not haue done thus The Prophete Dauid when hee had committed murther and adultery being reprooued by Nathan although hee knewe rightwel that the Diuel was a great furtherer in the matter likewise hee might haue thought vpon the fonde dealing of the woman which so indiscretly washed her selfe in such a place as others might see her yet hee letteth these goe and to the ende hee may wholy and fully condemne himself he looketh home to the welspring of all this foule and beastly sinne and saith Beholde I was borne in wickednesse and in sinne hath my mother conceiued mee as if he shoulde say O Lorde I cannot seeke any way to be excused for all this rebellion against thee is conceiued and bred in mine owne corrupt brest I brought the roote of it from my mothers wombe This is a good lession for vs to learne for so long as wee doe not knowe it but like partial and corrupt Iudges go about to excuse our selues to rid our hands of that we haue committed we shal neuer come to any sincere repētāce Further weare here to obserue in this place that al corruptiō comming from this lust if wee will repent indeede wee must begin heere For if they bee changed onely in their outwarde deedes and wordes and this inward sicknes not healed they haue gained nothing no more thē a man which would destroy a tree and doth no more then loppe shred of certaine boughes and twigges leauing the stumpe and roote behynde for so long as this doth liue in them they may well seeme in the eyes of men to bee very great conuerts if they bee ignorant idiots are become suche as haue gotten some skill and knowledge from drunkardes ruffians adulterers and suche like they become sober and modest and of good behauiour as this may bee done before men and yet the hart nothing altered before God for there bee many causes which may mooue men to seeme outwardlye to bee godly when the hearte within is fraught with loathsome lustes and full of rotten corruptions whiche make men still altogether abhominable before God To bee short therefore a man shall neuet rightly iudge of him selfe whether hee haue repented vnlesse hee looke to the bottome of this sore that it may be healed The greatest multitude of men being as blind as beetles in this point imagine that repentance is a very light easie thing which they can haue when they list when a man of wisdome saith this that here lieth so deep a matter that heere be rootes which are hard to be pulled vp hee is moued to bee the more carefull least he deceiue himselfe Looke therefore euery man to his thoughts for by them is the trial made if the thoughts be chāged the inward desires altered so that of prophane and worldly they are become holy and heauenly then hee may boldly say I haue a newe hearte and there is a right spirite renued in mee I haue repented I haue not plaide the hypocrite I feele an vpright heart toward God I feele the corrupt fountaine stopped so that the filthy matter and stinking mudde doeth not boyle foorth as it did It may also bee demaunded heere whether this iuste bee not a sinne or a corruption of it selfe because S. Peter saith that corruption resteth in it The place which I alleadged out of the 51. Psalme doeth prooue it to bee a sinne also it may bee proued out of the fifth to the Romans Where Saint Paule proueth that infants haue sinne because they are subiect to death which is the reward 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 wee feele a change in our selues euen in this secrete infection for otherwise wee shall neuer bee able to flie the corruptions whiche 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 wee carie the corrupt world in our own brest neither shal our religion be pure for thus it is saide if any man among you seemeth religious and refraineth not his tongue but deceiueth his owne hearte this mans religion is vaine Pure religion and vndefiled before God euen the father is this to visite the fatherlesse and widowes in their distresse and to keepe himselfe vnspotted of the worlde The seconde Sermon vpon the 5. 6. and 7. verses 5 Therfore giue euen al diligence thervnto ioyne moreouer vertue with your faith with vertue knowledge 6 And with knowledge temperaunce and with temperaunce patience and with patience godlines 7 And with godlines brotherly kindenesse and with brotherly kindnes loue ANd hereunto giue al diligence c. He hath declared in the former verses among other chief matters this one especiallv to howe great holinesse and purenesse through sanctification we be called which was chiefly 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 only to put to their diligence but also as hee 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 principal care and studie thereunto this equitie must easily be graunted that if we cannot obteine or get the thinges of this life which are small in comparison vnlesse wee put to our diligence for God will haue it to bee so that then of good right looke howe much heauenly things exceede in dignitie the earthly so much must the care and diligence bestowed vpon them exceed How far almost are all men from this doctrine both in practise and iudgement first when we see the exceeding trauel paines which they sticke not willingly to bestowe in getting the beggerly trash of this world either riches or honours they wil ryde and run early and late by night and by day by sea and by land winter and sommen wearing out their bodies almost pine and sterue themselues with hunger and bearing their braines with as great diligence as can be possible but when it commeth to these things which S. Peter speaketh as things of no price they pass by them in such wise that they are here euen as slouthfull and carelesse as they are diligent in the other For iudgement in this behalfe if a man talke with these worldly men they wil shew their minde and opinion aske them why they bee so careful for these worldly things their an swere is readie wee shal otherwise come short of them and go without them why do ye not seeke as fast for heauenly thinges they be the greatest they be in deede the greatest but we commit that to God wee wil not meddle with
