrupt breast I brought the roote of it from my mothers wombe This is a good lesson for vs to learne for so long as we do not know it but like partiall and corrupt iudges go about to excuse our selues to rid our hands of that we haue committed we shall neuer come to any sincere repentance Further wee are heere to obserue in this place that all corruption comming from this lust if we will repent indeed wee must begin heere For if they be changed only in their outwarde deedes and wordes and this inward sickenes not healed they haue gained nothing no more then a man which would destroy a tree and doth no more then lop and shred off certain boughes and twigs leauing the stumpe and roote behinde for so long as this doeth liue in them they may well seeme in the eies of men to be very great conuertes if they of ignorant idiotes are become such as haue gotten some skill and knowledge from drunkards ruffians adulterers and such like they become sober modest and of good behauiour as this may be done before men and yet the heart nothing altered before God for there be many causes which may mooue men to seeme outwardly to bee godlie when the heart within is fraught with lothsome lustes and ful of rotten corruptions which make men still altogether abominable before God To bee short therefore a man shall neuer rightly iudge of himselfe whether hee haue repented vnlesse hee looke to the bottome of this sore that it may bee healed The greatest multitude of men being as blind as Beetles in this point imagine that repentance is a verie light and easie thing which they can haue when they list when a man of wisedome saith this that here lieth so deepe a matter that heere bee rootes which are hard to bee pulled vp hee is mooued to bee the more carefull least hee deceiue himselfe Looke therefore euery man to his thoughts for by them is the triall made if the thoughtes bee chaunged and the inward desires altered so that of prophane and worldlie they are become holie and heauenly then hee may boldlie say I haue a newe heart and there is a right spirit renued in me I haue repented I haue not playd the hypocrite I feele an vpright heart toward God I feele the corrupt fountaine stopped so that the filthy matter and stincking mudde doeth not boile foorth as it did It may also bee demaunded heere whether this lust be not a sinne or a corruption of it selfe because Saint Peter saith that corruption resteth in it The place which I alleadged out of the 51. Psalme doth prooue it to be a sinne also it may bee prooued out of the fift to the Romans where Saint Paule prooueth that infantes haue sinne because they are subiect to death which is the rewarde of sinne although as hee saith they sinne not after the similitude of the transgression of Adam Therefore if wee had none other but this it were enough to condemne vs and vtterly to cast vs away Let vs neuer cease therefore vntill we feele a chāge in our selues euen in this secret infection for otherwise wee shall neuer be able to flie the corruptions which are in the world or as Saint Iames speaketh in the first chapter of his Epistle to keepe our selues vnspotted of the worlde so long as we carie the corrupt world in our breast neither shall our religion bee pure for thus it is faide If any man among you seemeth religious and refraineth not his tongue but deceiueth his owne heart this mans religion is vaine Pure religion and vndefiled before God euen the father is this to visit the fatherlesse and widowes in their distresse and to keepe himselfe vnspotted of the world The second Sermon vpon the 5.6 and 7. verses 5 Therefore giue euen all diligence thereunto ioine moreouer vertue with your faith and with vertue knowledge 6 And with knowledge temperance and with temperance patience and with patience godlinesse 7 And with godlinesse brotherlie kindnesse and with brotherlie kindnesse loue ANd hereunto giue all diligence c. He hath declared in the former verses among other chiefe matters this one especiallie to how great holinesse and purenesse through sanctification we be called which was chieflie expressed in these wordes that by them yee may bee made partakers of the diuine nature in that yee flie the corruption which is in the worlde through lust vnto this now he ioyneth an exhortation requiring at their handes not onlie to put to their diligence but also as he saith euen all diligence For as it is the greatest and chiefest thing which we are to looke after so there is required at our handes to giue our principall care and studie thereunto this equitie must easilie be graunted that if we cannot obtaine or get the thinges of this life which are small in comparison vnlesse wee put to our diligence for God will haue it to be so that then of good right

