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
zealous in spirite is a singular and speciall gift of God and they which be without it are but brutish senslesse creatures not knowing God nor howe precious his glory is yet this must be loâ—ed vnto in euerie one of vs whether we beare a loâ—ing affection toward our brethren or no for if we loue God we must needs loue men which beare his Image If we delight in the worde of God this is one chiefe point of doctrine which is taught in it that we be louing and kind vnto men Therefore as Saint Paule 1. Cor. 13. sheweth that very excellent giftes doe not profite without loue so likewise in this place wee be taught that if wee woulde seeme to bee godly and haue not loue it is nothing worth Let euery man therefore lay this doctrine to his hearte that hee must be earnest in the causes of the Lorde zealous in religion preferring God and his truth before all men whosoeuer and whatsoeuer they be but yet withal that he must looke downe vnto men rendring vnto them their due also this doing hee may beholde hee is in the right way Vnto this brotherly loue wee bee charged to ioyne loue It may bee heere demanded againe what manner of speeche this is which the Apostle doeth vse for is not brotherly kindnesse or brotherly loue as the word doth signifie and loue al one We must bee farre from thinking Saint Peter to deale with so little heede as to wil vs to ioyne the very same thing to the same wee must therefore seeke a difference betweene these two We may take this difference either that the first of these doth expresse what wee owe towards the Godly who be chiefly called the brethren and the latter what we owe vnto all both good and bad or els the former doth signifie the inwarde affection of loue and the latter the outward practise of the same for the doctrine in both these is needful to be opened If we take then the former sense we be willed to ioine with our loue towards the godly and faithful brethren whom we ought chiefly and more dearely to fauour a loue also which may reache euen ouer al good and bad friend and foe This Saint Paule teacheth when he willeth vs to do good to all men but especially to theÌ„ which are of the householde of faith So that we must acknowledge our selues bounde in some sort euen to the wicked according as our Sauiour doth teach Math. 5. Blesse them which curse you pray for them whiche hate and persecute you and Saint Paul saith Rom. 12. If thine enemie hunger feede him if he thirst giue him drinke Well then although this bee very harde to mans nature yet the Lorde doeth streightly require it at our hands and so that if this bee wanting wee doe but deceiue our selues If we take it in the latter sense the first worde to signifie the inward affection of loue the other the outward practise then we haue heere a notable point to be obserued not to ouershoote our selues in our loue in iudging it to be right sincere when it is halting and lame for many when they heare that we are so straightly charged for to loue our neighbours that with out the same there is nothing good in vs or which God accepteth looke no further but thus whether they bear any grudge or euil wil in their mindes if they caÌ„ say I hurt no maÌ„ nor I meane no hurt to any they persuade theÌ„selues that this is an excellent loue And so a stone meaning no hurt may bee saide to loue other somwhat wiser do not only looke to that one thing whether they beare euil will but also whether they haue any kind of affection in them and here they stay when they shoulde goeyet this step further to see that this kindnes in them breaketh foorth into good and charitable deeds for there may be some louing affection in a man and yet bring foorth but sleÌ„der fruits bicause there is a great slouth in nature which hindreth men from putting their loue in vre for loue is laboursome and paineful as Saint Paule setteth it forth 1. Thes 1. when he saith Your laboring loue If then we wil loue the brethren heere is the touchstone by which we may proue our loue that wee spare not for any labour or cost nor yet waxe weery because loue is not like one that is lazie luskish loytring at home within a mans brest but steppeth abrod and is verie diligent neither doeth it preferre euery light commodity vaine pleasure before the benefite of the brethren Then by this it is manifest how that al those which would seeme to bee godly and yet haue cast away the care ouer their brethren at the least thus farre that they wil neither trauel nor be at any charge for other mens sake whose wealth they shold procure especially of the soule for therein lieth the chiefe trial of loue because it is a preposterous thing to be very tender ouer the bodie a rotten carkasse and to pitie the miserie thereof so much in the meane while not to care for that that is more precious namely the soule the relieuing and healing of which shal be the happinesse of the whole man for euer This I speake because wee see many that wil bestowe somewhat vpon the reliefe of the bodily miserie which haue no pitie vpon mé which wander in blindnes ignorance whose soules are famished pined for want of foode full of deadly woundes and sores which are not salued bounde in the bands and chaines of sinne holden vnder captiuitie by Satan euen readie to be swallowed vp of the bottomlesse gulfe of hell the cause in deede is that they haue not yet learned to pitie