that Thus they shift off the care of godlines as though god did not require it at their hands neuer hearing of this which S. 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 here also when wee are warned to giue al diligence appeareth plainely howe harde 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 is not easily shaken of it is deepely rooted so that vnlesse we digge very deepe wee are sure to leaue the rootes stil behinde which wil growe spring againe as fast as before yea oftentimes seeming to bee dead they sodeinly reuiue so that wee are set a worke while we liue heere without any intermission to be still toyling to pul vp these weedes the ground is so ranke that in a very short time it will bee wholy ouergrowne Therefore such as despise the meanes which God hath appointed or vse them ouer negligently must needes haue their heart ouer growne 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 timely fruite But heere may be obiected that this agreeth not with the former saying that the diuine power hath giuen vs al 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 establishe freewill in vs. We must answere here that God worketh al in al alone striketh the stroke yet he doeth 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 therfore nothing of them is required but we haue a wil in vs reason which of them selues beeing corrupt doe nothing but hinder this worke vntill suche time as god hath fashioned them anew we haue appetites affections in vs but of them selues meere rebels these he ◅eth and subdueth So that this worke of God in vs is not without a feeling of it for hee moueth vs to wil to desire to sorow to reioyce such like so that our diligence is required because he worketh in none but he doth make them diligent heere is stil then that which God doth bestow vpon vs and not that which we haue of ourselues By this place al those are answered which cloke and defende themselues in then naughtinesse and slouth in the seruice of God after this manner we haue that which God hath giuen vs all men are not alike godlye euerie man cannot doe as you doe when their own heart and conscience doeth tell euery of them the contrary saying thou art carelesse and negligent thou hast as much as thou desirest for God doth increase all gifts and graces in those which vse al diligence in seeking after him Let vs learne therefore brethren to put in practise al those thinges which are heere taught to giue greater diligence and so beate our braine more earnestly about heauenly thinges then about these earthly to labour trauell more for godlines then for treasures and riches Which if we do we shall feele increase of strength to cast out corrupt lusts although not so much as faine we would yet God being true wee shall haue so much that wee cannot faile nor misse of our desire It foloweth ioyne moreouer vertue with your faith c. Saint Peter knoweth what babes we be how vnable to guide our steppes in the pathes of godlines and that maketh him not onlie to mooue and persuade to godlines but euen as it were taking vs by the hande and teaching vs howe to treade euery steppe hee rehearseth particulerlye the thinges wherein wee are to trauell when he saith Ioyne moreouer with your faith vertue with vertue knowledge with knowledge tēperaunce with temperaunce patience with patience godlines and with godlinesse brotherly kindenesse and with brotherly kindnesse loue Faith heere is set in the first place vnto which all the other must beeioyned because without it wee cannot by any meanes please God it doth iustifie vs be fore god alone but yet it doth not go alone neither is it dead and fruitlesse for these things do accompany the same In the next place therefore he coupleth vnto this vertue which is generally put for all the fruites of faith and all the duties of a godly life These cannot bee wanting but by and by it must needs folow that the faith is a dead faith not able to iustifie vs before God nor to giue life it cannot indeede bee rightly termed any other then a shadowe or dumbe picture of faith whiche may carie some shewe and colour of that which it resembleth Euen as wee see some painter so skilful that he can cast such colours in painting fire that at the first blush it might make a man iudge it to be fire in deede but if a man holde his hand to it to feele for some heate and to make triall by the effectes a childe will be able to iudge easily that it is but a dead image because the effectes are wanting Euen so there be very many men as cunning as any painter to make a shew of faith through great bragges and vaunts that God is their God that they al put their whole trust in him that they looke to be saued as well as the best yea though but a few yet they hope to bee of the number of those Let vs looke therefore that we be not deceiued here let not the outwarde appearaunce beguile vs but let vs come to the true triall if there be as much vertue in their life as there was heate in the foresaide fire then knowe that it is euen as good a faith as that is a fire For yee maye as well separate fire from the heate thereof as faith from good and godly vertues which are the fruits therof-What shal then bee saide of all those from whom do flow so many filthie sins that scarce at any time doeth appeare in them so much as a shadowe of vertue they cannot deceiue any wise man much lesse shall they bee able to deceiue God Let euery one therefore take heede that hee deceiue not himselfe to thinke that he is richly indued with faith when hee is so poore in vertue for if the latter abound wee are sure the former doth also abounde For wee must trie our faith by our vertues Next he willeth to ioyne knowledge vnto vertue These three are general faith vertue knowledge and are so lincked together that they cannot be sundered For faith is not a blind fantasie whiche man doeth imagine of his owne braine but it is begun in the