well therefore I thinke good not to disquiet them Heere is now woonderfull patience these are verie godly and charitable persons yea euen a treacherie towards God and men For is there anie of them which being slandered with some foule crime wherby they shuld receiue great iniurie or be spitefully rayled vpon if some of their neere friendes sit by and hold their tougues when they know they be iniuried that cannot by and by feele say this was colde friendship that they could not haue dealt so vnlouinglie towardes their friendes by whomsoeeuer they should haue heard them so abused they could not haue helde their tonges Then belike God nor his truth are none of their deare friends that they can put vp such iniurie done towardes him There is plentie of this patience in all places but godlinesse cannot be suffered to come neere for hee is a breake peace and a verie vnpleasant fellowe hee is ouer rough and precise and ouer captious there was good neighbourhood and friendship before he came they could bee merie together and bee in vnitie without any iarre had it not beene better to vse gentlenesse and patience then to haue this broyle for there is nothing better then loue where that is not there is nothing good O miserable dayes this is the good loue now among men that they cannot loue one another but they must hate God to haue peace and concord with men to be at oddes with God for mens sake to put vp the dishonoring of his name not to continue in patience vnles godlines be wanting The vngodlie world and leud nature that is in men taketh occasion to accuse godlie zeale vnder this pretence and to finde fault with the preaching of the word because say they it setteth men at strife But wee must learne in this place to ioyne godlines with our patience for otherwise we shall bee found to bee nothing els but irreligious and prophane dogs although we pretend loue neuer so much The time will not suffer to handle the rest which remaineth in this Text. Let vs rememeber that which hath beene said and giue all diligence to pursue these excellent vertues that so wee may approoue our selues to be right Christians and look for the blessed hope promised in Iesu Christ THE THIRD SERMON 7 And with godlinesse brotherlie kindnesse and with brotherlie kindnesse loue 8 For if these things be with you and abound they will make you that ye shall not bee idle nor vnfruitfull in the knowledge of our Lord Iesus Christ 9 For he that hath not these things is blind and seeth not a farre off and hath forgotten that he was purged from his old sinnes ANd with godlinesse brotherlie kindnesse c. We haue heard alreadie that with our faith must be ioyned vertue or godly deedes which it cannot bee without if it bee a true faith with vertue wee are commaunded to ioyne knowledge which may bee a guide thereunto our knowledge must goe with temperance with this must come patience and thereunto must be ioyned godlinesse There remaine yet two branches of these speciall vertues about which wee are to trauell the first of these is brotherlie loue or kindnesse which must be yoked with godlinesse as I said that this godlinesse hee speaketh of is referred to the first Table of the Lawe respecting God and his religion that we be sound and zealous in the same and not as those which are for all all times and all religions and therefore care not what bee said against religion being very bellie-gods and Atheistes so this is referred to the second table shewing what we owe vnto men This is verie fitlie and necessarily added for as there bee manie which regarding men onely how to please and not to grieue or offend them altogether forgetting their dutie towardes the Lord God and wholie shutting him out as though their chiefe care should be of men let passe godlinesse so there bee some that offende on the other side which looking alwaies so high as to haue respect to the Lord and his trueth to bee earnest and fierie in that ouerlooke men forgetting the duties which they owe vnto them the holie Apostle meeteth with this mischiefe and telleth vs that we must so loue God that we also loue men ioyne saith he to your godlines brotherly kindnesse For vnlesse this bee ioyned and goe with our zeale of Gods worde it is no true godlines although we bee neuer so sound in iudgement and seem to be as hot as Moses or Elias yea euen to bee swallowed vp with burning zeale for it doth not proceed from Gods spirit who doth also work the loue towards men whersoeuer he goeth but it doeth proceed of some corrupt cause as of vaine glorie or selfe-loue and such like and deserueth not indeed to bee called godlie deuotion no more than the true faith can bee without vertue or deserueth to bee called ought saue a shadowe or image of faith if it bee without good workes but it is a bitternesse which resembleth the true zeale which doth euermore carrie with it a loue and care towards men True it is that to be zealous in spirit is a singular and speciall gift of God they which be without it are but brutish and sencelesse creatures not knowing God nor how precious his glorie is yet this must bee looked vnto in euerie one of