their owne soules and therefore cannot pitie the soules of their brethren for if they did know the spiritual miserie they woulde neither spare night nor day in trauelling to haue it eased wheras now contrariwise they can pull backe men from godlinesse and discourage them from seeking after saluation they can laugh sport themselues in their owne sinnes and in the sinnes of their neighbours as though there were no miserie therein finally being cruel murtherers of soules would neuertheles gladly be deemed charitable But their bountifull almes doth want seasoning Let vs learn therefore to pitie to shewe kindnes to the bodily necessitie of men and not to forget especially aboue al to procure with al diligence as much as lyeth in vs the saluation of their soules otherwise we can neuer be saide to ioyne loue and godlinesse together In that which followeth in the foure nexte verses there is shewed partly the great and singular commodities which wee shal reape if wee bee garnished with these foresaide vertues and partly the discommodities which we shal finde in the want of the same And this S. Peter setteth forth not staying in the bare declaratioÌ„ of the vertues which indeed of themselues beeing so precious
¶ Foure Sermons vpon the seuen chiefe vertues or principall effectes of faith and the doctrine of election wherein euerie man may learne whether he be Gods childe or no. Preached at Malden in Essex by Master George Gifford penned from his mouth and corrected and giuen to the Countesse of Sussex for a Newyeeres gift Iames 2. 18. Shewe mee thy faith by thy workes Jmprinted at Lon don for Tobie Cooke at the Tigers head in Paules Churchyard 1582. ¶ To the right honorable and my very good Lady the Lady Frauncis Countesse of Sussex R. I. her most humble and faithfull seruant in Christ wisheth all health and godlinesse long to continue with increase of vertue and zeale in religion I Haue long time wished Right Honorable that I might in some sort be able if not to recōpence which in deed I shal neuer yet at the least to shewe some token of a grateful minde for all the ancient kindnes louing fauour which I haue found at your hands this hath caused mee to foreslip no occasiō wherby I might haue somwhat to present you withall which might tend to your soules health for concerning the thinges which pertaine to the body as honours dignities and riches the high Lorde of Lords hath giuenyou so much that though I woulde neuer so faine yet I cannot benefite you in them hauing therefore of late a kinsman at home with me who being somewhat of a readie hande hath taken from the mouth of our Preacher certaine of the Sermons which hee hath preached whiche beeing againe ouerseene and corrected I thought it my dutie to offer them vnto your honor as a taste of those fruites wherewith the Lorde doth feede vs in the Countrie Beeing a great deale the more bold to doe it because I know they bee such as ye haue long time shewed a loue to taste of I trust these shal also come vnto you as ripe and timely fruites of pleasant and delightsome taste although they be set before you in no golden or siluer plate but as it were in a woodden platter for the holie Apostle Saint Paule saieth that this treasure is brought in earthen vessels I beseech your honour therefore to accept of my poore good will and to take this my small gifte in good part which nothing doubting of I pray God to multiplie his blessings and gracesvpon you to his glorie and your euerlasting comfort Amen Your honours in Christ Richard Iosua Senior To the godly Reader COnsidering that for a Christian being sicke in soule and desiring to bee made sounde sorrowfull in spirit crauing comfort vnquiet in minde and seeking to be at rest wounded in conscience and woulde bee in safetie tormented in thought and longeth for releife hauing offended God and therefore is punished visited with affliction and faine would be deliuered there is no other salue but the worde of God And knowing also that it is the dutie of euery good christian in his calling to seeke and thirst after the aduancement and increase of the kingdome of Christ the ouerthrowe vtter confusion of blindnesse errour popery superstition and to bee short of all the power of Antichrist I haue thought it my dutie the rather Gentle Reader to request here vnto by sundrie godly men my friends the Preacher hereof to publish this booke containing sundrie points of doctrine tending to the comfort of the godly the assurance of their saluation as also diuers confutations of sects and heresies which to him that readeth it with a well disposed minde shall be no lesse profitable then it is briefe Maruel not at the shortnesse of it the cause thereof is this that the repetition in the beginning of euery sermon to auoid tediousnesse is omitted Looke not for I pray thee finesse of speeche or eloquence in the reading hereof but way the matter deepely and applie it to thy selfe effectually that thou mayest reape profite hereout to thy soules health and comfort the which God graunt thee for his Sonne Iesus Christ his sake Amen Thine in Christ Richard Iosua Iunior The first Sermon vpon the first Chapter of the second Epistle of Saint Peter 1 Simon Peter a seruant and an Apostle of Iesus Christe to you which haue obtained like precious faith with vs by the righteousnes of our God and Sauiour Iesus Christ 2 Grace peace be multiplied to you through the