c. A man may demand what maner of order is here vsed in willing vs to ioyne godlines to patience then to godlines brotherly kindnesse is not godlines the whole or the general these brāches are members of it True it is that this worde is often vsed generally to comprehende al goodnesse but in this place it comprehendeth but the first table of the lawe wherein wee are willed to bee deuout or zealous a very necessarie caueat to beware that we doe not become so patient that we forget to be zealous in the Lords quarrel it is as if Saint Peter should haue said I woulde not haue you so meeke as to beare and put vp al I woulde haue you withal to bee hotte in Gods quarrell forget not that For many vnder a colour of a meeke patience doe couer the want of religion for if God bee dishonored his trueth defaced his seruants slaundered they can heare and see and yet bee as meeke as a Lambe but if themselues bee touched yee shal see them playe the Lions and of luke warme to become fire hot this therefore is no patience which wanteth godlinesse Wee must learne then both with patience and meeknes to deale in the Lords matters also with feruent zeale least in steed of this excellent vertue of patience which was commended vnto vs there be nothing but a prophane vngodlines an irreligious mildnesse in which at this day moe do offend then through impatience for these Athiests haue this as an excuse very readily Are we not cōmanded to be gentle and soft Is it not our duetie to maintaine loue and charitie with our neighbours Indeede they bee great swearers and somtime they vse to speake against gods worde if they be awry I think they shal answere for themselues if we should gainesay or seeme to reprooue them they woulde not take it wel therefore I thinke good not to disquiet them Heere is nowe wonderfull patience these are verye godlye and charitable persons yea euen a treacherie towardes GOD and men For is there any of them which being slaundered with some foule crime whereby they should receiue great iniurie or bee spitefully rayled vppon if some of their neere friendes sitte by and holde their tongues when they know they be iniuried that cannot by and by feele say this was cold friendship that they could not haue dealt so vnlouingly towardes their friendes by whome soeuer they should haue heard them so abused they could not haue held their tongues Thē belike God nor his truth are none of their deare friends that they can put vp such iniurie done towards him There is plentie of this patience in all places but godlinesse cannot bee suffered to come neere for he is a breake peace and a very vnpleasant felow hee is ouer rough and precise and ouer captious there was good neighbourhood and friendshippe before he came they could be merie together and bee in vnitie without anye iarre had it not bene better to vse gentlenesse and patience then to haue this broyle for there is nothing better then loue and where that is not there is nothing good O miserable daies this is the good loue now amōg mē that they cannot loue one another but they must hate God to haue peace and concorde with men to bee at ods with God for mens sake to put vp the dishonoring of his name not to continue in patience vnlesse godlinesse bee wanting The vngodly world and lewde nature that is in men taketh occasion to accuse godly zeale vnder this pretence and to finde fault with the preaching of the worde because say they it setteth men at strife But we must learne in this place to ioine godlinesse with our patience for otherwise we shal be found to be nothing els but irreligious and prophane dogges although wee pretende loue neuer somuch The time wil not suffer to handle the rest which remaineth in this text Let vs remember that which hath beene said giue all diligence to pursue these excellent vertues that so wee may approue our selues to be right Christians and looke for the blessed hope promised in Iesu Christ The third Sermon 7 And with godlines brotherly kindnes and with brotherly kindnes loue 8 For if these things be with you and abound they will make you that ye shal not be idle nor vnfruitful in the knowledge of our Lorde Iesus Christ 9 For he that hath not these thinges it blind and seeth not a farre of and hath forgottē that he was purged from his olde sinnes ANd with godlinesse brotherly kindnes c. Wee haue heard already that with our faith must be ioyned vertue or godly deedes which it cannot be without if it be a true faith with vertue wee are commaunded to ioyne knowledge which may bee a guide thereunto our knowledge must goe with temperance with this must come patience therevnto must be ioined godlines There remaine yet two branches of these special vertues about which wee are to trauell the first of these is brotherly loue or kindenesse which must be yoked with godlines as I said that this godlines he speaketh of is referred to the first table of the law respecting God and his religion that wee bee sound and zelous in the same and not as those which are for al times and al religions and therefore care not what bee saide against religion beeing very belliegods and Atheists so this is referred to the seconde table shewing what wee owe vnto men This is very fitly and necessarily added for as there bee many which regarding men onely howe to please and not to grieue or offende them altogether forgetting their dutie towards the Lord God and wholy shutting him out as thogh their chief care should be of men let pas godlines so there bee some that offend on the other side which looking alwaies so high as to haue respect to the Lord and his trueth to bee earnest and firie in that ouerlooke men forgetting the dueties which they owe vnto them the holye Apostle meeteth with this mischief and telleth vs that we must so loue God that we also loue men ioyne saith hee to your godlinesse brotherly kindnesse for vnlesse this be ioyned and goe with our zeale of Gods worde it is no true godlinesse although wee bee neuer so sounde in iudgement and seeme to be as hotte as Moyses or Elias yea euen to be swallowed vp with burning zeale for it doeth not proceede from Gods spirite who doeth also worke the loue towardes men wheresoeuer hee goeth but it doeth proceede of some corrupt cause as of vaineglorie or selfe loue and such like and deserueth not indeede tobee called godly deuotion no more then the true faith can be without vertue or deserueth to be called ought saue a shadowe or Image of faith if it bee without good workes but it is a bitternesse which resembleth the true zeale which doth euermore carrie with it a loue and care towardes men True it is that to be