vs whether we beare a louing affection toward our brethren or no for if we loue God we must needs loue men which beare his image If we delight in the word of God this is one chief point of doctrin that is taught in it that we be louing kind vnto men Therfore as S. Paul 1. Cor. 13. sheweth that verie excellent gifts doe not profit without loue so likewise in this place we be taught that if wee would seeme to bee godlie and haue not loue it is nothing woorth Let euery man therefore lay this doctrine to his heart that he must be earnest in the causes of the Lord zealous in religion preferring God and his truth before all men whosoeuer and whatsoeuer they be but yet withall that hee must look downe vnto men rendring vnto them their due also this doing hee may bee bolde he is in the right way Vnto this brotherlie loue we be charged to ioyne loue It may bee heere demaunded againe what maner of speech this is which the Apostle doth vse for is not brotherlie kindnes or brotherly loue as the word doth signifie and loue all one Wee must bee farre from thinking Saint Peter to deale with so little heede as to will vs to ioine the very same thing to the same we must therefore seeke a difference betweene these two Wee may take this difference either that the first of these doth expresse what we owe towardes the godly who bee chieflie called the brethren and the latter what wee owe vnto all both good and bad or els the former doth signifie the inward affection of loue and the

the purging their sinnes by redemption yet they haue forgotten this that they were redeemed to the ende they should no longer serue sinne but purge away the olde leauen but being without those former graces hee sayth they haue forgotten this not meaning thereby that they had euer learned it for if they had yet at the least they had not well learned it wee may see by this how many there bee which are starke blind and haue forgotten that Christians are called to liue in righteousnesse and holinesse of life If we look vpon the small number of those which haue a care to seeke after the Lord and how small a part of them doe come I will not say to abound but to haue a compotent measure of those forenamed vertues let vs come alwaies to this true measure not be deceiued neither in our selues nor in other Let vs be ashamed if we be carnall to take vpon vs the name of the true professors let vs denie vnto them the honourable name of Christians which are but filthie swine and prophane dogges as our Sauiour Christ calleth them to conclude this matter none are allowed to be true receiuers of the Gospell but such as ioyne vertue with their faith and with vertue knowledge and so temperance patience godlines brotherlie kindnesse and loue and such as also doe seeke to abound in them the rest which care not for these or content themselues with the bare shewe of them although they would seeme to bee worshippers of GOD and deuout persons yet they are by this doctrine of the Lord wholie shut foorth vntill they haue learned a new lesson Remember that this is the doctrine of God and not of man Remember that wee must stand and dwell vpon it not for a day or two while wee haue heard it but all our life long to bring it to the practise it is plaine and cleere none can bee excused if they knowe it not and so through simplicitie stand vpon the common faith thinking to shroude themselues well vnder the shadow of the multitude but when GOD hath warned them who will pitie them when they will not be warned if this were not tolde vs and that by God himselfe wee might thinke as men doe commonly that a very little doth content the Lord that no great things are required at the hands of Christians and other such foolish and vaine opinions as to say they must hope well whē God telleth them there is no hope vnlesse they walke this way also that it is not good to be ouer precise whē as in goodnes a man cannot proceede too farre nor offer too much obedience to the Lord. To make an end let none of all these things blinde vs because they blinde some which stand in reputation of their owne wisedome THE FOVRTH SERMON 10 Wherefore brethren giue rather diligence to make your calling and election sure for if ye doe these things ye shall neuer fall 11 For by this meanes an entring shall be ministred vnto you abundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ IT hath been tolde vnto you alreadie vpon the verses which goe next before how that Saint Peter regarding how dull wee are and backward in godlinesse contented not himselfe with his exhortation which he maketh but setteth downe what we shall gaine if wee follow his aduise and also what hurt we shall sustaine by the contrarie and this hath partly been handled in the two other verses and partly in these two which wee haue now in hand where indeede he doth propound so great a commoditie which wee shall gaine if wee giue all diligence to pursue the former things as is almost