acknowledging of god and of our Lord Iesus 3 According as his diuine power hath giuen vnto vs all things that pertaine vnto life and Godlinesse through the acknowledging of him that hath called vs vnto glory and vertue 4 Whereby most great and precious promises are giuen vnto vs that by them yee should bee partakers of the diuine nature in that yee flee the corruption which is in the world through lust BEfore we begin to handle or intreate of the wordes of this text it shall not be amisse to note to whom when this Epistle was written Concerning the first of these it appeareth by the third chap. and 1. ver that it was written vnto the same that the former Epistle was For thus he speaketh This second Epistle I write vnto you beloued in which I stirre vp your sincere minde by putting you in remembrance now these were the Iewes which were scattered abroade in the dispersiō through diuers countries as it is expressed in the first chap. of the former Epistle for the Iewes were specially his charge as the care of the Gentiles was committed vnto Paul Galathians the 2. chapter 7. and 8. verses The wordes are these when they sawe that the Gospell of the vncircumcision was committed to mee as the Gospell ouer the circumcision was vnto Peter for he was mightie by Peter in the Apostlship ouer the circumcision was also mightie by me towards the Gentiles For the 2. this Epistle was written by Peter in his extreme age when he had euen finished his course and was readie to lay downe his tabernacle as he speaketh here in the 14. vers As for the occasions which moued him to write they shall appeare in the particular handling of the matters 1 Now let vs come to the wordes of the text the 1. verse hath two members In the former he setteth foorth his own dignitie that he is not only a seruant of God but a principall seruant and one which commeth vnto them as the Ambassadour of god to the end they might knowe that they had to doe with God and not with men and so submit themselues to the doctrine message which he brought for whatsoeuer God spake by the Apostles he so guided their tong pen by his spirite that nothing which they spake or wrote was their own but altogether his In the second member he setteth forth the dignity which those to whom he writ had with himselfe in these wordes To those which haue obtained the like precious faith with vs as if he should say although I be aboue you in the Apostolik dignitie and function
yet you are equal with me with the rest of the Apostles in the chiefe and principall dignitie in that wherein all happines doth cōsist euē our precious faith Here it may bee demaunded howe Saint Peter can ascribe vnto them a faith equall or like precious with his owne seeing he did so farre excell them in giftes and graces as in knowledge strength of faith The answer is easie inough namely that this comparison is not made in the measure quātity of faith for therin some haue excelled others farre because God doth not giue his gifts to all alike but in the effect which is the apprehending of Christ with al his merits which the weak faith doth as wel as the strong and therefore in this respect is equally precious This I speake not to make any slouthfull when as the Scriptures do pricke vs forwarde so much to seeke increase of faith but for the comfort and hartening of the weake which feeling their infirmitie and weaknes of faith if it were not for this which the Apostle speaketh might doubt whether they were partakers of the same happinesse with them now hearing this they may be wel assured al though their faith should be but as a grain of mustard seed yet if it bee true faith it coupleth them to Christe and maketh them partakers of redemption to haue their sinnes washed away in his blood of righteousnes to be couered with his obediēce of life to be heires of the kingdome of glorie as wel as the faith of Peter or any other Vnto this is also ioyned that wherin the stablenes of this their faith doth stande as vpon a sure foundation euē the righteousnesse of God and of our Sauiour Iesus Christe And indeede the building of faith is so waightie and the frame so heauie that it can stande vpon no other foundation but this that is to say the righteousnesse faithfulnesse or truth of God which cannot lie For if we would perswade a man to beleeue by this reason that the thing which wee speake is that which hath been taught by diuers men of great learning singular godlines yet because we know that al men are lyers except wee bee sure that the things which they speak be those which God hath spoken wee shall still wauer and our faith shal be no faith which alone can rest in the authoritie of God and not of men 2 The seconde verse conteineth his salutation euen that which is common to him with Paul the other Apostles wishing grace and peace to those vnto whom they write And this they do because it is the chiefe scope and principal ende of their ministerie to bring men againe into Gods fauour to be reconciled vnto him Of this thing speaketh S. Paul 2. Cor. 5. chap. ver 18. saying All things are of God which hath recōciled vs to himself by Iesus Christ And hath giuen vnto vs the ministerie of reconciliation for God was in Christe and reconciled the worlde to himselfe not imputing their sinnes vnto them and hath committed to vs the word of reconciliation Now thé are we Ambassadors for Christ as though God did beseeche you through