better then that of the poore beast yea muche worse when we respect the misery in the world to come Let not this therfore cause thē to set vp their bristles that they can see so wel and pearcingly at hande that is in earthly thinges when as they are as blinde as beetles in things a far of that is to say in heauenly things Heere wee must seeke to haue eyes giuen vs of god with which wee may bee able to see beyonde this worlde for before such time as the Lorde hath giuen vs some glimmering of heauenly things wee shal neuer couet to obteine them And this is the cause that these poreblinde men neuer passe greatly to know the Gospel of Christe Thirdly he saith they haue forgottē that they were purged from their olde sinnes as hee said they were blind so nowe he saith they are forgetful and this forgetfulnesse is so much the more shameful as it is in a chiefe principal point of true religion But where shall wee find the man which if he be examined will confesse that he hath forgotten this point It seemeth none doe forget it because the very wicked will seeme to set al vpon this score that their sins are purged and that maketh them sinne so franckly But if we vnderstande the Apostle wel we shall finde very many whiche haue forgotten this point Now here we must first note that our sinnes are said to bee purged when there is satisfaction made for them by redemption in the blood of Christe Secondly that they are said to be purged by grace of sanctification when by the power of Gods spirite sinne or all sinfull affections are suppressed and killed in vs so then there is a purging in redemption and there is also a purging by sanctification Nowe if they haue not forgotten so much but that they can prattle of the purging of their sins by redemption yet they haue forgotten this that they were redeemed to the ende they shoulde no longer serue sinne but purge away the olde leauen But beeing without those former graces he sayeth they haue forgotten this not meaning thereby that they had euer learned it for if they had yet at the least they had not wel learned it wee may see by this howe many there bee which are starke blinde and haue forgotten that Christians are called to liue in righteousnesse and holinesse of life If we looke vpon the small number of those which haue a care to seeke after the Lord and howe small a parte of them doe come I will not saye to abounde but to haue a competent measure of those forenamed vertues Let vs come alwayes to this true measure and not bee deceiued neither in our selues nor in other Let vs bee ashamed if we be carnal to take vppon vs the name of the true professours let vs denie vnto them the honorable name of Christiās which are but filthie swine and prophane dogges as our Sauiour Christe calleth them to conclude this matter none are allowed to bee true receiuers of the Gospel but such as ioyne vertue with their faith with vertue knowledge and so temperance patience godlinesse brotherly kindenes and loue and such as also doe seeke to abound in them the rest which care not for these or contēt themselues with the bare shewe of them although they would seeme to be worshippers of God and deuout persons yet they are by this doctrine of the Lord wholy shut foorth vntill they haue learned a newe lesson Remember that this is the doctrine of God and not of man Remember that we must stand and dwell vppon it not for a day or two while wee haue hearde it but all our life long to bring it to the practise it is plaine and cleere none can be excused if they know it not and so through simplicitie stand vppon the common faith thinking to shroude themselues wel vnder the shadow of the multitude but when God hath warned them who wil pitie them when they wil not be warned if this were not told vs and that by God him selfe wee might thinke as men doe commonly that a very little doth content the Lord that no great things are required at the handes of Christians and other such foolish and vaine opinions as to say they must hope wel when God telleth them there is no hope vnlesse they walke this way also that it is not good to bee ouer precise when as in goodnes a man cannot proceede too far nor offer too muche obedience to the Lorde To make an ende let none of al these thinges blinde vs because they blinde some which stande in reputation of their owne wisdome The fourth Sermon 10 Wherefore brethren giue rather diligence to make your calling election sure for if ye do these things yee shall neuer fall 11 For by this meanes an entring shall be ministred vnto you abundantly in to the euerlasting kingdom of our Lord and Sauiour Iesus Christ JT hath beene tolde vnto you already vppon the verses which goe next before howe 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 we follow his aduise and also what hurt we shall sustaine by the contrary and this hath partly been handeled in the two other verses partly in these two which wee haue now in hand where indeed he doth propounde so great a commodity which we shal gaine if wee giue all diligence to pursue the former things as is almost incomparable euen this that we shal come to the assurance that wee are called chosen of God a thing so necessary for vs to knowe that without it there is no right faith no frank and willing obedience no sounde ioy For although without this men seeme to beleeue yet is it but a wauering fantasie to do many good things yet they proceed but from a seruile minde to laugh reioyce yet is it but in a desperate madnes which in very deed is greatly to be wondered at howe men shoulde bee able to sport themselues yet to speak in their cōsciences after this maner there is hel and eternal flames of vengeance prepared for sinners and I am not sure whether I shal escape or not this desperate and brutish securitie shal be apparant to bee the more mad if wee compare it and set it foorth by an outward comparison Let it bee thus a man is taken in a robberie or murther imprisoned brought before the Iudge and comdemned by sute of friendes repriued vntil suche time as they maye sue for to get him a pardon in the meane time some of his acquaintance come to this murtherer and will him to be of good cheere merie he wil answere vnlesse he be some mad and desperate ruffian I am condemned to the Gallowes the Iudge hath pronounced the sentence of death vpon mee I know not how harde a thing it wil bee to obteine a pardon I