incomparable euen this that we shall come to the assurance that wee are called and chosen of God a thing so necessarie for vs to knowe that without it there is no right faith no franke and willing obedience no sound ioy For although without this men seeme to beleeue yet it is but a wauering fantasie to doe many good things yet they proceede but from a seruile minde to laugh and reioyce yet is it but in a desperate madnesse which in very deede is greatly to be wondered at how men should bee able to sport themselues and yet to speake in their consciences after this manner there is Hell and eternall flames of vengeance prepared for sinners and I am not sure whether I shall escape or not this desperate and brutish securitie shall be apparant to be the more mad if wee compare it set it forth by an outward comparison Let it be thus a man is taken in a robberie or murther imprisoned brought before the Iudge and condemned by sute of friends repriued vntill such time as they may sue for to get him a pardon in the meane time some of his acquaintance come to this murtherer and will him to bee of good cheere and merie he will answere vnlesse he be some mad and desperate ruffian I am condemned to the gallowes the Iudge hath pronounced the sentence of death vpon me I know not how hard a thing it will be to obtaine a pardon I stand in great doubt and for this cause I cannot bee merie vnlesse I might know for certaintie that I should escape if I did once knowe that I could bee as merie as any man that liueth before that time I may seeme to laugh but my heart is full of feare and sorrowe And is it not thus with vs all are wee not all of vs guiltie and alreadie condemned by the sentence of the highest Iudge not to some torment of one day or short continuance but to the fire that shall neuer be quenched When men can bee merie therefore and laugh euen in those things which cause this destruction and yet doe feele that they are not sure to escape this dreadfull vengeance is it not a mad mirth and a desperate laughter in which if they were not become very senslesse blockes they should feele many gripings at the heart which would marre all their mirth yea a worme that gnaweth in such wise that they can haue no quiet rest nor as I saîde before no sound ioy If wee were not therefore more then desperate and madde fooles the thought of hell would dampe all our mirth vntill such time as we be sure that we haue escaped it This then which the Apostle sayth here is a princely commoditie that walking the way which hee hath prescribed wee shall come to the assurance that wee are the called and chosen of the Lord. But it may bee demaunded how this can agree with other sayings in the holie Scriptures which doe plainly teach that GOD chooseth whom he will of his owne free grace for which Saint Paul alleageth out of Moses that God will haue mercie on whomsoeuer hee will haue mercie and whom he will hee hardeneth adding thereupon that it is neither of him that willeth nor yet of him that runneth but of God which sheweth mercie Againe the

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

looke how much heauenly things exceed in dignitie the earthie so much must the care diligence bestowed vpon them exceed How farre almost are all men from this doctrine both in practise and iudgement first when we see the exceeding trauel and paines which they stick not willingly to bestow in getting the beggerlie trash of this worlde either riches or honours they will ride and run early and late by night and by day by sea and by land winter and sommer wearing out their bodies almost pine and starue themselues with hunger and beating their braines with as great diligence as can be possible but when it commeth to these thinges which Saint Peter speaketh as thinges of no price they passe by them in such wise that they are heere euen as slouthfull and carelesse as they are diligent in the other For iudgement in this behalfe if a man talke with these worldlie men they will shewe their minde and opinion aske them why they be so careful for these worldlie things their answere is readie we shall otherwise come short of them and go without them and whie doe yee not seeke as fast for heauenlie things they be the greatest they bee indeede the greatest but wee commit that to God we will not meddle with that Thus they shift off the care of godlinesse as though God did not require it at their hands neuer hearing of this which Saint Peter requireth wee must take heede of this giuing eare to God who teacheth vs this lesson by the holy Apostle for if we let this passe we are most miserable Heer also when we are warned to giue all diligence appeareth plainlie how hard a thing it is to flie from corrupt lustes for if it were an easie thing to be done lesse diligence might serue but sinne cleaueth neere and sticketh fast in vs and is not easilie shaken off it is deeplie rooted so that vnlesse we digge verie deepe wee