vs wee pray you in Christe his steede that you bee reconciled to God This beeing the chiefe end of their trauell causeth them so earnestly to wish it for the people and to bee so serious not only in teaching them this generally but also pointing out as it were with the finger the way to the same and that not onelie in their doctrine but also in their liues Whosoeuer digresseth or casteth his eyes aside from this marke ende of his ministerie ceaseth to bee the Minister of Christe As for example If hee preach the Gospell to purchase renowme estimation wealth of case to himselfe and not to seeke this reconciliation betweene God and men and to haue grace and peace multiplied vppon them he may wel sometimes preach the truth but not truly Likewise those parentes whiche set foorth their children to learning with this minde My sonne shall liue an easie and merie life hee shal get some liuings promotions dignities in the Church do lay a corrupt and rotten foundation haue not learned this doctrine of the Apostle and therefore the building folowes agreeably for the most whē they come to haue learning not forgetting this lesson which they learned of their fathers doe become greedie cathers of benefices and promotions rather then carefull feeders of the flocke of Christ But here it may be obiected how the Apostle can wish that grace which is the free fauour of God should be multiplied vpon them seeing that Gods loue fauor doth not increase nor diminishe but hee loueth and fauoureth alwayes alike being subiect to no alteration or change This may wel be answered that Sainte Peter doeth not speake heere of grace as it is in it selfe in God towardes mē but of their feeling the same which groweth by degrees from lesse to greater and because it is a thing so precious the Apostle wisheth that it may be multiplied vpon them Hee expresseth the meane to be the knowledge acknowledging of God and of Iesus Christ our Lord. 3 According as his diuine power hath giuen vnto vs al things that perteine vnto life godlines through the acknowledging of him that hath called vs vnto glory and vertue This is fitly ioyned to the former verse to shewe that the aboundance of grace and peace is not without cause required at our handes as if the Apostle shoulde say You are not to content nor to satisfie your selues with a scant measure of Gods giftes and graces seeing that there is offred vnto you set forth in Christ vnto whom you may resort as to a storehouse fully furnished with all treasures all things which partain to life and godlinesse Secondly we haue to obserue in this verse when hee saith that all thinges are giuen vnto vs by his diuine power that here is nothing left in the worke of our saluation vnto our selues so that it must needes follow that these which defend free will doe not speake with the same spirite which the Apostle doth here For setting forth a contrary doctrine to this it must needes proceed from a contrary spirite The Apostle doth not say heere that all those thinges which wee want through the weakenesse of our nature shal be supplied but to shewe that there is nothing in vs at all but that wee are quite stript of all things which pertaine to life and godlinesse Hee speaketh not of repairing or helping in some parte but of a whole and free gifte in euerie part when he saith whithout exception that all thinges are giuen vnto vs by the diuine power which pertaine vnto life and godlines and so this doctrine doth chalenge all the praise and glory of our saluation to God alone Thirdly it may be demanded why the Apostle shoulde say that all thinges are giuen vnto vs by the diuine power or Godhead of our
Sauiour Christe when it is manifest that wee ferche all thinges from his manhood and therefore hee saith in the 6. chap. of S. Iohn verse 46. I am the bread of life and againe in the 54. verse of that same chapter Hee that eateth my flesh and drinketh my blood I will raise him vp in the last day For my fleshe is meate indeede and my blood is drink indeed by this it is manifest that life is giuen vnto the worlde by the manhood of Christe The answere is easie that Christe in his manhoode 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 al the treasures of wisdom This commeth from the diuine nature which dwelleth in him bodily as Saint Paule speaketh Nowe the cause why all these are put into the manhoode of Christe is that from thence wee maye bee partakers of them for solong as they haue residence onely in God wee are so farre remoued from him that by no meanes wee can approche or come neere vnto him to drawe out of him any drop of the same Therefore though all things bee giuen vs by this meanes that GOD hath put them into the fleshe of Christ and so is come downe neere vnto vs that wee may lay fast hold of him yet neuerthelesse because the proprietie of them remaineth still in the diuine nature the gifte of them is heere ascribed vnto the power thereof Fourthly we are to note in this verse that the Apostle doeth briefly set downe the ende and summe 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 do answere which are set downe in the latter ende 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 here he calleth vertue they are as much as to say eternall felicitie and life with glorie and the way which we must passe through to the same which is godlines and vertue Here we are to take great heede that wee doe not