right knowledge of Gods will and increaseth and groweth by the same it is also the rule and square to measure and guide al vertue by for we must not thinke that that is good which seemeth so vnto our reason but that which God in his reuealed will hath called good vnlesse therefore vertue did growe in vs wee cannot haue it before wee become skilfull and haue learned it out of the woorde of God For this cause the Apostle mouing these excellent men to increase in godlinesse sheweth them the way when hee willeth them to increase in knoweledge Nowe if wee marke well what manner of men they were to whome hee wrote namelye no babes nor youngelinges in the Gospel for hee saide they had obteined like precious faith with him and after warde in this Chapter hee saieth they did knowe and were stablished in the present truth wee shall easily perceiue howe this may stop the mouthes of many which holde blinde errors First of al of those which affirme that ignorance is the mother of deuotion if godlinesse and vertue be the true deuotion then it must needes folowe that their doctrine is false and diuelishe seeing we are charged to ioine vnto our vertue knowledge it is true if they mean Popishe deuotion for they coulde neuer haue kept men in awe to be 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 ignorance and therefore they tooke a wise way to keepe the people from knowing the worde which so soone as it brake foorth againe disclosed all their falshood and treacherye in so muche that neither good nor bad almost haue any deuotion vnto them Secondly of those which although they bee not rancke Papistes yet haue in them still a smacke and sauour of Popish principles and therfore like fooles are also enemies vnto knowledge For thus they speake it were no matter if there were lesse preaching I thinke the people bee the woorse for it there is knowledge euen enough what should laye men bee troubled to learne or to seeke for the knoweledge of the Scriptures let them tende their woorke and looke to their occupations and learne to bee quiet and to deale honestlye against these poore blinde beastes for I may vse no gentle speeche wee are to reason out of this place first that all men knowe they neuer so muche are heere commaunded to increase in knowledge to the ende they may increase in faith and godlinesse Secondly let them consider to what manner of menne Saint Peter wrote namelye to poore and riche men women and children to al sortes and to bee short to as manie as woulde haue Faith and vertue and so come to life and glorye and therefore as well the poore ploughman as the greate Clarke is commanded to increase his knowledge out of Gods booke Thirdlye they muche ouershoote them selues when they woulde beare them in hande that knowledge whiche is the guider of vertue shoulde bee the cause of vice Naye if wee wipe our eyes and looke better to the matter wee shall see that there is a sloodde of ignoraunce whiche hath almost ouer whelmed all and in many whiche seeme to know very muche if they were sounded to the bottome there should be found in them grosse ignorance and palpable darknes and so in deede the true cause of al foule sinnes which abound at this day among vs and flowe euen as a swelling Sea is the want of true knowledge This ignoraunce hath taken such roote that all they which haue made proofe will confesse with mee that our time is like the time of the prophete Esaie 28. who hauing laboured himselfe as it were out of breathe in teaching and seeing so smal profiting beeing commaunded of the Lorde stil to go to his businesse bursteth foorth into these speeches whom shall I teache knowledge whome shall I make for to vnderstande them that are wained from the milke and drawne from the brestes for precept must bee vppon precept precept vppon precept line vnto line line vnto line a litle here and a litle there And in an other place hee saith the woorde of the Lorde was like a sealed booke if hee come to oâ—e saying Reade this I pray you he makeâ—h answere I cannot reade to another that can reade hee answereth I cannot for it is sealed Furthermore let these seely creatures learne of this place to bee ashamed of that wherein they seeme after a sorte to glorie when they vse to saye as they thinke in defence of themselues wee be without skil wee haue no knowledge wee bee poore honest men wee haue no learning it is as much as to say we haue no faith we haue no vertue wee haue no godlinesse for wee bee plainely taught heere that faith vertue and knowledge must increase and growe vpp together Let vs al print this lesson deepely in our mindes that it may driue vs to make haste to come out of our ignorance and to seeke apace after knowledge Let vs take heede of flattering our selues as some other doe whiche hauing gotten some skil or at leaste thinke that they haue sette very light by the publike teaching of the word they do excuse them selâ—es after this sort I thanke God I am not of the ignorant sorte nor of the meanest iudgement I know somewhat let them hunte after preaching that neede it is very good for them as for mee I am sufficiently acquainted with the matter alreadie this kinde of men are harde too deale withall because they bee wise in their owne conceite and not in the Lorde for if they had once but euen a litle tasted of true knowledge of the sweetnesse and power therof they woulde neuer haue enough of the first sponeful if they had an healthful stomacke they could neuer be brought so soone to loath as it were to vomit vp againe so wholesome sustenaunce But let vs learne heere that when our knowledge is growne to bee neuer so great because we knowe but in part and we know nothing as we ought to know as Saynte Paule saith euen then wee are to giue all diligence to ioyne to our vertue knowledge vnlesse when wee haue begunne and proceeded so farre wee minde to fal backe againe This place doth plainly set foorth the woeful and miserable state of those whiche bâ—e without teaching or haue it in so scanty a measure that they come almost to no vnderstanding they are meerie and thinke all is wel and thinke themselues best when they are least dealt withall but iudge righteous iudgement whiche the Lorde by his Apostle teacheth vs to iudge and wee shall see that their myrth is nothing els but a madde laughter euen in the middest of feareful and horrible destruction Vnto knowledge ioyne temperaunce c. Or continence for so the worde whiche Saint Peter vseth may be translated But what doth he meane hauing bidden vs to ioyne vertue to faith Againe as though he