are sure to leaue the roots stil behind which will growe and spring againe as fast as before yea oftentimes seeming to bee dead they suddainlie reuiue so that wee are set a worke while we liue heere without anie intermission to bee still toiling to pull vp these weedes the ground is so ranke that in a verie short time it will bee whollie ouergrowne Therefore such as despise the meanes which God hath appointed or vse them ouer negligentlie must needes haue their heart ouergrown with these stinking weeds of lust and concupiscence and so if euer there be any good seed in them as good motions or inclinations to feare God they are by and by choked so that they can bring foorth no fruite or at least no ripe and timelie fruit But heere may bee obiected that this agreeth not with the former saying that the diuine power hath giuen vs all thinges which pertaine to life and godlinesse there hee ascribeth all to God and taketh all from vs heere he seemeth to giue somewhat vnto our diligence and so to establish free-will in vs. We must answer heere that God worketh all in all and alone striketh the stroke yet hee doth not worke in vs as the Carpenter or Mason worketh vpon the log and the stone which haue no feeling of that which is done vpon them and therefore nothing of them is required but wee haue a will in vs and reason which of themselues being corrupt do nothing but hinder this worke vntill such time as God hath fashioned them a new wee haue appetites and affections in vs but of themselues mere rebels these hee tameth and subdueth So that this worke of God in vs is not without a feeling of it for hee moueth vs to will to desire to sorrow to reioyce and such like so that our diligence is required because he worketh in none but hee doth make them diligent heere is still then that which God doth bestowe vpon vs and not that which we haue of our selues By this place all those are answered which cloake and defende themselues in their naughtinesse and sloth in the seruice of God after this maner Wee haue that which God hath giuen vs all men are not alike godlie euery man cannot do as you doe when their owne heart and conscience doth tell euerie of them the contrarie saying thou art carelesse and negligent thou hast as much as thou desirest for God doth increase all giftes and graces in those which vse all diligence in seeking after him Let vs learne therefore brethren to put in practise all those thinges which are heere taught to giue greater diligence and so beate our braine more earnestlie about heauenlie thinges then about these earthlie to labour and trauel more for godlinesse then for treasures and riches Which if we doe we shall feele increase of strength to cast out corrupt lustes although not so much as faine we would yet God being true wee shall haue so much that wee cannot faile or misse of our desire It followeth Ioine moreouer vertue with your faith c. Saint Peter knoweth what babes we bee how vnable to guide our steppes in the pathes of godlinesse and that maketh him not only to mooue and perswade to godlinesse but euen as it were taking vs by the hand and teaching vs how to tread euery step he rehearseth particularlie the things wherein we are to trauell when hee saith Ioyne moreour with your faith vertue with vertue knowledge with knowledge temperance with temperance patience with patience godlinesse and with godlines brotherlie kindnes and with brotherlie kindnes loue Faith heere is set in the first place vnto which all the other must bee ioyned because without it we cannot by any meanes please God it doth iustifie vs before God alone but yet it doth not Now if we marke well what maner of men they were to whom hee wrote namely no babes nor yoonglinges in the Gospell for he said they had obtained like precious faith with him and afterwarde in this chapter hee saith they did knowe and were stablished in the present truth wee shall easilie perceiue how this may stop the mouthes of manie which holde blind errours First of all of those which affirme that ignorance is the mother of deuotion if Godlinesse and vertue bee the true deuotion then it must needes followe that their doctrine is false and diuelish seeing we are charged to ioyne vnto our vertue knowledge it is true if they meane Popish deuotion for they coulde neuer haue kept men in awe to bee zealous of their religion and to seeke for that at the handes of men which God alone doeth giue vnlesse they had kept them in blindnesse and ignoraunce and therefore they tooke a wise way to keepe the people from knowing the word which so soone as it brake foorth againe disclosed all their falshood and trecherie in so much that neither good nor bad almost haue anie deuotion vnto them Secondly of those which although they bee not ranke Papistes yet haue in them still a smacke and sauour of popish

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

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