seuer or sunder those thinges which the Lorde himselfe hath so neerely coupled and linked together And this admonition is so much the more necessarie because there are very many carnall professors and beastly abusers of christianity which doe seeme very willingly and gladly to imbrace the promises of the Gospell concerning redemption and eternall life purchased in Christe Iesus and they make great boast that they looke for their parte in the same as well as any other yet they looke nothing at al to this godlines and vertue through which we must passe vn to it for God hath not called vs but as hee saith heere to glorie and vertue so that whom soeuer the Lorde hath called to know him aright and so to be 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 contrary pen shal write a newe and contrary gospell these men shall neuer assure them selues 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 hee sheweth by what meanes or by what instruments the diuine power doeth bestow those giftes vpon vs and the same are as hee calleth them most great and precious promises which are giuē vnto vs whereby we are called to glorie and vertue as hee speaketh in the former verse these are called most great precious because the things which are offered vnto vs in the gospel of Christ for greatnes dignity are incōparable For what cā we seeke out to match with this that here is offered vnto vs namely the remission of our sins in the blood of his sonne deliuerance freedom from the thraldom of Satan power of darknes that of damned creatutes children of his wrath he hath giuē vs this high dignity to be his sonnes daughters as S. Iohn saith Reue. I. Christ hath washed vs in his blood and made vs kinges and priests to god his father what a change is this from the lowest misery euē in the gulf of hel to be lifted vp to the highest dignitie to be glorified with God in the kingdō of heuen Because therfore these things are the greatest most honorable S. Peter calleth the promises of the gospel most great precious But wherfore doeth the apostle ascribe all to the doctrine of the gospel for whē he saith that by these we are made partakers of the diuine nature hee includeth all because it is by the gospel that we are called home to the Lord for although hee vtter his will vnto vs in his law yet therin hee sheweth himselfe none otherwise vnto vs but as a seuere iudge we can see nothing there but the dreadful curse vengeance of eternall fire his brightnes appeareth therein but we be not able to beholde the same but are daseled with the sight therof amazed confounded so that we cannot but runne from him bicause there is nothing but that which is terrible Cōtrariwise in the Gospel he hath reuealed himselfe in the face of his sonne where hee sheweth an exceeding glory but with such fatherly loue pitie such abūdance of mercie and sweete allurements by which he calleth vs and draweth vs to himself that here wee are able to looke vpon him with open face and heere his countenance is so cheereful that the soule which hath once with the eye of faith seene but a glimse thereof is so inflamed and rauished with desire of a neerer and fuller sight that it can neuer bee satisfied For this cause Saint Paule making comparison betweene the ministerie of the Lawe and the ministerie of the Gospell 2. Corinthians 3. Termeth that the ministration of death and the letter which killeth and this the ministration of the spirit which giueth life Which by the way also is to bee obserued because there be among vs at this day many frātike braines namely those of the Family of loue which call the true sound interpreting of the word the literal sense or the letter which killeth their owne grosse and foolish allegories the spirite not knowing that S. Peter speaketh of the difference betweene the Lawe and the Gospel Here also appeareth of what price and dignitie the gospel is for who can set foorth the worthinesse of this whē he saith that by these promises we are made partakers of the diuine nature we were indeed at the first created after the Image of God and so partakers of his nature but we lost all this with our first parents in steede thereof we were made partakers of the diuelish nature bearing his Image
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
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
be chosen vnto life they say quite contrary if ye wil haue men careful of wel doing away with the doctrine of election for it will marre al thus the wisedome of fleshe doth proudly lift vp it selfe euen against God but howe foolishly a very child may see Doeth that thing which wee cannot come to the knowledge of without exceeding care of godlinesse abundance of vertue and plentie of all good woorkes destroy in men the studie and care of good workes But proud fleshe is worthily blind Some other although not thus bruitishly blinded yet greatly ouerseene when they thinke on this doctrine which is set vp vnto vs as the mark for vs to aime at in al our doings and the trial whether we haue done wel or not I meane the trial in this respecte and when a man hath done many good deedes hee shal know he hath not done them wel if hee yet doubt whether hee bee one of Gods chosen for howsoeuer hee passeth it ouer yet his conscience which doth in some sort know that he hath not dealt but for vaine glory or some other sinister respect wil not suffer him to haue this