excellent shoulde moue vs but dealeth with vs as with those which are lumpish and dul needing many spurres to bee pricked forwarde withall and all litle enough let vs bee careful therefore to take heede to that hee saieth If these things be with you abound they will make c. In this 8. verse hee beginneth to shew the commodities which shal redounde vnto vs if wee so giue our diligence that wee may bee richly decked with these graces they wil make you saith the Apostle that yee shal not bee idle nor vnfruiteful in the acknowledging of our Lorde Iesus Christe It is a shameful thing when GOD hath shewed himselfe vnto vs in his Sonne hath called vs into his seruice out of miserable bondage for vs to bee ydle and vnfruiteful If the Lorde haue planted vs if he haue dressed vs then as it is also said by our sauiour Christ Iohn 15. Herein is my father glorified that ye goe and bring foorth much fruite Then it is by this place very apparant that a man may draw out a sure an infallible argument against all those whiche are idle and slouthful in the profession of religion and as they say key colde or slack in the worship seruice of god or vnfruitful in good workes namely that they are graceles voide of faith those vertues which doe euer accompany the same for when Saint Peter saith if these things bee with you they wil make that ye shal not be idle nor vnfruitful it foloweth necessarily that such as bee idle which ariseth for want of zeale or bee vnfruitful continuing in their sinnes it is because they did neuer yet come to the true knowledge of Châ—ist they may wel bost theÌ„selues of their strong faith make a braue shewe of their skil sine wit so that men might think there were some deepe thing in them that they shold be able eueÌ„ to iudge giue aright verdit in al matters but a man reading but euen this place finding them ydle and vnfruitful yea euen a simple man shal easily sounde them to the bottome and say of them that they haue not as yet knowne or learned Christe because they want those former thinges Wee must note this also when hee saith If these thinges abounde in you this is that wee should not content our selues with a scant and bare measure of faith of vertue of knowledge and of the rest as he setteth them downe but we must labour to haue a dayly increase for that must bee gathered by this that he pricketh forwarde these ripe and grounded men A doctrine most necessary to be vrged because if men haue gone two or three steppes or haue once a litle begunne to labour about these thinges so that they can looke backe and see some come behinde them or can say I thanke God I knowe somewhat I hope that I am not without faith somewhat there is which I haue done that I would be loth to doe againe they by and by persuade themselues that they are sufficiently furnished so that they wil not sticke to say I trust I haue that which shall serue the turne Naye the Apostle telleth vs an other thing heere from the Lord that is that we must ouerflow in these and abounde and truth it is that these men which thinke they bee well fraught and so seeke for no further increase of store haue as yet nothing for if they had once founde the sweete of these thinges and seene withall that they are farre behind and in beggerly need they would neuer content themselues with so little for who is hee which feeleth increase in worldlye treasure that wil crie hoe and say I haue enough Is there lesse in the heauenly treasures to drawe men to like them than in the earthy Or is it because men doe not knowe them Wee must learne to take heede of such therefore as woulde beare men in hande that it is sufficient yea that it is the best of al for men to content theÌ„selues with some ciuil honestie and not to seeke and weerie their mindes to gaine knowledge But these were neuer as yet the men which might bee right called the schollers of Christe much lesse wee are to deeme them worthie masters or teachers of others when they goe flat contrary to the holy Apostle of Christe who willeth to seek for so great abundance when as they would conteÌ„t themselues and persuade others to bee contented with scant a shadowe of these thinges which shoulde bee so plentifully founde in them Notwithstanding some are so blinde that hauing no shadow or shewe at al of goodnesse yet thinke they bee gone farre enough In the next verse where hee saith Hee that hath not these thinges is blinde and seeth not a farre of and hath forgotten that he was purged from his olde sinnes hee setteth forth the discommodities which follow the want of these vertues And this hee doth because some man wil be litle mooued to heare that commoditie which hee spake of and wil say what care I though I bee idle What care I though I bee vnfruitful I will not goe about to be better theÌ„ other men what should I labour to excel those which are wiser then I If then they wil not regard this that these vertues wil make them excellent seruants of God yet let them consider what the Apostle maketh them without the same where hee affirmeth them first to bee blinde a very miserable thing in the bodily sight muche more in the spirituall which hee here meaneth when God hath so cleerely reuealed himself in the face of his sonne in the knowledge which bringeth saluation that the God of this worlde as Saint Paule speaketh 2. Cor. 4. should so blinde their minds that the light of the glorious Gospel of Christe which is the image of God shoulde not shine vnto them Secondly he saith they cannot see a farre of or that they be poreblinde for such as haue the beames of sight scattering or spreading a sunder so soone as they be out of the eye caÌ„ see wel enough iust by them but not a farre of to these S. Peter doth compare those men But it may be asked what he meaneth first to say they be starke blinde afterward to attribute some sight vnto them It may seeme by this worde that hee maketh their cause not so euil as before he had saide it was yes euen as euill for he saith as much in this worde as he did in the other for when he saith They cannot see a farre of hee taketh from them al sight of heauenly thinges which are remoued from vs seene only by faith hee doeth not denie them the sight of those things which are at hand because they haue a good and a sharpe sight in the thinges of this worlde for the most part better then they which can see a far of But what are these quicke wits the better wheÌ„ they are but for this world and their condition no
