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
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
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
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
¶ 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
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