faith For God doth not woorke so darkely by his spirite in men but that they may learne to knowe whether it bee of him if they woulde make a due triall because wee must not rest in the outwarde doeing of good thinges but in the right doing Let him therefore whiche giueth him selfe to doe good woorkes and yet feeleth not this which Saint Peter saith we shal suspect that his doinges are mishapen and be careful to fashion them after the rules of the worde A thirde sort of men there be which with might and maine wil defende this doctrine that men ought to be sure of saluation that wee cannot more honour God then to giue ful credite to his promises and because the plaine testimonie of the scripture compelleth them they affirme it constantly and condemne the contrary as a foule errour that God hath chosen men and men come to feele to know this And therefore because it is a true doctrine they say also that they themselues are sure that God hath chosen them but when they take not the way to become sure which S. Peter here hath set downe but goe in a contrary path are spotted with filthie crimes wee may boldly say they be lyers for although they bragge with their tongues of that that they should bee yet there is a byrde in their brest which doth sing in a cōtrary note and telleth them plainely what they bee Another kinde of men there bee which in no case can be persuaded that any man may bee sure of his saluation and therfore with scoffs they aske of them which professe the word when God tolde them so If it were a thing whiche were not to bee or coulde not be knowne then the Apostle hath greatly ouershot himselfe in telling vs howe wee shal come to bee sure But aske a question of them whether they do not beleeue in God euery one wil answere I put al my whole trust in him reason then a little further and tel thē that the Scripture which cannot lye saith That al which trust in God shal be saued how then wil they ioyne these together that they truste in GOD and yet doubt whether they shal bee saued Can God deceiue or say they they know not what Vndoubtedly if they did know that they haue trust they shoulde also knowe they cannot perish But let vs learne by this the miserie of our time in which men doe stil thinke this doctrine to be straunge Nowe let vs come to the particuler application of this doctrine in which euery one must come home to himselfe remembring first that suche as God hath called home to himselfe and chosen to be his children hee doth also giue vnto them true faith and feeling that they bee his elect and such as perceiue no suche thinge in themselues are in a very miserable case and as yet we may say forlorne creatures therfore euerye man in him selfe must aske this question of his owne soule howe goeth the matter with thee Art thou sure GOD hath chosen thee Doest thou feele any assurance of eternal life The conscience wil answere vprightlie if wee be not negligent to make inquirie then if wee finde this within I am not sure for I doubt and stagger wee must inquire without selues thus what is the cause God is faithfull which hath promised eternal life vnto all which beleeue our heart wil make answere thou regardest not the feare of God thou art ful of foule sinnes euill lustes doe reigne in thee thou doest not studie for the knowledge of Gods word thou art vnfruiful and barren in good woorkes therfore thon canst not say I am led by the spirite of God and therefore sure I shal be saued if hee bee wise hee will not stay heere as the maner of fooles is saying I am not sure indeede neither do I thinke any man can bee I commit it to God let him doe with mee what he will these speeches may seeme to haue some wit and godlinesse in them but they are in deede diuelish and mad because God hath taught vs a contrary lesson in this place but goe this steppe further may I come to this assurance which is the way The Lorde doth answere by his Apostle thou maiest come to this assurance and pointeth him out the way euen that which you haue hard wherein hee must painefully trauel and goe forwarde not for a gird or a braide and waxe idle againe but still labour for these men had gone a great way and yet they are willed to proceede still if the Lorde giue not this assurance wee are to labour so much the more and to bee so much the more importunate to suspect our iudgement and to seeke for knowledge to call our selues to a more straite account to set a watch ouer our affections too see with what mynde wee doe things to foster no sin willingly in vs nor to bee slacke to any good worke which God hath appointed to cal and cry vnto God for faith and his spirite to guide vs to vse the meanes diligently which God hath appointed as the hearing searching meditating in the word thus in time for it is wrought in men by degrees they neuer come to the ful God will let them see that he is their God That neither life nor death height or depth thinges present or things to come Angels Principalities nor powers nor any creature shall separate vs from his loue in Christe It followeth in the next verse For by this meanes an entring shal be ministred vnto you abundantly into the euerlasting kingdome of our Lorde Iesus Christe This is a confirmation of the last clause of the former sentence where he saith If you doe these thinges you shal neuer fall and why because you shal haue a great entrance into the eternal kingdome of Christ as that is