stand in great doubt and for this cause I cannot bee merie vnlesse I myghte know for certaintie that I should escape if I did once know that I coulde bee as mery as any man that liueth before that tyme I may seeme to laughe but my hearte is full of feare and sorrowe And is it not thus with vs all are wee not all of vs giltie and alreadie condemned by the sentence of the highest Iudge not to some torment of one day or shorte continuance but to the fire that shal neuer be quenched When men can be 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 verye sensles blockes they shoulde feele many gripings at the hart which would marre al their myrth yea a worme that gnaweth in suche wise that they can haue no quiet rest nor as I said before no sound ioy If we were not therfore more then desperate and mad fooles the thought of hel would dampe al our mirth vntyl such time as we be sure that we haue escaped it This then which the Apostle saith heere is a princely commoditie that walking the way which he hath prescribed we shall come to the assurance that wee are the called and chosen of the Lord. But it may be demanded how this can agree with other sayings in the holy scriptures which doe plainly teach that God choseth whom he will of his owne free grace for which S. Paule alleadgeth out of Moses that God will haue mercy on whomsoeuer he wil haue mercy and whom he wil he hardeneth adding ther upō that it is neither of him that willeth nor yet of him that runneth but of god which sheweth mercy againe the doctrine of Popery is that God doth make choise cōditionally respecting the good deeds which he did foresee in thē so the election shold depend vpon the worthines of the mē we are to answere that this place hath nothing in it whiche is contrary to that free choise which God maketh without respect of any thinge that is in vs for he could finde nothing in vs that might any way moue him neither doth it serue at al for to proue that election is conditional because S. Peter doth not handle in this place wherevpon election is founded or what moued god to make choise nor to shew wherin the certaintie stablenesse of election doth stand but his meaning is to teach vs how we shal attaine to this incomparable treasure to bee out of doubt and surely resolued in our selues not by fantasied opinions but by sure substātial proofe that we be chosen of God and therfore cannot perish If we respect the vnchangeable counsel of God therein doth rest alone the sure foundation of election because God which cannot bee deceiued nor cannot repent or change hath made the choise therefore those whom he hath chosen can neuer perisht but if we regard the way and meanes by which we may come to know this fauor of God to be toward vs the Lord by his apostle telleth vs that this is the way euen to giue al diligence study to be richly decked with his graces or those forenamed vertues for by these wee shall vndoubtedly know because if we haue thē if they abound in vs if we walk in them we shal as he saith neuer fal Let vs learn therefore first this that election in it self resteth vpon the vnchangeable purpose counsel of God Then secōdly that we are not to fetch the certentie of it in our selues from som reuelation neither are we to clime vp into heauen to search in the counsels of god whether our names be in the book of life But we are to fetch our warrant from within our selues and that from the fruits of the spirite which indeed although it be out of our selues yet because it is not of our selues is certain infallible If ye wil vnderstād this more plainely first I say it is out of our selues or from within our selues because wee must take the triall whether those thinges bee in vs which are giuen to al those whome God doeth choose then I say it is not of our selues for if it were it should be altogether vncertaine But of the seale of God wherwith he hath sealed vs which is the spirite of sanctification now mark wel I pray you If you do saith S. Peter these thinges you shal neuer fal and why is it because our doings are so perfect and sure or that we are so constant of our selues no not so but by these vertues we know that we are sealed with Gods spirite whose woorke wee feele in vs wee know also that as many as are led by the spirite of God are the sonnes of God Rom. 8. From hence it commeth that looke howe muche more a man feeleth in him selfe the increase of knowledge the increase of vertues and heauenly desires so muche more sure hee is that hee is the childe of God and as the one increaseth so increaseth also the other Contrariwise when a man feeleth within him selfe an euil 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 knowe not whether I shal bee saued or not and looke howe the other may say I knowe I shal be saued because God hath sealed me with his spirite so may this say I am sure to bee damned continuing in this case because I haue not faith but onely a wauering and doubtfull opinion We may see by this how beneficial they are and merciful to their owne soules which with al their power day night giue vp themselues to seek after the knowledge and obedience of the Lords wil for not giuing ouer nor waxing wearie they shal in continuance of time if they ply it hard find such a blessing from the Lord in the increase of faith and vertue that wil cause them to say we haue not lost our labor On the other side wee may see howe vnkinde and cruel they are to themselues which through idlenes slouth in seeking after God with their daily and continual sinnes doe euen as it were cut the throte of their faith seeing they cannot haue truste in him whome they doe so much disobey This place is as a mightie engine to ouerthrow the vanitie of sundrie opinions which doe reigne in men As first of al in those whiche crie out against this doctrine as a thing which wil make men carelesse and idle in the seruice of God and stoppe the course of good woorkes I beseech you marke how wel these great wise men haue profited in Gods schoole see howe they agree with the holy Apostle he saith wee are to giue al our studie and diligence in good woorkes to come to the sure and vndoubted knowledge that we
had forgotten himself to expresse certaine seueral kindes of vertues which he wil haue vs to ioyne to the former when as indeed the worde Vertue conteineth them al. We may not thinke but that hee is very wel aduised and that he knoweth with whom he hath to doe what babes and children wee are which must not haue meat set before vs in grosse to bee our owne Caruers but it must bee mynced too our handes wee must also bee fedde as it were by spoonfuls For this cause he did not content himselfe to exhort in general vnto vertue but also to name and pointe vs out certaine chiefe branches which wee must especially labour about for vnlesse God shoulde deale with vs in this wise so vaine are wee that we should wander and roue as it were in a wide fielde and neuer come nigh the mark or at least in looking after some one vertue or other forget and let goe the chiefe and principal For wee see many that can rowle in their mouth the name of vertue and godlinesse and nothing almost but vertue vertue as though they woulde persuade men that their garden did growe ful of such hearbes but when wee come to this particuler examination to looke for this vertue and that in steed of these sweete hearbes wee shall finde nothinge but stinking weedes Heere is a great parte of our diligence and wisedome therefore that when wee studie for vertue and godlinesse and when we cal vpon the Lord for gifts we search out euery part and branche least wee be ouerseene in some special pointe and leaste while wee seeke to increase one vertue another decay in vs for that shal come to passe if we cast not our eies diligently on euery side and so oftentimes wee rather loose then gaine rather go backwarde then forwarde Out of the negligence in this point of doctrine or for want of knowledge in it men grow into securitie a very litle contenteth them yea though it be but euen some shew of vertue and slouthfully they shuffle of the matter a thing greatly to be taken heed vnto Because out of al question it is that which hath caused diuers forwarde men in continuance of time as it were gathering rust to become slacke if wee haue desire therefore to continue let vs learne to put this lesson in practise But why doth he wil vs to ioyne temperance or continence with knowledge it should seeme that he had no regarde of anie affinitie in matching these thinges together for temperance is conuersant about pleasures and delightes Yes verily wee shal plainely see that there is great cause for which he ioyneth eue ry one of these vertues together And first to beginne with this ye are to note that cōtinencie is not conuersant alone about the delights of the bodie but also of the mind so that in seeking knowledge which we must doe very eagerly we are to take heede of these extreemes which are contrary to a continēt mind eyther to bee so wauering that euery puffe do driue vs frō the manifest truth or els on the other side to be so stiffe so wilfully wedded to our owne iudgement that wee wil stande in defence of that which we haue once liked and not admit any reason to the contrarie both these are contrary to a continent mind and both of them enemies to true knowledge Therefore we are warned heere in our diligent searche for knowledge to take heede that when wee haue learned the truth wee continue stedfast and vnmoueable in it not to bee tossed to and fro as some vnstable mindes are who when they haue beene taught the truthe the least doubt that is raised against it causeth them by by to shake to feare whether they be in the righte way or no also wee must take heede of that stiffenesse which causeth some to speake when it were better for them too heare to be heard aloft when a lower voyce might serue them better far from the counsel of S. Iames who willeth vs to be swift to heare and slow to speake Let vs be sure our knowledge be wel grounded before we setle our selues to continewe in it least in steede of heaping vp golde wee fil our chests with nothing but drosse Also wee must beware that wee bend our studie for the knowledge of these pointes which serue to increase godlines and true edifying For many seeke for knowledge but their vayne braine doth carie them to seeke after curious questions and too let passe those thinges which shoulde doe them most good and this is a sore and grieuous sicknesse in men as the questions they commonly moue doe shewe Hee addeth To temperance ioyne patience This also may seeme to bee somewhat strange but if wee looke well vnto it we then shal perceiue the meaning more plainely patience is not only requisite in those which haue receiued the profession of the Gospel to beare and indure al persecutions afflictions which oftentimes are so raging that except wee haue our hartes wel staied and seasoned with patience wee shal be driuen to forsake and to forswere our knoweledge but also it is very requisite to be wel armed and fenced with it when we shal haue to do with those which are absurd and grosse and therefore it is as a dagger to a mans hearte to heare al their blockish reasons against the worde to see howe senselesse they are when the plaine truth is laide before them Likewise their spiteful raylinges and fleeting mockes which they will vse their bolde abusing of Gods worde their arrogant presumption which causeth them to prattle very fast euen they knowe not what or eles wee shall be hurled hither and thither vpon rockes and make shipwracke of our mildenesse and so marre and disgrace the good cause which wee haue in hande For wicked men will iudge al to proceed of rancour anger and ascribe all to choller and so by this meanes there is procured some dishonor to God who should greatly be honored if we could meekely as the Apostle willeth instruct those which are contrarie minded proouing if God at any time wil giue them repentance to come out of the snare of the Diuel of whome they be holden captiue to do his wil so to stop their mouthes that they cannot be able to answere The want of this vertue oftentimes bringeth greate inconuenience to the conference of brethren which should bring togither as it were into one heape whatsoeuer euery one hath gleaned by himself that so the one might supply the want of the other but the impatience of some is such that great inconuenience doth growe thereby To conclude this matter seing troubles are alotted vnto vs sufferings for the truth that we are subiect to so many reproches railings taunts mocks at the hands of absurd euil men who soeuer looketh to walke in the way of knowledge he must seeke to possesse his soule in patience It folowith with patience godlines